Adi Puran Part 1

SR No.: 090010
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2004
Total Pages: 782
Language: Sanskrit, Hindi
Classification: Book_Devnagari, Mythology, & Story
File Size: 27 MB

Page 184

आदिपुराणम् पिण्डत्यागाल्लिहन्तीमे हस्तं प्रेत्य सुखेप्सया । विप्रलब्धाः समुत्सृष्टदृष्टमोगा विचेतसः ॥३५॥ स्वमते युक्तिमित्युक्त्वा 'विरते भूतवादिनि । विज्ञानमात्रमाश्रित्य प्रस्तुवन्जीवनास्तिताम् ॥३६॥ संमिनो वादकण्ड्याविजम्मितमयोद्वहन् । स्मितं स्वमतसंसिद्धिमित्युपन्यत्यति स्म सः ॥३७॥ जीववादिन ते कश्चिजीवोऽस्त्यनुपलब्धितः । विज्ञप्तिमात्रमेवेदं क्षणमङ्गि यतो जगत् ॥३८॥ 'निरंशं तच विज्ञानं निरन्वयविनश्वरम् । वेद्यवेदकसंवित्तिभागैमिमं प्रकाशते ॥३९॥ सन्तानावस्थितेस्तस्य स्मृत्यायपि घटामटेत् । संवृत्या स च सन्तानः सन्तानिभ्यो न भिद्यते ॥४०॥ "प्रत्यभिज्ञादिकं भ्रान्तं वस्तुनि क्षणनश्वरे । यथा लूनपुनर्जातनखकेशादिषु क्वचित् ॥४१॥
लिए छलाँग भरना है । अर्थात् जिस प्रकार शृगाल मछलीकी आशासे मुखमें आये हुए मांसको छोड़कर पछताता है उसी प्रकार परलोकके सुखोंकी आशासे वर्तमानके सुखोंको छोड़नेवाला पुरुष भी पछताता है 'आधी छोड़ एकको धावै, ऐसा डूबा थाह न पावै ॥३४॥ परलोकके सुखोंकी चाहसे ठगाये हए जो मर्ख मानव प्रत्यक्षके भागोंको छोड देते हैं वे मानो सामने परोसा हुआ भोजन छोड़कर हाथ ही चाटते हैं अर्थात् परोक्ष सुखकी आशासे वर्तमानके सुख छोड़ना भोजन छोड़कर हाथ चाटनेके तुल्य है ॥३५॥ ...
इस प्रकार भूतवादो महामति मन्त्री अपने पक्षकी युक्तियाँ देकर जब चुप हो रहा तब बाद करनेकी खुजलीसे उत्पन्न हुए कुछ हास्यको धारण करनेवाला सम्भिन्नमति नामका तीसरा मन्त्री भी केवल विज्ञानवादका आश्रय लेकर जीवका अभाव सिद्ध करता हुआ नीचे लिखे अनुसार अपने मतकी सिद्धि करने लगा ॥३६-३७॥ वह बोला-हे जीववादिन स्वयंबुद्ध, आपका कहा हुआ जीव नामका कोई पृथक् पदार्थ नहीं है क्योंकि उसकी पृथक् उपलब्धि नहीं होती । यह समस्त जगत् विज्ञानमात्र है क्योंकि क्षणभंगुर है। जो-जो क्षणभंगुर होते हैं वे सब ज्ञानके विकार होते हैं। यदि ज्ञानके विकार न होकर स्वतन्त्र पृथक पदार्थ होते तो वे नित्य होते, परन्तु संसारमें कोई नित्य पदार्थ नहीं है इसलिए वे सब ज्ञानके विकारमात्र हैं ॥३८॥ वह विज्ञान निरंश है-अवान्तर भागोंसे रहित है, बिना परम्परा उत्पन्न किये ही उसका नाश हो जाता है और वेद्य-वेदक तथा संवित्तिरूपसे भिन्न प्रकाशित होता है। अर्थात् वह स्वभावतः न तो किसी अन्य ज्ञानके द्वारा जाना जाता है
और न किसीको जानता ही है, एक क्षण रहकर समूल नष्ट हो जाता है ॥३९॥ वह ज्ञान नष्ट होनेके पहले ही अपनी सांवृतिक सन्तान छोड़ जाता है जिससे पदार्थोंका स्मरण होता रहता है। वह सन्तान अपने सन्तानी ज्ञानसे भिन्न नहीं है ॥४०॥ यहाँ प्रश्न हो सकता है कि विज्ञानकी सन्तान प्रतिसन्तान मान लेनेसे पदार्थका स्मरण तो सिद्ध हो जायेगा परन्तु प्रत्यभिज्ञान सिद्ध नहीं हो सकेगा। क्योंकि प्रत्यभिज्ञानकी सिद्धिके लिए पदार्थको
१. भवान्तरे। २.विरामे सति । तष्णीं स्थिते । ३. संभिन्नमतिः। ४. उपन्यासं करोति स्म । ५. अदर्शनात् । ६. वेद्यवेदकाचंशरहितम् । ७. अन्वयानिष्क्रान्तं निरन्वयं, निरन्वयं विनश्यतीत्येवं शीलं निरन्वयविनश्वरम् । ८. संवित्तेर्भागा: संवित्तिभागा: वेद्याश्च वेदकाश्च वेद्यवेदका वेद्यवेदका एव संवित्तिभागास्तैः भिन्न पथक् । ९. घटनाम् । १०. गच्छत् । ११. भ्रान्त्या । १२. दर्शनस्मरणकारकं संकलनं प्रत्यभिज्ञानं यथा स एवाऽयं देवदत्तः। आदिशब्देन स्मृति ह्या । तद्यथा संस्कारोबोधनिबन्धना तदित्याकारा स्मृतिः स देवदत्तो यथा ज्ञानम् । १३. भ्रान्तिः । १४. एकचत्वारिंशत्तमाच्छलोकादग्रे दपुस्तके निम्नाङ्कितः पाठोऽधिको वर्तते"दुःखं संसारिणः स्कन्धास्ते च पञ्च प्रकीर्तिताः । विज्ञानं वेदना संज्ञा संस्कारो रूपमेव च ॥१॥ पञ्चेन्द्रियाणि शब्दाद्या विषया पञ्च मानसम् । धर्मायतनमेतानि द्वादशायतनानि च ॥२॥ समुदेति यतो लोके रागादीनां गणोऽखिलः । स चात्मात्मीयभावाख्यः समुदायसमाहृतः ॥३॥ क्षणिका: सर्वसंस्कारा इत्येवं वासना मता। समार्ग इह विज्ञेयो निरोधो मोक्ष उच्यते ॥४॥" 'ल' पुस्तकेऽपि प्रथमश्लोकस्य पूर्वार्द्ध त्यक्त्वार्धचतुर्थाः श्लोका उद्धृताः । अन्यत्र त०, ब०, प०, म०, स०, अ०, ट० पुस्तकेषु नास्त्येवासी पाठः ।

