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 720

६८२
हरिवंशपुराणे गोत्रस्योच्चैश्च नीचैश्च स्थानसंशब्दनं तथा । अन्तरायस्य दानादिविघ्नानां करणं घनम् ॥२०॥ तदेवं लक्षणं कार्य यत्तत्प्रक्रियते ततः । प्रकृतिस्तत्स्वभावस्य तथैवाप्रच्युतिः स्थितिः ॥२१०॥ यथाजागोमहिष्यादिक्षीराणां स्वस्वभावतः । माधुर्यादच्युतिस्तद्वत्कर्मणां प्रकृतिस्थितिः ॥२१॥ तीवमन्दादिमावेन क्षीरे रसविशेषवत् । कर्मपुद्गलसामर्थ्यविशेषोऽनुभवो मतः ॥२१२॥ कर्मवपरिणत्यात्मपुद्गलस्कन्धसंहतेः । प्रदेशः परमाण्वात्मपरिच्छेदावधारणा ॥२१३॥ 'प्रकृतेः सप्रदेशाया नित्यं योगनिमित्तता । स्थितेः सानुभवायास्तु स्यात्कषाय निमित्तता ॥२४॥ अनेनावियते ज्ञानमावृणोतीति वा स्वयम् । ज्ञानावरणमाख्यातं दर्शनावरणं तथा ॥२१५॥ वेद्यते वेदयत्येवं वेदनीयमनेन वा । मोद्यते मोहयत्येवं मोहनीयमपीरितम् ॥२१॥ नारकादिमवानेति स्वनेनेत्यायुरित्यपि । नम्यतेऽनेन वात्मानं नमयत्यपि नाम तत् ॥२१७॥ गूयते शब्द्यते गोत्रमुच्चैर्नीचैश्च यत्नतः । अन्तरायोऽन्तरं मध्यं देयादेरेति यत्नतः ॥२१८॥ एकात्मपरिणामेन गृह्यमाणा हि पुद्गलाः । नानाकर्मत्वमायान्ति प्रभुक्तान्नरसादिवत् ॥२१९॥ मूलप्रकृतिभेदोऽयमष्टभेदः प्रभावितः । उत्तरप्रकृतीनां तु भेदोऽतः परमुच्यते ॥२२॥
गोत्र कमकी प्रकृति उच्च और नीच व्यवहार कराना है तथा अन्तराय कर्मकी प्रकृति दान आदिमें तीव्र विघ्न करना है ।।२०९॥ इसलिए ऐसा लक्षण करना चाहिए कि कर्मोके द्वारा जो किया जाता है वही प्रकृतिबन्ध है और उनका अपने स्वभावसे च्युत नहीं होना सो स्थितिबन्ध है ॥२१०॥
___ जिस प्रकार बकरी, गाय तथा भैंस आदिके दूध अपने-अपने स्वभावसे ही माधुर्य गुणसे च्युत नहीं होते हैं उसी प्रकार कम भी अपनी-अपनी प्रकृतिसे च्युत नहीं होते हैं ।।२११।।।
___जिस प्रकार दूधमें रसविशेष, तीव्र अथवा मन्द आदि भावसे रहता है उसी प्रकार कर्मरूप पुद्गलमें भी सामर्थ्य-विशेष तीव्र अथवा मन्द आदि भावसे रहता है। यही अनुभवबन्ध माना गया है ।।२१२॥ आत्माके कर्मरूप परिणत पुद्गल स्कन्धोंके समूहमें परमाणुके प्रमाणसे कल्पित परिच्छेदों-खण्डोंकी जो संख्या है वह प्रदेशबन्ध कहलाता है ॥२१३।। प्रकृति और प्रदेशबन्ध योगके निमित्तसे होते हैं तथा स्थिति और अनुभवबन्ध कषायके निमित्तसे माने गये हैं ॥२१४॥
जिसके द्वारा ज्ञान ढंका जाये अथवा जो स्वयं ज्ञानको ढाँके वह ज्ञानावरण कम है। इसी प्रकार दर्शनावरण कर्मकी निरुक्तिका जानना चाहिए अर्थात् जिसके द्वारा दर्शन ढंका जाये अथवा जो स्वयं दर्शनको ढाँके उसे दर्शनावरण कर्म कहते हैं ।।२१५॥ जिसके द्वारा सुखदुःखका वेदन-अनुभव कराया जाये अथवा जो स्वयं सुख-दुःखका अनुभव करे वह वेदनीय कर्म है। जिसके द्वारा जीव मोहित किया जाये अथवा जो स्वयं मोहित करे वह मोहनीय कम है ।।२१६।। जीव जिसके द्वारा नरकादि भवको प्राप्त कराया जाये अथवा जो स्वयं नारकादि भवको प्राप्त हो वह आय कम है। आत्मा जिसके द्वारा नाना नामोंको प्राप्त कराया जाये अथवा जो स्वयं आत्माको नाना नामोंसे युक्त करे वह नामकर्म है ।।२१७।। आत्मा जिसके द्वारा प्रयत्नपूर्वक उच्च अथवा नीच कहा जाता है वह गोत्र कहलाता है और जो यत्नपूर्वक देय आदिके बीच में आ जाता है वह अन्तराय कर्म है ॥२१८॥ जिस प्रकार एक बार खाया हुआ अन्न रस, रक्त आदि नानारूपताको प्राप्त होता है, उसी प्रकार एक आत्मपरिणामके द्वारा ग्रहण किये हुए पुद्गल नाना कर्मरूपताको प्राप्त हो जाते हैं ।।२१९॥ यह आठ
१. जोगा पयडि-पदेशा ठिदिअणुभागा कसायदो होति । अपरिणदुच्छिण्णेमु य बंधदिदिकारणं णत्थि ।। गो. कर्म.॥

