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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
COSMOLOGY AND PHILOSOPHY OF THE JAYAKHYASAMHITA.
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Bliss, free from impurities, realized by self alone, incompar. able, the highest goal, and the highest path, free from all activities, a shelter for everything, and the Lord of the Universe. Brahman is also described as inherently residing in everything in the creation and as manifesting himself in different ways and with different powers; for instance, he is inherent in all men in the form of wind (Väyu), in all trees in the form of six Rasas, and manifests himself as Time and Sound, the sun and the moon, and so forth. Just as fire resides in a lump of iron as separate yet inseparable, in the same way the highest Brahman resides in everything with a separate entity and yet in an inseparable condition. Just as in a clear mirror whatever things are seen do not belong to the mirror, similarly the material world which is reflected in Brahman does not belong to him. In this world of deception Brahman pervades everything and yet not attached to anything just as a drop of water on the leaf of a lotus. The highest Brahman again is both moving and fixed. His movement or fixity are compared to the empty space of a pot, which when carried, appears to carry the space along with it. But really speaking, space 1. एवमेकः परो देवो नानाशक्त्यात्मरूपधृत् ।
वाय्वात्मना स भूतानां ... ... ... स्थितः षड्रसरूपेण सौंषधिषु सर्वतः । अग्नीषोमात्मकत्वेन शब्दत्वेनापि वै पुनः ॥
... ... ... ... कालत्वेन च नारद । p. 36,37. 2. अयःपिण्डे यथा वह्निभिन्नस्तिष्ठत्यभिन्नवत् ।
तद्वत्सर्वमिदं देवो व्यापृत्य परितिष्ठति ॥ निर्मले दर्पणे यद्वत्किञ्चिद्वस्त्वभितिष्ठति ॥ न च तदर्पणस्यास्ति अस्ति तस्य च तद्दिज ॥ सेन्द्रियैस्तु गुणैरेवं संयुक्तश्चापि वर्जितः। अस्मिन् मायामये विश्व व्यापी सर्वेश्वरः प्रभुः ॥ सवेदा विद्धयसक्तश्च यथाऽम्भः पुष्करच्छदे। pp. 34. घटसंस्थं यथाऽऽकाशं नीयमानं विभाव्यते । नाकाशं कुत्रचिद्याति नयनात्तु घटस्य च । चलाचलत्वमेवं हि विभोश्चैवानुमीयते । आकाशः स च यो वायुस्तद्वयोरप्यभेदता ॥ तथा तस्याविभक्त्यैक्यं भूतानां हि परस्य च । p. 35.
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