[Advaita-l] Dvaita Vaada - Vadiraja Teertha's Nyayaratnavali Slokas 231-242 Law of Karma Part 1

[V Subrahmanian]

2015-05-27 12:12 GMT+05:30 Venkatesh Murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> Namaste
>
> Vaadiraaja tries to show Brahman will have to experience sorrow.
>
> यद्यैक्यं जीवपरयोस्तर्हि जीवः स्वपाप्मना ।
> नरके पच्यमानः सन् यद्दुःखमनुभोक्ष्यति ॥
> तस्य कर्तुश्च भोक्तुश्च प्रेरणाय सदा हृदि ।
> निवसन् भगवांश्च स्यात्तेन दुःखेन दुःखवान् ॥
> If the Jeeva and Brahman are One and the same when the Jeeva is
> burning in hell because of his sins God residing in his heart and
> making him to do acts and experience  the fruits will experience
> sorrow of the Jeeva.
>

This will not happen since the jiva is that Chaitanya that has identified,
owing to avidyā, with the body-mind complex.  Hence this 'person' (jiva)
alone will be experiencing the suffering and not the shuddha chaitanya that
is a mere sākṣi.  Even Dvaitins accept an antaryāmi that always resides in
the jiva.  If the antaryāmi is not the one suffering the pains of hell
according to them, the same applies to the advaitins too.


> जीवस्यैवोचितं पापं जडस्य तु न पातकम् ।
> प्रायश्चित्तं नराणां वा शराणां वा विचारय ॥
> It is correct to say the sins belong to the Jeeva but not the Inert
> Mind. Think who will do the Prayascitta for sins. Men or Inert things?
>

Here too, same as above.  It is the jiva, the chaitanyam that is
identifying with the body-mind complex is the one who does the
purificatory/expiatory karma.  Shankara has dealt with this in the BSB.


> देहान्तःकरणादेश्च न पापाश्रयता तव ।
> सुप्तौ सर्वलये पापाधारप्रसङ्गतः ॥
> The body, mind and other things cannot have sin because in deep sleep
> everything is dissolved and there is no Ashraya for sin. Ashraya =
> basis.
>

The jiva is the āśraya.  He does not disappear or die in deep sleep.  Same
with pralaya too.  The BSB 3.2.9 deals with this. Read the original in
advaitasharada site and the translation here:

http://www.bharatadesam.com/spiritual/brahma_sutra/brahma_sutra_sankara_38112.php


> तस्यापि च लये सुप्तेर्लयः स्यान्निर्निमित्तकः ।
> सर्वोत्पत्तेर्निमित्तं यत्कर्मप्राहुर्विचक्षणाः ॥
> प्रतिबिम्बे पक्षपाति तवाज्ञानं च पातकम् ।
> तज्जं दुःखाख्यसंसारं जीव एव विशेद्ध्रुम् ॥
> धर्माधर्मौ कस्य गुणाविति बालान्विचारय ।
> When the mind is dissolved in deep sleep there will not be any cause
> for ending that deep sleep and becoming awake. Because the wise people
> say the cause for the rise of everything is Karma. The Ignorance and
> sin will belong to the Reflection of Consciousness. The Samsara cycle
> of births and deaths and the sorrow arising from that will belong to
> the Jeeva only. Ask the children - who has the qualities Dharma and
> its opposite? Even children know the soul has those qualities.
>

See the above references.



> क्षणभङ्गुरधीरेषा नास्ति कालान्तरे फलम् ॥
> कर्त्रीदानीन्तना बुद्धिर्भोक्त्री कालान्तरेऽपरा ।
> एकः पापानि कुरुते भुङ्क्तेऽपरः किल ॥
> कृतहान्यकृतप्राप्ती को वा प्राप्तो वदेद्बुधः ।
> तस्मात्कर्ता च जीवोऽयं भोक्ता चाऽयं यतः स्थिरः ॥
> This thought existing only one moment is not the fruit of another
> thought at another time. The doer will be the Buddhi existing now but
> another Buddhi will experience the result. One Buddhi will commit sins
> but another Buddhi will experience the resultet. The wise man will say
> - this is 'loss of the done' and 'getting the not done' Kruta Haani
> Akruta Praapti. Therefore this Jeeva is the Doer and this same Jeeva
> is the Experiencer because he is not changing.
>

