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 718

६८०
हरिवंशपुराणे
अनसूयाविषादादिरसूयादिपरस्स्वयम् । दायकस्य विशेषोऽपि विचित्रा हि मनोगतिः ॥१८९॥ मोक्षकारणभूतानां दानानां धारणे सताम् । तारतम्यं मन:शुद्ध विशेषः पात्रगोचरः ॥१९॥ पुण्यासवः सुखानां हि हेतुरभ्युदयावहः । हेतुः संसारदुःखानामपुण्यास्रव इष्यते ॥१९१॥ 'मिथ्यादर्शनमात्मस्थं हिंसाद्य विरतिस्तथा । प्रमादश्च कपायश्च योगो बन्धस्य हेतवः ।।१९२॥ हन्मिथ्यादर्शनं द्वेधा निसर्गान्योपदेशतः । मिथ्याकर्मोदयादाद्यं तत्त्वाश्रद्धानलक्षणम् ।।१९३।। परोपदेशपूर्व तु चतुर्धा मतभेदतः । क्रियावाद्यक्रियाबादिविनयाज्ञानिकत्वतः ।।१९४।। एकान्त विपरीतत्वविनयाज्ञानसंशयः । निमित्तः पञ्चधा चापि मिथ्यादर्शनमिष्यते !!१९५।। द्विषोढाऽविरतिज्ञेया प्रमादोऽनेकधा स्थितः । नवमि! कषायैस्तु कषायाः पञ्चविंशतिः ॥१९६॥ *चत्वारः स्युर्मनोयोगा वाग्योगाश्च तथैव ते । काययोगास्तु पञ्चापि मता योगास्त्रयोदश ।।१९७॥
देय द्रव्य में भेद होनेसे दानके फलमें भो भेद होता है ॥१८८|| कोई दाता तो ईर्ष्या, विषाद आदि दुर्गुणोंसे रहित होता है और कोई दाता ईष्या आदि दुर्गुणोंसे युक्त होता है। यही दाताकी विशेषता है। यथार्थमें मनको गति विचित्र होती है ।।१८९॥ मोक्षके कारणभूत दानोंके ग्रहण करनेमें सत्पुरुषों के मनकी शद्धिका जो तारतम्य-हीनाधिकता है वह पात्रकी विशेषता है॥१९॥ पुण्यास्रव अनेक कल्याणोंको प्राप्ति करानेवाला होनेसे सुखोंका कारण कहा जाता है और पापास्रव संसारके दुःखोंका कारण माना जाता है ।।१९।। इस प्रकार आस्रव तत्त्वका वर्णन होनेके बाद भगवान्की दिव्य ध्वनिमें बन्ध तत्त्वका वर्णन प्रारम्भ हुआ।
आत्मपरिणामोंमें स्थित मिथ्यादर्शन, हिंसा आदि अविरति, प्रमाद, कषाय और योग ये बन्धके कारण हैं ||१९२।। इनमें मिथ्यादर्शन, निसर्गज ( अगृहीत ) और अन्योपदेशज (गहीत ) के भेदसे दो प्रकारका है। मिथ्यात्वकके उदयसे जो तत्त्वका अश्रद्धान होता है वह निसर्गज मिथ्यादर्शन है ॥१९३।। और परोपदेशपूर्वक होनेवाले अतत्त्व श्रद्धानको अन्योपदेशज मिथ्यादर्शन कहते हैं। इसके क्रियावादी, अक्रियावादी, वैनयिक और अज्ञानीके भेदसे चार भेद हैं ॥१९४| इनके सिवाय एकान्त, विपरीत, विनय, अज्ञान और संशय इन निमित्तोंकी अपेक्षा मिथ्यादर्शन पांच प्रकारका भी माना जाता है। वस्तु अनेक धर्मात्मक है परन्तु उसे एक धर्मरूप हो श्रद्धान करना एकान्त मिथ्यादर्शन है, जैसे वस्तु नित्य ही है अथवा अनित्य ही है। वस्तुका जैसा स्वरूप है उससे विपरीत श्रद्धान करना सो विपरीत मिथ्यादर्शन है जैसे हिंसामें धर्म मानना, सग्रन्थवेषसे मोक्ष मानना आदि। देव-अदेव, और तत्त्व अतत्त्वका विवेक न रखकर सबको एकसा मानना तथा सबकी भक्ति करना वैनयिक मिथ्यादर्शन है। हिताहितको परीक्षा-रहित अज्ञानमूलक रूढिवश श्रद्धान करना सो अज्ञान मिथ्यादर्शन है और सम्यग्दर्शन सम्यग्ज्ञान तथा सम्यक्चारित्र मोक्षका मार्ग है या नहीं ? अहिंसामें धर्म है या हिंसामें । इस प्रकार सन्देह रूप श्रद्धान करना संशय मिथ्यादर्शन है ॥१९५।। पाँच स्थावर और त्रस इन छह कायके जीवोंकी हिंसाका त्याग नहीं करना, तथा पांच इन्द्रिय और मनको वश नहीं करना यह बारह प्रकारकी अविरति है। प्रमाद अनेक प्रकारका है और नौ नोकषायोंको साथ मिलाकर अनन्तानुबन्धो क्रोध, मान, माया, लोभ आदिके भेदसे कषायके पच्चीस भेद हैं ।।१९६।। सत्यमनोयोग, असत्यमनोयोग, उभयमनोयोग और अनुभयमनोयोगके भेदसे मनोयोग चार प्रकारके हैं। सत्यवचनयोग, असत्यवचनयोग, उभयवचनयोग
१. अनुसूया म.। २. मिथ्यादर्शनाविरतिप्रमादकषाययोगा बन्धहेतवः ॥१॥ त सू अ.८। ३. चत्वारो मनोयोगाः चत्वारो वाग्योगाः पञ्चकाययोना इति त्रयोदश विकल्पो योगः । आहारककाययोगाः आहारकमिश्रकाययोगयोः प्रमत्तसंयते सम्भवात् पञ्चदशापि भवन्ति-स. सि. अ.८ ।

