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 592

५०२
आदिपुराणम् 'तदभावे च न ध्यानं न ध्येयं मोक्ष एव वा । प्रदीपार्कहुता शादौ सस्यथें चार्थभासनम् ॥२४॥
नैरारम्यवादपक्षेऽपि किं तु केन प्रमीयते । कच्छपा गहैस्तत् स्यात् खपुष्पापीड बन्धनम् ॥२४९॥ ध्येयतस्वेऽपि नेतच्या विकाद्वययोजना । अनारे याप्रहेयातिशय स्थास्नौ न किंचन" ॥२५०॥ मुक्तारमनोऽपि चैतन्यविरहाल्लक्षण क्षतेः । न ध्येयं कापिलानां स्यामिर्गुणत्वाच्च खाजवत् ॥२५॥
निविषय विज्ञानस्वरूप लाभ नहीं कर सकता. अर्थात् विज्ञानका अभाव हो जाता है ।।२४५-२४७। और विज्ञानका अभाव होनेपर न ध्यान, न ध्येय, और न मोक्ष कुछ भी सिद्ध नहीं हो सकता क्योंकि दीपक, सूर्य, अग्नि आदि प्रकाशक और घट, पट आदि प्रकाश्य (प्रकाशित होने योग्य) पदार्थोंके रहते हुए हो पदार्थोंका प्रकाशन हो सकता है अन्य प्रकारसे नहीं । भावार्थ-जिस प्रकार प्रकाशक और प्रकाश्य दोनों प्रकारके पदार्थोंका सद्भाव होनेपर ही वस्तुतत्त्वका प्रकाश हो पाता है उसी प्रकार विज्ञान और विज्ञेय दोनों प्रकारके पदार्थोंका सद्भाव होनेपर ही ध्यान, ध्येय और मोक्ष आदि वस्तुओंकी सत्ता सिद्ध हो सकती है परन्तु विज्ञानाद्वैतवादी केवल प्रकाशक अर्थात् विज्ञानको ही मानते हैं प्रकाश्य अर्थात् विज्ञेय पदार्थोंको नहीं मानते और युक्तिपूर्वक विचार करनेपर उनके उस विज्ञानकी भी सिद्धि नहीं हो पाती ऐसी दशामें ध्यानकी सिद्धि तो दर ही रही ॥२४८। इसी प्रकार जो आत नहीं मानते ऐसे शून्यवादी बौद्धोंके मतमें भी ध्यान सिद्ध नहीं हो सकता क्योंकि जब सब कुछ शून्यरूप ही है तब कौन किसको जानेगा-कौन किसका ध्यान करेगा, उनके इस मतमें ध्यानकी कल्पना करना कछुएके बालोंसे आकाशके फूलोंका सेहरा बाँधनेके समान है। भावार्थ-शून्यवादी लोग न तो ध्यान करनेवाले आत्माको मानते हैं और न ध्यान करने योग्य पदार्थको ही मानते हैं ऐसी दशामें उनके यहाँ ध्यानकी कल्पना ठीक उसी प्रकार असम्भव है जिस प्रकार कि कछुएके बालोंके द्वारा आकाशके फूलोंका सेहरा बाँधा जाना ॥२४९।। इसके सिवाय शून्यवादियोंके मतमें ध्येयतत्त्वकी भी सिद्धि नहीं हो सकती क्योंकि ध्येयतत्त्वमें दो प्रकारके विकल्प होते हैं, एक ग्रहण करने योग्य और दूसरा त्याग करने योग्य । जब शून्यवादी मूलभूत किसी पदार्थको ही नहीं मानते तब उसमें हेय
और उपादेयका विकल्प किस प्रकार किया जा सकता है ? अर्थात् नहीं किया जा सकता ।।२५०।। सांख्य मुक्तात्माका स्वरूप चैतन्यरहित मानते हैं परन्तु उनकी इस मान्यतामें चैतन्यरूप लक्षणका अभाव होनेसे आत्मारूप लक्ष्यकी भी सिद्धि नहीं हो पाती। जिस प्रकार रूपत्व और सुगन्धि आदि गुणोंका अभाव होनेसे आकाशकमलको सिद्धि नहीं हो सकती ठीक उसी प्रकार चैतन्यरूप विशेष गुणोंका अभाव होनेसे मुक्तात्माकी भी सिद्धि
१. ज्ञानाभावे । २. नाध्यानम् इत्यपि पाठः। अध्यानं ध्यानाभाव सति । ३. अग्नि । आदिशब्देन रत्नादि । शून्यवादे ध्यान नास्तीत्यर्थः । ४. शून्यवाद । ५. कूर्मशरीररोमभिः । ६. नैरात्म्यम् । ७. शेखर । सर्व शून्यमिति बदतो ध्यानावलम्बनं किंचिदपि नास्तीति भावः । ८. आदेयं प्रहेयमिति योजना नेतव्या प्रष्टव्या इति भावः । ९. अनादेयमाहेयमिति शून्यवादिना परिहारो दतः एतस्मिन्नन्तरे कापिलः स्वमतं प्रतिष्ठापयितुकाम आह । एवं चेन् अनादेयाप्रहेयातिशये अनादेयाप्रत्युक्तातिशये । १०. अपरिणामिनि नित्ये वस्तुनि । ध्यानं संभवति इत्युक्ते सति सिद्धान्ती समाचष्टे । ११. किंचिदपि ध्येयध्यानादिकं न स्यात तदेव आह । १२. चैतन्यविरहात् न केवलं संसारिणो बुद्धयवसितमर्थ पुरुषश्चेतेत् । इत्यर्थस्याभावात् मुक्तात्म. नोमोति । १३. ध्यानविषयीभवच्चतन्यात्मकलक्षणस्य क्षयात् । १४. चेतयत इति चेतना इत्यस्य गुणाभावाच्च । १५. यथा गगनारविन्दं सौरभादिगुणाभावात् स्वयमपि न दृश्यते तद्वत् ।

