Fw: virodhaparihara-questions-27 to 31

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Saroja Ramanujam

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Saturday, November 04, 2006 8:33 AM

virodhaparihara-questions-27 to 31

 

 

27. asthu, jnAnasvarupah AthmA,Anandhasvarupam thu na mrshyAmahE.

 

It could be accepted that knowledge is the nature of the self. But it is not

appropriate to say that the self is of the nature of bliss.In the world the joy

is experienced only as an attribute as in the statement 'aham sukhee, I am

happy,' Hence it is only being the dharma, attribute of the self, how can it be

the nature of the self?

 

Desika says that as in the case of knowledge here also there is no

contradiction.

 

AnandhadhvayasadhbhAvAth virOdhO nOpalabhyathE

sruthirEva hi sarvathra pramANam ithi manmahE

 

There is nothing that is incompatible because of the existence of two kinds of

joy.For this sruthi alone is the valid authority.

 

There are two kinds of joy, one experienced as the essence of the self and the

other due to that rising out of contact with the world.The latter arises out of

the dharmabhuthajnAna. The bliss experienced naturally by the self is the same

always whereas the joy that arises out of wordly objects change.So the natural

bliss which is the svarupa of the self and the joy that is the attribute of the

self are not contrdictory to each other.

 

 

28.Evam AthmasvarupAnandhasya nithyaprakAsathve sathi anAdhikAlam

aprakAsithasvarupAnandhah yOgadhasAyAm mukthidhasAyAm cha prakAsatha ithi

vachanam apahAsyam.

 

If the bliss that is the nature of the self is ever manifest, the statement

that the bliss which is unmanifest from the beginning of existence manifests

itself in the state of yOga and of release is ridiculous.

 

Desika says that it is not so.

 

vishayadviDHasambhEdhAth thirOdDhAnaprakAsayOh

Anukoolyam purAvyaktham yOgAdhEvAvabhAsathe

 

The manifestation of the bliss and its absence occur in respect of different

circumstances and hence there is no contradiction between them. The joy which is

unmanifest due to the will of the Lord because of Karma becomes manifest in the

state of YOga.Though the natural bliss is always present it is not experienced

due to karma and becomes manifest in the state of release.

 

 

29.sabdhAdhi vishayAnubhavarahithathaya bhagavdhanubhavarahithathayA cha

kEvalasvrupAnubhavamAthram purushArTha mokshAbhyAm saha kaThamiva

purushArThathayA paTithum yujyatha?

 

The experience of the self alone (called Kaivalya) without the sense experience

and without the experience of the Lord is mentioned as the salvation (that is,

the paramapurushArTha, identical with moksha). How is it possible, is the

question.

 

The mukthi is said to be the state where the soul is experiencing bliss which is

his real nature along with the Lord. Hence how can the state of kaivalya where

the soul is experiencing his real nature alone can be cited as the state of

release?

 

Desika says,

sruthvAnukoolyam AthmasThamdhrshtvA vA yOgadharsanE

thadhanucchEdhasakthasya purushArTHathva vAgiyam

 

Hearing about the self through the scriptures and on medtitating on it in Yoga

one experiences the bliss of the self and continues in that state. This is

known as kaivalya and denoted as the purushArTHa (moksha ) This is only

oupachArikam, says Desika, like the statement 'thamEvam vidhvAn amrtha iha

bhavathi,' knowing Him (Brahman) one becomes immortal here itself,' which is

only laudatory.

