Harivanshpuran

SR No.: 001271
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2003
Total Pages: 1017
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Literature, & Story
File Size: 26 MB

Page 414

हरिवंशपुराणे
ज्ञानवृत्तिविशेषस्य शक्यो यश्च विनिश्चितः । मोक्षो मोक्तुरभावात्स न युक्तो निःप्रमाणकः ॥ ३८ ॥ भूतसंश्लेषजातस्य भूतविश्लेषनाशिनः । सुखिनश्चिद्विशेषस्य संयमो भोगनाशनः ॥ ३९॥ इत्येकान्त कुतर्केण रञ्जितः सचिवः स च । आगमानुमितिज्ञेय जीवाद्यर्थात् परोचनः ॥ ४० ॥ परलोककथापोढदुःकथामूढमानसः । कामभोगैकनिष्टोऽभूत्कनिष्ठो धर्मदूषकः || ४१|| नास्तिकस्य तथा तस्य प्रेत्यभावापलापिनः । तीर्थं कृच्चक्रवर्त्त्यादिमहापुरुषदूषिणः ॥ ४२ ॥ हरिश्मश्रदुरीहस्य हरिकण्ठोऽपि नास्तिकः । धर्मकुण्ठोऽपि भावेन नित्याविष्टोऽवतिष्ठते ॥४३॥ अश्वोवो हतो युद्धे त्रिपिष्टेन तमस्तमः । विजयेन हरिश्मश्रुः प्राविशन्नरकं ततः ॥ ४४ ॥ चिरं संसृत्य जातोऽहं हयग्रीवो मृगध्वजः । हरिश्मश्रुः पुना राजन् भद्रको महिषोऽधुना ॥४५॥ पूर्वकोपानुबन्धेन मयैव महिषो हतः । अकामनिर्जरातोऽभूलोहिताख्यो महासुरः ॥ ४६ ॥ आगतो चन्दनाभक्त्या देवभूत्याधुना युतः । आस्तेऽयमत्र जातेन मित्रभावेन भावितः ॥ ४७॥ क्रोधानुबन्धमित्येकं सत्त्वान्धीकरणक्षमम् । विनियम्य महाराज ! शाम्यन्तु शिवकाङ्क्षिणः ॥ ४८ ॥ राजाद्याः प्राव्रजन् श्रुत्वा प्रशान्तो महिषासुरः । निःशल्यो लौल्यमुज्झित्वा रराज सलभाजनः ॥ ४९ ॥ 'गताः केवलिनं नत्वा ससुरासुरमानवाः । यथास्वं स्थानमन्ये च सिद्धस्थानं मृगध्वजः ॥ ५० ॥
३७६
है ||३७|| विशिष्ट ज्ञानवान् मनुष्यों को ही जिसकी प्राप्ति शक्य एवं सुनिश्चित की गयी है ऐसा मोक्ष मानना भी निष्प्रमाण है क्योंकि जब मुक्त होनेवाला आत्मा ही नहीं है तब मोक्षका मानना उचित कैसे हो सकता है ? ||३८|| जो भूतोंके संयोगसे उत्पन्न होता है और भूतोंके वियोगसे नष्ट हो जाता है ऐसे सुख उपभोक्ता चेतनके लिए संयम धारण करना भोगोंको नष्ट करना है ॥ ३९ ॥ इस प्रकार जो एकान्त मत रूपी कुतर्कों से रंगा हुआ था, आगम तथा अनुमान प्रमाणके द्वारा ज्ञेय जीवादि पदार्थों से सदा पराङ्मुख रहता था, परलोक सम्बन्धी कथाओंसे रहित दुष्ट कथाओं में ही जिसका मन मूढ रहता था और जो धर्मकी निन्दा करता रहता था ऐसा वह क्षुद्र मन्त्री निरन्तर काम भोगों में ही आसक्त रहता था ।४० - ४१ ॥ नास्तिक, परलोक के अपलापी, तीर्थंकर तथा चक्रवर्ती आदि महापुरुषों को दोष लगानेवाले और खोटी चेष्टासे युक्त हरिश्मश्रु मन्त्री के संसर्गसे अश्वग्रीव भी नास्तिक बन गया जिससे वह भी धर्मसे विमुख एवं भवों द्वारा पिशाचादिसे निरन्तर आक्रान्त हुए समान रहने लगा ।। ४२-४३ ।। तदनन्तर किसी समय युद्ध में अश्वग्रीवको त्रिपिष्ट नारायणने और हरिश्मश्रुको विजय बलभद्रने मार गिराया जिससे वे दोनों ही मरकर तमस्तमः नामक सातवें नरक गये ||४४|| हे राजन् ! चिर काल तक अनेक योनियों में भ्रमण कर अश्वग्रीवका जीव तो मैं मृगध्वज हुआ हूँ और हरिश्मश्रुका जीव इस समय भद्रक नामका भैंसा हुआ है ॥४५॥ पूर्व क्रोध के संस्कारसे मैंने ही उस भैंसेको मारा था और अकामनिर्जराके प्रभावसे वह लोहित नामका असुर हुआ है ||४६ ॥ | वह लोहितासुर इस समय वन्दनाको भक्तिसे यहाँ आया है और देवोंकी विभूति से युक्त हो मित्र भावसे यहीं बैठा है | ! ४७|| हे महाराज ! यह क्रोधका संस्कार प्राणीको अन्धा बना देने में समर्थ है इसलिए जो मोक्षकी इच्छा रखते हैं वे इसे रोककर शान्त हों ||४८|| मृगध्वज केवली के मुखसे यह वृत्तान्त सुन जितशत्रुको आदि लेकर कितने ही राजाओं ने दीक्षा ले ली । महिषासुर शान्त हो गया और सभाके लोग लोलुपता छोड़, शल्य रहित हो सुशोभित होने लगे ||४९|| तदनन्तर देव-दानव और केवलीको नमस्कार कर यथायोग्य अपनेअपने स्थानपर चले गये और केवली मृगध्वज सिद्ध स्थानपर जा विराजे ॥५०॥ गौतम स्वामी
१. ज्ञेयो जीवाद्यर्यात् म । २. कामभोगैः कनिष्ठोऽभूत् म । ३. प्रत्याभावाप - म । ४ अश्वग्रीवोऽपि । ५. लोहिताक्षो क. । ६. गत्वा म. ।

