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 64

का ग्रहण (ज्ञान) होता है, तथापि छद्मस्थों को अनेक पर्यायों की प्राप्ति वाला ज्ञान हो जाता है ||३१||
अनेकान्तागमश्रद्धा तथाऽप्यस्खलिता सदा । सम्यग्दृशस्तयैव स्यात् सम्पूर्णार्थ - विवेचनम् ॥३२॥
भावार्थ : फिर भी सम्यग्दृष्टि पुरुष को अनेकान्त से अनुप्राणित आगमों के प्रति सतत् अस्खलित श्रद्धा होती है, और उसी श्रद्धा से सम्पूर्ण अर्थ का विवेचन हो सकता है ||३२|| आगमार्थोपनयनाज्ज्ञानं प्राज्ञस्य सर्वगम् । कार्यादेर्व्यवहारस्तु नियतोल्लेखशेखरः ॥३३॥
भावार्थ : आगम के अर्थों का उपनय-अर्थघटन का आश्रय लेने से बुद्धिमान पुरुष को सर्वगामी ज्ञान हो जाता है और कार्य आदि का व्यवहार तो उसके निश्चय किये हुए उल्लेख के शेखर के समान होता है ||३३||
तदेकान्तेन यः कश्चिद् विरक्तस्याऽपि कुग्रहः । शास्त्रार्थबाधनात् सोऽयं जैनाभासस्य पापकृत् ॥३४॥
भावार्थ : इसलिए जो कोई विरक्त साधक होकर भी एकान्तरूप से एक ही पक्ष का कदाग्रह रखता है, वह कुग्रही है; क्योंकि ऐसा कुग्रही शास्त्र के अर्थ का बाधक होने से जैनाभास और पापकारी होता है ||३४||
॥३४॥
उत्सर्गे वाऽपवादे वा व्यवहारेऽथ निश्चये ।
ज्ञाने कर्मणि वाऽयं चेन्न तदा ज्ञानगर्भता ॥ ३५ ॥
६४
अध्यात्मसार

Translation AI Generated

The (knowledge) of the Grahaṇa takes place, however, the pseudo-knowers obtain knowledge with many synonyms. ||31||
Faith in the Anekānta-āgama and also unwavering always. Only the Samyak-drishți would have the complete meaning - deliberation. ||32||
Meaning: Even so, the Samyak-drishți man has continuous unwavering faith in the Āgamas inspired by Anekānta, and it is through that faith that the complete meaning can be deliberated. ||32||
From the exposition of the meaning of the Āgama, the knowledge of the wise is all-pervasive. The conduct of actions, etc., is like the crest of his definite statement. ||33||
Meaning: By taking recourse to the exposition - meaning-creation - of the meanings of the Āgama, the wise man obtains all-pervasive knowledge, and his conduct of actions, etc., is like the crest of his definite statement. ||33||
Whoever, even though a detached seeker, holds on to one side only in an exclusive manner, is a wrong-grasping person; because such a wrong-grasping person, being an obstacle to the meaning of the scriptures, is a pseudo-Jain and a sinner. ||34||
Meaning: Therefore, whoever, even though a detached seeker, holds on to one side only in an exclusive manner, is a wrong-grasping person; because such a wrong-grasping person, being an obstacle to the meaning of the scriptures, is a pseudo-Jain and a sinner. ||34||
||34||
In renunciation or in criticism, in conduct or in determination,
In knowledge or in action, if this is not there, then there is no knowledge-essence. ||35||
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Adhyātma-sāra