Fw: virodhaparihara-questions 77to80

November 15, 2006

- Saroja Ramanujam

saranagathi-owner

Wednesday, November 15, 2006 6:15 AM

virodhaparihara-questions 77to80

77.mOkshadhasAyAm AgAminah jnAna vikAsaykAryathvAthkaThamnithyathvaupapatthih?

The jnana of the individual self expands to its natural fullness in the state of release.Then how is it possible to say that the jnAna is eternal?

This is quite appropriate, says Desika.

praDHvamsAbhAva-nithyathvam bhavathA yadhvadh uchyathE

thadhvathpramANasAmarthyAth mukthajnAnasya nithyathA

As the eternity of the non-existence of destruction is accepted in Nyaya system, likewise the jnana in mukthi is proved to be eternal by the pramAna.

In Nyaya system when a pot is destroyed the destruction of the pot becomes non-existent. This is what is known as praDhvamsAbhAvAbhava,which is eternal, since it has no end.That is, when the pot is destroyed it is not going to be destroyed again and hence the non-existence of destruction in all cases after a thing is destroyed is said to be eternal. Similarly when the jnAna has attained its natural fullness, there is no more cause for it to become contracted again and hence it is said as being eternal.The pooranajnana is the natural state of the jiva which was contracted during the state of samsara due to karma and when the cause of bondage through karma, that is the nescience is destroyed the jnana reverts back to its original state. As the light of a gem is not created by cleaning,'yaTHA na kriyathE jyothsnA malaprakshAlanAth maNeh,' the jnAna is not newly created and hence it is nithya.Once the jiva becomes a muktha his jnAna is never ceases to be fully blossomed due to the grace of the Lord. Same is the case of the eternal souls.

78.nanu mukthasya kainkaryanithyathvE kainkaryasya sareerApEkshAyAm sathyAm sareerithvam asareerithvam cha dhvithaymapi kaTham?

When the kainkarya of the released soul is eternal it requires a body to do it. So how can it be said that the muktha is both with and without body?

This refers to Brahmasuthra 'dhvAdhasAhavath ubhayaviDham bhAdhrAyaNOthah, (BS.4-4-12) VyAsa is of the opinion that the jiva in mukth is of both forms ( with and without sarira) as in the sacrifice of dhvAdhasAha.'The sacrifice called dhvAdhsAha, is called sathra if many take the vow and aheena if one does. Like wise the muktha is said to have body or without it by his will

Desika replies,

svAmyabheeshtaviDHanam hi kainkaryam abhiDHeeyathE

thasmAth ubhayarupENa kainkaryam prathipadhyathe

The meaning of kainkarya is to do the bidding of the Lord. It could be done both with and without a body.

As in the world the actors please their master sometimes with costumes and sometimes without, the released souls serve the Lord by assuming different forms by their will.

79.Evamapi svacchandhavrtthiparihArENa paracchandhAnuvarthinah mukthasya kaTham idham kainkaryam abhinandhaneeyam?

How can this type of service, where one acts not according to his own wish but in accordance to another, be praiseworthy?

The reply to this is,

BhagavathkimkarathvEna svAthmayATHAthmyavEdhinAm

svAmyabheestaviDHAnam hi svasyAbheestam ihOchyathE

For those who know themselves to be the seshas of the Lord by nature, the service to the Lord becomes their wish also.

As in the world, the wives, children and the attendants of a king experience pleasure by serving him here also the released souls obtain

in the service of the Lord.

80.thTHApi svAmisanthOsha Evakainkaryasya prayojanam ithi kaTham?

Even then how can it be said that the pleasure of the master is the only purpose of service?

Desika says,

pathibhOgAnushangENa siddhO nEva phalAyathE

svabhOGhah sa cha thadhbhOgaseshathvam aDHigachathi

The fruit of the service to the husband consists in his satisfaction only. Sinmilarly the enjoyment of the muktha consists in the joy of being the sesha of the Lord.

Thus ends the MoolmanthrAdhikara.

ithi kila yathirAjOpajna mArGoparoDha

prasamanarasikAnAm prAkthanAnAm priyaya

munijanabahumAnyAmmoolamantharTha yukthim

vyavrNutha varadHachAryah sarvathanthrasvathanthrah

For the sake of those who wish to quell the impediments in the path advocated by Ramanuja The Varadacharya, explained the meaning of the moolamanthra which is revered by the sages.

ithinikhila thArkika choodAmaNina sarvathanthrasvathanthrENa ubhayavEdhAnthAchAtryENa srimadhvaradhanAthryENa samskrtheekrthE virOdhaparihArE

moolamanthrADHikArah praTHamah