virodhaparihara-questions 46to 52

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46.aThApi namasi nishiDhyamAnasyAdhEh kaTHam pAramArTHikathvam? Athmanah

nithya-nirlEpathvEna sasthrEshu pratheetyamAnathvath

 

 

 

When the self is said to be eternal and unattached by the sasthras, how

can the impurities be removed by the 'namah' in the ashtAkshara?

 

 

 

The 'namah' part of the ashtAkshara is to be understood as 'na mamah' to

mean 'not me, not mine.' Hence the awareness of one's own pArathanthrya

by saying namah removes the ahamkAra and mamakAra and makes the jiva

pure by removing ajnAna.The opponent is asking as to how the ajnAna,

which has never been there because the self is said to be eternal and

untouched by defects in reality, be removed by namah. The poorvapakshin

refers to the sankhya philosophy according to which the purusha is free

and eternal by nature and has no action of his own but due to the

association with prakrthi the bondage is superimposed on him.

 

 

 

Desika dismisses this as ajnavAdha, argument of the ignorant.

 

 

 

virOdhyaparamArThaTHvam prathyAkshAdhyaih viruDhyathe

 

thasmAth virODHiDHeeDhvamsah namasA samyaguchyathE

 

 

 

To say that the jiva is free from avidhya in the state of samsara is

against all valid means of cognition like perception etc. Hence the

removal of the misconception due to avidhya is accomplished through

'namah.' This misconception is not the action of prakrthi but it is the

jiva's own making, due to avidhya. If the samsara is not real and jiva

is always pure and free, there is no necessity of the upAyas of bahkthi

and prapatthi etc.

 

 

 

 

 

47.kvachith 'purushah sukhaduhkhAnAm bhOkthrthvam

hEthurychyathE(BG.13.20) kvachiccha 'panchabhoothAthmakaih bhOgaih

panchabhoothAthmakam vapuh , ApyAyathE yadhi thadhA pumsO bhOgoathra kim

krthah.' ittham viruddhayOh pramANayOh kaTham athra nirvAhaha?

 

 

 

It is said in the Gita that the individual self is the cause of the

sukha and duhkha while in the sense experience the prakrthi is the

cause. But some other pramAna says that the body consisiting of the five

elements is the enjoyer of the sense experience which also consists of

the five elements and hence the soul cannot be the enjoyer. These two

are contradictory.

 

 

 

Desika says,

 

 

 

bhOkthrrupasya jeevasya bhOkthrthvam na nishiDhyathE

 

thEna prakrthisambanDhah prayukthathvam viDHeeyathE

 

 

 

The denial of bhokthrthva for the jiva is in respect of the body which

is impermanent and to denote that the sukha and duhkah that arise out of

the connection of the soul with the body do not affect the one who has

the knowledge of the real nature of the self.

 

 

 

 

 

48. chidhachidheesvarAthmaka-thathvathrayasya

 

svarupanithyathvam thulyam, athah kaTHam achidhah Eva nasvarathvam?

 

 

 

When there are three reals , namely, chit, achit and Isvara, sentient

self, insentient matter and the Lord, why is the achit alone said to be

non-eternal and the other two eternal?

 

 

 

After the discussion on the 'namah' sabdha now the poorvapkshin turns

to the Narayanasabdha.

 

 

 

Desika says,

 

 

 

svarupENa svabhAvEna rupAnthara viDhAyinee

 

na dhrshtA vikrthih nATHE thasmAth nara itheeryathe

 

 

 

The chances are due to svarupa, nature and svabhava,character and both

are absent in the Lord whih is denoted by the 'nara' sabdha.

 

 

 

Changes in form and state are seen in the insentient matter as in the

case of pot which changes from mud to pot to potshreds and to potdust

etc. in different states. The jiva is changeless in its svarupa but

there are changes in svabhava due to the different states, according to

the extent of contraction and expansion of the dharmabhuthajnana. This

can be seen in the different states of knowledge for different

individuals.The jiva is called 'nara' which denotes changelessness in as

much as it is free from the changes as compared to the insentient

matter.In the case of the Lord however there is no change either in

svabhava or in svarupa and the modifications in His manifestations are

by His own will.Therefore the narayana sabdha denotes that the sentient

and the insentient (nArAh) arose from Him, while nara denotes the

eternal soul.'narasamoohO nArah;narAth jAthAni thathvAni nArANi.'

 

 

 

 

 

49.asthu nara sabdhArTHah, nArAyaNa sabdhah kaTham?

