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 148

अदृष्ट का विभाग, तथा व्यासंग, कोई भी युक्तिसंगत (घटित) नहीं होगा ॥४८॥ स्वप्ने व्याघ्रादिसंकल्पत्वान्नरत्त्वानभिमानतः । अहंकारश्च नियतव्यापारः परिकल्पते ॥४९॥
भावार्थ : स्वप्न में बाघ आदि संकल्प की तरह पुरुषत्व के अनभिमान (अज्ञान) से निश्चित व्यापार वाले अहंकार की कल्पना की जाती है ॥४९॥ तन्मात्रादिक्रमस्तस्मात्प्रपञ्चोत्पत्तिहेतवे । इत्थं बुद्धिर्जगत्की पुरुषो न विकारभाक् ॥५०॥
भावार्थ : उस अहंकार से तन्मादि का क्रम जगत् की उत्पत्ति के लिए है । इस प्रकार बुद्धि जगत् की की है, परन्तु पुरुष (आत्मा) विकार वाला नहीं है ॥५०॥ पुरुषार्थोपरागौ द्वौ व्यापारावेश एव च । अत्रांशो वेम्यहं वस्तु करोमीति च धीस्ततः ॥५१॥
भावार्थ : इन सभी व्यापारों (प्रवृत्तियों) के आरम्भ (आवेश) करने में पुरुषार्थ और उपराग ये दो कर्ता हैं । इस कारण अंश=जीवात्मा को मैं पदार्थ को जानता हूँ, अतः उसे करता हूँ, ऐसी बुद्धि होती है। इस तरह बुद्धि में दो प्रकार के अव्यवसाय से आत्मा कर्ता है। परन्तु यह बात अतात्त्विक है ॥५१॥ १४८
अध्यात्मसार

Translation AI Generated

The division of Adrishta, and Vyāsanga, will not be rational (occurred) in any way. ||48|| In a dream, due to the conception of a tiger etc., and the lack of pride in being a human, Ahamkara is conceived as having a definite function. ||49||
Meaning: In a dream, like the conception of a tiger etc., due to the lack of pride (ignorance) in being a human, Ahamkara is conceived as having a definite function. ||49|| From that Ahamkara, the sequence of Tanmātra etc. is for the origin of the universe. Thus, the intellect is the cause of the universe, but the Purusha (soul) is not subject to modifications. ||50||
Meaning: From that Ahamkara, the sequence of Tanmātra etc. is for the origin of the universe. Thus, the intellect is the cause of the universe, but the Purusha (soul) is not subject to modifications. ||50|| Purushārtha and Upārāga are the two agents in initiating all these activities (tendencies), and the involvement. Therefore, the Jīvātmā has the intellect that says, "I know the object, therefore I do it." Thus, the soul is the doer due to two types of indecision in the intellect. But this is not true. ||51||
Meaning: Purushārtha and Upārāga are the two agents in initiating all these activities (tendencies), and the involvement. Therefore, the Jīvātmā has the intellect that says, "I know the object, therefore I do it." Thus, the soul is the doer due to two types of indecision in the intellect. But this is not true. ||51|| 148
Adhyātmasāra