One can see BSB 2.3.41:

सापेक्षत्वं च ईश्वरस्य सम्भवति सतोर्जन्तूनां धर्माधर्मयोः ; तयोश्च सद्भावः
सति जीवस्य कर्तृत्वे ; तदेव चेत्कर्तृत्वमीश्वरापेक्षं स्यात्,
किंविषयमीश्वरस्य सापेक्षत्वमुच्यते । अकृताभ्यागमश्चैवं जीवस्य प्रसज्येत ।
तस्मात्स्वत एवास्य कर्तृत्वमिति — एतां प्राप्तिं तुशब्देन व्यावर्त्य
प्रतिजानीते — परादिति ; अविद्यावस्थायां कार्यकरणसङ्घाताविवेकदर्शिनो
जीवस्याविद्यातिमिरान्धस्य सतः परस्मादात्मनः
कर्माध्यक्षात्सर्वभूताधिवासात्साक्षिणश्चेतयितुरीश्वरात्तदनुज्ञया
कर्तृत्वभोक्तृत्वलक्षणस्य संसारस्य सिद्धिः ; तदनुग्रहहेतुकेनैव च विज्ञानेन
मोक्षसिद्धिर्भवितुमर्हति ।

// For the soul which in the state of Nescience is blinded by the darkness
of ignorance and hence unable to distinguish itself from the complex of
effects and instruments, the sa*m*sâra-state in which it appears as agent
and enjoyer brought about through the permission of the Lord who is the
highest Self, the superintendent of all actions, the witness residing in
all beings, the cause of all intelligence; and we must therefore assume
that final release also is effected through knowledge caused by the grace
of the Lord.//

 किञ्च बुद्धेरेव गुणौ धर्माधर्मौ मतौ यदि ।
> तर्हि कारणनाशेन तयोर्नाशो भवेद्ध्रुवम् ॥
> अतो बुद्ध्यन्तरोत्पत्तिः स्वर्गादे: प्राप्तिरेव च ।
> निर्निमित्ता भवेत्तस्माज्जीवस्यैव हि तौ गुणौ ॥
> एवं च पापिनोऽन्यस्य यतः पापफलं भवेत् ।
> अतो जीवस्यैव युक्ता नारकासुखभोक्तृता ॥
> If Dharma and Adharma are Buddhi's qualities they will also surely get
> destroyed when the Cause Buddhi is destroyed. There will be no Cause
> for another Buddhi arising and going to Heaven and so on. Therefore
> the Jeeva only has the two qualities Dharma and Adharma. Moreover the
> Sinner will be one and another will have the Result of sin. Therefore
> the Jeeva only must experience the sorrow of Hell.
>

The above case is a pūrvapakṣa for Advaitin. Shankara , while refuting the
vijnānavāda doctrine of the Bauddha uses the above arguments.  In Advaita,
as shown above, there is one continuing Atman and therefore no such defects
as Sri Vādirāja assumes arise.  If only he had studied the Bhāṣyas and most
importantly, understood them, the above objections would never arise.  The
foregoing verses of the Dvaitin is yet another demonstration of the typical
Madhva, where objections are made without studying or properly
understanding advaita.  Having realized this, the present day scholars of
Dvaita take steps to invite Advaita scholars, listen to them expounding
advaitic bhāsya/texts.

regards
subrahmanian.v

>
> Vaadiraaja's attack plan is this. He will first prove Jeeva is the
> Karta and Bhokta for all actions. Therefore Jeeva has to experience
> sorrow for committing sins because the Phala of sins is Duhkha sorrow.
> But Advaitis say Jeeva is Brahman. Therefore Brahman has to experience
> sorrow also. This is a Bad theory because Brahman cannot experience
> any sorrow. In Dvaita Jeeva is separate from Brahman. If Jeeva is
> experiencing sorrow Brahman is not affected.
>
> --
> Regards
>
> -Venkatesh
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>