 

 

 

The word nara has been explained but the opponent raises a question on

the narayanasabdha.The word is derived as 'nArAh ayanam yasya, whose

abode is the sentient and the insentient ' The quetion is that how can

the Lord who is all pervading have the sentient and the insentient as

His abode.

 

 

 

Desika denies any inconsistency regarding this.

 

 

 

antharyanthuh bhagavathah visvam chidhachidhAthmakam

 

dhEhinO dhEhavath DhAryam vAsasTHAnam itheeryathE

 

 

 

The whole world consisting of chith and achith has the Lord as its

innerself and controlled by Him from within. Just as the sarira is said

to be the abode of the individual self the world of the sentient and the

insentient, which is the sarira of the Lord, is said to be His abode.

They owe their existence to Him but not vice versa.

 

 

 

50.aTHApi aNuroopANAm jeevAnAM anthah nASthi;vibhoonAm cha kAlAdheenAm

bahirapi thaTHA; athah kaTHAM 'aNOraNeeyAn mahathO maheeyAn'

ithyAdhibhih aNOraNeeyathvam mahathO maheeyathvam cha srooyathE?

 

 

 

The individual self is said to be atomic and hence there cannot be

anything smaller and be inside it. Similarly the all pervading

substances like the time cannot have anything outside themselves.So how

can the Lord be described as smaller than the atom and greater than the

greatest, is the question.

 

 

 

Desika says,

 

 

 

aNOrapi aNUthAvAdhO vibhOrapi vibhuthvavath

 

thaththadhvasthu pradhEsEshu thadhrAhithya nivrtthay

 

 

 

The expression 'smaller than the atom and greater than the greatest'

with respect to the Lord is to denote that there is no space without

His presence.

 

 

 

Where there is the existence of the atomic soul, there, the Lord also

exists. Similarly even the entities like time which are all-pervading

pervade along with the Lord. There is no space devoid of the presence of

the Lord. It is not like saying that in the interspace of the threads

the cloth does not exist or when a pot is inserted in water, though the

watrer exists in and out, it is not in the substance of the

pot.Therefore where jiva exists there the Lord also exists.

 

 

 

 

 

51. Evam bhagavathah sarvavyApakathvE sathi hEyarupEshvapi

anuvarthamAnathvath akhila-hEya-prathyaneekathvam aghatitham.

 

 

 

Accepting that the Lord is all- pervading, it follows that He is present

also in avoidable things of the world and so how can the epithet 'free

from all impurities' be applied to Him?

 

 

 

The reply is given as follows:

 

 

 

vishEshaNagathathvEna vikArah purushArTHayoh

 

sarvAntharyAmiNah vishNOh yukthaivObhyalingathA

 

 

 

The modifications (like changes in nature and in mind ) are pertaining

to the world of sentient and insentient being which form the modes of

the Lord and hence both the epithets (ananthakalyANa gunavisishtathvam

and hEyaprathyaneekathvam) apply to the Lord.

 

 

 

The physical and natural changes (birth, growth, tranformation,decay and

destruction) belong to the prakrthi, the insentient matter and the

mental modiifications like sukha and duhkha, caused by its association

with the prakrthi,pertain to the jiva.Both of them do not affect the

Lord who is the inner self of them all. not only He is free from

impurites but he frees the individual soul also from evil and hence in

both ways the epithet suits Him.

 

 

 

 

 

52. Evam leelayA jagathvyApAre mOkshapradhAnE cha

thadhubhayaleelArasasya poorvam avidhyamAnathvAth svayathnasADHyathvAth

cha avApthasamasthkAmathvam bhagavathah kaTham vA abhiDheeyatha ?

 

 

 

The Lord is suppose to do creation and other activities as a sport for

His own enjoyment. But He is termed as avApthasamasthakAma, one who has

had all desires fulfilled. How can this quality exist before creation

etc. as the desires will be fulfilled only after the action?

 

 

 

Desika replies,

 

 

 

icchAvighAtharAhithyam isvarasya ApthakAmatha

 

nithyAnandhOpi bhagavAn srshtyAdhyaih abhinandhathi

 

 

 

The meaning of ApthakAma, desires fulfilled, is that there is nothing

to obstruct the wish of the Lord. Eventhough He is always blissful the

Lord pleases Himself by creation and other activities.

 

 

 

Being sathyasankalpa, of true will, the Lord gets whatever He desires

and that is what is meant by avApthasamasthakAmathvam, and not that He

has already has all His desires fulfilled. Hence the activities like

creation is undertaken as His sport is not contradictory to His

avApathasamasthakAmathva. the leelarasa, joy in His sport is ever

existent as the creation etc. are beginningless.Even giving mukthi is

leelarasa for Him.