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Mangalāyaraṇam through Diāṇayoga
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One should know the Tatparinātabhāvajin and the Jina-paryāya of the Jīva who has been transformed by the appropriate Bhāvajin. In all these Jina-bhedas, Tatparinātabhāvajin and Sthāpanājin have been saluted here.
Since the qualities of Tatparinātabhāvajin are attributed to Sthāpanājin, it is also auspicious to salute them. The meaning of Mangala is the purification of sin-dirt. Just as it happens by saluting Tatparinātabhāvajin according to the pure results, in the same way, it is possible by saluting the Jina-pratimās in which the qualities of Tatparinātabhāvajin have been attributed by the support of Sthāpanānikshepa. Jinas are truly Vītarāga, therefore they themselves do not destroy anyone's sin-dirt, but by their support, the destruction of the devotee's sin happens automatically according to his results.
Here, the word 'Jina' should be understood as encompassing all five Paramēshṭhis, because there are two types of Jinas, Sakalajina and Deshajina. Those who have destroyed the Ghatiyā karmas are called Arhant and Siddha, they are Sakalajina. Along with this, Āchārya, Upādhyāya and Sādhu are also considered Deshajina because they have conquered the intense Kashaya, Indriya and Moha.
Namo Ahijīnāṇam || 2 || Salutations to the Avadhijin || 2 ||
The word 'Avadhi' here refers to Avadhījñānīs, with the intention of non-duality between the quality and the qualified. Salutations to those Maharshis who are the holders of Deshāvadhi, along with the three jewels of Samyagdarshan, Samyagjñāna and Samyakchāritra, this is the meaning of the sūtra.
Namo Para Mohijīnāṇam || 3 || Salutations to the Paramāvadhijin || 3 ||
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Avadhījñāna is of three types: Deshāvadhi, Paramāvadhi and Sarvāvadhi. In these, the Jinas who are holders of Deshāvadhi have been saluted in the previous sūtra, and now through this sūtra, the Jinas who are holders of Paramāvadhi are being saluted. The meaning of the word 'Parama' is superior or excellent. Accordingly, the Maharshis who are holders of superior Avadhījñāna compared to Deshāvadhi are being saluted through this sūtra.
This Paramāvadhijñāna, being greater in scope than Deshāvadhi, arises only in those humans who are restrained and have Man:paryaya-jñāna, it is the cause of the birth of Kevalajñāna in the very birth in which it arises, and it is not Pratipāti, meaning it does not fall from Samyaktva and Chāritra and attain Mithyātva and Asanyama; therefore, it should be considered superior to Deshāvadhi.
Namo Sohijīnāṇam || 4 ||