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 58

हरिवंशपुराणे अङ्गप्रविष्टतत्त्वार्थ प्रतिपाद्य जिनेश्वरः । अङ्गबाह्यमवोचत्तत्प्रतिपाद्यार्थरूपतः ॥१०१॥ सामायिक यथार्थाख्यं सचतुर्विंशतिस्तवम् । वन्दनां च ततः पूतां प्रतिक्रमणमेव च ॥१०॥ वैनयिक विनेयेभ्यः कृतिकर्म ततोऽवदत् । दशवैकालिकां पृथ्वीमुत्तराध्ययनं तथा ॥१०॥ तं कल्पव्यवहारं च कल्पाकल्पं तथा महा-कल्पं च पुण्डरोकं च सुमहापुण्डरीककम् ।।१०४॥ तथा निषद्यकां प्रायः प्रायश्चित्तोपवर्णनम् । जगत्त्रयगुरुः प्राह प्रतिपाद्यं हितोद्यतः ॥१०५|| मत्यादेः केवलान्तस्य स्वरूपं विषयं फलम् । अपरोक्षपरोक्षस्य ज्ञानस्योवाच संख्यया ॥१०६॥ मार्गणास्थानभेदैश्च गुणस्थानविकल्पनैः । जीवस्थानप्रभेदैश्च जीवद्रव्यमुपादिशत् ॥१०७॥ सत्संख्याद्यनुयोगैश्च सन्नामादिकमादिभिः । द्रव्यं स्वलक्षणैर्मिन्नं पुद्गलादि विलक्षणम् ॥१०८।। द्विविधं कर्मबन्धं च सहेतुं सुखदुःखदम् । मोरं मोक्षस्य हेतुं च फलं चाष्टगुणात्मकम् ॥१०९॥ बन्धमोक्षफलं यत्र भुज्यते तत् विधाकृतम् । अन्त:स्थितं जगौ लोकमलोकं च बहिःस्थितम् ॥११॥ अथ सप्तर्द्धिसंपन्नः श्रुत्वार्थ जिनभाषितम् । द्वादशाङ्गश्रुतस्कन्धं सोपाङ्गं गौतमो व्यधात् ॥१११॥ बेलोक्यं संसदि स्पृष्टं जिनार्कवचनांशुभिः । मुक्तमोहमहानिद्रं सुप्तोस्थितमिवाबमौ ॥११॥ जिनभाषाऽधरस्पन्दमन्तरेण विजृम्भिता । तिर्यग्देवमनुष्याणां दृष्टिमोहमनीनशत् ॥११३॥ वस्तुओंसे सहित चूलिकाओंका वर्णन किया ॥९६-१००। इस प्रकार श्रीजिनेन्द्रदेवने अंगप्रविष्ट तत्त्वका वर्णन कर अंगबाह्यके चौदह भेदोंका वास्तविक वर्णन किया। प्रथम हो उन्होंने सार्थक नामको धारण करनेवाले सामयिक प्रकीर्णकका वर्णन किया तदनन्तर चतुर्विशति स्तवन, पवित्र वन्दना, प्रतिक्रमण, वैनयिक, कृतिकर्म, दशवैकालिक, उत्तराध्ययन, कल्पव्यवहार, कल्पाकल्प, महाकल्प, पुण्डरीक, महापुण्डरीक तथा जिसमें प्रायः प्रायश्चित्तका वर्णन है ऐसी निषद्यका इन चौदह प्रकोणंकोंका वर्णन हित करने में उद्यत तथा जगत् त्रयके गुरु श्रीवर्धमान जिनेन्द्रने किया ॥१०१-१०५।। इसके बाद भगवान्ने मति, श्रुत, अवधि, मनःपर्यय और केवल इन पांच ज्ञानोंका स्वरूप, विषय, फल तथा संख्या बतलायो और साथ ही यह भी बतलाया कि उक्त पाँच ज्ञानोंमें प्रारम्भके दो ज्ञान परोक्ष और अन्य तीन ज्ञान प्रत्यक्ष हैं ॥१०६॥ तदनन्तर चौदह मार्गणा स्थान, चौदह गुणस्थान और चौदह जीवसमासके द्वारा जीव द्रव्यका उपदेश दिया ॥१०७॥ तत्पश्चात् सत्, संख्या, क्षेत्र, स्पर्शन, काल, अन्तर, भाव और अल्प-बहुत्व इन आठ अनुयोग द्वारोंसे तथा नाम, स्थापना, द्रव्य और भाव इन चार निक्षेपोंसे द्रव्यका निरूपण किया। उन्होंने यह भी बताया कि पुद्गल आदिक द्रव्य अपने-अपने लक्षणोंसे भिन्न-भिन्न हैं और सामान्य रूपसे सभी उत्पाद, व्यय तथा ध्रौव्य रूप त्रिलक्षणसे युक्त हैं ॥१०८।। शुभ-अशुभके भेदसे कर्मबन्धके दो भेद बतलाये, उनके पथक-पथक कारण समझाये. शभबन्ध सख देनेवाला है और अशभबन्ध देनेवाला है यह बताया। मोक्षका स्वरूप, मोक्षका कारण और अनन्त ज्ञान आदि आठ गणोंका प्रकट हो जाना मोक्षका फल है यह सब समझाया ॥१०९।। जो अनन्त अलोकाकाशके मध्यमें स्थित है तथा जहाँ बन्ध और मोक्षका फल भोगा जाता है उसे लोक कहते हैं। इस लोकके ऊर्ध्व-मध्य और पातालके भेदसे तीन भेद हैं । लोकके बाहरका जो आकाश है उसे अलोक कहते हैं ॥११०॥ अथानन्तर सप्तऋद्धियोंसे सम्पन्न गौतम गणधरने जिनभाषित पदार्थका श्रवण कर उपांगसहित द्वादशांगरूप श्रुतस्कन्धको रचना की ॥१११।। उस समय समवसरणमें जो तीनों लोकोंके जीव बैठे हुए थे वे जिनेन्द्ररूपी सूर्यके वचनरूपी किरणोंका स्पर्श पाकर सोयेसे उठे हुएके समान सुशोभित होने लगे और उनकी मोहरूपी महानिद्रा दूर भाग गयी ॥११२॥ ओठोंके
दुःख
१.शिष्येभ्यः । २. उत्पादव्ययध्रौव्यरूपम् । ३. नाशयामास ।

