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 264

आरोपण करके मन में गर्वित होते हैं । ज्ञान, प्रशम और कारुण्य आदि आत्मा के परिणामों से युक्त शुभ योगों में यानी धर्म के निमित्त से प्रवृत्त मन-वचन-काया के व्यापारों में उन भावों में स्थित संवरत्व - कर्मनिरोधरूप स्वभाव का आरोपण (संकल्प) करके व्यवहारज्ञ पुरुष अभिमानपूर्वक कहते हैं कि 'हम धर्मात्मा हैं ।' वास्तव में अभिमान उसी में जागृत होता है, जो वस्तुतत्व को न जानता हो, वस्तुतत्वज्ञ को अभिमान नहीं होता ॥१४३॥ प्रशस्तरागयुक्तेषु चारित्रादिगुणेष्वपि । शुभाश्रवत्वमारोप्य फलभेदं वदन्ति ते ॥१४४॥
भावार्थ : प्रशस्तराग से युक्त चारित्रादि गुणों के विषय में भी आश्रवत्व का आरोप करके वे फलभेद बताते हैं ॥ १४४ ॥
भवनिर्वाणहेतूनां वस्तुतो न विपर्ययः । अज्ञानादेव तद्भानं ज्ञानी तत्र न मुह्यति ॥ १४५॥
भावार्थ : वास्तव में संसार और मोक्ष के हेतुओं में विपर्यास नहीं होता, फिर भी उसका भान अज्ञान से होता है । उसमें ज्ञानी मोहित नहीं होता ॥ १४५ ॥
तीर्थकृन्नामहेतुत्वं यत्समयक्त्वस्य वर्ण्यते । यच्चाहारकहेतुत्वं संयमस्यातिशायिनः ॥ १४६ ॥ तपःसंयमयोः स्वर्गहेतुत्वं यच्च पूर्वयोः ।
२६४
अध्यात्मसार

Translation AI Generated

They take pride in attributing (**āropaṇa**) to themselves. The virtuous man, situated in those good **yogas** filled with the results of the soul, such as knowledge, tranquility, and compassion, i.e., in the activities of mind, speech, and body motivated by **dharma**, attributes (**sankalpa**) to himself the nature of **samvarta** - the cessation of karma. He proudly says, "We are righteous." In reality, pride arises in one who does not know the truth. The one who knows the truth does not have pride. ||143||

They also speak of the difference in results by attributing **āśrava** to the virtues like good conduct, which are associated with **praśastra-rāga**. ||144||

**Meaning:** They speak of the difference in results by attributing **āśrava** to the virtues like good conduct, which are associated with **praśastra-rāga**. ||144||

There is actually no contradiction in the causes of worldly existence and liberation. It is only due to ignorance that this perception arises. The wise one is not deluded by it. ||145||

**Meaning:** There is actually no contradiction in the causes of worldly existence and liberation. It is only due to ignorance that this perception arises. The wise one is not deluded by it. ||145||

The fact that the **tīrthankara** is said to be the cause of **samayakta** and that **āhāraka** is said to be the cause of extreme **samyama**, ||146|| and that **tapas** and **samyama** are said to be the cause of heaven in the previous two,