Yogshastra

SR No.: 002418
Original Sutra Author: N/A
Author: Jayanandvijay
Publisher: Lehar Kundan Group
Total Pages: 494
Language: Sanskrit, Hindi
Classification: Book_Devnagari
File Size: 24 MB

Page 459

।। ॐ अर्हते नमः ।। ९. नवम प्रकाश __अब सात श्लोकों द्वारा रूपस्थध्यान का स्वरूप कहते हैं।८५३। मोक्ष-श्रीसम्मुखीनस्य, विध्वस्ताखिलकर्मणः । चतुर्मुखस्य निःशेष-भुवनाभयदायिनः ॥१॥ ।८५४। इन्दुमण्डलसङ्काशच्छत्र-त्रितयशालिनः । लसद्भामण्डलाभोगविडम्बितविवस्वतः ॥२॥ ।८५५। दिव्य-दुन्दुभिनिर्घोष-गीत-साम्राज्य-संपदः । रणविरेफझङ्कार-मुखराशोकशोभिनः ॥३॥ ।८५६। सिंहासन-निषण्णस्य, वीज्यमानस्य चामरैः । सुरासुरशिरोरत्नदीप्रपादनखद्युतेः ॥४॥ ।८५७। दिव्यपुष्पोत्कराकीर्णासङ्कीर्णपरिषद्भुवः । उत्कन्धरैर्मृगकुलैः, पीयमानकलध्वनेः ॥५॥ ।८५८। शान्तवैरेभसिंहादि-समुपासितसन्निधेः । प्रभोः समवसरणस्थितस्य परमेष्ठिनः ॥६॥ ।८५९। सर्वातिशययुक्तस्य, केवलज्ञानभास्वतः । अर्हतो रूपमालम्ब्य, ध्यानं रूपस्थमुच्यते ॥७॥ अर्थ :- जो योगी मोक्षलक्ष्मी के संमुख पहुंच चुके हैं, जिन्होंने समग्र कर्मों का विनाश कर दिया है, उपदेश देते
समय चौमुखी हैं; समग्र लोक के प्राणिमात्र को जो अभयदान देते हैं और चंद्रमंडल के समान तीन उज्ज्वल छत्रों से सुशोभित हैं, सूर्यमंडल की प्रभा को मात करने वाला भामंडल जिनके चारों और देदीप्यमान है, जहाँ दिव्यदुंदुभि के आघोष हो रहे हैं; गीतगान की साम्राज्य-संपदा हैं। गुंजार करते हुए भ्रमरों की झंकार से गूंजित अशोकवृक्ष से सुशोभित हैं, सिंहासन पर विराजमान हैं, जिनके दोनों और चामर दुलाये जा रहे हैं, वंदन करते हुए सुरों और असुरों के मुकट के रत्नों की कांति से जिनके चरणों के नख की युति चमक रही हैं, दिव्यपुष्यों के समूह से समवसरण की विशालभमि भी खचाखच भरी हुई है, गर्दन ऊपर उठाकर मृगादि पशुओं के झुंड जिनका मधुर उपदेश पान करे रहे हैं; सिंह, हाथी, सर्प, नकुल आदि जन्म से वैर वाले जीव अपना वैर भूलकर जिनके पास बैठ गये हैं, ऐसे समवसरण में स्थित सर्व-अतिशयों से युक्त, केवलज्ञान से सुशोभित परमेष्ठी अरिहंत भगवान् के स्वरूप का
अवलंबन लेकर जो ध्यान किया जाता है; वह रूपस्थध्यान कहलाता है।।१-७।। रूपस्थध्यान का दूसरा भेद तीन श्लोकों द्वारा कहते हैं१८६०। राग-द्वेष-महामोह-विकारैरकलङ्कितम् । शान्तं कान्तं मनोहारि, सर्वलक्षणलक्षितम् ॥८॥ ।८६१। तीर्थिकैरपरिज्ञात-योगमुद्रामनोरमम् । अक्ष्णोरमन्दमानन्दनिःस्यन्दं दददद्भुतम् ॥९॥ ।८६२। जिनेन्द्रप्रतिमारूपम्, अपि निर्मलमानसः । निनिमेषदृशां ध्यायन्, रूपस्थध्यानवान् भवेत् ॥१०॥ अर्थ :- राग-द्वेष-महामोह-अज्ञान आदि विकारों से रहित, शांत, कांत, मनोहर आदि समस्त प्रशांत लक्षणों से
युक्त, अन्य धर्मावलंबियों द्वारा अज्ञात योग-ध्यानमुद्रा को धारण करने से मनोरम तथा आंखों से प्रबल अद्भुत आनंद झर रहा है, ऐसी स्थिरता से युक्त श्रीजिनेश्वरदेव की प्रतिमा के रूप का निर्मल चित्त से
आंख बंद किये बिना स्थिर निगाह से ध्यान करने वाला योगी रूपस्थध्यानी कहलाता है।।८-१०॥
फिर||८६३। योगी चाभ्यासयोगेन, तन्मयत्वमुपागतः । सर्वज्ञीभूतमात्मानम्, अवलोकयति स्फुटम् ॥११॥ ||८६४। सर्वज्ञो भगवान् योऽयम्, अहमेवास्ति स ध्रुवम् । एवं तन्मयतां यातः, सर्ववेदीति मन्यते ॥१२॥
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Translation AI Generated