 

 

30. nanu 'kaivalyam bhagavantham cha manthrOyam

sAdhayishyathi'(brhd.Haritha.smrthi.3-40) ithi svarupAnubhavE

kaivalyasabdhaprayOgAth, 'mukthih kaivalya nirvANa srEyo

nissrEyasAmrtham,'(amarakosa-1-5-6) ithi kaivalyasya mukthiparyAyathvEna

paTanAth nyAyabhooshaNAdhimathEshviva svAthmAnandhAnubhava Eva sAkshAth mokshah.

bhagavadhanubhavasthu svAthmAnandhAnubhava siddhEhupAyavisEsho asthu

 

In BrhadhhAreethas smrthi it is said that the mantra specified therein will

secure the exclusive experience of the self and the Lord. In Amarakosa, the word

kaivalya is denoted as being synonymous with mukthi, nirvANa,srEyas nissrEyas,

amrtha, apavarga and moksha.Hence the word kaivalya should mean mukthi only, as

claimed by the NyAya school to whom the release from duhkha is the bliss or

moksha.The experience of the Lord is a means to attain kaivalya.

 

Desika refutes this saying,

 

sruthsmrtheethihAsAdhyaih vishNusEvA vimukthathA

kaivalyavyavahArasthu sarvakarmanivrtthithah

 

Sruthi, smrthi and purAnas etc. declare that the vishNusEva, experiencing the

joy of service to the Lord alone is mukthi. It may be denoted as kaivalya only

in the sense that in that state all karma has been destroyed and the self alone

(kEvalam) remains.

 

The real moksha, sAkshAth mOkshah, is defined by Desika as follows:

By examining what has been said in the sruthi etc. one can conclude that mOksha

is 'svarupaAvirbhAva poorvaka paramAthma prApthirupa paripurNa

bhagavadhanubhavarasa parivAharupa bhagavathkainkaryaprApthih.

That is, the moksha consists in the service of the Lord while being immersed in

the essence of the complete experience of the Lord induced by attaining Him

which precedes the manifestation of one's own nature.This can be termed as

kaivalyam in as much as it is the exclusive experience of the Lord after the

removal of karma caused by ajnAna and hence the self is free form embodiment and

stays by itself alone.

 

 

31.Ye thu sishtAh thryo bhakthAh phalakAmA hi thE mathAh

sarvE chyavanadharmANah prathibuddhasthu mOkshabhAk

 

ithyuktha prkArEna aisvaryavath AthmAnubhavamAthrasyApi kshudhraphalathvAth

chyavanadharmathvAccha nithyathvam thAvath Asankithum api na sakyathE.

 

The three kinds of devotees who are desirous of results. Hence the swerve from

the path to mOksha and only the fourth, the jnani attains

mOksha.(MB.Shanthi.350-35)

 

According to the above smrthi, even the desire of AthmAnubhava is declared as

being impermanent like worldly prosperity,the state of kaivalya cannot be

permanent one. But at the same time since one attains kaivalya only after the

destruction of all karma he cannot lapse back to samsara. So it would mean that

he finds himself neither here nor there.

 

Desika says that it is not so.

 

dhvAiviDhyamkevalasyAsya bhukthvaikO mOksham ApnuyAth

anyasthu bhukthvA thadhbhOgamvishayam punarasnuthE

 

There are two kinds of kaivalya. In one the aspirant experiences the self

through spiritual discipline and as long as he is in that state he will not

lapse back to samsara, but this experience is not permanent and he may lapse

back to samsara. there is another kind of aspirant who has moksha as his goal

and from the experience of the self he also attains the bhagavadhanubhava and

moksha. Those who practise madhuvidhya, for instance, are said to live in other

lOkas and then proceed to paramapadha. This is of course possible only to those

who have also done bhakthiyOga along with jnanayOga.The mention of the path of

light (archirAdhi) for one who is only striving for the experience of the self

is acquired through brahmavidhya such as dhaharavidhya etc., that is the

meditation on Brahman inside the lotus of the heart which has been elaborated in

Sribhashya by Ramanuja.

 

The attainment of paramapadha is ordained only for those who acquire paravidhya,

the knowledge of Brahman.this is confirmed by

 

EkAnthinah sadhA brahmaDhyAyinah yOginO hi yE

thEshAm thathparam sThAnam yadhvai pasyanthi soorayah

 

Those yogis, whose minds are always turned towards Brahman alone, attain the

supreme state which is witnessed by the eternal souls.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

May god bless you,

 

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

 

 

 

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