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 146

नीलादावप्यतद्भेदशक्तयः सुवचाः कथम् ? परेणाऽपि हि नानैकस्वभावोपगमं विना ॥४१॥
भावार्थ : अनेक स्वभाव का स्वीकार किये बिना नीला, काला आदि वर्णों में बौद्ध भी अतभेद की शक्तियों का कथन किस प्रकार कर सकते हैं? ॥४१॥ ध्रुवेक्षणेऽपि न प्रेम निवृत्तमनुपप्लवात् । ग्राह्याकार इव ज्ञाने गुणस्तन्नात्र दर्शने ॥४२॥
भावार्थ : आत्मा का नित्य इक्षण करने से भी अनुपद्रव के कारण सर्वज्ञ ने प्रेम का निषेध नहीं किया । इस कारण इस बौद्धदर्शन में ग्राह्य आकार की तरह उसके ज्ञान में कोई भी गुण नहीं है ॥४२॥ प्रत्युतानित्यभावे हि स्वतः क्षणजनुर्धिया । हेत्वनादरतः सर्वक्रियाविफलता भवेत् ॥४३॥
भावार्थ : इसके विपरीत अनित्यभाव मानने से स्वतः ही क्षणिक जन्म की बुद्धि से हेतु - क्रियाफल के प्रति अनादर होगा और उससे समस्त क्रियाएँ निष्फल हो जाएँगी ॥४३॥ तस्मादिदमपि त्याज्यमनित्यत्वस्य दर्शनम् । नित्यसत्यचिदानन्दपदसंसर्गमिच्छता ॥४४॥
भावार्थ : इसलिए नित्य - सत्-चित्-आनन्द-स्वरूप मुक्तिपद का संसर्ग चाहने वाले को अनित्य ( क्षणिकवादी ) दर्शन छोड़ देना चाहिए ॥४४॥
१४६
अध्यात्मसार

Translation AI Generated

How can the Buddhists speak of the powers of non-differentiation (atabheda) in blue, black, etc., without accepting the existence of multiple natures (anekasvabhava)? ||41||

**Meaning:** Without accepting the existence of multiple natures, how can the Buddhists speak of the powers of non-differentiation in blue, black, etc.? ||41||

Even in the constant perception (dhruvekshana), love is not rejected due to the absence of disturbance (anupaplava). Like the perceived form (grahyakar), there is no quality in his knowledge in this Buddhist view. ||42||

**Meaning:** Even in the constant perception of the soul, the omniscient one did not reject love due to the absence of disturbance. Therefore, in this Buddhist view, there is no quality in his knowledge, like the perceived form. ||42||

On the contrary, if one accepts the impermanent nature (anityabhava), then the intellect of momentary birth (kshanajanurdhiya) will arise spontaneously. Due to disregard for the cause (hetu), all actions will become futile. ||43||

**Meaning:** On the contrary, if one accepts the impermanent nature, then the intellect of momentary birth will arise spontaneously. Due to disregard for the cause, all actions will become futile. ||43||

Therefore, this impermanent (kshanikavadi) view should be abandoned by those who desire the association of the eternal, true, conscious, and blissful state (nityasatyachidanandapad). ||44||

**Meaning:** Therefore, those who desire the association of the eternal, true, conscious, and blissful state should abandon this impermanent view. ||44||