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In the Harivamsha Purana, the Jinesvara expounded the essence of the Anga scriptures, and then described the Anga-bahir (external to the Anga scriptures) in terms of their subject matter. ||101||

He described the Samayika, which is truly named, along with the twenty-four Stotras (hymns), the pure Vandana (worship), and the Pratikramana (atonement). ||102||

He then spoke of the Vainayika (conduct), the Vinaya (discipline), the Kritika karma (ritual acts), the Dasha Vaikalika (ten types of vows), and the Uttaraadhyayana (study of the scriptures). ||103||

He also described the Kalpavyavahara (conduct of the Kalpa), the Kalpa-kalpa (the cycle of Kalpas), the Maha-kalpa (great Kalpa), the Pundarika (lotus), and the Maha-pundarika (great lotus). ||104||

He also described the Nishidhyaka (prohibited acts), and the Prayashchitta (atonement) in detail. The Guru of the three worlds, the Jinesvara, spoke of these subjects for the benefit of all. ||105||

He explained the nature, object, and fruit of the five knowledges: Mati (knowledge of perception), Shruta (knowledge of scriptures), Avadhi (clairvoyance), Manahparyaya (knowledge of the minds of others), and Kevala (omniscience). He also explained that the first two knowledges are indirect, while the last three are direct. ||106||

He then taught about the fourteen Margana-sthana (stages of the path), the fourteen Guna-sthana (stages of qualities), and the fourteen Jiva-samasa (stages of the soul), thereby explaining the Jiva-dravya (soul substance). ||107||

He then described the Dravya (substance) through the eight Anuyoga-dvara (gates of knowledge): Sat (being), Sankhya (number), Kshetra (space), Sparshan (touch), Kala (time), Antar (interior), Bhava (state), and Alp-bahutva (smallness and largeness). He also described the four Nikshepa (deposits): Nama (name), Sthapana (establishment), Dravya (substance), and Bhava (state). He explained that the Dravya, such as Pudgala (matter), are distinct from each other due to their unique characteristics. All Dravya are characterized by the three Lakshanas (characteristics): Utpad (production), Vyaya (destruction), and Dhrauvya (permanence). ||108||

He explained the two types of Karma-bandha (bondage of karma): Shubha (auspicious) and Ashubha (inauspicious), and their respective causes. He explained that Shubha-bandha leads to happiness, while Ashubha-bandha leads to suffering. He also explained the nature of Moksha (liberation), its cause, and its fruit, which is the manifestation of the eight Gunas (qualities): Ananta Jnana (infinite knowledge), etc. ||109||

