Acharya Vani-- AnuvyAkhyana

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shrI Hari, vAyu, gurubhyo namaha

 

Source: Pt Raghavendrachar Rachuri is posting Acharya vAni in um-vedantha list.

 

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shrImadAnandatIrthAryamukhanisRutaM1. sOpAsanAca dvividhA shAstrAbhyAsasvarUpiNI| dhyAnarUpA parA caiva tadangaM dhAraNadikaM | Anuvyakhyana 3.3

The upAsana(propitiation of the Supreme Brahman) is possible in two ways, by the study of shastra and meditation(the former being the precursor to the later). All other methods such as dhAraNa,pratyAhAra,prANAyAma,Asana,yama,niyamasa are only instruments of dhyAna are not independent means for the saxAtkAra of Brahman.Eventhough the study of shastra is, by nature, an instrument of dhyAna, it is also an independent means of Brahma sAxAtkAra(for people of lesser qualifications). People of higher qualifications study shastra, perform dhyAna and get the saxAtkAra of Brahman while others get saxAtkAra of Brahman directly by studying the shAstra.

2. pratibimbavadapi EShAm.h AnandOnyaguNA yathA | nArAyaNaguNa adhInascha |

Eventhough the bliss enjoyed by the four-faced Brahma etc., is a reflection of the bliss of the Supreme Brahman, still there is a diversity in the bliss enjoyed by different souls due to the variation in its root causes like devotion etc, just as there is diversity in the glitter of the sun's reflection in a crystal and water due to the nature of the reflecting media. Here it should be mentioned that the reflection is not due to the reflecting media alone but also due to the influence of the bimba or the sun. Otherwise, the presence of some non-illuminous object like a stone must also cause the reflection. Similarly, the influence of the Supreme Brahman is the cause of the reflection.

3. mahattvasya paraM pAraM viditvaiva janArdanaH | stoShyatAmeti tuShTatvamiti nAstyeva nArada ||kintu nishchalayA bhaktyA hyAtmaj~nAnAnurUpataH | yaH stoShyati sadA bhaktastuShTastasya sadA hariH ||

It is not that the Supreme Brahman janArdana is pleased only if one praises Him after understanding the entire Vedas. But He is pleased if praised incessantly with un-wavering devotion by a devotee who has understood the Vedas according to his capacity.

4. mahattvasya paraM pAraM viditvaiva janArdanaH | stoShyatAmeti tuShTatvamiti nAstyeva nArada ||kintu nishchalayA bhaktyA hyAtmaj~nAnAnurUpataH | yaH stoShyati sadA bhaktastuShTastasya sadA hariH ||

It is not that the Supreme Brahman janArdana is pleased only if one praises Him after understanding the entire Vedas. But He is pleased if praised incessantly with un-wavering devotion by a devotee who has understood the Vedas according to his capacity.

5. AvastunirNayAt.h shravaNaM mananaM caiva kartavyaM sarvadaivahi | mati shruti dhyAnakAlavisheShaM gururuttamaH | vetti tasyoktamArgeNa kurvataH syaddhi darshanaM || Anuvyakhyana 3.3

Even the great devatas continue to listen and contemplate upon the Supreme Brahman as expounded in the shAstras even after obtaining the knowledge about Brahman. Here one need not doubt that there is no end to this process of listening and contemplation as even the great devatas also continue to study the shAstra even after getting the knowledge about Brahman. One is required to carry on this process of study only until one gets the decisive knowledge about Brahman. Here one may ask - "Is it possible to get such decisive knowledge? Or even if we agree that it is somehow possible, how can we decide that we have got the necessary knowledge about Brahman and there is no need for further study? We can never reach that stage because, even after getting the knowledge of Brahman, there is every chance of getting into doubt by listening to contradictory viewpoints". The answer to this question is as follows - Only a realized guru, who knows fully, the nature and capabilities of the disciple, would be able to foretell for how long a pupil has to continue the study of the scriptures. Thus, one can know the duration and course of one's study from the directions of his own Guru. There will be a point of time when the pupil gets unwavering knowledge about Brahman and also gets a strong conviction which is unshakeable even under most testing circumstances. From that point onwards further study becomes optional.6. shravaNaM dR^iShTatattvasya mananaM dhyAnameva ca visheShAnandasamprAptyai|anyasyetAni dR^iShTaye |

