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47.kvachith 'purushah sukhaduhkhAnAm bhOkthrthvam hEthurychyathE(BG.13.20)  kvachiccha 'panchabhoothAthmakaih bhOgaih panchabhoothAthmakam vapuh , ApyAyathE yadhi thadhA pumsO bhOgoathra kim krthah.' ittham viruddhayOh pramANayOh kaTham athra nirvAhaha?

 

It is said in the Gita that the individual self is the cause of the sukha and duhkha while  in the sense experience the prakrthi is the cause. But some other pramAna says that the body consisiting of the five elements is the enjoyer of the sense experience which also consists of the five elements and hence the soul cannot be the enjoyer. These two are contradictory.

 

Desika says,

 

bhOkthrrupasya jeevasya bhOkthrthvam na nishiDhyathE

thEna prakrthisambanDhah prayukthathvam viDHeeyathE

 

The denial of bhokthrthva for the jiva is in respect of the body which is impermanent and to denote that the sukha and duhkah that arise out of the connection of the soul with the body do not affect the one who has the knowledge of the real nature of the self.

 

 

48. chidhachidheesvarAthmaka-thathvathrayasya

 svarupanithyathvam thulyam, athah kaTHam achidhah Eva nasvarathvam?

 

When there are three reals , namely, chit, achit and Isvara, sentient self, insentient matter and the Lord, why is the achit alone said to be non-eternal and the other two eternal?

 

After the discussion on the 'namah' sabdha now the poorvapkshin  turns to the Narayanasabdha.

 

Desika  says,

 

svarupENa svabhAvEna rupAnthara viDhAyinee

na dhrshtA vikrthih nATHE thasmAth nara itheeryathe

 

The chances are due to svarupa, nature and svabhava,character and both are absent in the Lord whih is denoted by the 'nara' sabdha.

 

Changes in form and state are seen in the insentient matter as in the case of pot which changes from mud to pot to potshreds and to potdust etc. in different states. The jiva is changeless in its svarupa but there are changes in svabhava due to the different states, according to the extent of contraction and expansion of the dharmabhuthajnana. This can be seen in the different states of knowledge for different individuals.The jiva is called 'nara' which denotes changelessness in as much as it is free from the changes as compared to  the insentient matter.In the case of the Lord however there is no change either in svabhava or in svarupa  and the modifications in His manifestations are  by His own will.Therefore the narayana sabdha denotes that the sentient and the insentient (nArAh) arose from Him, while nara denotes the eternal soul.'narasamoohO nArah;narAth jAthAni thathvAni nArANi.'

 

 

49.asthu nara sabdhArTHah, nArAyaNa sabdhah kaTham?

 

The word nara has been explained but the opponent raises a question on the narayanasabdha.The word is derived as 'nArAh ayanam yasya, whose abode is the sentient and the insentient ' The quetion is that how can the Lord who is all pervading have the sentient and the insentient as His abode.

 

Desika denies any inconsistency regarding this.

 

antharyanthuh bhagavathah visvam chidhachidhAthmakam

dhEhinO dhEhavath DhAryam vAsasTHAnam itheeryathE

 

The whole world consisting of chith and achith has the Lord as its innerself and controlled by Him from within. Just as the sarira is said to be the abode of the individual self the world of the sentient and the insentient, which is the sarira of the Lord, is said to be His abode. They owe their existence to Him but not vice versa.

 

50.aTHApi aNuroopANAm jeevAnAM anthah nASthi;vibhoonAm cha kAlAdheenAm bahirapi thaTHA; athah kaTHAM 'aNOraNeeyAn mahathO maheeyAn' ithyAdhibhih aNOraNeeyathvam mahathO maheeyathvam cha srooyathE?

 

The individual self is said to be atomic and hence there cannot be anything smaller and be inside it. Similarly the all pervading substances like the time cannot have anything outside themselves.So how can the Lord be described as smaller than the atom and greater than the greatest, is the question.

 

Desika says,

 

aNOrapi aNUthAvAdhO vibhOrapi vibhuthvavath

thaththadhvasthu pradhEsEshu thadhrAhithya nivrtthay

 

The _expression_ 'smaller than the atom and greater than the greatest' with respect to the Lord  is to denote that there is no space without His presence.

 

Where there is the existence of the atomic soul, there, the Lord also exists. Similarly even the entities like time which are all-pervading pervade along with the Lord. There is no space devoid of the presence of the Lord. It is not like saying that in the interspace of the threads the cloth does not exist or when a pot is inserted in water, though the watrer exists in and out,  it is not in the substance of the pot.Therefore where jiva exists there the Lord also exists.

 

 

51. Evam bhagavathah sarvavyApakathvE sathi hEyarupEshvapi  anuvarthamAnathvath akhila-hEya-prathyaneekathvam aghatitham.

 

Accepting that the Lord is all- pervading, it follows that He is present also in avoidable things of the world and so how can the epithet 'free from all impurities' be applied to Him?

 

The reply is given as follows:

 

vishEshaNagathathvEna vikArah purushArTHayoh

sarvAntharyAmiNah vishNOh yukthaivObhyalingathA

 

The modifications (like changes in nature and in mind ) are pertaining to the world of sentient and insentient being which form the modes of the Lord and hence both the epithets (ananthakalyANa gunavisishtathvam and hEyaprathyaneekathvam) apply to the Lord.

 

The physical and natural changes (birth, growth, tranformation,decay and destruction) belong to the prakrthi, the insentient matter and the mental modiifications like sukha and duhkha, caused by its association with the prakrthi,pertain to the jiva.Both of them do not affect the Lord who is the inner self of them all. not only He is free from impurites but he frees the individual soul also from evil and hence in both ways the epithet suits Him.

 

 

52. Evam  leelayA jagathvyApAre mOkshapradhAnE cha thadhubhayaleelArasasya poorvam avidhyamAnathvAth svayathnasADHyathvAth  cha avApthasamasthkAmathvam bhagavathah kaTham vA abhiDheeyatha ?

 

The Lord is suppose to do creation and other activities as  a sport for His own enjoyment. But He is termed as avApthasamasthakAma, one  who has had all desires fulfilled. How can this quality exist before creation etc. as the desires will be fulfilled only after the action?

 

Desika replies,

 

icchAvighAtharAhithyam isvarasya ApthakAmatha

nithyAnandhOpi bhagavAn srshtyAdhyaih abhinandhathi

 

The  meaning of ApthakAma, desires fulfilled,  is that there is nothing to obstruct the  wish of the Lord. Eventhough He is always blissful the Lord pleases Himself by creation and other activities.

 

Being  sathyasankalpa, of true will, the Lord gets whatever He desires and that is what is meant by avApthasamasthakAmathvam, and not that He has already has all His desires fulfilled. Hence the activities like creation is undertaken as His sport is not contradictory to His avApathasamasthakAmathva. the leelarasa, joy in His sport is ever existent as the creation etc. are beginningless.Even giving mukthi is  leelarasa for Him.

 

.

 

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