Introduction to Shudda-advaita Darshan 4 страница

4. “Urdhwaretah: Su Cha Shabde hi” 3-4-17: This shows that recluses have not to perform Karma, Vairagya is a pre-requisite condition for embracing a life of renunciation.

Having thus rendered karma theory, weak and impotent, the Sutrakara proceeds to effect a compromise. He says that as according to Yoga, a particular mental state is needed for the thoroughness in meditation, in the same way at times, performance of karma is deemed requisite for Bhakti. So the Gospel of Karma, which is a drift of Purvakanda is not useless. It has also some end to achieve. Viewing from this point of view, we cannot question its utility.

The second adhikaran carries on the same discussion further in 6 Sutras. It shows positively the relation between Karma and Gyan. In the Sutra 3-4-25, it is said that for gathering the knowledge of Purushottam, there is a strong need of all i. e. Karma, Gyan and Bhakti. This is illustrated by an example of Ashwa a horse. The horse is not employed in one kind of service. He is employed in various kinds of services. Similarly karma also is not restricted to one specific use. It does avoid hindrances in the path of knowledge, and also obliterates the impurities of the heart. This is the use of the karma. As a means of knowledge it is useful but, after that, it is useless. It cannot help the man to secure the fruit of knowledge. In the next Sutra, he says that the “Shamdamadi” are to be regarded as constituents of Gyan. In Bhakti Marga, however, they are not to be much cared for.

Summarising his position, Shree Vallabhacharya says that no doubt Knowledge is better then work, at the same time one must know that devotion is better than knowledge. But if knowledge is united with devotion it is still far better. Mere knowledge is useless. Therefore, Shree Vallabhacharya says that if a man of knowledge is devoted to Shree Krishna, then none is better than he. Shankaracharya says that mere knowledge of “Tatvamasi” is sufficient to remove nescience and guarantee emancipation. Shree Vallabhacharya does not agree with him. Knowledge of “Tatvamasi” is mere verbal knowledge. That cannot guarantee emancipation. It cannot generate real knowledge which is needed to cut off the bonds of nescience. Shankaracharya detaches the words “Tatvamasi” from the whole sentence in which they occur and regards it as a great sentence (Mahavakya). Our author says that to take only “Tatvamasi” as a Mahavakya is mutilation of the Upananishadic text. The words “Tatvamasi” by themselves do not constitute Mahavakya. They occur in the section of the Shvetketu episode in the Chhandogya Upanishad.

