SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 2<\/a><\/p>\n << Chapter 2 verse 11<\/a><\/p>\n Simple<\/a><\/p>\n na tv ev\u0101ha\u1e41 j\u0101tu n\u0101sa\u1e41 Never at all[1. The particles ‘tu<\/em>‘ and ‘eva<\/em>‘ (meaning ‘never at all’) emphasizes God’s eternality. Though souls are also eternal, this emphasis is wanting in their case in as much as to show that souls are subject<\/em> to transmigration, whereas God is not<\/em>. …] was, that I was not, or thou or these rulers of men (were not[2. The particles ‘tu<\/em>‘ and ‘eva<\/em>‘ (meaning ‘never at all’) emphasizes God’s eternality. Though souls are also eternal, this emphasis is wanting in their case inasmuch as to show that souls are subject<\/em> to transmigration, whereas God is not<\/em>. …]). Never (will we all) again not going to be[3. Eternal a parte post<\/em>.] hereafter.<\/span><\/p>\n As for Me, the Universal Lord (Sarvesvara) there is never \u2018nay\u2019 to My having been in all the eternity anterior to the present. I always was<\/em>. So is thyself and all these in thy front; all souls (in short) under My control (\u012b\u015bitavy\u0101\u1e25<\/em>) and informers of bodies (kshetraj\u00f1as<\/em>). Nor are all of us – Myself, thyself and all – not going to be in the future. We shall all be for ever in the future eternity. As indubitably ever-existent am I, – the Universal Lord (Sarve\u015bvara[4. This is the 97th name of God, meaning etymologically the Instantaneous Saviour of the faithful.]) – the Supreme Spirit (Param\u0101tm\u0101[5. The 11th name of God; one etymology is the Un-excelled or Peerless Spirit.]), so also should you all, the matter-informing souls, be understood as ever-existent.<\/span><\/p>\n It is thus evident that (1) the fact of the soul being distinct from Bhagav\u0101n[6. The 563rd name of God, meaning the All-good, All-worshipful. …] Sarve\u015bvara (God), and (2) the fact of the multiety of souls, have been declared (in this verse) by Bhagav\u0101n Himself. For, this is an occasion when (like the teacher to his pupil), eternal truths are imparted to one with the object of removing the cover of all his ignorance. And on such an occasion, the distinctions such as I<\/em>, thou<\/em>, we all<\/em>, etc., are made (thus showing that souls are many and they are different from God, and it is this that K\u1e5bish\u1e47a is now teaching Arjuna).<\/span><\/p>\n (A brief statement of objections to the interpretations above made, and refutations thereof now follow):<\/span><\/p>\n 1st. Aup\u0101dhika-bheda-v\u0101da<\/em>, or the Controversy which holds the doctrine that all duality is caused by up\u0101dhi[7. A brief explanation of these technical terms and of the nature of the controversies of the Indian philosophers is very necessary to enable the reader to intelligently follow R\u0101m\u0101nuja’s arguments: In the matter of the Controversy that duality (or that souls are different from God) is caused by up\u0101dhi<\/em>, we ask why, at a time when instruction of veritable monistic knowledge has to be imparted, the up\u0101dhi<\/em> attitude, (that of K\u1e5bish\u1e47a being different from Arjuna and so on) is still maintained by K\u1e5bish\u1e47a – an attitude clearly warranting the dualistic doctrine? Why any up\u0101dhi<\/em> should, at such time, be allowed at all to interfere with the monistic truth? The teaching then, of Bhagav\u0101n, indicating the dualistic position (that souls are many, and they are distinct again from God) is thus a veritable axiom. That such is the case, receives support from such \u015aruti[8. \u015aruti is the Vedas, the \u0100ryan Scriptures or Revelations. I shall use the Samsk\u1e5bit term itself throughout my translation, as it is convenient.] texts as: \u2018That Eternal among the eternals, that Intelligent among the intelligents, that One among the many, is He who grants desires, etc.\u2019[9. Ka: Up: II-5, 13 and Sve: Up: VI-13.]<\/span><\/p>\n 2nd. Aj\u00f1\u0101na-k\u1e5bita-bheda-d\u1e5bishti-v\u0101da<\/em>, or the Controversy that the perception of duality is caused by aj\u00f1\u0101na<\/em> (ignorance or nescience or a-knowledge)[10. This argument belongs to the \u015aankara School. It maintains that the dual appearance of the universe is unreal. The unreality is caused by ignorance.]:<\/span><\/p>\n If this be the case, then we contend that for Paramapurusha (Supreme Spirit = God), Who has definite knowledge of all things, and Who must be credited with the absence of all ignorance inasmuch as He ought to possess the true experiential knowledge, which according to you is that \u0101tm\u0101 (soul) is (one, because), attributeless (nirvi\u015besha<\/em>[11. nirvi\u015besha<\/em> = void of attributes or qualities.])