aananda-saagara-stavaH : verse 15

[Guest guest]

ekaapavargasamaye jagato.apavargaH

sarvaapavargasamaye punarastasha~NkaH.

iidR^igvidhaM kamapi paxamihaavalambya

sthaatuM sukhaM xamamanena pathaa pravR^ittaiH ..15..

 

in a split form:

 

eka apavarga samaye jagataH apavargaH

sarva apavarga samaye punaH astasha~NkaH.

iidR^igvidhaM kamapi paxam iha avalambya

sthaatuM sukhaM xamam anena pathaa pravR^ittaiH ..15..

 

 

There are some philosophers believe in something called eka-jiiva

vaadam and there are some who called naana-jiiva vaadam. Here in

the context of living by the strict standards of shaastraa-s and

doing karmaanuShTaanam, diikshitaa says:

 

When one attains liberation (eka apavarga samaye) the whole

cosmos gets liberated (jagataH apavargaH). Since they believe in

only one jiiva, as it gets liberated so does everything else.

Again (punaH) others believe without any doubt (aastasha~NkaH)

that during praLayam everyone gets liberated (sarva apavarga

samaye). This class is called naanaajiva vaadins. If it is thus

(iidR^igvidhaM) holding on here (iha avalambya) to one of these

schools (kamapi paxam), one can remain engaging in what pleases

to oneself (anena pathaa pravRittaiH) be happy here itself

(sukham sthatum kShamam)!! Why then engage in difficult path laid

out by shaastra-s, anyway one is going to get liberated.

 

By this not only shrii diikshita dismisses the above schools of

thought also re-emphasizes the difficulty in following the path

ordained by shaastra-s.

 

Swami Vishwarupananda and Ravi

---

Translation of AnandasAgarastavaH, a devotional work on shrI

mInAkShI by nIlakaNTha dIkShitar.

[Guest guest]

At 07:36 PM 11/4/99 -0600, Ravisankar S. Mayavaram wrote:

>By this not only shrii diikshita dismisses the above schools of

>thought also re-emphasizes the difficulty in following the path

>ordained by shaastra-s.

 

The above schools of thought are

1. ekajiiva vaada

2. naana-jiiva vaadam (jivas attaining mukti during pralaya)

 

The first is an integral part of advaita vedanta. The second is mentioned

in scriptures like vishnu purana.

 

I don't think anyone is trying to dismiss these schools of thought, but

the misinterpretation of these schools of thought..

 

For example, the first vada is

>When one attains liberation (eka apavarga samaye) the whole

>cosmos gets liberated (jagataH apavargaH). Since they believe in

>only one jiiva, as it gets liberated so does everything else.

 

But where is everything else apart from oneself ? But this statement has

to be said by someone who is realized. On the other hand,

>If it is thus

>(iidR^igvidhaM) holding on here (iha avalambya) to one of these

>schools (kamapi paxam), one can remain engaging in what pleases

>to oneself (anena pathaa pravRittaiH) be happy here itself

>(sukham sthatum kShamam)!!

 

If this vada is explained to a person who does not have enough chitta

shuddhi or vairagya or is bent on misinterpretation, he will interpret like

the above and like a live as he pleases. This is the reason why advaitins

like the kanchi periyava, sringeri swamigal, bhagavan ramana maharshi

caution that Truth of ekajiva vada should not be expounded to everyone.

 

imho, dikshitar is critical of people who misinterpret the vada and live a

life of pleasure and is not critical of the schools per se.

 

namaste

 

Giridhar

[Guest guest]

> imho, dikshitar is critical of people who misinterpret the vada and live a

> life of pleasure and is not critical of the schools per se.

>

 

Thanks Giri, your interpretation is correct. I misunderstood shrI

diikshita's intention behind the verse.

 

I stand corrected.

 

Ravi