आश्रमास्त्रिविधा हीनमध्यमोत्कृष्टदृष्टयः ।
उपासनोपदिष्टेयं तदर्थमनुकम्पया ॥ १६ ॥
āśramāstrividhā hīnamadhyamotkṛṣṭadṛṣṭayaḥ |
upāsanopadiṣṭeyaṃ tadarthamanukampayā || 16 ||
Purvapakshi says - okay srishti is meant for later negation. If dvaitam is to be ultimately negated why should the Veda elaborately talk about dvaita sadhanam in the beginning. Is it not waste eof time. Why it not straightaway talk about srishti and negated all dvaitam. Whereas Veda spends voluminous portion talking about karma, where bhedas are very evident. I am karta, this is karma, this karanam. Action means plurality is involved. Not only that. After that, Vedas come to upasana kanda which also involves plurality like upasaka, upasya and alambanam. Upasya devatas are praised so much. If you take puranas you see the description of lord like Ram, Krishna or devi. Worshipping the lord is praised so much. Bhakti and bhajanam,. Nava vidha bhakti. Sravanam kritanam vishnoh smaranam padasevanam archanam vandanam dasyam.. puja is involving plurality. Dasya is duality. Lord is prabhuh. These are dvaitam. Do you mean to say that all these are not primary teaching of Vedas.
Gaudapada says yes. Whether you like it or not that is the fact. These differences are not primary teaching. They are all for preparations only. Karma and upasana are necessary for preparation. All the seekers are not of the same level. That is the glory of Hinduism. Other religions cater only to some type of seekers. Some religions talk of formless god only. But those inferior people who wants to hold on to something they do not have any go. Formless god is the fact ultimately. But everybody cannot think of it. (They also say he is formless but sitting in heaven). Some other religions hold on to some finitely limited god alone. They do not go beyond. Each one cater to one or the other type of students. Vedic teaching is glorious because it comes down to very ordinary level and says you do puja etc. At the same time it does not keep the student at that level and gradually takes him up and up. Take it viusvarupam and finally asabdam asparsam+
Asramah + Asramis or sadhakas. They are of three types.
1) Those with lowest outlook. Not negative. Immature. They want god as a person. If you describe god as nirgunam etc they cannot handle it. They want a personal god with whom they can converse, play love. Mother child devotion, friend friend devotion, husband wife devotion. They want to enjoy lord. So we have to give them a brilliant Krishna who is beautiful.
2) A little bit higher who can perhaps conceive Lord as virat. If lord is a person who also will be limited. It is very small logic. He cannot be lord. He will have all the three limitations like ahdyatmika etc. See Krishna in all names and forms.
3) Utkrishta drshti is those who have the highest outlook and maturity of vision. Even virat cannot stand scrutiny. Virat also is subject to change. Any name and form changes. It is relative. These three types of students are there and so Veda cannot give uniform teaching. To one it will give a personal god, to another impersonal god. It is not contradicting but it is wise to give such an advice.
So tadartham - for the sake of immature students. We have to take only two. Third should not be taken. Only hina and madhyama. Upasana is taught. Not with an aim of misleading student. Upanishad knows it is not a fact. Even knowing that it is not fact it willingly teaches for what?
Anukampaya - With compassion. They should not be deserted or left behind. They also must be given something religious. In between put some words like nirgunam like ajam nirvikalpam in Ganesa stotram. All slokas are like that. Krishna will be described as gunatita rupam. Sugarcoated tablet. Advaitam is medicine.
How do you know? is it your interpretation. The answer is read kenopanishd. It says yanmanasa + nedam yadidam upasate. Brahman is not upasyam. The very same I the awareness is Brahman.
The bheda is negated there. Upto this sloka he negated the bheda between jiva and Brahman. Bheda is like Scaffolding for buildings. it is not ultimate aim. It was useful but we cannot afford to keep it. You can give to somebody else. It will be useful for someone else. Jiva utpatti nishedha is done thereby.
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