Shreeman Nyaya Sudha Saara by Shree Vishweshwara Theertharu Part I & II

7/13/2019 Shreeman Nyaya Sudha Saara by Shree Vishweshwara Theertharu Part I & II

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episode is applicable to the Lord MukhyapraaNa .If that is the case, the word Praana here cannot describe

the Lord Brahman in anyway. Such a strong doubt arises.

But one should not forget that the word Brahman

which is applicable only to the Lord Narayanaismentioned here. How can we use the word Brahman for

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any other entity? Also there is a description about many

qualities belonging to the Lord Brahman alone. Here it is

very clear that neither Jiiva nor MukhyapraaNa is

described. The Lord Brahman who is presiding in Jiiva and

MukhyapraaNa has their glories and powers.Therefore it is not right to dismiss the Lord ignoring other

important factors just because of some qualities of Jiiva or

Mukyapraana are described here. Hence in this context also

the Lord Brahman alone is described.

Thus ends the first part of the first chapter.

THE SECOND PART OF THE FIRST CHAPTER

OM! sarvatra prasiddhopadeshaat om!

In the first part of the first chapter related to ruudha

shabdaas (basic words) that is, the nouns which

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are popularly known as the names of different objects such

as Indra, aakaasha,Praana, etc; it was established that theyconvey only the Lord Brahman. The second part of the

chapter establishes that the Yaugika words(derivative words) describe the Lord only. When we

interpret the word by splitting it, extracting the meaning

from the individual parts and then combining them to arrive

at a special meaning indicated by the words, such words

are called Yougika for example the word

antaryaami can be split into antar andyaami which individually means inside andgoverning respectively. When we combine both the

meanings we arrive at the meaning as one who governs

residing inside. Therefore this word is classified as

yuogika-shabda The objection that such yogika

shabdaas do not convey the Lord Brahman for differentreasons, is resolved in this second part to show that even

such words also convey the Lord alone. It is established

that the words, which describe that the Lord is all pervading

and present in all objects, do not convey other Gods or

Jiivaas but they convey only the Lord Brahman. We may

pose a question as to why should we establish theomnipresence of the Lord and how does it help to make the


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The Examination of Other Interpretation:

This AdhikaraNa is meant to refute the theory of

saankhya who propose that PrakRiti is primordialcause for the word. If other than Brahman is established as

the cause for the world, the doctrine basedon Vedas which declares that Brahman is the cause for theworld will crumble. Therefore it is unavoidable to condemn

the PrakRiti of Saankhya. Thus it has been interpreted in

Shankar Bhaashhya. But we can see that PrakRiti is

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y

referred as the primordial cause of the world in several

parts of the Vedaas and PuraNa-s. Even Advaita Vedantahas admitted that an insentient object as the cause of the

world. According to Advaita the cause for the body is

insentient object and is called avyakta . Nophilosopher cannot but accept a primordial object, which

is different from Brahman and is the cause for this world,

just as a clay for the pot. Brahman alone is an independentcause for this world. Other than Him there is no independent

cause for this world. This is the main issue to be discussed

in this AdhikaraNa. Saankhya-s have denied the existence

of Brahman and established an independent PrakRiti. It is

this, independent PrakRiti which has to be opposed by all

philosophers. But there is no necessity to deny the very

substance of PrakRiti. Therefore the other commentators

having denied the very nature of the PrakRiti, have taken

much strain in interpreting the Vedic statements which refer

to the PrakRiti. This effort is absolutely unnecessary. By

accepting insentient PrakRiti, which is referred in the

Vedaas and Upanishads, it is intelligent enough to consider

that it is the material cause but not an independent one.

Absolute denial of the PrakRiti is irrelevant and it is against

the valid means of knowledge.

In this way the first chapter has correlated all the wordswith the supreme Brahman and established that He is full

of infinite qualities.

Thus ends the fourth part of the first chapter.



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This is the end of the first chapter.

X


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is considered as omnipotence of the Lord, but not creating

which never exists. When this is understood properly there

is no scope for any objection. For the Lord to become

omniscient He need not know which does not exist.

Similarly for Him to become creator of all, He need not

create which never existed in subtler form. The Lordmotivates all the jiivaas to do different acts according to

their nature and personality. Although they are

beginningless, they are not involved in the creation but are

under His complete control. He gives different results

according to their actions. In all these processes His

independence is never affected. He is not having any

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independence is never affected. He is not having anypartiality. The doer-ship and the responsibilities of the

jiivaas mentioned in the Shaastraas will also not be affected.

This difficult riddle can be resolved when the real meaning

of creation, independence and the personality of jiivaas is

understood.

Om! sarvadharmopapattescha Om!

Having observed defects in the human beings with

that yardstick we should not measure the Lord to find out

if He has any defects. There is no scope for such sillyquestions when the highest personality of the Lord, which

is immeasurable, is understood. Let us examine whether

there is any possibility of decreasing His qualities, which

can give chance for defects.