Translation AI Generated

The Adipurana states that those who abandon their present happiness in pursuit of happiness after death, are like those who lick their hands after discarding food offered to them. They are deluded, their vision obscured, and they are foolish.

The wise, however, understand the truth and say, "The one who has renounced the theory of the soul, and who relies solely on knowledge, presents the existence of life."

The third minister, Sambhinnamati, who was eager to engage in debate, smiled and said, "You who believe in the soul, there is no such thing as a separate entity called the soul, because it cannot be perceived separately. This entire world is merely knowledge, because it is momentary. All that is momentary is a modification of knowledge. If they were not modifications of knowledge, but independent entities, they would be eternal. But there is no eternal entity in the world, therefore they are all merely modifications of knowledge."

He further explained, "This knowledge is without parts, without any constituent elements, and it perishes without leaving any trace. It shines forth in the form of the knower, the known, and the knowledge itself. It is not known by any other knowledge, nor does it know anything else. It exists for a moment and then perishes completely."

"Before it perishes, it leaves behind its own offspring, which is the cause of the remembrance of objects. This offspring is not different from the knowledge from which it originates."

One might ask, "If we accept that knowledge has offspring, then the remembrance of objects is established, but not the recognition of objects. Because for the recognition of objects, the object must be:

1. In a different time period.
2. In a state of rest.
3. In a state of being present.

Sambhinnamati explains, "The recognition of objects is a delusion, because objects are momentary. Just as a nail or hair that has been cut and grown back is not the same, so too are objects momentary. They are not perceived, they are devoid of the parts of the knower and the known, they are not derived from any other source, they are without any connection, and they perish without leaving any trace. They are parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known. They are the parts of knowledge, and they are different from the knower and the known.