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Acharya Shri Kailashsagarsuri Gyanmandir
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disappears. Narasimha further gives out his experi.. ence of transcendental illusion when he says that when he awakes in knowledge, he finds that there is no world; the human mind (individual soul) and the Brahman or Lord (caitanya) are identical, the Brahman lives with the Brahman. The five elements are born of the Brahman; flowers and fruits are to be understood as belonging to the tree; a branch of it cannot exist apart from it. The Vedas say and the Sști and Smstis testify that there is no difference between the gold and earrings prepared from gold; name and form are to be seen after the gold has been given a particular form; but at last it is all gold and gold only. Similarly, the distinction of jiva and the S'iva has been due to our desire and we have formed the fourteen worlds and the sainsāra or prapanca; Narasimha says 'That thou art', 'That thou art'.? Thus, Narasimha seems to oscillate between Kevaladvaita and Visistādvaita, sometimes regarding the world illusory and sometimes regarding the world and the jiva real effects, modifications or vikāra of the Brahman, the latter being its upādāna kāraṇa. The world and the jiva are one with the Brahman in their causal condition (kāraṇāvastha). He expresses the same idea elsewhere. He says “In the whole Brahmānda there is only one Srihari who appears in infinite forms; He is there in the body, fire, void, wind, and water; He is the earth and is
1 Desai I. C. (Editor ) : Narasimha Mehtaksta Kavyasamgraha, (Bakti songs), Song 38, p. 484. ***? Įbid, Song 42, p. 486,
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