Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

Nanu saukhyAdimAn nEshO duhkhAdirahitatwataha|

YO naivam syAt sa naivam syAdyathA samsrutimAniti||16||

ನನು ಸೌಖ್ಯಾದಿಮಾನ್ ನೇಶೋ ದುಃಖಾದಿರಹಿತತ್ವತಃ|

ಯೋ ನೈವಂ ಸ್ಯಾತ್ ಸ ನೈವಂ ಸ್ಯಾದ್ಯಥಾ ಸಂಸೃತಿಮಾನಿತಿ||16||

ननु सौख्यादिमान् नॆशॊ दुःखादिरहितत्वतः।

यॊ नैवं स्यात् स नैवं स्याद्यथा सम्सृतिमानिति॥16॥

SUMMARY: The Almighty does not possess the (traits of) happiness and since he does not possess (traits of) unhappiness either; (it’s because) one who adores happiness necessarily suffers from unhappiness too, like a worldly man or earthly being, is it not?

This stanzes drives home the fact that all the beings sense and perceive happiness and with it comes the unhappiness; comfort and discomfort are two sides of the same coin. It is a universal truth. But, these traits or experiences of joy and sorrow, desire, disappointment, distress and dejection cannot be attributed to Lord Vishnu. He is stoic, sublime and sober or qui mange et boit peu or abstemious.

In the word “SaukhyAdimAn” the word “Aadi” is intrinsic and it refers to action or deed. Similarly, in the word “DuhkhAdi” the last part is “Aadi” which means “Arati” the antonym of enjoyment. “aadi” means “others or ettecettera” as explained in Bhava Prakashika.     

YEvam chEdwimatO jnAnee na bhrAntirahitatwataha|

Ya yEvam nO sa yEvam nO bhaveevEtyanumeeyatE||17||

ಏವಂ ಚೇದ್ವಿಮತೋ ಜ್ಞಾನೀ ನ ಭ್ರಾಂತಿರಹಿತತ್ವತಃ|

ಯ ಏವಂ ನೋ ಸ ಏವಂ ನೋ ಭವೀವೇತ್ಯನುಮೀಯತೇ||17||

ऎवं चॆद्विमतॊ ज्ञानी न भ्रान्तिरहितत्वतः।

य ऎवं नॊ स ऎवं नॊ भवीवॆत्यनुमीयतॆ॥17॥

SUMMARY: By saying so (as above), Lord Vishnu is neither Omniscient, nor, by thinking that he is not bereft of excitement or illusion, he is without the Supreme Knowledge. Reminiscent of a family-bound person, a person not without knowledge (a knowledgeable person) cannot be a person without emotion, excitement and illusion, we must say, logically.

There is a School of Vaisheshika thought or philosophy that “arguably considers God as being without knowledge, emotions, excitement and illusion” which has been ‘logically’ rejected in this stanza. A worldly life dwells on knowledge and delves into knowledge but it also incites and represents ‘illusion’ or emotional excitement. If “infinite knowledge and characteristics’ are attributed to Lord Vishnu, it should be invariably construed that he too adores illusion and excitement. The difference between the characteristics of ‘other beings’ and that of the Lord is that such knowledge or excitement leave least impact on the persona of the Lord. Like the petals of Lotus do not get wet by the drops of dues or moisture, Lord Vishnu is ‘untouched and unaffected’ by the earthly knowledge, lack of knowledge, illusion or lack of it. Another prominent and significant reality is that Lord Vishnu is the Supreme God and except him, all others, including other deities such as Indra, Rudra, Varuna and so on, experience the senses, react, reciprocate and reflect them.    

SarvajnasyAjnatAm vEdaha shradhDhEyO niruNadhDhichEt|

TasyaivAmandamAnandam vadannAshrAvyasau katham||18||

ಸರ್ವಜ್ಞಸ್ಯಾಜ್ಞತಾಂ ವೇದಃ ಶ್ರದ್ಧೇಯೋ ನಿರುಣದ್ಧಿಚೇತ್|

ತಸ್ಯೈವಾಮಂದಮಾನಂದಂ ವದನ್ನಾಶ್ರಾವ್ಯಸೌ ಕಥಮ್||18||

सर्वज्ञस्याज्ञतां वॆदः श्रद्धॆयॊ निरुणद्धिचॆत्।

तस्यैवामन्दमानन्दं वदन्नाश्राव्यसौ कथम्॥18॥

Duhkham parijiheerShan yaha sukham nOreechikeerShati|

Sa hantApatitam duhkhameeshasya vyasmarajjaDaha||19||

SUMMARY: The Vedas that are held as The Proof, do not espouse the entitlement to lack of knowledge and if that were to be acceded, why hasn’t the same Veda that propounds and promulgates ‘absolute and complete bliss’ of the Lord fallen on your ears?

It is clearly mentioned in the Vedas: “Yaha Sarvajnaha sarvavidyasya jnAnamayam Tapaha”. There are several such attributes in the Vedas to say that the Lord is an embodiment of infinite knowledge, bliss, characteristics and so on. If these are acceptable, ‘lack of knowledge’ or ‘absence of knowledge’ cannot be ‘attributed’ to the Lord.

If Supreme Knowledge is attributable and acceptable to describe the Lord, then Divine Bliss, mirth, joy and happiness are equally attributable to the Lord.

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