Some say - It is not correct to say that Devatas continue their studies even today. For, it is said that the process of shravaNa, manana etc is for the realization of the Brahman. Devatas are those people who have already realized Brahman. As it is said - 'naiva devapadaM prAptA brahmadarshanavarjitAH' - no one who has qualified to become a devata is bereft of the knowledge of the Brahman. So, there is no purpose for taking up further studies for Devatas. To this the answer is - We agree that Devatas are qualified souls who have already realized Brahman. Then why do they continue their studies even after realization? The devatas continue their study because study undertaken even after realizing Brahman would bring them special bliss in the state of liberation. They do this out of their own will and not under any compulsion. For those people, who have not yet realized Brahman, the study of scriptures is compulsory to get the realization of Brahman.

7. yaditAdR^iggururnAsti nirNItashravaNAdikam.h| tatsiddhantAnusAreNa nirNayaj~nAtsamAcharet.h |

One may argue - "It is not correct to say that one should undertake the study of scriptures from an all-knowing guru who knows the eligibility of the disciple, for, such guru's are very difficult to find. And even if such a guru is found, he is found by only those who have undertaken the study of scriptures for a long period of time and obtained the necessary qualification to meet such great gurus. So, to listen from the guru we need eligibility. We gain eligibility only by studying at the feet of the guru. This amounts to a mutual interdependency making it impossible for any person to get taught by such gurus". To this argument we reply - even when the main guru is unavailable due to the above said reasons, one should keep up the study of scriptures from other lesser gurus available to him. There are two kinds of scriptures available to us. 1. One whose meaning is fixed such as the Brahma Sutras. 2. One whose meaning needs to be fixed such as the Vedas. Even though the other lesser guru is unable to discourse the most difficult aspects that are in the Vedas whose meaning he might not be capable of fixing, he can teach those scriptures whose meaning is already fixed by all-knowledgeable gurus. Thus one can learn from such lesser gurus till the time they gain the eligibility to listen from the main guru. Therefore there is no question of mutual interdependency.

8. One may question thus - "If an all-knowing Guru is not available, then is it not futile to take up the study of scriptures. Why should one go to a lesser Guru? The eligibility to see the all-knowing Guru can be obtained by undertaking pious deeds". To this the answer is - Our scriptures say that 'One should not discontinue reading the scriptures even for a second, taking break only to get some unavoidable sleep and performing other most essential daily tasks'. So, it is not fair to avoid the study just because the all-knowing guru is not available. One doesn't want to loose the principal amount itself, just because there is no gain in terms of interest. Similarly, study is a compulsory activity. If the main Guru is not available, one should not stop the study itself, thereby losing all possible chances of having the realization of Brahman. Performing pious deeds alone cannot make one eligible to meet the all-knowing Guru. One has to study at the feet of a lesser Guru, and acquire the eligibility to meet the all-knowing Guru and thus make oneself eligible for realizing the Brahman.

9. "What would one do if there is no guru around who knows the correct purport of the scriptures? To listen to the Vedas, one needs an all-knowing Guru. In the absence of an all-knowing Guru, other texts can be listened from a Guru who has the knowledge of the correct purport of the scriptures. If both types of Guru's are not available, then one can listen to the right scriptures from any one who has superior knowledge than oneself. Listening to someone who has inferior knowledge about scriptures than oneself is to be avoided as it would not be fruitful.

10. One should listen to the scriptures from a knowledgeable person, who is also a devotee of Vishnu, and clear one's doubts, ignorance and mistakes. Listening to the scriptures will be fruitful only when done with reverence. Only a devotee of Vishnu will be able to teach in an appealing way so as to generate a feeling of reverence towards the subject matter. So, one should learn from a person who is an ardent devotee of Vishnu. If it is not possible to listen to the entire scriptures from a single person, one can learn small portions from other qualified persons and clear one's doubts etc.

