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 190

अनादिशुद्ध इत्यादिर्यो भेदो यस्य कल्प्यते । तत्तत्तंत्रानुसारेण मन्ये सोऽपि निरर्थकः ॥७॥
भावार्थ : अनादि-शुद्ध इत्यादि शब्दों से ईश्वर का जो भेद विभिन्न दर्शनकारों द्वारा कल्पित है, मैं मानता हूँ, वह भी निरर्थक है ॥७०॥ विशेषस्यापरिज्ञानाद्युक्तीनां जातिवादिनः । प्रायो विरोधतश्चैव फलाभेदाच्च भावतः ॥७१॥
भावार्थ : जातिवादी की युक्तियों का विशेष रूप न जानने के कारण प्रायः विरोध आने के कारण तथा भाव से फल की अभिन्नता होने के कारण दर्शनों का भेद होता है ॥७१॥ अविद्याक्लेशकर्मादि यतश्च भवकारणम् । ततः प्रधानमेवैतत् संज्ञाभेदमुपागतम् ॥७२॥
भावार्थ : जिस कारण अविद्या, क्लेश, कर्म, आदि भव (संसार) के कारण हैं, उनमें संज्ञा को लेकर भेद है, उसी कारण सर्वज्ञ भी संज्ञा के भेद के कारण अपने-अपने दर्शनों में बताया गया है । इसलिए सर्वज्ञ की भक्ति का तत्त्व ही (भेद का त्याग करके) एकमात्र प्रधान श्रेष्ठ है ॥७२॥ अस्याऽपि योऽपरो भेदश्चित्रोपाधिस्तथा तथा । गीयतेऽतीतहेतुभ्यो धीमतां सोऽप्यपार्थकः ॥७३॥
१९०
अध्यात्मसार

Translation AI Generated

The distinction of Anadi-Shuddha, etc., which is conceived, is considered by me to be meaningless according to the respective scriptures. ||7||
**Meaning:** The distinction of God, which is conceived by different philosophers using terms like Anadi-Shuddha, etc., is considered by me to be meaningless. ||70||
Due to the lack of knowledge of the specific form, the arguments of the caste-based philosophers are often contradictory, and due to the non-differentiation of the fruit in essence, there is a difference in the philosophies. ||71||
**Meaning:** Due to the lack of knowledge of the specific form of the arguments of the caste-based philosophers, there is often contradiction, and due to the non-differentiation of the fruit in essence, there is a difference in the philosophies. ||71||
Since ignorance, affliction, karma, etc., are the causes of existence (samsara), there is a difference in the designation of these causes. Therefore, the omniscient is also described in different philosophies due to the difference in designation. Therefore, the essence of devotion to the omniscient is (by abandoning the difference) the only principal and supreme. ||72||
**Meaning:** Since ignorance, affliction, karma, etc., are the causes of existence (samsara), there is a difference in the designation of these causes. Therefore, the omniscient is also described in different philosophies due to the difference in designation. Therefore, the essence of devotion to the omniscient is (by abandoning the difference) the only principal and supreme. ||72||
The other distinction of this, which is also a pictorial attribute, is sung by the wise as being due to past causes, but it is also meaningless. ||73||