Translation AI Generated

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Adipurana 'Without it, there is no meditation, no object of meditation, nor liberation. Just as a lamp, sun, and fire illuminate, and a pot, cloth, etc., are illuminated, so too, objects can be illuminated only in this way. ||24||
In the view of the Nairatmya school, however, what is measured by what? It would be like binding a garland of sky flowers with the hair of a tortoise. ||249|| Even if there is an object of meditation, there is no duality of acceptance and rejection. There is nothing in the absence of acceptance and rejection. ||250|| Even the liberated soul, due to the absence of consciousness, is not an object of meditation for the Kapilas, just as the sky lotus is not real due to the absence of qualities. ||25||
One cannot gain knowledge without an object. That is, knowledge is absent. ||245-247|| And without knowledge, there is no meditation, no object of meditation, and no liberation. Just as a lamp, sun, fire, etc., illuminate, and a pot, cloth, etc., are illuminated, so too, objects can be illuminated only in this way. Meaning: Just as the illumination of reality depends on the presence of both illuminating and illuminated objects, so too, the existence of meditation, the object of meditation, and liberation depends on the presence of both knowledge and the object of knowledge. However, the proponents of the non-dual nature of knowledge only accept the illuminating, i.e., knowledge, and not the illuminated, i.e., the object of knowledge. And upon logical consideration, their knowledge is not even established. In such a situation, meditation is not even a possibility. ||248||
Similarly, in the view of the Buddhists who do not accept the self, meditation cannot be established. Because when everything is empty, who knows what? Who meditates on what? To imagine meditation in their view is like binding a garland of sky flowers with the hair of a tortoise. Meaning: The proponents of emptiness do not accept the self that meditates, nor do they accept the object of meditation. In such a situation, the idea of meditation is impossible for them, just as it is impossible to bind a garland of sky flowers with the hair of a tortoise. ||249||
Furthermore, the object of meditation cannot be established in the view of the proponents of emptiness. Because there are two options for the object of meditation: one that can be accepted and one that can be rejected. When the proponents of emptiness do not accept any fundamental object, how can there be a choice between what is to be accepted and what is to be rejected? That is, it cannot be done. ||250||
The Sankhyas believe that the liberated soul is devoid of consciousness. However, due to the absence of the characteristic of consciousness in their belief, the object of the self is not established. Just as the sky lotus is not real due to the absence of qualities like form and fragrance, so too, the liberated soul is not real due to the absence of the specific quality of consciousness.
1. Absence of knowledge. 2. Also, the reading is 'no meditation'. Absence of meditation is when there is no meditation. 3. Fire. The word 'etc.' includes jewels, etc. The meaning is that there is no meditation in the view of emptiness. 4. Emptiness. 5. With the hair of a tortoise's body. 6. Non-self. 7. Garland. The meaning is that those who say everything is empty do not have any basis for meditation. 8. The plan is to accept and reject. The meaning is that it is necessary to ask. 9. The proponents of emptiness say that there is no acceptance and rejection.