11. If a person more knowledgeable than oneself is not available, then one should revise the scriptures already learnt and also teach others who have inferior knowledge, without deviating from the truthful primary doctrine. Revision and teaching to others would cause one to have deterministic knowledge about the scriptures. Eventhough one is inclined to make small mistakes here and there, one should not stop from teaching others as long as the primary doctrine is adhered to. Staying away from teaching for the fear of making small mistakes is like staying away from sowing the seeds for the fear of the grazing animals.

12. If one needs to propagate "what one knows, without deviating from the truthful primary doctrine", then one should first know what the primary doctrine is. The sat-siddhAnta or truthful doctrine is of two types 1. para sat-siddhAnta 2. apara sat-siddhAnta. Both these are again of two types 1. vAchanika 2. AnuSha~Ngika.Here vAchanika para sat-siddhAnta is given first.What is vAchanika para sat-siddhAnta? sAxAdbrahmasvarUpAvadhAraNapare ananyArthatayA ukto arthaH vAchanika para sat-siddhAntaH ---

 

vAchanika para sat-siddhAnta is one which is primarily mentioned in those portions of the shAstra where the nature of Brahman is directly elucidated.The doctrines 1. asheShaguNapUrNatvaM - Having infinite auspicious qualities 2. sarvadoShasamujjhitiH - being free from all blemishes 3. viSNoranyacca tattantraM - viShNu is the the efficient cause of janmAdi aShTaka are all called vAchanika para sat-siddhAnta as these doctrines are primarily mentioned in the sUtra "OM janmAdyasya yataH OM' which directly elucidates the nature of Brahman.

13. Now, the AnuSha~Ngika para sat-siddhAnta is being given. What is AnuSha~Ngika para sat-siddhAnta?

sAxAdbrahmasvarUpAvadhAraNapare anyArthatayA ukto arthaH AnuSha~Ngika para sat-siddhAntaH

AnuSha~Ngika para sat-siddhAnta is one which is mentioned to support another primary doctrine in those portions of the shAstra where the nature of Brahman is directly elucidated.The doctrines svatantratva - independence of viShnu(acting according to His own will). sarvato bhedaH - being totally distinct from prakR^iti, jIva and jaDa svagata bheda rAhitya - absence of intrinsic difference between viShnu's essence and His qualities). are all called AnuSha~Ngika para sat-siddhAnta as these doctrines are mentioned to support the primary doctrines such as janmAdi kartR^itva, asheShaguNapUrNatva, sarvadoShasamujjhiti. How are the primary doctrines established from the above AnuSha~Ngika siddhAntA's?To cite an example, let's see how the primary doctrine - sarvadoShasamujjhiti is established from the AnuSha~Ngika doctrine - sarvato bhedaH "If viShnu were to be non-different from the triad - prakR^iti, jIva and jaDa, then He would also be imperfect like prakR^iti, jIva and jaDa (By the rule: If A is non-different from B, then A's attributes are also non-different from B's attributes). But, as viSNu is totally different from prakR^iti, jIva and jaDa(sarvato bhinnaH), He is free from all imperfections(of prakR^iti, jIva and jaDa)"This is how the AnuSha~Ngika doctrine - sarvato bhedaH is useful in establishing the primary doctrine - sarvadoShasamujjhiti.

15. shakrakAmau tadanye ca kramAnmuktAvapIti ca |

Now, the apara siddhAnta is stated.

