egodust at DIGITAL.NET
Sat Feb 1 11:56:45 CST 1997
Anand Hudli wrote:
> After reading the various vaadas on creation, here is one of my initial
> thoughts. The key point is that not all vaadas are suitable for
> all people regardless of their current capabilities.
> As HH Abhinava Vidyatirtha himself says, according to
> the excerpt posted by Ramakrishnan, the dR^ishhTi-sR^ishhTi-vaada
> will _not_be_suitable_ for many people. If you belive what he says
> about the tenability of dR^ishhTi-sR^ishhTi-vaada, you should believe
> this too. This point that various disciplines are suitable for various
> people with differing current capabilities is completely ignored in
> academic discussions and books on philosophy. So I feel this point can
> be hardly overemphasized. This is the approach of the Vedas/Vedaanta.
> This approach is for the benefit of aspirants, and certainly not to
> mislead them.
> A concrete example will make things clear. Consider the teaching of
> the Giitaa. Krishna tells Arjuna about the Knowledge of the Self,
> as early as Chapter 2, and again describes it in glowing terms in
> the latter part of Chapter 4. But then Krishna asks Arjuna to take up
> karma yoga. Now Arjuna is confused and at the beginning of Chapter 5,
> he asks Krishna to tell him which of the two is better, sannyaasa or
> karma yoga. Now as Guru, Krishna's duty is assess the capability of
> his disciple, Arjuna, and then prescribe a suitable discipline. If
> Arjuna should take up sannyaasa, he will do so simply because he wants
> to avoid war and his duty as a Kshhatriya. So if Arjuna renounces the
> world, it will be with an incorrect approach. In other words, Arjuna is
> not yet ready for sannyaasa. With this assessment, Krishna asks Arjuna
> to take up karma yoga, and later Bhakti yoga, as a means to achieving
> the final objective, which is the Knowledge of the Self. Perhaps, Arjuna
> will be perfectly capable of taking up sannyaasa at a later time, after
> getting his mind purified through karma yoga. But the notable thing is
> Arjuna accepts Krishna's advice and acts accordingly. He does not get
> into an academic argument with Krishna, saying, "If the Self alone is
> real, why should I worry about my duties? They are, after all unreal.
> What you are prescribing to me will be a colossal waste of time!"
> No, Arjuna does not do that because he is too intelligent to confuse
> mere "intellectual or academic" understanding of concepts with actual
> experience of those concepts.
> Coming back to the various vaadas, both sR^ishhTi-dR^ishhTi and
> dR^ishhTi-sR^ishhTi are sublated in the final paaramaartha state.
> In this case, it is perhaps more sensible to accept the one which
> appeals to commonsense of the vyaavahaarika level. According to the
> dR^ishhTi-sR^ishhTi vaada, there is only a single jiiva, trying to
> attain liberation. All other jiivas, Ishvara, Guru and Shruti are all
> objects imagined by this jiiva. The jiiva must listen to an imaginary
> Guru's instruction, and follow imaginary scriptures. So the jiiva
> must cheer itself on toward the final goal of emancipation. This theory
> looks so absurd from the commonsense viewpoint that it can only be
> practised by advanced students, as HH Abhinava Vidyatirtha implies.
> I must also add that the dR^ishhTi-sR^ishhTi-vaada is as logically
> unassailable as it is absurd. The sR^ishhTi-dR^ishhTi view is,
> in this respect, less absurd, and fits well with commonsense
> notions of God, jiivas, and the world.
This is exactly what I was trying to say. You put it in clearer terms.
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