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 494

एकमूर्तिस्त्रयोभागा ब्रह्म-विष्णु-महेश्वराः तान्येव पुनरुक्तानि ज्ञान-चारित्र-दर्शनः / / कार्य विष्णुः क्रियाब्रह्मा-कारणं तु महेश्वरः / कार्य कारणसंपूर्णोमहादेवः स उच्यते / / __ - हैमी महादेव द्वात्रिंशिका एक मूर्ति उसके तीन भाग - ब्रह्मा, विष्णु, महेश, अर्थात् ज्ञान, चारित्र, दर्शन...। कारण वह महेश-यानि दर्शन, क्रिया वह, ब्रह्मायानि... चारित्र कार्य वह विष्णु यानि ज्ञान, ऐसे कार्य और कारण की संपूर्णता द्वारा तीन मूर्ति स्वरूपे प्रकटीत तत्त्व वही महादेव वीतराग देव / / यन्न तन्न समये यथा तथा / योऽसि सोऽस्यभिधया यया तया / / वीतदोषकलुषः स चेद् भवान् / एक एव भगवन् ! नमोऽस्तु ते / / - हैमीअयोगव्यवच्छेद द्वात्रिंशिका किसी भी दर्शन में, किसी भी स्वरूप में, किसी भी नाम से, परम तत्त्व की उपासना जो हो। वह तत्त्व जो रागद्वेष की कालिमा से रहित हो तो वह तुम ही हो तं ही है यह निःसंदेह है।। देव ! मेरे नाम तुम्हें वंदन... W नो रुसइ नो तूसइ, जेऊण मणं लयम्मि जोनेन्तो 'मोसुं भवं विणीअं तं साहुजणं नमसामि / / वयाश्रयम् - प्राकृतम् न मन उनको नमन भवनिर्वेद से प्रेरित मन का जय और लय करने के लिए प्रयत्नशील और उससे रोष और तोष से दूर बने हुए जितेन्द्रिय साधुजन को नमन...। कामराग स्नेहरागावीषत्करनिवारणौ। दृष्टिरागस्तु पापीयान् दुरुच्छेदःसतामपि / / - वीतरागस्तोत्रम् वीतराग बनने की इच्छावाले को तीन प्रकार के रागों को वश करना आवश्यक है। उसमें काम राग स्नेहराग तो अल्प परिश्रम से भी दूर किये जा सकते है। परंतु किसी व्यक्ति, या कोई मान्यता की अंध-झनुनी भक्तिराग रूपी दृष्टि राग को दूर करना उसका उच्छेद करना सज्जनों के लिए भी दुःशक्य है।। सूरिस्तीर्थं जङ्गमं मर्त्यलोके, सूरिस्तत्त्वालोकने हस्तदीपः।। सूरिमोक्ष श्री समायोगदूतः, सूरिः साक्षाद्धर्मबन्धु बुंधानाम् / / आचार्य मानवलोक में जंगम तीर्थरूप है, आचार्य तत्त्वालोकन में हाथ में रहे दीपक समान है। आचार्य मोक्षलक्ष्मी के योग में दूत समान और पंडितों के लिए साक्षात् धर्मबिन्दु समान आचार्य है। MULTY GRAPHICS AL(022) 23873222 23884222 इस पुस्तक को पढ़ने में प्रमाद न करे।

Translation AI Generated

One form, three parts: Brahma, Vishnu, Maheshvara. These are also called: knowledge, conduct, and vision. / / Action is Vishnu, activity is Brahma, and the cause is Maheshvara. / / The one who is complete in action and cause is called Mahadeva. / / - Haimi Mahadeva Dvatrimsika One form, three parts: Brahma, Vishnu, Maheshvara. These are also called: knowledge, conduct, and vision. / / Action is Vishnu, activity is Brahma, and the cause is Maheshvara. / / The one who is complete in action and cause is called Mahadeva. / / - Haimi Mahadeva Dvatrimsika / / Whatever is, whatever is not, whatever is in time, whatever is not in time, whatever is by name, whatever is not by name, whatever is by form, whatever is not by form, whatever is by description, whatever is not by description, whatever is by this, whatever is not by this, whatever is by that, whatever is not by that. / / If you are free from all faults and impurities, then you are one, O Lord! I bow to you. / / - Haimi Ayogavyavachheda Dvatrimsika / / I bow to the virtuous ones who are free from anger and pleasure, who are striving to conquer the mind and bring it to its natural state, who are not attached to the world, who are not attached to the body, who are not attached to the senses, who are not attached to the objects of the senses, who are not attached to the fruits of their actions, who are not attached to the praise of others, who are not attached to the blame of others, who are not attached to the good or bad fortune of others, who are not attached to the past, present, or future, who are not attached to anything, who are not attached to anyone, who are not attached to anything at all. / / - Haimi Ayogavyavachheda Dvatrimsika / / Those who desire to become free from attachment must conquer three types of attachment: attachment to pleasure, attachment to affection, and attachment to sight. Attachment to pleasure and affection can be overcome with a little effort. But attachment to sight, which is blind devotion to a person or belief, is very difficult to overcome, even for the virtuous. / / - Vitaragastotra / / The Acharya is a moving pilgrimage in the world of mortals, the Acharya is like a lamp in the hand for the illumination of the truth. The Acharya is like a messenger in the yoga of liberation, the Acharya is like a direct Dharma-bindu for the learned. / / - Vitaragastotra / / Do not be negligent in reading this book. / / - Vitaragastotra