Just before this portion a statement is made that there is only one kind of knowledge worth seeking, by which all knowledge is sought. If that knowledge is got then no other knowledge remains to be known. That knowledge is the knowledge of Brahman. Just as by knowing gold, the knowledge of ornaments which are made out of it is also got, so by knowing Brahman all created things are known. Thus stating his position at the outstart, the point of the destituteness of the equality of Brahman is emphasized by several illustrations and finally it is summarized in the following sentence “Etedatmyamidam Sarva TatSatyaam Sa Atma Tatmasi Schetketo”. So this whole sentence should be taken as “Mahavakya” and not only its part “Tatvamasi”. First by Etat, the world is said to be Brahman, and to emphasise that it is not unreal, the words “Tatsatyam” are used. Again to say that it is not non-different from Brahman, the words “Sa Atma” are used. Then, it is said that soul is Brahman, for this, the words “Tatvamasi” are inserted. So merely “Tatvamasi” is not a “Mahavakya”. The whole sentence cited above should be taken as “Mahavakya”. Moreover “Tatvamasi” does not imply the identity of the human soul with Brahman but the non-difference of the souls from Brahman. The sentence “Tatvamasi” conveys only verbal knowledge, which alone cannot lead to emancipation. So it is of no use as a means. In the world, the knowledge of words may help one to remove the ignorance but Brahman is not like a wordly object. It is transcendental. It cannot be, therefore, comprehended by the above method. This is expressed by our author in these worlds: - (“Laukikam Hi LokYuktyaavgamyate, Brahm Tu Vaidikam, VedPratipaatiditarthBodho Na ShabdSadharanaVidhyaya Bhavati KintvanyaySadhanamastitsyah”). “Anyasadhan” are, the author says, “Tap”, “Ved Yukti” and “Bhagwad Prasad” i. e. God’s grace, penance and understanding the Vedas in their real light. These are auxilliares to it. Mere “tap” and “Ved Yukti” are powerless to produce the fruit without Bhagwad Prasad. The real knowledge is very difficult to get. Even in the Satya Yuga it was after undergoing a great deal of sufferings that a man used to get it. In this Kali Yuga, even that is not possible. And what is the test of knowledge? It is in attainment of the state of “Sarvagyata” and “AlaukikTejasvita”. A man who has got knowledge becomes omniscient. He knows everything and gets divine halo of light, but even the man who has acquired knowledge fails to attain “Brahmbhav” and “Sayujya”. Knowledge and nescience are like two states of waking and sleeping, which being of opposite character annihilates each other. Knowledge annihilates nescience. But when nescience is more powerful then it will knowledge. Inspite of knowledge, nescience may operate its effect and hurl a man down in the bottomless abyss of sin and thereby cause his degradation. So knowledge is not a trustworthy means. Therefore to save him from such a condition devotion is necessary. If knowledge is supported by devotion, then, not only that it can resist the force of nescience but it can annihilate it forever; so that emancipation will be within immediate reach. On these grounds, our author rejects Mayavadins, theory of knowledge. Not does the Samkhya theory of knowledge appeal to him, because, according to that system, Prakriti is regarded as the cause of Universe. As that system does not accept Brahman it is defective. Instead of 25 Principles of that system, Shree Vallabhacharya accepts 28 as mentioned in Puranas. However the Samkhya is not completely discarded by him. The Samkhya Marga mentioned in the Puranas finds his favour because ultimately it becomes a means of devotion. Yoga preaches restraint over senses as a means, but if it is going to be an independent means without any association with devotion, it is useless. It should be used for meditation of God. Even, if it is used for Atma Bodh, then also it has some value. In Gyanmarg various remedies for the Laya of Prapanch are suggested; but they are only purifactory of mind. They cannot annihilate Prapanch. But it can be annihilated by Service of the Lord. By the service of the Lord, the senses will cease to function as the organs of the body. Their physical character will be transformed, and they will become so spiritualized that they will no longer run after worldly objects. When their character is so formed, they will not function for the pursuit of worldly pleasures. Either they will show aversion to them or be indifferent to them and thus the Prapanch will be annihilated since Prapanch is Niranand, Jeeva is Guptanand and Krishna is Purnanand. Another way to annihilate Prapanch is to feel the presence of some presiding diety in each one of the senses, so that man who has got this feeling will never be inclined to do any wrong deeds or think evil thoughts. Each sense has a certain presiding deity. For example, the deity of speech is god fire. When a man becomes conscious of the presence of god of fire in speech he understands the real function of that sense i. e. the sense will not be used for any worldly purposes. It will understand its real function. Each sense will function for a divine purpose. The third remedy is “Adhyatma-Dradh-Gyan”. This means that the firm knowledge of the non-difference of the soul from Brahm also helps one to cut off the bonds of the world.

These remedies of annihilation of Prapanch are, in fact, meant for the training of the mind, so that the man who has tried them acquires fitness for renunciation of the world, but they cannot enable the man to completely annihilate the Prapanch. Complete annihilation is possible only through the instrumentality of devotion. So the principle, enunciated by Shree Vallabhacharya is that devotion alone is the proper means for the annihilation of Prapanch. Devotion again is of two kinds:

1. Sadhan Rupa Bhakti
2. Fal Rupa Bhakti.

Shree Vallabhacharya says that there are three classes of the devotees. The first class, second class and third class. The first class devotees are those whose devotion is coupled with knowledge and radiated by love. If his act of devotion is coupled with knowledge, but not radiated by love, then he is of the second class. If it’s a mere devotion without knowledge, he is of the third class. Mere devotion no doubt destroys sins and generates Dharma. But that is not Bhakti. Devotion therefore needs Knowledge and love. The knowledge is acquired by “tap” and “Vairagya” and love for God. The point of Shree Vallabhacharya on this question will be clear from his Prakash Commentary on V. 95. which is quoted here:

“vairagyagyanyogeshcha premna cha tapasa tatha
ekenaapi dradenesham bhajansiddhimavapnuyaat”

From this it is obvious that, according to Shree Vallabhacharyaji “Vairagya, Gyan, Yoga, Prem, and Tap” are the Angas of devotion. It must be noted here that love which is mentioned here as the Anga of Bhakti is Sadhan-Rupa. It is not Falrupa. The Falrupa Bhakti is pure love. Is it independent of the above angas. There angas are meant for the development of the devotion. When it is fully developed, it will no longer need them. It itself then becomes fruit. In fact, in the system of Shree Vallabhcharya, there are two kinds of Devotion- one whose fruit is Sayujya or Brahmabhav and the other whose fruit is Bhajananand. The first one is ordinarily termed as Bhakti, the second one is termed as “Pushti Bhakti”.

References:

Brahmasutranubhashyam by Mahaprabhu Shree Vallabhacharyaji

Tatvarthadeepanibandh by Mahaprabhu Shree Vallabhacharyaji Published by J. G. Shah

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