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 260

मणिप्रभा-मणिज्ञान-न्यायेन शुभकल्पना । वस्तुस्पर्शितया न्याय्या यावन्नाऽनञ्जनप्रथा ॥१२९॥
भावार्थ : 'मणि की कान्ति से मणि का ज्ञान होता है', इस न्याय से वस्तु का स्पर्श करना वस्तुज्ञान के लिए उपयुक्त है; किन्तु जबतक अनञ्जनप्रथा न हो, तब तक ही शुभकल्पना न्याययुक्त है ॥१२९॥ पुण्य-पापविनिर्मुक्तं तत्त्वतस्त्वविकल्पकम् । नित्यं ब्रह्म सदा ध्येयमेषा शुद्धनयस्थितिः ॥१३०॥
भावार्थ : पुण्य और पाप से सर्वथा मुक्त, तत्त्व से निर्विकल्प, तथा नित्य ब्रह्म का सदा ध्यान करना ही शुद्ध नय की स्थिति है ॥१३०॥ आश्रवः संवरश्चाऽपि नात्मा विज्ञानलक्षणः । यत्कर्मपुद्गलादानरोधावाश्रव-संवरौ ॥१३१॥
भावार्थ : आत्मा-संवररूप भी नहीं है, वह तो विज्ञानलक्षण वाली है; जब कि आश्रव और संवर दोनों कर्मपुद्गलों के क्रमशः ग्रहणनिरोधरूप हैं ॥१३१॥ आत्माऽऽदत्तेतु यैर्भावैः स्वतन्त्रः कर्मपुद्गलात् । मिथ्यात्वाऽविरती योगाःकषायास्तेऽन्तराश्रवाः ॥१३२॥
भावार्थ : आत्मा जिन परिणामों (भावों) से स्वतन्त्र रूप से कर्मपुद्गलों को ग्रहण करता है, उन मिथ्यात्व, अविरति, २६०
अध्यात्मसार

Translation AI Generated

By the principle of *Mani Prabha-Mani Jnana*, the knowledge of an object is obtained by touching it. This principle is applicable as long as the *Ananjanapratha* is not present. (129)

**Meaning:** The principle of *Mani Prabha-Mani Jnana* states that the brilliance of a gem reveals its true nature. Similarly, touching an object is a valid way to understand it. However, this principle is only applicable until the *Ananjanapratha* (a state of delusion or ignorance) is overcome.

**Explanation:** The *Ananjanapratha* is a state of mind where one is blinded by ignorance and cannot perceive reality clearly. In such a state, even touching an object may not lead to true knowledge.

**Verse 130:**

Being completely free from merit and demerit, being free from duality in the truth, and constantly meditating on the eternal Brahman - this is the state of pure *naya*. (130)

**Meaning:** The state of pure *naya* is characterized by complete liberation from the cycle of karma, which is manifested as merit and demerit. It is also characterized by the realization of the ultimate truth, which is beyond duality. This realization is achieved through constant meditation on the eternal Brahman.

**Verse 131:**

*Ashrava* and *Samvara* are not the characteristics of the soul, they are the characteristics of knowledge. *Ashrava* and *Samvara* are the acceptance and cessation of *karma pudgalas*, respectively. (131)

**Meaning:** *Ashrava* and *Samvara* are not the attributes of the soul itself. They are rather the characteristics of knowledge. *Ashrava* refers to the inflow of *karma pudgalas* (particles of karma) into the soul, while *Samvara* refers to the cessation of this inflow.

**Verse 132:**

The soul, through its own independent actions, accepts *karma pudgalas* due to the influences of *mithyatva*, *avirati*, and *kṣayās*. These are the internal *ashravas*. (132)

**Meaning:** The soul, through its own independent actions, accepts *karma pudgalas* due to the influences of *mithyatva* (false belief), *avirati* (lack of restraint), and *kṣayās* (passions). These are the internal *ashravas* that contribute to the inflow of karma.