Samipya 2006 Vol 23 Ank 03 04

SR No.: 535841
Original Sutra Author: N/A
Author: R P Mehta, R T Savalia
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan
Publication Year: 2006
Total Pages: 110
Language: Gujarati
Classification: Magazine, India_Samipya, & India
File Size: 9 MB

Page 13

two which is full of different forms and various things. Śri Vallabhacharya explains it with the help of Shruti that the Lord created this world for the sake of his exalted sport (लीला). Thus, this world is sport-ground of the Lord but Samsāra is quite different. The cause of Samsara is nescience (Avidya) on the part of individual soul (Jiva). The Avidya', a power of the Lord, also causes this Samsara. This Samsara is in the form of ignorance, illusion, the notion of 'I' and 'mine'. Because of this illusion created by 'Avidya', 'Jiva' goes through the cycle of birth and death without realizing its real nature. Śri Vallabhacharya describes this illusion as the 'Jiva' thinks itself as the door of action, owner of fruit obtained by the action and enjoyer of that fruit, because the 'Jiva' lacks the knowledge that he is 'Brahman' only.
अज्ञानं, भ्रमः, अविद्यादिशब्दा अहंममेतिरूपसंसार एव प्रवर्तन्ते, न प्रपञ्च इत्यर्थः । एवं सति, अहमेतत्कर्मकर्ता, एतज्जनितं फलं च मम, अहमेतस्य भोक्तेत्यादिज्ञानानि स्वस्य स्वक्रियायास्तत्फलस्य चाब्रह्मत्वेन ज्ञानात् भ्रमरूपाणीति मन्तव्यम् ।
This wrong knowledge is created by 'Avidya'. The moment, when, knowledge dawns up on him than the cycle of birth and death stops and wrong knowledge disap
pears.
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तत्त्वज्ञाने सति उक्तरूपत्व-ज्ञानात् निवर्तते ।"
Maya is supposed to be of two kinds. One is 'VisvaMāyā' and other is 'AvidyāMaya'. 'Prapancha' (the world ) comes in to being or manifested through the will of the Lord. The proof given by Sri Vallabhacharya is an Upanisad sentence स वै नैव रेमे तस्मादेकाकी न रमते स द्वितीयमैच्छतI Here one can see the Sruti itself says that the Lord desire for another one. So the Lord himself becomes many, which leads to say that the world is Brahman only तस्य ब्रह्मात्मकत्वात् ॥
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The Avidyāmāyā' is the cause of Samsara of Jiva (individual soul). Therefore the creation and delusion of the Samsara is possible but the delusion of Prapancha is not there.
८
संसारस्य लयो मुक्तो न प्रपञ्चस्य कर्हिचित्। कृष्णस्यात्मरतौ त्वस्य लयः सर्वं सुखावहः । संसारस्य लयो मुक्ताविति । उत्पत्तिप्रलययोभिन्नप्रकारत्वाद् उभययोभेदः । मुक्त्यर्थं प्रपञ्चविलयाभावे कदापि न विलयः स्यादित्याशङ्कयाह कृष्णस्यात्मरताविति । यदा स्वरतीच्छा तदा प्रपञ्चस्वरूपं स्वस्मिन् विलप्य रमते ।"
Delusion of Prapancha is possible only when the Lord desires so. Knowledge and ignorance both are supposed to be the power of Lord created by Maya. Ignorance and knowledge both happen in the case of Jiva. Due to ignorance Jiva has to suffer in the cycle of deaths and births. And because of Vidya (knowledge) Jiva realizes its own nature and is released from the bondage of Samsara. Individual soul realizes its true nature through Vidya and is thrown in to the cycle of births and deaths through Avidya. They both reside in individual soul.
सामीप्य मोटो २००९ मार्च, २००७
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