[Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyayaratnavali Slokas 231-242 Law of Karma Part 2

[V Subrahmanian]

On Thu, May 28, 2015 at 11:37 AM, Venkatesh Murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste
>
> Advaiti response -
>
> It is a sorrowful situation because Vaadiraaja does not even read
> Sankara Bhashya before expressing objection after objection. He can
> get all his doubts cleared in Sankara Bhashya itself.
>
> ब्रह्मसूत्रभाष्यम् । द्वितीयः अध्यायः । तृतीयः पादः । अंशाधिकरणम् ।
> सूत्रम् ५०
>
> आभास एव च
>
> आभास एव च एष जीवः परस्यात्मनो जलसूर्यकादिवत्प्रतिपत्तव्यः, न स एव
> साक्षात्, नापि वस्त्वन्तरम् । अतश्च यथा नैकस्मिञ्जलसूर्यके कम्पमाने
> जलसूर्यकान्तरं कम्पते, एवं नैकस्मिञ्जीवे कर्मफलसम्बन्धिनि जीवान्तरस्य
> तत्सम्बन्धः । एवमव्यतिकर एव कर्मफलयोः । आभासस्य च
> अविद्याकृतत्वात्तदाश्रयस्य संसारस्याविद्याकृतत्वोपपत्तिरिति,
> तद्व्युदासेन च पारमार्थिकस्य ब्रह्मात्मभावस्योपदेशोपपत्तिः ।
> Translation by Swami Gambhirananda - And it is to be understood that
> this individual soul is a reflection of the Supreme Self like the
> semblance of the sun in water. Not that the soul is the Self Itself,
> nor is it something else. From this also it follows that just as when
> any one of the reflections of the sun moves, the others do not,
> similarly when any one individual  becomes associated with the result
> of its work, no other soul is associated with it. Thus the works and
> the results of works do not certainly get intermixed. And since a
> false appearance is a creation of Ignorance, it is but logical that
> the transmigratory state centering round that appearance must also be
> a creation of ignorance, and hence the instruction is logically proper
> that the identity of the soul with Brahman, which is the Supreme
> Reality, is attained by eradicating that appearance.
>

There are many other examples in the Upanishads for the above concept:

अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥ ९ ॥ Kaṭhopanishat
2.2.9,10

वायुर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥ १० ॥

सूर्यो यथा सर्वलोकस्य चक्षुर्न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोकदुःखेन बाह्यः ॥ ११ ॥

In the next mantra, the Upanishad explains the purpose of the above
examples and how the Supreme Brahman despite appearing as various
jīvas/beings, is not affected by the ups and downs of the upādhi-attached
jivas:

एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२ ॥

किञ्च, स हि परमेश्वरः सर्वगतः स्वतन्त्रः एकः, न तत्समोऽभ्यधिको वान्योऽस्ति
। वशी, सर्वं ह्यस्य जगद्वशे वर्तते । कुतः ? सर्वभूतान्तरात्मा । यत एकमेव
सदैकरसमात्मानं विशुद्धविज्ञानघनरूपं नामरूपाद्यशुद्धोपाधिभेदवशेन बहुधा
अनेकप्रकारेण यः करोति स्वात्मसत्तामात्रेण अचिन्त्यशक्तित्वात्, तत् आत्मस्थं
स्वशरीरहृदयाकाशे बुद्धौ चैतन्याकारेणाभिव्यक्तमित्येतत् — न हि
शरीरस्याधारत्वमात्मनः, आकाशवदमूर्तत्वात् ; आदर्शस्थं मुखमिति यद्वत् —
तमेतमीश्वरमात्मानं ये निवृत्तबाह्यवृत्तयः अनुपश्यन्ति आचार्यागमोपदेशमनु
साक्षादनुभवन्ति धीराः विवेकिनः, तेषां परमेश्वरभूतानां शाश्वतं नित्यं सुखम्
आत्मानन्दलक्षणं भवति, नेतरेषां बाह्यासक्तबुद्धीनामविवेकिनां स्वात्मभूतमपि,
अविद्याव्यवधानात् ॥

9     As the same non—dual fire, after it has entered the world, becomes
different according to whatever it burns, so also the same non—dual Atman,
dwelling in all beings, becomes different according to whatever It enters.
And It exists also without.

10     As the same non—dual air, after it has entered the world, becomes
different according to whatever it enters, so also the same non—dual Atman,
dwelling in all beings, becomes different according to whatever It enters.
And It exists also without.

11     As the sun, which helps all eyes to see, is not affected by the
blemishes of the eyes or of the external things revealed by it, so also the
one Atman, dwelling in all beings, is never contaminated by the misery of
the world, being outside it.

12     There is one Supreme Ruler, the inmost Self of all beings, who makes
His one form manifold. Eternal happiness belongs to the wise, who perceive
Him within themselves—not to others.

रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप
ईयते युक्ता ह्यस्य हरयः शता दशेति । Br.up.2.5.19

"He (the Lord) transformed Himself in accordance with each  form and each
form of His was for the sake of making Him  known. The Lord (Indra),
through His mayas, appears  manifold; ...''

regards
subrahmanian.v


>
> In Upadesha Sahasri also Adi Sankara has explained very clearly -
>
> न दृशेरविकारित्वादाभासस्याप्यवस्तुतः ।
> नाचित्तित्वादहंकर्तुः कस्य संसारिता भवेत् ॥ १८ - ४४ ॥
> Translation by Swami Jagadananda  -
> Who is the experiencer of transmigratory existence as it cannot belong
> to the Self as it is changeless, neither to the reflection which is
> not real nor to the ego which is not a conscious entity.
> अविद्यामात्र एवातः संसारोऽस्त्वविवेकतः ।
> कूटस्थेनात्मना नित्यमात्मवानात्मनीव सः ॥ १८ - ४५ ॥
> Let the transmigratory condition then be only a delusion due to the
> indiscrimination between the Self and the non-Self. It always has an
> apparent existence due to the real existence of the changeless Self
> and therefore appears to be pertaining to it.
>
> What happens to people believing Samsaara is real and Atma is also
> experiencing real transmigration of birth and death? Adi Sankara has
> said this -
> आत्माभासापरिज्ञानाद्याथात्म्येन विमोहिताः ।
> अहंकर्तारमात्मेति मन्यन्ते ते निरागमाः ॥ १८ - ४८ ॥
> Having no knowledge of the Vedas and deluded on account of the lack of
> real knowledge of the Self and Its reflection they consider the ego to
> be the Self.
> संसारो वस्तु संस्तेषां कर्तृभोक्तृत्वलक्षणः ।
> आत्माभासाश्रयाज्ञानात्संसरन्त्यविवेकतः ॥ १८ - ४९ ॥
> The transmigratory existence consisting of agency and the experiencing
> of pain and pleasure is according to them a reality. They therefore
> continue to be born again and again on account of the ignorance of the
> Self, Its reflection and the Seat of the reflection (the intellect)
> between which they cannot discriminate.
>
> These विमोहिताः people like Vaadiraaja have to understand what is real
> and what is not real. For this they must have Viveka. Let them
> cultivate Viveka first before simply objecting to Advaita.
>
> Learned members are kindly requested to give additional points.
>
> Commentary - Vaadiraaja out of frustration has decided to bowl
> directly at the batsman's body instead of the stumps. He is hoping if
> the ball hits the batsman he will suffer pain and he will be afraid to
> play the next ball. But the Advaiti batsman quickly moves back and
> towards the leg side and hits the full toss ball over point for
> another six.
>
> --
> Regards
>
> -Venkatesh
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