What is apara siddhAnta?

jagadviShayaH siddhAntaH aparasiddhAntaH |

siddhAnta related to entities other than viShnu is called apara siddhAnta. vAcanika apara siddhAnta:The doctrinesnirdoShatva – Blemish-less nature of ramA (except pAratantrya given below) - nirdoShatva of ramA therefore because of not having janana and laya like the jIvas and not also due to absence of dependence on viShNu. parameshvarAnantaratA - dependence of ramA on viShNu or dependence of ramA, only on viShNu and not on anyone else. tAratamya - gradual gradation among brahma, sarasvati, garuDa, sheSha, rudra and their consorts, indra, kAma and others even in the liberated state, with brahma at the top(3rd kaksha). etc., are all vAcanika apara siddhAnta as they directly deal with entities other than viShNu. In the verse brahmA sarasvatI .. shakrakAmau, one should understand that the deities mentioned in a dual compound have the same positions. So, garuDa, sheSha, rudra - belong to the same position(5th kaksha), and also their wives(7th Kaksha). Similarly indra, kAma also belong to the same position(8th kaksha). AnuSha~Ngika apara siddhAnta:siddhAntAs which are useful in establishing the above vAcanika apara doctrines are called AnuSha~Ngika apara siddhAntAs. Some of them are - prapa~ncasatyatvaM - reality of the universe, tattva laxaNa, vibhAga - definition and classification of reality, pramANa laxaNa, vibhAga - definition and classification of pramANa etc. To cite an example, let's see how the primary doctrine - parameshvarAnantaratA is established from the AnuSha~Ngika doctrine - prapa~ncasatyatva "The universe can be dependent on viShnu if it exists in the first place. If the universe itself were to be unreal, then we cannot talk about its dependence on viShnu(just as we cannot talk about the color of, say, an unreal pot). Therefore the reality of the universe is a supporting or AnuSha~Ngika doctrine to the dependence of the universe on viSNu"

16. One may question - why only aforesaid asheShaguNapUrNAtva etc are the only satsiddhAntAs - thus. For this we reply - it is so because the Supreme God shrI hari Himself (in his vedavyAsa form) has established thus. As Acharya madhva notes elsewhere -

ko nAma gatisAmAnyaM anantAgamasampadaH| j~nAnasUryamR^itebrUyAt.h tamekaM bAdarAyaNam.h |

Who will deliver the true purport of the infinite vedic treasure other than the great bAdarAyaNa, who shines like the radiant sun of knowledge?Also as bhagavAn vedavyAsa Himself says elsewhere -

ashakyottAraNatvepi hyAgamApAravAridheH| nirNIyate mayaivAyaM lomakUpalayodinA |

Eventhough it is impossible (for others) to cross (resolve the purport of) the entire vedas, which are comparable to the vast oceans of the praLaya (time of annihilation), I, whose hair pores can easily hold such vast waters of annihilation, will (rightly) expound the true purport of the entire vedas

yadyapyasheshavedArtho durgamokhilamAnavaiH| madj~nAnAvyAkR^itAkAshe prApnoti paramANutAm.h | Eventhough it is impossible for others to know the true purport of the vedas, in the vast skies of my knowledge the vedic knowledge is only of atomic proportion.What would happen if the above satsiddhAnta is not followed? The vedas very clearly proclaim that one would enter permanent hell if one adheres to any other doctrine other than the aforesaid satsiddhAnta.

17. vaiShNavAni purANAni sA~Nkhyayogau parAvapi . brahmatarkashcha mImAMsetyanantaH shabdasAgaraH .anantA yuktayashchaiva pratyaxAgamamUlakAH . pratyaxamaishvaraM caiva ramAdInAmasheShataH .muktAnAmapyamuktAnAmetamevArthamuttamam.h . anyAvakAsharahitaM prakAshayati sAdaram.h ..

This satsiddhAnta has been brought to light by the infinite ocean of words comprising the shrutI's, the whole pa~ncarAtra text, the moola rAmAyaNa, the mahAbhArata, all the smr^itIs, the vaiShNava purANAs, the excellent sA~Nkhya and yoga systems, the brahma tarka, and the brahma mImAMsa shAstra. Besides, it is also supported by endless logical arguments which are based on the valid perception and textual authorities. The perception of the Supreme God, of all other deities such as ramA etc, and that of the liberated and un-liberated souls, emphatically state this without any scope for other interpretations.

18. sacChastramabhyasennityaM dushshAstraM tu parityajet ..