Translation AI Generated

## English Translation:

682
In the Harivamsha Purana, the classification of Gotra into high and low, and the description of its place, as well as the creation of Antaray karma, which obstructs giving and other actions, is described. ||20||

Therefore, the characteristic of karma is that which is done by it, that is the bondage of nature, and its non-deviation from its own nature is the bondage of state. ||210||

Just as the milk of goats, cows, and buffaloes does not deviate from its own nature of sweetness, similarly, karma does not deviate from its own nature. ||211||

Just as there are different tastes in milk, such as intense or mild, similarly, there are different strengths in karma-like pudgalas, such as intense or mild. This is considered the bondage of experience. ||212||

The number of divisions, or sections, in the aggregate of karma-transformed pudgalas of the soul, as measured by the size of an atom, is called the bondage of space. ||213||

The bondage of nature and space are caused by yoga, and the bondage of state and experience are caused by kshaya. ||214||

That which covers knowledge, or which itself covers knowledge, is called the karma of knowledge-obscuration. Similarly, one should know the definition of the karma of vision-obscuration, that which covers vision, or which itself covers vision. ||215||

That which causes the experience of pleasure and pain, or which itself experiences pleasure and pain, is called the karma of experience. That which deludes the soul, or which itself deludes, is called the karma of delusion. ||216||

That which causes the soul to attain hellish realms, or which itself attains hellish realms, is called the karma of destiny. That which causes the soul to be named with various names, or which itself is endowed with various names, is called the karma of name. ||217||

That by which the soul is called high or low with effort is called Gotra, and that which comes in between giving and other actions with effort is called Antaray karma. ||218||

Just as food once eaten becomes transformed into various forms like juice, blood, etc., similarly, pudgalas, once taken in by the soul, become transformed into various forms of karma. ||219||

This is the eight-fold division of the original nature, influenced by the eight types of karma. The division of the subsequent natures is described further. ||220||

_The bondage of space, state, experience, and kshaya is caused by karma. There is no cause for bondage in the un-transformed, un-divided state._ ||Go. Karma.||