Contents
Bhagavad Gita -Sri Madhvacharya
(Bhashya and Tatparya Nirnaya)
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Chapter 18
Mokshasanyaasa Yoga
And if one thinks that after being delivered by the Lord and acquiring wisdom the Jiva would be united with the All-Intelligent, Entirely Independent Lord - when in reality the Jiva would remain entirely subservient to Him - that one would be an extreme case of de-merits. Assuming nothing else to be in existence other than Jiva is also de-meritorious. What then is there to emphasize that acquiring unreasonable wisdom is the source of great obscurity, when their marks have already been specified? Unprincipled knowledge i.e. the knowledge associated with unconventional perception of the relation of Truth and non-Truth is taamasic. In which case, what is the purpose of mentioning such knowledge to be obscure, when it is already associated with the marks mentioned above ? In fact, little knowledge can be the reason for obscurity. And its excess becomes the cause of ignorance and non-awareness. When clarified that illusion due to non-awareness is on account of such excess obscurity, would not then it would be a case of repetition. Similarly, it would also not be repetition to clarify that the knowledge that Jiva is embodiment of all-pervasiveness, that Jivas arc not separate from the Lord of all comprehensive attributes, that such knowledge is devoid of all rationality. Such knowledge which contributes to unprincipled conclusions, which is associated with little knowledge are all cases of taamasa, obscurity. In the case of those who propagate the theory of Illusion (maayaavaada), all these misconceptions do exist. In other philosophies also similar misconceptions like creation without definite purpose, do prevail. |
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