Adhyatma Sara

SR No.: 034147
Original Sutra Author: N/A
Author: Yashovijay
Publisher: Ashapuran Parshwanath Jain Gyanbhandar
Publication Year: 2018
Total Pages: 312
Language: Sanskrit, Hindi
Classification: Book_Devnagari
File Size: 2 MB

Page 128

का हनन करता है और स्वयं दूसरों से हनन भी किया जाता है और उस-उस फल को भी प्राप्त करता (भोगता) है ॥३९॥ इह चानुभवः साक्षी व्यावृत्त्यन्वयगोचरः। एकान्तपक्षपातिन्यो युक्तयस्तु मिथो हताः ॥४०॥
भावार्थ : इस विषय में अन्वय और व्यतिरेक के विषयवाला अनुभव ही साक्षी है और एकान्तवाद की पक्षपातिनी युक्तियाँ तो परस्पर कट जाती हैं ॥४०॥ पीड़ाकर्तृत्त्वतो देहव्यापत्त्या दुष्टभावतः । त्रिघा हिंसागमे प्रोक्ता नहीथमपहेतुका ॥४१॥
भावार्थ : दूसरों को पीड़ा देने से, स्वयं देह को नष्ट करने से और दुष्ट परिणाम से; यों तीन प्रकार की हिंसा जिनागम में कही गई है । इस प्रकार मानने से वह हिंसा अहेतुक या कोरी काल्पनिक नहीं है, अपितु सहेतुक है ॥४१॥ हन्तुर्जाग्रति को दोषो हिंसनीयस्य कर्मणि । प्रसक्तिस्तदभावे चान्यत्रापि मुधा वचः ॥४२॥
भावार्थ : हिंस्य जीव का कर्म उदय में आने से उसका वध होता है, उसमें हिंसक का क्या दोष ? और उस हिंसक के अभाव में दूसरे किसी हिंसक की हिंसा करनी ही पड़ती, इस प्रकार यदि कोई कहता है तो व्यर्थ का बकवास है ॥४२॥ १२८
अध्यात्मसार

Translation AI Generated

He who violates and is himself violated by others, and also receives (enjoys) that-that fruit. ||39|| This experience is the witness, the subject of the relation of vyavritti and anvay. The arguments of the one-sided partisans are mutually destroyed. ||40||
Meaning: In this matter, experience concerning anvay and vyatireka is the witness, and the one-sided arguments are mutually contradictory. ||40||
From the act of inflicting pain, from the destruction of one's own body, and from evil consequences; thus, three types of violence are mentioned in the Jinaagama. By believing in this way, that violence is not without cause or merely imaginary, but is caused. ||41||
Meaning: From inflicting pain on others, from destroying one's own body, and from evil consequences; thus, three types of violence are mentioned in the Jinaagama. By believing in this way, that violence is not without cause or merely imaginary, but is caused. ||41||
The fault lies with the awakening of the karma of the being to be killed, not with the killer. And in the absence of that killer, one would have to kill another killer anyway, so if anyone says this, it is useless talk. ||42||
Meaning: The fault lies with the awakening of the karma of the being to be killed, not with the killer. And in the absence of that killer, one would have to kill another killer anyway, so if anyone says this, it is useless talk. ||42|| 128
Adhyatma Sara