\u2019 immutable (k\u016btastha<\/em>[12. k\u016btastha<\/em> = the immovable or the steady, the stable.]), eternal (nitya<\/em>[13. nitya<\/em> the eternal, or that which is not affected by time. These three terms put together mean the noumenal<\/em>, which is beyond space<\/em>, causality<\/em> and time<\/em>.]) etc., (for Paramapurusha, who possesses this monistic knowledge) to deceive Himself by believing in the dualistic position caused by ignorance, and then to practically teach it to others, is most untenable.<\/span><\/p>\n If it be again contended that the persistence of dual notion in Paramapurusha – in Whom the true monistic knowledge is inherent – is no objection, as in the case of a burnt cloth[14. The idea is that when a piece of cloth is burnt, and is left undisturbed, it still retains the semblance of the cloth, the texture, form, etc., so that though it is burnt up, the appearance that it is cloth still persists. And so it is argued that ‘though monistic knowledge is in God, dual knowledge still persists in Him’. Thus the Monistic philosopher contends.], we reply that this cannot be a tenable ground. For an example, we say that in a mirage, which is not water, the notion that it is water may continue, but no one would (with that dual notion) attempt to pursue the mirage in order to fetch water therefrom! Hence even though duality may persist (according to you) even after it has been proved false by monistic knowledge, yet no one with the conviction of the certainty that dualism is unreal, would yet deliberately proceed to teach<\/em> the same. (Because, teaching<\/em> from the monistic standpoint is impossible, as teaching<\/em> demands the recognition, at the outset, of a real duality between person and person, between thing and thing.<\/span><\/p>\n Nor can you maintain that Isvara[15. \u012a\u015bvara is the term which, in preference, R\u0101m\u0101nuja uses to denote God, in all his philosophical discussions; Chit<\/em> being used for individual soul, meaning ‘sentient or intelligent or conscious’, and A-chit<\/em> for matter or that which is not<\/em> sentient, not<\/em> intelligent, not<\/em> conscious’. A-chit<\/em>, chit<\/em> and \u012a\u015bvara<\/em> thus constitute the tatva-traya<\/em>, or the Three Verieties, or the Three necessary Postulates of Existence. Also, \u012a\u015bvara<\/em> or the all-perfect Lord<\/em> is Parabrahm Itself in the Vi\u015bhis\u1e25t\u0101dvaita literature, not the Lower Brahm<\/em> of the Advaita as distinguished from the Higher Brahm<\/em>. The Ved\u0101nta-S\u016btras make no such distinctions (vide: G. Thebaut’s Vedanta Sutras).] was once<\/em> ignorant, and that He came<\/em> to possess true knowledge (i.e., monistic knowledge) after<\/em> acquaintance with \u015a\u0101stra[16. \u015a\u0101stra means laws, learning, and therefore spiritual laws or science embodied in the Vedas or S\u1e5butis, etc.], and that therefore it might fairly be supposed that the dualistic knowledge which \u012a\u015bvara had in his ignorant stage, might yet continue even after the dawning of monistic knowledge, coming to him from \u015a\u0101stra. For, to maintain such a position would be to contradict all \u015aruti and Sm\u1e5biti[17. Sm\u1e5biti is that which is remembered<\/em>, such as the Institutes of Manu and others, who remembered the explanations of the Vedas<\/em> and embodies them into their Institutes.] declarations, such for example: \u201cWho is All-knowing and All-understanding\u201d[18. Mund: Up: I-1-9. Means ‘Generic’ and ‘Specific’ knowledge.]; \u201cTranscendent is His power, and verily varied; so it is heard. Knowledge, strength, and capacity for action are natural (to Him)\u201d[19. Svet: Up: VI-8]; \u201cI know, Arjuna! all the beings of the past, of the present, and of the future; but Me, no one knows.\u201d[20. Bh: G\u012b: VII-26]. Again, it must be asked (i.e. we ask you), that -admitting that Paramapurusha and all the line of the Apostolic succession of Preceptors (guru-parampara) were convinced of the monistic nature of spirit, and admitting that dual notions (somehow) persisted as well- to whom<\/em> do they impart their conviction, the true monistic knowledge? If you rejoin that the imparting of monistic instruction is to such men as Arjuna etc., appearing as their reflections<\/em>, (we say that) this position is also unmaintainable. For, who, unless he be mad, would, -knowing that the reflections<\/em> of himself in a polished gem, sword, or mirror, are but himself reflected therein and none other- yet be foolish enough to impart them (the reflections<\/em>) any instruction?