SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 5 & 6 (54)
ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 5
ಮತ್ತು 6ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ
(54)
ಮರ್ತ್ಯಾಮರ್ತ್ಯಾಮರ್ತ್ಯವಿದ್ವಿಟ್ಪುರೋಗಂ
ವಿಶ್ವಂ ದೃಶ್ಯಂ ವಿಪ್ರಚಂಡಾಲಪೂರ್ವಮ್|
ಭೇದಾಪೇತಂ ಭೇದಿ ಮಾನೈಃ ಸಮಾನೈಃ
ಸಾಧೀಯಃ ಕಂ ಸಾಧಯೇತ್ ತಾಮಲಬ್ಧ್ವಾ||5||
MartyAmartyAmartyavidviTpurOgam
Vishwam
drushyam viprachanDAlapUrvam|
BhEdApEtam
BhEdi mAnaihi samAnaihi
sADheeyaha
kam sADhayEt tAmalabDhwA||5||
मर्त्यामर्त्यामर्त्यविद्विट्पुरॊगं विश्वं दृश्यं
विप्रचन्डालपूर्वम्।
भॆतापॆतं भॆदि मानैः समानैः साधीयः कं साधयॆत् तामलब्ध्वा॥5॥
SUMMARY: Who would, instead of relying on
Mayavada/mysticism/monism, firmly corroborate that this universe is bereft of
discrimination or duality, self is the God, the human, the demon and so on that
include the bigots of Vipras or Brahmins who quote various sentences or
statements from Shrutis, which are the origin of all philosophy, and declare
that this universe is full of duality, discrepancy and dissidence?
Drawing from certain eperical evidences, it was his firm
opinion that everything boils down to the existence of differences or
discrepancy and that it was impossible for anyone to prove that this universe
is surreal, weird and without any discrimination of any sort in the manner that
his Master or mentor had demonstrated.
The word “samAnaihi” means the conception of proven state
of duality or dualism based on: “JagatpravAhaha satyO(s)yam
panchaBhEdasamanvitaha| ‘Satyam BhidA satyam BhidA satyam BhidA’, ‘PanchaBhEdA
imE satyAha sarvAvasThAsu sarvashaha’| {’जगत्प्रवाः सत्यॊsयं पंचभॆदसमन्वितः’। ’सत्यं सत्यं भिदा,’ ’पंचभॆदा इमॆ
सत्याः सर्वावस्थासु सर्वशः’।
“MAnaihi” means based on empirical events and evidences. “BhEdi”
means ‘different/differential’ whch is specially proved, relying on statements
from Vedas and other holy texts.
In a way, this stanza asserts that the philosophy of
denying the existence of universe is entirely bases on this Mayavada or
mysticism. This is in fact the most debated spiritual concept.
ಸತ್ಯಂ ಸತ್ಯಂ ವ್ಯಾವಹಾರ್ಯಂ ವಿಧತ್ತೇ ಸರ್ವಂ
ಮೋಹೇ ಸರ್ವನಿರ್ವಾಹಿಣೀ ಸಾ|
ಜ್ಞಾನೇ ಜಾತೇ ದಗ್ಧವಸ್ತ್ರಪ್ರತೀತಂ ಪಕ್ವೇ
ತಸ್ಮಿಂಸ್ತಪ್ತಲೋಹಾತ್ತವಾರ್ವತ್||6||
Satyam satyam
vyAvahAryam viDhattE sarvam mOhE sarvanirvAhiNee sA|
JnAnE jAtE
dagDhavastraprateetam pakwE tasmimstaptalOhAtravArvat||6||
सत्यं सत्यं व्यावहार्यं विधत्तॆ सर्वं मॊहॆ सर्वनिर्वाहिणी
सा।
ज्ञानॆ जातॆ दग्धवस्त्रप्रतीतं पक्वॆ
तस्म्स्तप्तलॊहात्तवार्वत्॥6॥
SUMMARY: The Darshanacharya Neeti or the philosophy
propounded by Darshanacharya is universal as it proves that in a state of lack
of philosophical knowledge, it appears that this entire universe that is seen
as real is the truth of convenience; the same thing appears like a burnt cloth
after one attains the knowledge of reality by analyzing and understanding
sentences such as ‘nEha nAnAsti kinchana’; the same knowledge, when it becomes
matured or ripened with Aparoksha Jnana or the capacity to effortlessly know
seen and unseen things by a mere thought, shows that this universe is like a
bubble on a hot utensil which just evaporates and becomes extinct as though
there was nothing before.
The philosophers propounding mysticism demonstrate and
vehemently establish that when the mind is adolescent or without any knowledge,
conceives this world as true; when the mind matures with philosophical
knowledge or the knowledge of divine and divinity, this world is conceived as
purely temporal and when the mind matures further with Aparoksha Jnana, it
conceived this universe as nothing but a bubbe of water fallen on a hot metal.
“Dagdhavastraprateetam” means when a piece of clothe is
burnt, the ash stays in the shape of clothe before being burnt and when the ash
is disturbed or removed, the truth is realized that a piece of clothe was there
and now it has been obliterated. Similarly, the world, even though it appears
to be true, vanishes or its temporal nature is realized by a matured mind,
especially in the light of philosophical knowledge.
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