Bhagavad Gita -Madhvacharya 69

Bhagavad Gita -Sri Madhvacharya

(Bhashya and Tatparya Nirnaya)

Chapter 2 Sankhya Yoga Even if there are many forms pleasing the self, when they are desired again, the pleasures of their actions are not impossible because of the power of experiencing and Grace of the Lord. (The experience) is only before and not (in the delivered state) after the fall of the body, (this is not correct statement to make). „He repairs to that (state)‟. „This self transcending to the blissful Self...” listening to such other replies in the Scriptures. He does not become united with Brahman. „When the one is not aware of his true nature, how could be cease to be miserable ?‟ Such remarks about deliverance are discounted by clarifying separately the enjoyment (in deliverance). Even for Teachers like Shuka, the difference (between the Lord and Jiva) was visible. 'Beyond the activities of the world' by such words the extent of glory (of the Lord) is described. 'Acquiring this wisdom, similarity to Me comes about', by such words of Scripture, (the difference between the Lord and Jiva is established). By destruction of उपाधि (adjuncts) the reflection also ceases to be. But they do not become united; the knowledge of the difference becomes evident. 'The pain of this one is pain for That'. Such statement about the Lord is contrary to wisdom. Because of the distinct form of the Lord. The Lord being different (from Jiva). Not even in empirical world can one perceive reflection being united with the thing reflected. There is no evidence to assume also on destruction of the of उपाधि (adjuncts). (Otherwise) how would when he is submerged in ignorance experience the Supreme One? Thus misery of the delivered Jiva is a reality. So long the Self is the misery continues to be. Thus of उपाधि (adjuncts) also is eternal. (The difference between the reflected object. bimba and the reflection, prati-bimba being real) other statements are only formal ones, like symbol.