The texts which spell out the aforementioned satsiddhAnta are only the right scriptures and texts other than these are incorrect scriptures. One must only study right scriptures and set aside the incorrect ones.

19. Some claim that Brahman can be visualized only through meditation. Hence there is no need for any shravaNa of the scriptures. It is not true. We agree that sAxAtkAra of Brahman is possible through meditation. But, darshan of Brahman is not possible to a wavering mind. Meditation would cause the darshan only for a person who has understood the purport of the scriptures very well. For this reason, one needs to first listen to the scriptures (shravaNa) and then contemplate on their meaning (manana) to arrive at a firm understanding of the true nature of the Brahman and the right purport of the entire scriptures. Hence shravaNa and manana are necessary first steps for a person willing to have darshan of Brahman through meditation.

20. The gradation of bliss in the liberated state is due to the gradation of devotion inherent in four-faced Brahma and all other souls.

21. The supreme Brahman is unmanifest. Still, He manifests himself to the devoted through his inherent power.

22. phalaM bhavettAratamyAtsukhaduHkhAtmakaM nR^iNAm . samyakcAdhikavij~nAnAtsukhAdhikyaM bhavennR^iNAm .. - anuvyAkhyAna 3.3.1.3

The bliss one enjoys, or the suffering one undergoes in the liberated state, is according to the amount of ones right or wrong knowledge. If one has an average correct knowledge he gets average bliss in liberation. If he has very less correct knowledge then the bliss he enjoys is also correspondingly less. Similar is the case with the sorrow experienced in the permanent hell. Thus there is a gradation of bliss and sorrow in the liberated state. Therefore, it is not correct to say that every one experiences the same amount of bliss or suffering in the liberated state.

23. kR^itvAtha kurvannapi vA nididhyAsanamAcaret || anuvyAkhyAna 3.3.1

As there is gradation in bliss depending on the efforts one puts in, one should undertake meditation according to ones capacity. Meditation can be taken up after completing the process of shravaNa and manana or it can be practiced in parallel to shravaNa and manana.24. When we say meditation can be taken up after completing the process of shravaNa and manana or it can be practiced in parallel to shravaNa and manana, it does not mean that every one has the liberty to freely choose either of the two options. An all knowing guru, who knows the true nature and adhikAra(eligibilty) of the disciple, will instruct one of the these two paths seeing the eligibility of the disciple. One needs to follow any one path as per the instructions of the guru. So the practice of either of the two paths depends on the adhikAra and not on one’s free will.

25. manasA cAnyadAkA~NxAt paraM na pratipadyate ||iti bhAratavAkyaM hi tenaittaddoShavarjitaH |sadopAsanayA yukto vAsudevaM prapashyati || A.V 3.3.31

Some argue that practicing yama(viShNu bhakti, vairAgya), niyama, prANAyAma etc is not necessary for the sAxAtkAra of Brahman, as there is no proof for such practice. In reply to this, a statement from mahAbharata is given as pramANA which says "one is not blessed with the sAxAtkAra of Brahman because of attachment to material objects, wavering knowledge about Brahman, desire for material happiness etc. One who is devoid of all the above flaws will be able to constantly immerse himself in upAsana. One who constantly practices upAsana will be able to see vAsudeva" - thus. From this mahAbhArata satement we come to know that one who has material attachment, and is devoid of bhakti will not be able to do continuous upAsana and will not be eligible for the sAxAtkAra of Brahman. Hence yama etc are necessary for the sAxAtkAra of Brahman.

26. santyeva prAyashaH puMssu tena moxo na jAyate || A.V 3.3.31

Eventhough eligible for liberation, all moxa yogyAs do not immediately get liberated because of the absence of the Lord's Grace. But why there is no grace of Lord? It is because of lack of knowledge. That is again because of the lack of dhyAna and abhyAsa which in turn is because of the lack of shravaNa. But why one fails to do shravaNa? It is because of the doShAs(absence of viShNu bhakti etc) which are associated with all jIva’s from beginning-less time. These doShAs are the obstacles for the liberation.