He described the Lok (world) as the space where the fruit of bondage and liberation is experienced, and which is located in the midst of the infinite Aloka-akasha (space without light). He explained that the Lok is divided into three parts: Urddhva (upper), Madhya (middle), and Patala (lower). He also described the Aloka (space without light) as the space outside the Lok. ||110||

Then, the Ganadhara Gautama, who was endowed with the seven Riddhis (supernatural powers), listened to the words of the Jinesvara and composed the twelve-fold Anga scriptures, including the Upanga (auxiliary scriptures). ||111||

At that time, the beings of the three worlds who were assembled in the Samavasarana (congregation) were touched by the rays of the Jinesvara, who is like the sun, and they became radiant, like those who have awakened from sleep. Their Moha (delusion), which was like a deep sleep, vanished. ||112||

The beings of the Tiryanch (animal) and Manusya (human) realms, who were blinded by delusion, were awakened by the sound of the Jinesvara's words, which were like the vibration of his lips. ||113||

He described the Chulika (small hair-like particles) along with their properties. ||96-100||

In this way, the Jinesvara, Sri Jinenradeva, described the essence of the Anga scriptures, and then described the fourteen types of Anga-bahir (external to the Anga scriptures) in their true form. First, he described the Samayika, which is truly named, and then the twenty-four Stotras (hymns), the pure Vandana (worship), the Pratikramana (atonement), the Vainayika (conduct), the Vinaya (discipline), the Kritika karma (ritual acts), the Dasha Vaikalika (ten types of vows), the Uttaraadhyayana (study of the scriptures), the Kalpavyavahara (conduct of the Kalpa), the Kalpa-kalpa (the cycle of Kalpas), the Maha-kalpa (great Kalpa), the Pundarika (lotus), the Maha-pundarika (great lotus), and the Nishidhyaka (prohibited acts), which includes a detailed description of the Prayashchitta (atonement). The Jinesvara, the Guru of the three worlds, described these fourteen subjects for the benefit of all. ||101-105||

Then, the Jinesvara explained the nature, object, and fruit of the five knowledges: Mati (knowledge of perception), Shruta (knowledge of scriptures), Avadhi (clairvoyance), Manahparyaya (knowledge of the minds of others), and Kevala (omniscience). He also explained that the first two knowledges are indirect, while the last three are direct. ||106||

Then, he taught about the fourteen Margana-sthana (stages of the path), the fourteen Guna-sthana (stages of qualities), and the fourteen Jiva-samasa (stages of the soul), thereby explaining the Jiva-dravya (soul substance). ||107||

Then, he described the Dravya (substance) through the eight Anuyoga-dvara (gates of knowledge): Sat (being), Sankhya (number), Kshetra (space), Sparshan (touch), Kala (time), Antar (interior), Bhava (state), and Alp-bahutva (smallness and largeness). He also described the four Nikshepa (deposits): Nama (name), Sthapana (establishment), Dravya (substance), and Bhava (state). He explained that the Dravya, such as Pudgala (matter), are distinct from each other due to their unique characteristics. All Dravya are characterized by the three Lakshanas (characteristics): Utpad (production), Vyaya (destruction), and Dhrauvya (permanence). ||108||

He explained the two types of Karma-bandha (bondage of karma): Shubha (auspicious) and Ashubha (inauspicious), and their respective causes. He explained that Shubha-bandha leads to happiness, while Ashubha-bandha leads to suffering. He also explained the nature of Moksha (liberation), its cause, and its fruit, which is the manifestation of the eight Gunas (qualities): Ananta Jnana (infinite knowledge), etc. ||109||

He described the Lok (world) as the space where the fruit of bondage and liberation is experienced, and which is located in the midst of the infinite Aloka-akasha (space without light). He explained that the Lok is divided into three parts: Urddhva (upper), Madhya (middle), and Patala (lower). He also described the Aloka (space without light) as the space outside the Lok. ||110||

Then, the Ganadhara Gautama, who was endowed with the seven Riddhis (supernatural powers), listened to the words of the Jinesvara and composed the twelve-fold Anga scriptures, including the Upanga (auxiliary scriptures). ||111||

At that time, the beings of the three worlds who were assembled in the Samavasarana (congregation) were touched by the rays of the Jinesvara, who is like the sun, and they became radiant, like those who have awakened from sleep. Their Moha (delusion), which was like a deep sleep, vanished. ||112||

The beings of the Tiryanch (animal) and Manusya (human) realms, who were blinded by delusion, were awakened by the sound of the Jinesvara's words, which were like the vibration of his lips. ||113||

He described the Chulika (small hair-like particles) along with their properties. ||96-100||