Sivaanandalahari -61

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Sivaanandalahari -61 (3)

 

The dwaithis keep ignoring the fact that everyone has prEmai on his own

aathma and everyone has scorn at dhukkam. They are spreading their view

that aanandha can be obtained only from ParamEswara instead of inquiring why

we are dhukkaswaroopis; if we are dhukkaswaroopis then why should we have

this anirvachaneeya prEmai on the self. *If they do enquire then they would

know that a person would not have prEmai on a vasthu that he considers as

dhukkaswaroopam because it is in the nature of every praaNi to shun the

dhukka vasthu. What do we understand from this? It becomes clear to us

that our own aathma is sukhaswaroopi, aanandhaswaroopi! Yet why are we

experiencing ourselves as dhukkaswaroopis?* -- This is how the dwaithis

should have examined their contention.

 

 

 

Secondly, by the very nature of being different from oneself, the other,

namely the ‘object’, generates love and hate in oneself. Is it not? What is

loved at one time is hated at another time. What is loved at one place is

hated at another. Also familiarity breeds contempt. We leave it to the

readers to find examples for these from their own experience that must be

plentiful. *The point we are making therefore is that for anything to be

blissful it needs to be ‘vasthutha: dhEsatha: kaalatha: parichEtha soonyam’

that is it cannot be an object bound in space, time and familiarity.*

 

 

 

But those who enjoy their aathma as ‘dhukkaswaroopi’ worship Parameswara as

the Aanandha dhaathaa without realizing that such bliss borrowed from

another is ephemeral. *Vedhaanthis contend that these borrowed joys are

temporary and are inert because that which is obtained from another comes

through the mind for the mind is the gateway to the objects. *

 

 

 

*The most important fact is if you are by nature dhukkaswaroopi you can

never enjoy sukham.* For exampleoOnly a vidwaan in mathematics can solve the

problem E = mc squired and get the thrill out of it. If you tried to

explain this equation to an idiot in mathematics he would not know firstly,

what you are talking about and secondly, he would not know the

vidhyaarahasyam embedded in the problem and revealed in the solution and

thereby miss the thrill. Thus if the aathmaa is dhukkaswaroopi how can one

differentiate that such and such is aanandham, such and such is NOT

aanandham and that aanandhaa came from ParamEswara? Such nirdhaaraNam is

certainly impossible.

 

 

 

aanandhO brahmEthi vyajanaathu

 

 

 

sathyam gnaanam anantham brahma

 

 

 

such sruthi vaakyas are pramaaNam for these. *It is totally false, nay,

well nigh impossible for anyone who thinks that he is dhukkaswaroopi and

that ParamEswara is different from aathmaswroopam to have prEma on

ParamEswara on any occassion and at any time.*

 

 

 

MOksha is placing one's aathmaprEma at PramEswara and doing upaasana. Only

those who do this are praised by the sruthi as: " nasa punaraavarthathE nasa

punaraavarthathE "

 

 

 

(continued in 61 (4) )