27. In the previous verse "doShA anAdisambaddhAH ... santyeva prAyashaH puMssu", it was stated that the doShAs are associated with all jivAs from beginningless time. Here, one may ask -"we see, even in this very saMsAra, many innocent beings, such as infants and children, who are free from any rAga or dveSha. Hence is it correct to generalize that all jIvas have doShAs from beginningless time?" - thus.For this we reply - It is easy for one to know, through ones perception and inference, the presence of doShAs such as absence of viShNu bhakti even in innocent beings such as infants and others. In addition to this, doShAs such as rAga and dveSha etc are also present in all beings, though their levels may vary among different individuals. There are four levels as given under1. prasuptadoshAs that stay unmanifest are called prasupta doshAs 2. tanudoShAs that are manifest but present in very less number are called tanu doShAs 3. vicChinnadoShAs that are many but does not exist at all times are called vicChinna doShAs4. udAradoShAs that are highly manifest are called udAra doShAsDuring once’s stay in the mother's womb, doshAs are present in their prasupta form, during childhood in tanu form, in the teens in their vicChinna form and in udAra form after one reaches the middle age. Therefore, all jIvas, including the new borns and the inncocent, have doShAs, though in a subtle form, which gradually manifest with the advancement in age.This is also confirmed by the words of sage nArada during his upadesha to prAcInabarhi in shrImadbhAgavataM - garbhe bAlye.apyapauShkalyAdekAdashavidhaM tadA |liMgaM na dR^ishyate.ayUnaH kuhvAM candramaso yathA | 4.29.74

Just as the rays of the moon, though present, are not manifest on a no-moon day, the doShAs(the effects of the 10 sense organs and manas - ahaM mama abhimAna etc), though present, are not manifest during the stay in the mother's womb and during childhood.

28. sa guNAlpatvamAtratvAnnarjutvena virudhyate || A.V 3.3.31

We have previously learnt that all the jIvAs have doShAs. Here one may object - "There are some special category of jIvAs called the R^ijUs, still in saMsAra, who have the eligibility for the post of Brahma. They are specifically called as R^ijUs because of their faultless nature. If all jIvAs were to have doShAs then even R^ijUs should have doShAs. R^iju means faultless. This amounts to saying that R^ijUs who are faultless have faults. This is self-contradictory and hence invalid" - thus.To this we reply, even R^ijUs have a single doShA. The doSha being absence of highest enthusiasm towards attaining liberation.Otherwise there wouldn't be any delay in moxa for them after the attainment of aparoxa j~nAna(direct knowledge of Brahman). One need not doubt here that having this doSha contradicts their R^iju nature. Because what is meant by being R^iju is not having many doShAs. Therefore, having one doSha does not contradict their R^iju nature. Moreover, absence of highest enthusiasm is, in effect, having less enthusiasm. This does not qualify to be counted as a doSha. It could have been counted as a doSha if it were to be a negative of enthusiasm. To cite an example, if we say a person is not a multi millionaire, that does not mean that he has no money at all. He still could be a millionaire. Similarly, a R^iju jIva has, in this case, less enthusiasm for attaining liberation and not its absence altogether. Hence, it is befitting to call them as R^ijUs.

29. ato viShNau parA bhaktistadbhakteShu ramAdiShu |tAratamyena kartavyA puruShArthamabhIpsatA || A.V 3.3.31

It is said that doShAs are the obstacles to liberation. How would one get rid of such doShAs? To this we reply - those desiring to get rid of their doShas and attain liberation should cultivate utmost devotion towards viShNu and also towards His devotees like ramA devi etc according to their gradation while practicing yama, niyama etc.

30. svAdaraH sarvajantUnAM saMsiddho hi svabhAvataH |tato.adhikaH svottameShu tadAdhikyAnusArataH ||kartavyo vAsudevAntaM sarvathA shubhamicChatA | A.V 3.3.31

It is said that one should show utmost devotion towards viShnu and also towards the devotees of viShnu like ramA, brahmA etc according to their gradation. But, how do we know how much devotion one should show? Is there any reference point? To this we reply - it is an established fact that every individual naturally loves himself. Taking this bhakti (love towards oneself) as reference, one should show even greater love (devotion) to those who are immediate superiors to oneself. In the same way, the degree of devotion shown should gradually increase towards individuals who occupy still higher and higher positions in the gradation hierarchy. Finally, one should show unbounding devotion towards vAsudeva who is at the top most position in the hierarchy. This is the only way of removing our defects and obtaining unwavering knowledge about viShnu.