<\/span><\/p>\n To begin with, no continuance of dualistic notion can even be alleged by them (viz., the holders of the monistic theory), for according to them, that which causes the dualistic notion of things as existing separate from \u0101tm\u0101<\/em>, is, by reason of its antagonistic doctrine of the monistic nature of \u0101tm\u0101<\/em>, should have exploded in time beginningless (an\u0101di<\/em>). (I.e. if at any one<\/em> point of time, it can be asserted that monistic knowledge came and dualistic knowledge departed, only then it can be reasonably comprehended that from that<\/em> time forward, the previous notion persisted and so on; but monistic knowledge is according to them (i.e., you) eternal<\/em>, i.e., never began in time; hence the argument itself is a fallacy[21.I put the argument in other words for better comprehension. “Ignorance or false notion is dualism<\/em> which was instrumental in producing a knowledge of differences, which should disappear with the advent of the counter-knowledge of non-dualism<\/em> of \u0101tm\u0101 (viz., that there is but one<\/em> Universal Soul, and a second<\/em> doth not exist). But such disappearance is not referrible to any fixed point of time in the eternal past.”] ). Next, we might suppose our opponent assailing us with the (analogical) argument of the \u2018duplicated moon.\u2019 Thus may he say: The moon is one, and yet the diseased eye sees two moons. With the knowledge that there is but one moon, may not yet the knowledge of the \u2018duplicated moon\u2019 exist? (This is as much as to say that the unreal dualistic notion of \u0101tm\u0101<\/em>, may, though unreal, yet continue to co-exist with the real monistic notion of \u0101tm\u0101<\/em>). To this we reply: \u2018this analogy does not apply to your case.\u2019 For the disease of the eye is a fact, whereas your disease, viz: ignorance which produces the dualistic notion, is a figment. Again the cause, viz. the disease of the eye, giving birth to the sight of the \u2018duplicated moon,\u2019 remains; whereas your ignorance has vanished! There is thus reason for the persistence of the \u2018double moon\u2019 though it must be conceded that stronger evidence existing in favor of only one<\/em> moon, renders the diseased eye a proof of little or no importance. But in your case, the dualistic notion (according to you) is a fiction! Not alone the notion or knowledge, but as well the objects<\/em> of such knowledge, the causes<\/em> of such knowledge, have no existence (according to you)! For your real knowledge of things, viz. the monistic knowledge, has dissipated it for ever! Hence in no way whatever is it possible for you to maintain the argument of \u2018the continuance or persistence of the dualistic notion\u2019 in the face of your monistic hypothesis.<\/span><\/p>\n Hence, if it is true that the hypothetic (monism) alone is the veritable knowledge that Sarve\u015bvara and all the Apostolic line of Teachers up to this time maintained, then the dualistic ground on which alone all tutorial<\/em> function can be based, is inadmissible.<\/span><\/p>\n If on the other hand, (you say) they have (still) had dualistic knowledge, then (because of such knowledge) ignorance and its cause must have existence. When, therefore, ignorance has existence, because of that very existence<\/em>, -ignorance,- there can in no case be such a thing as imparting<\/em> instruction of real (i.e., according to you, the monistic) knowledge. (For, how can an ignorant<\/em> man teach truth<\/em>?)<\/span><\/p>\n A teacher again is (according to you) one who possesses the supreme knowledge that \u0101tm\u0101<\/em> is non-dual; and hence Brahm[22. I use Brahm<\/em> for the neuter form Brahma<\/em> to distinguish It from Brahm\u0101<\/em>, the masculine form, the former referring to the Infinite God, the latter to the four-faced Demiurge, the Lord of a Brahm\u0101nda, or one bubble-world in the Infinite \u0100k\u0101\u015ba<\/em>.]-ignorance and all its products do not exist for him. And therefore all instruction to a pupil is (under such circumstances) entirely futile.<\/span><\/p>\n But if you should assert that the (spiritual) teacher as well as his (monistic) knowledge may be imagined<\/em>, then the pupil and his (monistic) knowledge should also be imagined<\/em>. Hence, not an imagined<\/em> (monistic) knowledge of the pupil can be the means of dispelling his illusion (i.e., dualism).