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 135

नास्तित्वादिग्रहे नैवोपदेशो नोपदेशकः । ततः कस्योपकारः स्यात् संदेहादिव्युदासतः ॥ ४ ॥
भावार्थ : नास्तित्व आदि का आग्रह रहते हुए उपदेश और उपदेशक घटित ( उचित) नहीं होते । नास्तित्वादि के उपदेश से संदेह आदि का निराकरण होने पर किसका उपकार होगा ? क्योंकि नास्तित्ववाद के अनुसार जब श्रोता आदि ही नहीं हैं, तो वक्ता किसका उपकार करेगा ? ॥४॥ येषां निश्चय एवेष्टो व्यवहारस्तु संगतः । विप्राणां म्लेच्छभाषेव स्वार्थमात्रोपदेशनात् ॥५॥
भावार्थ : जैसे ब्राह्मणों के लिए म्लेच्छभाषा बोलने लायक नहीं है, किन्तु अपने स्वार्थ- प्रयोजनमात्र के जितना ही वे उसका प्रयोग करते हैं, वैसे ही जिन्हें निश्चयनय ही इष्ट है, उनके लिए व्यवहारनय का उपदेश संगत (अनादर करने योग्य) है ॥५॥
यथा केवलमात्मानं जानानः श्रुतकेवली ।
श्रुतेन निश्चयात्सर्वं श्रुतं च व्यवहारतः ॥६॥
भावार्थ : जैसे श्रुतकेवली श्रुत (शास्त्र) द्वारा निश्चय से केवल आत्मा को जानता है । वैसे ही व्यवहार से वह सर्वश्रुत ( आगमादि) को जानता है || ६ || ॥६॥
निश्चयार्थोऽत्र नो साक्षाद् वक्तुं केनाऽपि पार्यते । व्यवहारो गुणद्वारा तदर्थावगमक्षमः ॥७॥
अधिकार तेरहवां
१३५

Translation AI Generated

There is no instruction or instructor when there is an attachment to non-existence. Therefore, how can there be any benefit from removing doubt, etc.? || 4 ||

**Meaning:** When there is an attachment to non-existence, etc., there is no instruction or instructor. How can there be any benefit from removing doubt, etc., from the instruction of non-existence, etc.? Because according to the doctrine of non-existence, when there are no listeners, etc., how can the speaker benefit anyone? || 4 ||

Those who desire only certainty, their conduct is inappropriate. Just as the language of the Mlecchas is not fit for the Brahmanas, but they use it only for their own purposes, so also the instruction of conduct is inappropriate for those who desire only certainty. || 5 ||

**Meaning:** Just as the language of the Mlecchas is not fit for the Brahmanas, but they use it only for their own purposes, so also the instruction of conduct is inappropriate for those who desire only certainty. || 5 ||

Just as a Shruta-kevali knows only the self through the Shruta (scripture), so also he knows everything through the Shruta (scripture) and through conduct. || 6 ||

**Meaning:** Just as a Shruta-kevali knows only the self through the Shruta (scripture), so also he knows everything through the Shruta (scripture) and through conduct. || 6 ||

The purpose of certainty cannot be directly spoken of by anyone. Conduct, through its qualities, is incapable of understanding its meaning. || 7 ||

**Chapter Thirteen**
**135**