31. na kadAchit tyajettaM ca krameNainaM vivardhayet |sameShu svAtmavatsnehaH satsvanyatra tato dayA |kAryaivamAparoxeNa dR^ishyate xipramIshvaraH || A.V 3.3.31

It is known from scriptures that there are three types of deeds which are a~NgAs(helpers) to the upAsana etc. They are1. sakR^idanuShTeya (Required to be performed once)Eg. The sprinkling of water on the rice during a yaj~na needs to be performed only once. 2. asakR^idanuShTeya (Required to be performed more than once)Eg. Keeping silence till the end of a yaj~na is required to performed continuiosly till the end of the yaj~na. 3. sadA anuShTeya (Required to be always performed) Eg. hari smaraNa or tying of the shikhA is required to be always performed without fail. Out of these three categories, the devotion to viShnu and to all other deities according to their gradation falls under which category? To this we reply. It falls in the sadA anuShTeya category. One should never stop showing devotion towards viShNu and others in the hierarchy according to their gradation. Further, one should gradually show more and more devotion towards them. On the other hand, one should love the equals as thy self, should show mercy towards the lesser but noble, should be indifferent towards the ignorant and ignoble and harsh towards the bewildered and haters of God. This practice of yama(bhakti etc) if done as prescribed, would help one not only to achieve upAsana but also to quickly see the Supreme God and experience superior bliss in moxa.

32. ramAbrahmashivAdInAmapi muktau katha~ncana |kimutAdhikyadR^iShTestadguNAbhAvamaterapi |doShavetturabhedasya draShTurdraShTustathobhayoH |ityAha sacChrutistena saMproktaguNasaMyutaH |upAsIta hariM dR^iShTvA muktistenaiva jAyate ||

There are some shR^utIs such as "paramaM sAmyamupaiti" which seem to propound the equality of the soul with viShNu. This is not true. .The shR^Uti "paramaM sAmyamupaiti" does not propound the equality of viShNu with souls but only advocates that after liberation the souls will get similar(but far lesser) bliss to that of viShnu's. This is to be understood thus as we learn from another shR^uti(sacChR^uti) passage that anyone who just sees the identity of higher souls like ramA, brahma, shiva etc., with viShnu, in saMsAra or after liberation, will go to permanent hell. What to speak of someone who sees identity of oneself with viShNu or superiority of other souls to viShnu or one who sees viShNu as devoid of any qualities or one who sees oneness of jIva and jaDa with viShnu, or one who sees bhedAbheda (both difference and non-difference) of jIva and jada with viShNu? Therefore, one who is free from attachment to material pleasures should worship viShnu as having infinite auspicious attributes and superior to everyone. Liberation is only possible by direct knowledge obtained by such worship and after enduring the remaining prArabdha karma.

33. upAsIta hariM nityaM guNaireva svayogyataH || A.V 3.3.29

By the critical study of all scriptures and with sound logic one should understand that "moxa is achievable only by performing nishkAmakarma as prescribed in the Vedas with the sole objective of pleasing shrI hari. By performing such nishkAmakarma ones anthaHkaraNa becomes pure and becomes free from all the doShAs such as rAga, dveSha etc. A pure anthaHkaraNa gives rise to pure devotion towards the lord. Undertaking continuous shravaNa, manana and nidhidhyAsana with full devotion towards the lord will result in the sAxAtkAra of Brahman. Pleased by the devotion, the lord destroys all aprArabdha karmas. But some prArabdha karmas still remain. For the sake of the continuation of bhAgavata dharma in this world, the lord does not destroy all the prArabdha karmas of a brahma j~nAni. Otherwise there will be no brahma j~nAni in this world to preach the bhAgavata dharma as he immediately gets liberated once all his prArabdha karmas are cleared. Hence shrI hari sets aside some prArabdha karmas for this purpose. These prArabdha karmas are to be destroyed only by enjoying their fruits. Thus a brahma j~nAni continues to dwell in this world until the destruction of all his prArabdha karmas. This gives him a chance to preach the bhAgavata dharma to the eligible souls. Once all of his prArabdha karmas are destroyed, the lord frees the brahma j~nAni from the clutches of prakriti. Thus he becomes liberated". With this knowledge one should do constant upAsana of the auspicious qualities of shrI hari according to ones eligibility and never think of non-existent defects (though seemingly existent during his avatAras such as rAma etc).