<\/span><\/p>\n If, however, you should retort again that (monistic) knowledge -(even though it be of the imagined<\/em> description)- has, in the case of the pupil, the force of destroying the antecedent (dualistic) illusion, -by reason of their (mutual) antagonism-, then this argument equally applies to the teacher; and let it then be supposed, that the teacher\u2019s own (dualistic) illusion perish by means of his own (monistic) knowledge, thus rendering all necessity for indoctrination -(as the having to imagine the duality of a non-existent pupil, etc.) – superfluous and inconsistent.<\/span><\/p>\n Hence, whichever way you argue, the giving and the taking of instruction (on the basis of the monistic hypothesis) is meaningless.<\/span><\/p>\n Enough then with all such exploded sophistic controversies[23. The drift of R\u0101m\u0101nuja’s argument may be gathered from the following extract:- “If these rules of initiation be truthful, then the doctrine of One Being (a-dvaita<\/em>) is necessarily falsified, for they presuppose the existence of the guru<\/em> and all things which are necessary for the performance of the Vedic ritual; and if the rules are themselves illusory, the Ved\u0101ntic initiation must itself be an illusion; and if the initiation be false, the indoctrination must be false too; for he only gets knowledge who has got an \u0101ch\u0101rya<\/em>. The Ved\u0101nta will not allow that its grand consummation can be brought about without a qualified tutor. If there be no \u0101ch\u0101rya<\/em>, there can be no teaching; and if the indoctrination is a delusion, the conclusion of this spiritual exercise, i.e., mukti<\/em> must be the grandest of delusions; and the whole system of Ved\u0101ntism (a-dvaitism), all its texts and sayings, its precepts and promises, its \u0101ch\u0101rya<\/em> and adhik\u0101ri<\/em> (qualified pupil) are therefore built like a house (as R\u0101m\u0101nuja suggests) upon an imaginary mathematical line.” Dialogues on Hindu Philosophy<\/em> page: 421 (This verse therefore, as we have interpreted, is a clear exposition of the dualistic doctrine that \u0101tm\u0101<\/em> (or soul is different from God, and that \u0101tm\u0101<\/em> is plural).<\/span><\/p>\n >> Chapter 2 verse 13<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 2 << Chapter 2 verse 11 Simple na tv ev\u0101ha\u1e41 j\u0101tu n\u0101sa\u1e41 na tva\u1e41 neme jan\u0101dhip\u0101\u1e25 na caiva na bhavi\u1e63y\u0101ma\u1e25 sarve vayam ata\u1e25 param Never at all[1. The particles ‘tu‘ and ‘eva‘ (meaning ‘never at all’) emphasizes God’s eternality. Though souls are also eternal, … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[12,24],"tags":[],"class_list":["post-1035","post","type-post","status-publish","format-standard","hentry","category-chapter-2","category-original"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1035","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=1035"}],"version-history":[{"count":0,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/1035\/revisions"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=1035"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=1035"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=1035"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nna tva\u1e41 neme jan\u0101dhip\u0101\u1e25
\nna caiva na bhavi\u1e63y\u0101ma\u1e25
\nsarve vayam ata\u1e25 param<\/p>\n
\nUpadhi<\/em> is that which limits, binds, conditions, circumscribes, environs, veils, obscures, contracts, dulls, fetters, etc., or that which, in short, checks, bridles, restricts or obstructs freedom, and is that by which Unity is supposed to appear as Duality or Multiplicity.
\nAup\u0101dhika-bheda-v\u0101da<\/em>, is the argument of the Monistic (advaita<\/em>) Philosophers asserting that all the duality (or plurality or diversity) manifested in the Universe is due to Up\u0101dhi<\/em> or some inexplicable limiting condition. This argument belongs to the Schools of Y\u0101dava and Bh\u0101skara. Read commentary to XIII-2<\/a>.
\nR\u0101m\u0101nuja may now be followed.] (limitations or conditions):<\/span><\/p>\n
\n\u015ari Y\u0101mun\u0101ch\u0101rya argues thus: To whom<\/em> is Moksha<\/em>? To jiv-\u0101tm\u0101 (individual soul)? But individual soul to you is a non-entity, so that Moksha<\/em> is to an unreal j\u012bva<\/em>, which is a reductio ad absurdam<\/em>. And therefore follow this advice when any one comes to preach you this kind of Moksha<\/em>: ‘Aham-artha-vin\u0101\u015ba\u015b-chet moksha-ity adhyavasyati, apasarped asau moksha-kath\u0101-prast\u0101va-gandha ta\u1e25.<\/em>‘
\nRead also verse:4, Decem: 8, Cent 2, Vol: II. Bhagavad-vishaya.]!<\/span><\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"