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 250

सम्बन्ध नहीं है, उसी तरह सन्तानी का यानी जीवादि द्रव्य की अनित्यता होने से ( निरन्तर एकाकारता न रहने से संतान भी (कार्य में प्रवर्तमान धर्म भी ) ध्रुव (नित्य) नहीं है । इससे यह सिद्ध हुआ कि देव, मनुष्य तिर्यंच और नारक - अवस्था में जो उत्पत्ति हुई, उसका मतलब हुआ - आत्मा उत्पन्न हुई; क्योंकि धर्म और धर्मी का अभेद सम्बन्ध है । इस दृष्टि से सन्तान की अनित्यता के कारण सन्तानी भी अनित्य सिद्ध हुआ ॥९५॥
व्योमाऽप्युत्पत्तिमत्तत्तदवगाहनात्मना ततः ।
नित्यता नात्मधमीणां तद्दृष्टान्तबलादपि ॥ ९६ ॥ ॥९६॥
भावार्थ : इस कारण आकाश भी उस-उस पदार्थ की अवगाहना के स्वरूप से उत्पत्तिमान है, इस दृष्टान्त के सामर्थ्य से भी आत्मधर्मों की नित्यता नहीं है ॥९६॥
ऋजुसूत्रनयस्तत्र कर्त्तृतां तस्य मन्यते ।
स्वयं परिणामत्यात्मा यं यं भावं यदा यदा ॥९७॥
भावार्थ : आत्मा स्वयं जब-जब यानी जिस-जिस भाव में परिणत होती है | वहाँ-वहाँ ऋजुसूत्रनय आत्मा को उसउस भाव का कर्त्ता मानता है ॥९७॥
I
कर्त्तृत्वं परभावानामसौ नाभ्युपगच्छति । क्रियाद्वयं हि नैकस्य द्रव्यस्याभिमतं जिनैः ॥९८ ॥
२५०
अध्यात्मसार

Translation AI Generated

There is no connection, in the same way, the offspring, that is, the impermanence of the Jivadi dravya (due to the non-permanence of the continuous oneness), the offspring (the dharma present in the action) is also not dhruva (eternal). From this, it is proved that the birth that occurred in the Deva, Manushya, Tiryanch and Naraka states, means that the soul was born; because there is an inseparable connection between dharma and dharmi. From this perspective, due to the impermanence of the offspring, the offspring is also proved to be impermanent. ||95||
Even the sky is born from the nature of its penetration into that-that substance, therefore, from the strength of this example, the eternality of Atmadharmas is not there. ||96|| ||96||
Meaning: For this reason, even the sky is born from the nature of its penetration into that-that substance, from the strength of this example, the eternality of Atmadharmas is not there. ||96||
The Riju Sutra Nay there considers it to be the doer.
The soul itself transforms into whatever state, whenever. ||97||
Meaning: The soul itself, whenever, that is, in whatever state it transforms, the Riju Sutra Nay considers the soul to be the doer of that-that state. ||97||
I
The Jains do not accept the doership of other states. For the Jains, two actions are not considered to be of one dravya. ||98||
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Adhyatma Saar