34. guNasAmAnyato rudro dravyasAmAnyataH pare || A.V 3.3.29

It has been said that every one should do constant upAsana of the auspicious qualities of shrI hari as prescribed in the Vedas according to ones eligibility. Among the different adhikAris, the four-faced Brahma is the only one who is eligible to do upAsana of all the auspicious qualities (guNAs), actions (kriyAs) and innumerable forms (rUpAs) of shrI hari. Goddess sarasvatI does upAsana of all the auspicious qualities and forms of shrI hari. But, she is not eligible to do upAsana of all the kriyAs of shrI hari. Therefore she does upAsana by including kriyAs such as trivikramatva of shrI hari into the guNAs such as nityavikrAnti etc. Lord shiva is eligible for the upAsana of all the rupAs of shrI hari and not all guNAs and kriyAs. Goddess pArvati is also eligible for the upAsana of all the rupAs of shrI hari and not all guNAs and kriyAs, the difference between Lord Shiva and Goddess Parvati being that she does upAsana of lesser gunAs and kriyAs than Lord Shiva. Other jIvas starting from Lord Indra upto all manuShyottamAs are not eligible to do the upAsana of even all rUpas of shrI hari. So, they do upAsana of only limited rUpAs, kriyAs and guNAs according to their gradation.

35. visheSho devatAdInAM moxe caiva visheShataH || A.V 3.3.20

The amount of bhakti, j~nAna and sukha of jIvAs in saMsAra as well as in moxa varies according to their adhikAra (eligibility) of doing upAsana. Though the amount of bhakti, j~nAna and sukha obtained in this sAmsAra is not always according to their adhikAra due to possible distractions, in moxa, it is perfectly according to the adhikAra. Therefore those eligible for the post of gandharvAs have more sukha than manuShyAs. R^iShIs have more sukha than gandharvAs. devAs have more sukha than R^iShIs. indra has more sukha than devas. rudra has more sukha than indra. brahma has more sukha than rudra.

36. AbhAsatvAtpareShAM tadavarANAM ca sarvashaH | yato.avarANAM sarve.api guNA sarvA kriyA api |niyamenaiva pUrveShAM suprasAdanibandhanAH |ataH sacChiShyavatteShAM naiverShyAdiH katha~ncana || A.V 3.3.20

It has been said that there is no equality among different souls even during the state of liberation. But, if there is no equality even in the state of liberation, then will there not be hatred, jealousy even in moxa? To this we reply. No. There won't be any hatred or jealousy in moxa on account of inequality among different souls, the reason being that the root cause for hatred or jealously are doShAs. In moxa, all the jIvAs are free from doShAs as it is said -

niHsheShagatadoShANAM bahubhirjanmabhiH punaH | syAdAparoxyaM hi harerdveSherShyAdistataH kutaH|

After a person is free from all defects over a period of many births he will be blessed with the apraoxa j~nAna of shrI hari. How can there be defects there after? So, there is no chance for hatred or jealousy towards others. Moreover, all the guNAs, kriyAs etc of lesser souls are AbhAsAs (similar but necessarily dependent) on the superior souls and exist due to their blessings. Therefore, just as a true disciple does not hate or be jealous about his guru, the lesser souls in moxa do not have hatred or have a feeling of jealousy towards their superiors.

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu