Fw: virodhaparihara-questions 46 to 52

November 10, 2006

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Saroja Ramanujam

saranagathi-owner

Friday, November 10, 2006 11:57 AM

virodhaparihara-questions 46 to 52

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.

53.Evam svaleelArThamEvajagathsrshtyAdhikaraNE krpayA jagathsrshtyAdhikam

mOkshadhAnamapi kriyatha ithi vachasah nirvishayathvam.

If the activities like creation is for the sport of the Lord, to say that He is

doing these and giving mukthi also out of mercy will have no meaning.

May god bless you,

Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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November 11, 2006

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Saroja Ramanujam

saranagathi-owner

Saturday, November 11, 2006 2:38 AM

virodhaparihara-questions 46 to 52

It was brought to my notice that no.46 was omitted in my previous post. I am

giving the right version now. Please ignore the previous one.Sorry for the

omission.

sarojaRamanujam

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.