पृष्ठम्:गौडपादकारिका.pdf/203

विकिस्रोतः तः
एतत् पृष्ठम् परिष्कृतम् अस्ति

________________

146 Notes on Gaudapada-Karika धर्माः ज्ञानं न क्रमन्ते, and ज्ञानं धर्मेषु न क्रमते are respectively used to mean न चित्तजा धर्माः and चित्तं न धरमजम् ( Karikā 54, above ). What Gaudapada means to say is that Gautama Buddha told many things ( The Lankävatāra contains the expression भाषिष्येडहं तव repeated many times and put in the mouth of Buddha who is made to discourse on various topics there ), but he could not grasp the Ajātivada which is the only proper solution of the problem about Samsára. Buddha no doubt denied the existence of बाह्यार्थ, and admitted the विज्ञानवाद, but he somehow or other could not get out of the idea of causal relation and origination. To that extent Buddha's philosophy is defective-this seems to be the meaning of this Kärikā. Prof. Vidhuśekhara on the other hand sees in the expression a नेतद्बुद्धेन भाषितम्, a reference to अवचनं बुद्धवचनम् wbich is taken to mean that the transcendental truth cannot be attained through instruction from another, and is therefore silence for the noble. All this seems to us to be entirely far-fetched (see the article 'Dvipadām Vara' in the Annals of the B. O. R. I., Vol. XXXII, pp. 166-173 for a detailed discussion about this Karika ). K. bhasya remarks on नैतबुद्धेन भाषितम् इदं तु परमार्थतत्वमद्वैतं वेदान्तेष्वेव विज्ञेयमित्यर्थः। All agree that the expression बुद्धेन refers to Gautama Buddha. ( 100 ) Gauda pāda had saluted द्विपदां वर in Kärikä 1, and अस्पर्शयोग in Kariká 2, he concludes this Prakarana and the whole work by saluting the पद or highest state. Prof. Vidlusekhara takes पद to mean निर्वाण and thinks that the epithets दतुर्दर्श ( in Pali सुदुदर्श means निर्वाण ) and अतिगम्भीर support the meaning निर्वाण. It is quite unnecessary to takeपद to mean निर्वाण. The expression, usually परम पद, is used often in philosophical literature to mean मोक्ष. K. bhāşya remarks, दुःखेन दर्शनमस्येति दुर्दर्शम् । अस्ति नास्तीति चतुष्कोटिवर्जितत्वादुर्विज्ञेयमित्यर्थ: यथाचलन् - Prof. Vidhusekhara says श्रद्धा, वीर्य, स्मृति , समाधि and प्रज्ञा which constitute in Buddhism are meant here.

í s. 241