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15. Ekasya upAdhibhEdhAth prathisanDHAna abhAvasya anangeekAre rAmakrishNAdheenAm  EkEsvara avathArarupathvam na yujyathe.

 

If it is not accepted that one soul is experiencing through different bodies due to the difference of mind and intellect, the incarnations like Rama and Krishna cannot be considered as the forms of Isvara.

 

This objection is raised on account of the words of Rama 'AthmAnam mAnusham manyE rAmam dhasaraTHAthmajam , I consider myself as a human being , Rama, the son of DhasaraTha,' when he had to be reminded of his divinity. (Ram.6-120-11,13) Since Rama did not have the knowledge of his Narayanasvarupa it seems as though the self in the incarnation is different like all the individual selves.

 

But this is the argument of the ignorant, says Desika , since the actions and words in the incarnations are nothing but play-acting of the Lord.

 

svathanthrasyEsvarasyApi karmavasyathvanAtakam

thEna vanchayathE lokAnithyAdhyaih abhiDHeeyathE

 

The appearance of the result of karma in incarnations  of the Lord who is independent, is only a play by which He deceives the world into thinking that He is human.

 

The reference is to the sloka in MahabhAratha,

 

thEna vanchayathE lOkAn mAyAyogEna kEsavah

yE thamEva prapadhyanthE na thE muhyanthi mAnavAh (Maha.uddhyoga.65-25)

 

where Sanjaya tells DhrtharAshtra about Krishna that he deceives the world by his actions like driving the chariot for Arjuna etc. into thinking that he is mortal but those who surrender to Him know His real nature. Desika says that that the Isvara who is omniscient,omnipoent  and omnipresent cannot experience duhkha in His incarnations nor for the sake of His devotees who are suffering.To say so is like the sentence known as jaradgavAdhi.'sarvakarthA sarvajnah sarvashakthih eesvarah svayamEva paraduhkham uthpAdhya thaddharsanEna svayamapi paramakAruNikathayA sochathi ithi vachanam jaradhgavAdhivAkyvath anavaDHEyamEva.'

 

The sentence referred to is as follows:

 

jaradhgavam kambalapAdhukAbhyAm

dvArisThithO gAyathi badhrakANi

tham brAhmaNee prcchathi puthrakAmA

rAjan rumAyAm lasunasya kOrgah

  

This makes no ense as it is a jumble of unconnected things mentioned together. It means, old cow with blankets and foot wear, the one at the gate sings good things and the brahmin woman who wishes for a son askes him, oh king,in Ruma, what is the price of garlic. 

 

This is mentioned to denote the inappropiateness of the Lord experiencing duhkha in His incarnations.When He is said to grieve on account of His mercy seeing the suffering of bhakthas, 'vyasanEshu manushyANAm brsam bhavathi duhkhthah' it is to induce bhakthi out of His pity for those who are caught in the wheel of samsara, which has a semblance of grief.

 

 

16.Evam rAmakrishnAdheenAm karmavasyathva abhinayamAthra svekArE sathi AvEsAvathArathayA pratheeyamAnAneshu api  nirathisayaAnandhayOgE parasurAmAdhishu sAkshAth avathAramEva vakthum sakyam.---anyaTHA thathra prathishTArchnvachanamapi thathra na sanghatathE.

 

If it is said that all the actions in the incarnations which appear to be due to karma are only play-acting on the partof the Lord why should the AvEsa avathAras, where  the manifestation of divinity was said to be present for short time, be not considered as real incarnations and not partial as otherwise the worship of these forms is not possible?

 

The AvEsAvathAras are proved by the sasthra, says Desika, as otherwise all entities will have to be considered as incarnations.

 

bahupramANa siddhathvAth yuktham AvEsakalpanam

anyaTHA vibhavE sarvam Avishtasya sriyah pathEh

 

The AvEsAvathara has been mentioned as such in the texts such as 'srshtim thathah karishyAmi thvAm Avisya prajApathE, (after creating the cosmos) I will enter in you and do the creation,oh, prajApathi (vishnudharma.68-54) and 'anupravisya kuruthE yathsameehitham achyuthah, the Lord enters into the jivas and do what He wants,' (Vishnudharmam.108-50) If this is not accepted as such, all the entities mentioned in the tenth chapter on vibhuthi yOga in Bhagavat gita will be the incarnations of the Lord., because the Lord says "it is I" in all those entities mentoned therein.

 

In prathardhanavidhya of the upanishad Indra tells Prathardhana to meditate on him as Brahman. There it is the Lord who is the innerself is meditated upon and not Indra.Similarly in the AvEsAvathAras the worship etc. for the form is to the Lord who is the inner self and there is nothing contrary to the concept of taking them as AvEsAvathAras.

 

17. ajnAna duhkhithva karmavasyathvAdhi yukthAnAm samsAriNAm jnAna Anandha amalathvAdhikam nithysiddham ithi vachanam viruddham Eva.

 

While the misery due to karma caused by ignorance is real for the souls in transmigration, to say that knowledge, purity and bliss is the permanent nature of the self is inappropriate.

 

There is no contradiction here also, says Desika.

 

jnAnAnandhAmalathvAnAm svarupE samprdhAraNath

thadhanyavishyAjnAnaduhkhAdhyam kim na uchyathe

 

Knowledge,bliss and purity are always present in the jiva. the suffering is due to different cause, namely ajnAna and hence it is not self-contradicting.

The duhkha is only due to the connection of the soul with the body which is the effect of karma and the sukha and duhkha do not adhere to the self which is jnAnAnandha svarupa.

 

 

18.     'nirvANamaya EvAyam AthmAjnAnamayO amalah

     duhkhaajnAnamayAdharmAh prakrhtEh na chAthmanah'

ithi vachnOdhitha svarupasya jeevasya duhkhAjnAnAdhikam anthahkaraNmEva ArOpiththayA pratheeyathE na thu paramArTHa svarupam ithi vakthum yuktham ithi. (Vishnu PuraNa.6-7-22)

 

VishnupurAna says that the self is free like the eternal souls having bliss and knowledge as his essential nature and the duhkha and ignorance is only the attributes of prakrthi and not of the self. Hence they should be attributed to the mind and intellect and not to the self.So how can they be said to be real, in the state of samsara?

 

Desika replies as

 

svabhAvAth sooritulyasya karmOpAdhivasAviha

duhkhithvam thannivrtthischa thadhupADHi nivrthithah

 

Even though the jiva is equal to the eternal selves by nature he experiences duhkha due to the adjunct( of karma) and becomes free from it when the adjunct is removed.

                             '

Just as the jasmin flower appears white and sometimes red due to the association with the kimsuka flower, the jiva gets duhkha and ignorance due to the contraction of dharambhuthajnAna, attributive consciousness, caused by karma. When the karma is exhausted the natural knowledge and bliss  is regained like the eternal souls. The _expression_ that the duhkha and ajnAna belong to prakrthi means that it is due to the connection with prakrthi.

 

 

 

 

 

 

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