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 157

हेतुभूतनिषेधो न स्वानुपाख्याविधिर्न च । स्वभाववर्णना नैवमवधेर्नियतत्वतः ॥८०॥
भावार्थ : मोक्षावधि नियत है, इस कारण हेतुरूप सामग्री का निषेध नहीं है तथा आत्मा के निषेध का विधान नहीं है । ऐसा होने से स्वभाव की वर्णना उत्पन्न नहीं होती ॥८०॥ न च सार्वत्रिको मोक्षः संसारस्यापि दर्शनात् । न चेदानीं न तद्व्यक्तिर्व्यञ्जको हेतुरेव यत् ॥८१॥
भावार्थ : संसार दृष्टिगोचर होता है, इसलिए सर्वत्र मोक्ष नहीं होता तथा वर्त्तमान में उस मोक्ष की स्पष्टता (अभिव्यक्ति) नहीं होती, ऐसा भी नहीं कहना चाहिए । क्योंकि मोक्ष को प्रकट करने वाला हेतु = साधन तो है ही ॥ ८१ ॥ मोक्षोपायोऽस्तु किन्त्वस्य निश्चयो नेति चेन्मतम् । तन्न रत्नत्रयस्यैव तथाभावविनिश्चयात् ॥८२॥
भावार्थ : मोक्ष का उपाय भले ही हो, किन्तु उपाय का स्पष्टरूप से (अमुक) निश्चय नहीं है, यदि आपका ऐसा मत है तो वह यथार्थ नहीं है; क्योंकि रत्नत्रय ही मोक्षोपाय के रूप में
निश्चित हैं ॥८२॥
भवकारणरागादि प्रतिपक्षमदः खलु । तद्विपक्षस्य मोक्षस्य कारणं घटतेतराम् ॥८३॥
अधिकार तेरहवां
१५७

Translation AI Generated

Hetubhutanishedho na svanupakyavidhi na cha. Svabhavarnanana naivam avadherniyatatvatah ||80||
**Meaning:** Mokshavadhi is definite, therefore there is no prohibition of material that is the cause, nor is there a rule for the prohibition of the soul. Because of this, the description of the nature does not arise. ||80||
Na cha sarvatriko moksha sansarasyaapi darshanat. Na chanidam na tadvyakti vyanjako hetureva yat ||81||
**Meaning:** Samsara is visible, therefore moksha is not universal, and it should not be said that there is no clarity (expression) of that moksha at present. Because the cause = means that reveals moksha is there. ||81||
Mokshopayo'stu kintvasya nischayo neti chenmatam. Tan na ratnatrayasyaiva tathabhavavinischayata ||82||
**Meaning:** Even if there is a means to moksha, but there is no definite (specific) certainty of the means, if this is your opinion, then it is not true; because the Ratnatraya are definitely the means to moksha. ||82||
Bhavakaranaragadi pratipakshamadah khalu. Tadvipakshasya mokshasya karanam ghatate taram ||83||
**Meaning:** Attachment, etc., which are the causes of existence, are indeed the opposite. The opposite of that, moksha, becomes the cause. ||83||
Adhikar Terahvaan
157