Translation AI Generated

## Translation:

**680**
**Harivamsha Purana**

The giver's nature is diverse, some are free from envy, sorrow, etc., while others are afflicted by them. The mind's movement is indeed diverse. ||189||

Among those who are worthy of receiving the gifts that are the cause of liberation, the difference in the purity of their minds is the characteristic of the recipient. ||190||

The flow of merit is said to be the cause of happiness and prosperity, while the flow of demerit is considered to be the cause of worldly suffering. ||191||

Thus, after describing the principle of *āsrava*, the divine voice of the Lord began to describe the principle of *bandha*.

False perception, non-restraint from violence, etc., delusion, passions, and yoga, which are present in the transformations of the soul, are the causes of bondage. ||192||

Among these, false perception is of two types: innate (unlearned) and learned. The lack of faith in the truth, which arises from the rise of falsehood, is innate false perception. ||193||

And the lack of faith in the truth, which arises from the teachings of others, is called learned false perception. This is of four types: action-oriented, inaction-oriented, respectful, and ignorant. ||194||

Besides these, false perception is also considered to be of five types, depending on the cause: solitary, opposite, respectful, ignorant, and doubtful.

To believe that a thing is of one nature, while it is actually of many natures, is solitary false perception, such as believing that a thing is eternal or non-eternal.

To believe the opposite of the true nature of a thing is opposite false perception, such as believing that there is virtue in violence, or that liberation is attained by wearing a garment.

To believe that all beings are equal, without distinguishing between gods and non-gods, and the true and the untrue, and to worship all of them, is respectful false perception.

To believe in something based on ignorance and tradition, without examining what is beneficial and harmful, is ignorant false perception.

To doubt whether right faith, right knowledge, and right conduct are the path to liberation or not, whether there is virtue in non-violence or violence, is doubtful false perception. ||195||

Not abandoning the killing of the six types of beings, namely, the five stationary and the three mobile, and not controlling the five senses and the mind, are the twelve types of non-restraint. Delusion is of many types, and there are twenty-five types of passions, including the nine root passions, along with their infinite consequences, such as anger, pride, deceit, and greed. ||196||

There are four types of mental yoga: true mental yoga, false mental yoga, mixed mental yoga, and unmixed mental yoga. There are four types of verbal yoga: true verbal yoga, false verbal yoga, mixed verbal yoga, and unmixed verbal yoga. There are five types of physical yoga: true physical yoga, false physical yoga, mixed physical yoga, unmixed physical yoga, and mixed physical yoga with food. Thus, there are thirteen types of yoga in total. ||197||

The difference in the nature of the gift given leads to a difference in the fruit of the gift. ||188||

Some givers are free from envy, sorrow, etc., while others are afflicted by them. This is the characteristic of the giver. The mind's movement is indeed diverse. ||189||

Among those who are worthy of receiving the gifts that are the cause of liberation, the difference in the purity of their minds is the characteristic of the recipient. ||190||

The flow of merit is said to be the cause of happiness and prosperity, while the flow of demerit is considered to be the cause of worldly suffering. ||191||

Thus, after describing the principle of *āsrava*, the divine voice of the Lord began to describe the principle of *bandha*.

False perception, non-restraint from violence, etc., delusion, passions, and yoga, which are present in the transformations of the soul, are the causes of bondage. ||192||

Among these, false perception is of two types: innate (unlearned) and learned. The lack of faith in the truth, which arises from the rise of falsehood, is innate false perception. ||193||

And the lack of faith in the truth, which arises from the teachings of others, is called learned false perception. This is of four types: action-oriented, inaction-oriented, respectful, and ignorant. ||194||

Besides these, false perception is also considered to be of five types, depending on the cause: solitary, opposite, respectful, ignorant, and doubtful.

To believe that a thing is of one nature, while it is actually of many natures, is solitary false perception, such as believing that a thing is eternal or non-eternal.

To believe the opposite of the true nature of a thing is opposite false perception, such as believing that there is virtue in violence, or that liberation is attained by wearing a garment.

To believe that all beings are equal, without distinguishing between gods and non-gods, and the true and the untrue, and to worship all of them, is respectful false perception.

To believe in something based on ignorance and tradition, without examining what is beneficial and harmful, is ignorant false perception.

To doubt whether right faith, right knowledge, and right conduct are the path to liberation or not, whether there is virtue in non-violence or violence, is doubtful false perception. ||195||

Not abandoning the killing of the six types of beings, namely, the five stationary and the three mobile, and not controlling the five senses and the mind, are the twelve types of non-restraint. Delusion is of many types, and there are twenty-five types of passions, including the nine root passions, along with their infinite consequences, such as anger, pride, deceit, and greed. ||196||

There are four types of mental yoga: true mental yoga, false mental yoga, mixed mental yoga, and unmixed mental yoga. There are four types of verbal yoga: true verbal yoga, false verbal yoga, mixed verbal yoga, and unmixed verbal yoga. There are five types of physical yoga: true physical yoga, false physical yoga, mixed physical yoga, unmixed physical yoga, and mixed physical yoga with food. Thus, there are thirteen types of yoga in total. ||197||