advaitaṃ paramārtho hi dvaitaṃ tadbheda ucyate |
teṣām ubhayathā dvaitaṃ tenāyaṃ na viruddhyate || 18 ||
When we say it is not a point of view, then one may think that it is all points of view put together He says no.
All prameyams or relative realities put together cannot become absolute reality. It is paramrthah. It is a fact not a point of view interpreted by pramanam. No pramanam is used to reveal advaitam. It is revealed as self effulgent awareness. If I use pramanam points of view comes. It is unpolluted by pramanams and pramata who has raga dvesha. It is not even tainted by raga dvesha. it is illuminator of raga dvesha also. It illumines all points of views, concepts, thoughts, all systems of philosophy. Itself is not a point of view, concepts thoughts etc.. All other points of view are an effect of advatiam. Bheda is effect or karyam. Dvaitam is relative reality superimposed on this advaitam. So they are correct from their respective pramanams. In vyavaharika drishti every philosopher is correct from his own angle. Their view is truth means relatively real. Mrittika is satyam. So advaitam is in a higher place of reality. Dvaitam is in a lower plane of reality.
There cannot be a quarrel between paramrthikam and vyavaharikam. They are not opposed to each other. The example of light and darkness which are opposed to each other. In dream also it is so. Suppose you go to bed and you have switched off all lights. In dream you are in a brilliantly lit room. How can both co-exist. It can because darkness is vyavaharika satyam and light belong to pratibhasika satyam. They do not contradict each other. Different planes of reality. Bhinna sattakam cet. So too advaitam is of different order of reality. We say one is paramarthikam and another is vyavaharika satyam. So no clash. If they belong to same order it will contradict. Dvaitns think that we are talking of advatiam that is a relative reality. Either he brings down advaitam or brings up dvaitam. For them dvatiam or clash comes either way - if they bring advaitam to lower plane or raise dvaitam to paramarthika plane, then both will be opposed to each other When I come to vyavaharika plane I will do namaskara to Krishna in Udipi and happily return. When I come to paramarthika plane there is no body else to fight. Absolute cannot clash with relative. Nor it is friendly with any dvaitam.Quarrel and friendly is a relation only.
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मायया भिद्यते ह्येतन्नान्यथाऽजं कथञ्चन ।
तत्त्वतो भिद्यमाने हि मर्त्यताममृतं व्रजेत् ॥ १९ ॥
māyayā bhidyate hyetannānyathā'jaṃ kathañcana |
tattvato bhidyamāne hi martyatāmamṛtaṃ vrajet || 19 ||
In the previous sloka he said advaitam is paramarthah and dvaitam is a modification of that. Bheda is superimposition I said. If it is said as modification a purvapakshi may argue that it is born of advaitam. Then no more you talk of ajati vadam and it will be in trouble. Looking at karyam as parinama of advaitam he argues.
Gaudapada answers - Advaitam does not become dvaitam in real sense. Clay becomes dvaitam pot. It really modifies. So too curd. So too gold. So too seed. Here it is not so. It is seeming modification. So we have two types of karanam one really modifies and another seemingly modifies. Former is parinami upadanam When rope produces our snake it seemingly becomes snake. It is called vivarta karanam. The first cause when milk produces the curd, milk and curd has same degree of reality. in parinami karanam both karyam and karanam are equally real. Sama satta. In vivarta, they have vishama satta. Both are not having equal reality. One is vyavaharikam and another pratibhasikam. When advaitam becomes dvatiam universe, this advaitam is not parinami karanam. But vivarta karanam. So advaitam is paramarthika satyam and dvaitam vyavaharika satyam. If you say different degree of reality, it means even when snake is appearing rope continues to be rope all the time. In parinami karanam it is not so. Milk does not continue to be milk moment karyam is produced. Isvara cannot be parinami karanam. For vivarta karanam another factor is necessary and it is ajnanam. Rope can never appear as snake without rope ajnanam. Waker plus nidra is vivarta karanam for dream world. So here maya is the factor.