Translation AI Generated

In the Harivamsha Purana, it is stated that liberation (moksha) is attainable and certain only for those who possess special knowledge (jnana-vritti). It is not logical or supported by evidence to believe in liberation when the liberated soul (moktri) does not exist. (38) For a being (jiva) who is born from the combination of elements (bhuta-samslesha) and destroyed by their separation (bhuta-vislesha), and who enjoys pleasures (sukha), restraint (samyama) is the destruction of those pleasures. (39) The minister, who was captivated by such one-sided arguments (ekanta-kutarka), was always averse to the knowledge of the soul and other things (jiva-adyartha) as revealed by scriptures (agama) and inference (anumana). His mind was deluded by tales of the afterlife (paraloka-katha) and he was obsessed with sensual pleasures (kama-bhoga), becoming a low-minded (kanishtha) and a defamer of dharma. (40-41) The minister Harishmashru, who was an atheist (nastika), denied the existence of the afterlife (pretyabhava-apalaapi), criticized the Tirthankaras and Chakravartis (mahapurusha), and was full of deceit (khotti-cheshta), influenced Ashvagriva to become an atheist as well. As a result, Ashvagriva also turned away from dharma and was constantly tormented by ghosts (pishacha) and other beings, as if possessed by them. (42-43) Later, in a battle, Ashvagriva was killed by Tripishta Narayana, and Harishmashru was killed by Vijay Balabhadra. Both of them went to the seventh hell, called Tamas-tama. (44) O King! After wandering through many births for a long time, Ashvagriva's soul has become me, Mrigadhwaja, and Harishmashru's soul is now a buffalo named Bhadraka. (45) Due to the influence of past anger (purva-kopa-anubandha), I killed that buffalo, and he became a demon named Lohita due to the influence of the absence of desire (akama-nirjara). (46) Lohitasura has come here with devotion to sandalwood (chandana-bhakti) and is endowed with divine power (deva-bhuta). He is sitting here, treated as a friend. (47) O King! This influence of anger (krodha-anubandha) is capable of blinding beings (sattva-andhikarana-kshama). Those who desire liberation (shiva-kankshi) should control it and become peaceful. (48) Hearing this account from the mouth of the Kevali Mrigadhwaja, many kings, including Jitashatru, took initiation. The demon Mahishasura became peaceful, and the people of the assembly, abandoning greed (laulya), became free from malice (nishalya) and adorned (sushobhit). (49) Then, after paying homage to the gods, demons, and the Kevali, they went to their respective places, and the Kevali Mrigadhwaja went to the abode of the Siddhas (siddha-sthana). (50)