When the Lord is accepted we regard Him as an

independent and all powerful. Even the Vedaas describe

the Lord in the same manner. Can such an all-powerful

independent Lord be cautious not to be affected by defects?

Can He not insure that He is always full of infinite qualities?

Does anyone who is having enormous power give any room

for shortcomings? When He is the Lord He cannot lackanything. How is it possible to imagine the defects in the

Lord who has the power to project even the apparent defects

in the eyes of the ordinary people as non-defects? Hence it

is indisputable that the Lord is full of infinite auspicious

qualities and free from all defects.

Thus ends first part of the second chapter



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Thus ends first part of the second chapter.


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the devotion to Lord is the prime among all our spiritual

pursuits. This devotion to the Lord and to the SuperiorBeings should continue to progress. This flow of devotion

should continue till we get liberated. Ultimately we become

the embodiment of bhakti. Now if devotion is external

only at the level of the mind, it becomes an inseparable

attribute of jiivas in Mukti. We should remain as the

devotees of the Lord for ever. We should never give scope

for a feeling that we are equal to the Lord or we are the

Supreme Brahman.

Thus ends the third part of the third chapter.

Thritheeya Adhyaaya 279


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THE FORTH PART OF THE THIRD CHAPTER

The Result for Bad Acts of Realized Souls:

The realization of the Lord does not give us only

Moksha. The siddhaPurusha-sor the realizedpeople will get all the other Purushaartha-sby thepower of knowledge. No bad acts will be perpetrated by

the realized souls. Even if such acts are committed they do

not get punishments such as going to hell etc. The Lord

Brahma never commits any bad act. Most probably no

prohibited act will be committed even by other gods. Some

times they may insult their superiors out of demoniac forces.

But they do not go to hell on account of this. An occasion

arises where they become eligible to enjoy more than their

natural self-bliss because of their special spiritual pursuits.

But how is it possible for them even in Moksha to gain

more bliss than what they can sustain? In Moksha there is

no scope for external pleasure. Devaas will loose that extra

bliss, which they would have got but cannot get it since itis not in their self, by committing bad acts. The realized

do not loose what already bliss they have. The bad acts



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committed by them prevent them from enjoying extra-bliss.

This system is to maintain the balance in the personalities

of the jiivaas. Thus the realized Devaas do not get any

trouble by their occasional sinful acts. This is thedistinguished feature of the realization.

For the rest of jiivaas the bad acts prevent them to

enjoy their self bliss to some extent for some time. But the

realized souls never get disasters such as hell. Whatever


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is superior to even to Gods such as Indra. Shree

Mukhyaprana who is the presiding deity of all objects is

also the presiding deity of Vaayutatva which is one of the

five elements. This statement says that Indra and other

gods get merged with that Pradhaanavaayu.

Sheshha Marga & Garuda Marga

All the gods get merged with the Lord through Brahmaduring Moksha. There are two ways to merge even with

Brahma. The first one involves merging with Sheshha to

reach Brahma. This is called Sheshha marga. Another

path is called GaruDa maarga where one merges with

GaruDa and enters Brahma. The Sheshha maarga and

GaruDa marga by which gods enter the Lord throughBrahma is as follows:

Sheshha Marga

ParamAatmaa(Brahman)

Brahma (caturmukha Brahma)

Saraswati

Sheshha

Vaarunii

Chathurtha Adhyaaya 321

Sheshha Marga

ParamAatmaa

Brahma - caturmukha Brahma

Saraswati Sheshha

Vaarunii

Pradyumna


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Pradyumna

Aniruddha-Sanakaadi

Chandra - Vishhwakseena

Aniruddha - Sanakaadi

Chandra - Vishhwakseena Chandra - Vishhwakseena

Varuna - Kubera

Gandharvaas

Varuna and Kubera

GaruDa Marga ParamAatmaa

Caturmukha Brahma

Saraswati

GaruDa

Souparni

Indra

Brhaspati - MarudgaNa - Daksha - Swayambhuva

Manu Suurya - Aakaasha - PRithivii Devas

Bruguetc.,

Yama - Vaivaswata Manu etc., - Kingssuch as PriyavRita

Nirruti - PitRiDevaas

Agni

Other Gods


GaruDa Marga ParamAatmaa

Caturmukha Brahma

Saraswati

GaruDa

Souparni

Indra

Brhaspati - MarudgaNa - Daksha - Swayambhuva Manu

Suurya - Aakaasha - PRithivii Devas

Brugu etc.

Yama - Vaivaswata Manu etc., - Kings such as PriyavRita

Nirruti - PitRiDevaas


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Agni

Other Gods


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We are pleased to p blish t o ol mes of the


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the philosophical world by Shree Madvacharya and also by

Shree Jayateertha who is popularly known as Teekaacharya.

Offering to Shree Madhvacharya and the Lord.

Types of Discussions 487


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Documents

Shreeman Nyaya Sudha Saara by Shree Vishweshwara Theertharu Part I & II