Etat ajam mayaya + Ajam is Brahman. This paramarthikam Brahman modifies or seemingly modifies to become the world because of maya. Otherwise this Brahman cannot become really modify. It cannot really change because it is infinite. Milk can really change as it has finitude. Brahman is infinite and so beyond desa and kala and so it cannot change. It has no parts.
Then purvapakshi can say that Brahman is finite. If infinite it cannot be parinami karanam. If parinami karanam then karyam is as real as karanam.. That is what they want to achieve that world is real. Brahma satyam is okay for them. But jagat also is satyam. If they say so, then the damage is karanam will not any more be there. So he says if Brahman really changes to become the world, if Brahman is parinami karanam, then it will become perishable Brahman. Let it be so, you cannot say. Because you yourself has said it is amrtam. So your amrtam Brahman will become mrtam Brahman. Vivarta karanam is in another words adhishthana karanam. Karyam is adhaysa. So srishti prakaranam is adhyasa prakaranam. Adhyasa has to be established for advaita siddhi. You are digging your won grave the name of bhakti.
मायया भिद्यते ह्येतन्नान्यथाऽजं कथञ्चन ।
तत्त्वतो भिद्यमाने हि मर्त्यताममृतं व्रजेत् ॥ १९ ॥
māyayā bhidyate hyetannānyathā'jaṃ kathañcana |
tattvato bhidyamāne hi martyatāmamṛtaṃ vrajet || 19 ||
In the previous sloka he said advaitam is paramarthah and dvaitam is a modification of that. Bheda is superimposition I said. If it is said as modification a purvapakshi may argue that it is born of advaitam. Then no more you talk of ajati vadam and it will be in trouble. Looking at karyam as parinama of advaitam he argues.
Gaudapada answers - Advaitam does not become dvaitam in real sense. Clay becomes dvaitam pot. It really modifies. So too curd. So too gold. So too seed. Here it is not so. It is seeming modification. So we have two types of karanam one really modifies and another seemingly modifies. Former is parinami upadanam When rope produces our snake it seemingly becomes snake. It is called vivarta karanam. The first cause when milk produces the curd, milk and curd has same degree of reality. in parinami karanam both karyam and karanam are equally real. Sama satta. In vivarta, they have vishama satta. Both are not having equal reality. One is vyavaharikam and another pratibhasikam. When advaitam becomes dvatiam universe, this advaitam is not parinami karanam. But vivarta karanam. So advaitam is paramarthika satyam and dvaitam vyavaharika satyam. If you say different degree of reality, it means even when snake is appearing rope continues to be rope all the time. In parinami karanam it is not so. Milk does not continue to be milk moment karyam is produced. Isvara cannot be parinami karanam. For vivarta karanam another factor is necessary and it is ajnanam. Rope can never appear as snake without rope ajnanam. Waker plus nidra is vivarta karanam for dream world. So here maya is the factor.
Etat ajam mayaya + Ajam is Brahman. This paramarthikam Brahman modifies or seemingly modifies to become the world because of maya. Otherwise this Brahman cannot become really modify. It cannot really change because it is infinite. Milk can really change as it has finitude. Brahman is infinite and so beyond desa and kala and so it cannot change. It has no parts.
Then purvapakshi can say that Brahman is finite. If infinite it cannot be parinami karanam. If parinami karanam then karyam is as real as karanam.. That is what they want to achieve that world is real. Brahma satyam is okay for them. But jagat also is satyam. If they say so, then the damage is karanam will not any more be there. So he says if Brahman really changes to become the world, if Brahman is parinami karanam, then it will become perishable Brahman. Let it be so, you cannot say. Because you yourself has said it is amrtam. So your amrtam Brahman will become mrtam Brahman. Vivarta karanam is in another words adhishthana karanam. Karyam is adhaysa. So srishti prakaranam is adhyasa prakaranam. Adhyasa has to be established for advaita siddhi. You are digging your won grave the name of bhakti.
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