|| Om Arhate Namah || 9. Ninth Light

Now the nature of Rupa-Dhyana is described in seven verses. 853. The one who is facing the Lakshmi of Moksha, who has destroyed all karmas, who is four-faced, who gives fearlessness to all beings in all worlds ||1||. 854. The one who is adorned with three shining umbrellas like the moon, whose radiant body outshines the sun ||2||. 855. The one who has the wealth of the kingdom of divine drums, songs, and music, who is adorned with the Asoka tree, which resounds with the buzzing of bees ||3||. 856. The one who is seated on a throne, who is fanned by chamaras, whose toenails shine with the brilliance of the jewels of the crowns of the gods and demons ||4||. 857. The one whose assembly is filled with the abundance of divine flowers, whose sweet teachings are drunk by the herds of deer with their necks raised ||5||. 858. The one who is worshipped by lions, elephants, snakes, and weasels, who have forgotten their natural enmity, who is situated in such an assembly, the one who is full of all perfections, who is illuminated by Kevala Jnana, the Supreme Arhat ||6||. 859. By taking refuge in the form of such an Arhat, the meditation is called Rupa-Dhyana ||7||.

Meaning: The yogi who has reached the face of Moksha Lakshmi, who has destroyed all karmas, who is four-faced, who gives fearlessness to all beings in all worlds, and who is adorned with three shining umbrellas like the moon, whose radiant body outshines the sun, where divine drums are resounding, there is the wealth of the kingdom of songs and music, who is adorned with the Asoka tree, which resounds with the buzzing of bees, who is seated on a throne, who is fanned by chamaras, whose toenails shine with the brilliance of the jewels of the crowns of the gods and demons, whose assembly is filled with the abundance of divine flowers, whose sweet teachings are drunk by the herds of deer with their necks raised, lions, elephants, snakes, and weasels, who have forgotten their natural enmity, who are seated in such an assembly, the one who is full of all perfections, who is illuminated by Kevala Jnana, the Supreme Arhat, by taking refuge in the form of such an Arhat, the meditation is called Rupa-Dhyana. ||1-7||.

Another aspect of Rupa-Dhyana is described in three verses. 860. The one who is free from the stains of attachment, aversion, and great delusion, who is peaceful, beautiful, and charming, who is marked by all auspicious signs ||8||. 861. The one who is adorned with the Yoga Mudra, which is unknown to the Tirthankaras, which is delightful, which pours forth a wonderful, gentle, and blissful stream from the eyes ||9||. 862. The one who meditates on the form of the Jina, with a pure mind, with steady eyes, without blinking, is called a Rupa-Dhyani ||10||.

Meaning: The one who is free from the stains of attachment, aversion, and great delusion, who is peaceful, beautiful, and charming, who is marked by all auspicious signs, who is adorned with the Yoga Mudra, which is unknown to the Tirthankaras, which is delightful, which pours forth a wonderful, gentle, and blissful stream from the eyes, the one who meditates on the form of the Jina, with a pure mind, with steady eyes, without blinking, is called a Rupa-Dhyani. ||8-10||.

Then ||863. The yogi, through the practice of Yoga, has attained the state of being one with the object of meditation, and clearly sees himself as the omniscient being ||11||. ||864. This omniscient Lord is indeed myself, I am He, thus having attained the state of being one with the object of meditation, he considers himself to be the knower of all ||12||.