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AdvaitaSiddhi – Lecture 1 – Part 2

Posted by on October 8, 2015

The invocation made by Nyayamritkara is
Nikhilgunanikai ……………..lakshmisahayam.
he starts with prostration Noumi lakshmisayam, “to one who is associated with Devi Lakshmi” i.e Shriman Narayana. The author does not take the name of Ishwara, but instead makes the reader understand whose glory he is singing, indirectly, by associating the deity with Devi Lakshmi. He further elaborates by attributing a series of epithets to Narayana such as Nikhilgunanikayang, one who is associated eternally with all good qualities and Nikhiknidhurtaheyang disassociated from all bad/evil qualities ; Shubhatamatimeyang, who is auspiciousness par excellence;( if the Ishwara of Advaitins is Shiva who is auspiciousness , but the Ishtadevata of the author is shubhatama, absolute auspiciousness, the superlative degree is used to prove that Shree Narayana is superior to all other deities as he is the supreme limit of auspiciousness)Sudhasoukhyaptupayam whose bliss is the means to achieve the supreme goal of life ; sakalanigamageyang that is the entire Vedas sing His glory ; Sarvashabdabhdeyang through each and every word it is only Ishwara (Narayana) who is meant. Aided byDevi Lakshmi He resides in the waters of Kshirsasagara, this idea is expressed by the word Navajaladharakayang.
Let us compare this verse with the invocation made by the author of Advaita-Siddhi:
Mayakalpita………………………………… Vishnuvikalpajitya”
Unlike the His Dvaitin opponent Madhusudana Saraswatiji, is not afraid of taking the name of Shree Narayana directly. Moreover this Vishnu is not bound by Lakshmi, or for the matter by anything. It is to be noted that Nyayamritkara associated Vishnu with His Shakti, as if He is bound/ controlled by Devi Lakshmi. However for Advaitins, this is not the case. Thus He starts the invocation by saying Mayakalpitamatritamukhamrisha, i.e. the entire pramana(means of right knowledge), prameya(the object of right knowledge), pramata (one who gainsthe knowledge) is imagined (kalpita) by Maya and superimposed on the pure non-dual Self. This superimposition is further elucidated by the usage of the term Dwaitaprapanchya-ashraya. That is due to Maya/avidya the entire creation is superimposed on the Non-dual Self. Hence is said Ashraya, because it is the Self , which as though , becomes the locus where the creation is imagined. However the nature of true Self is Satyasukhaatmakang , which implies it is of the nature of Truth, and bliss. The invocation further explains how to gain the knowledge of this Non-dual Self. The term conveying this is Shrutisikhaakhandadhigochara. The sikha or top of Shruti/Veda are the Upanishads or Vedanta. (This means Vedanta is the culmination of the Vedas) When a qualified student studies Vedanta from a suitable teacher, he gains what is known as Akhandkara vritti. This vritti is of the nature of impartite cognition and results in the knowledge of the Self by removing ignorance. The form of this thought function is non dual Brahman itself. When such a vritti rises it eradicates the illusory bondage ,Mithyabandhavidhunana. According to the Advaitin bondage itself is also an illusion, because a real bondage can never be eradicated through knowledge. The fruit of this knowledge and eradication of Ignorance is then expressed by the author ,by the term Paramanandaayikatam. That is the person who gains the knowledge of Brahman becomes non-different from Supreme bliss which is the state of non-dual Self and our real inherent nature. This is Moksha. The author then says Moksha…………Vikalpajitya. This moksha is just the understanding of our real nature which was never lost, though unknownto ourselves. Hence He uses the term iva= as though gained moksha. This is because if it was a real gaining then Moksha being a fruit would be susceptible to destruction. Thus the jiva , who is non-different from the Ishwara Vishnu appears as if enjoying the happiness of moksha. The term “ as though” implies that ”gaining” of moksha is “gained gaining” or “as though gaining”. The person, jiva, who gains this moksha is non-different from Vishnu. However this Vishnu is not a Personal god sitting with Devi in Vaikuntha . By the term Vishnu Pure consciousness is meant.

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