Sanatan Days🚩

श्री स्वामी राघवाचार्य जी मत खण्डन

आक्षेप — क्योंकि जगत् दिखता है अत: मिथ्या नहीं है। उसका दिखना ही उसका सत्य होने का प्रमाण है।
खण्डन — यह तो अत्यन्त दुर्बल तर्क हुआ, विद्वानों की खण्डन की प्रवृत्ति भी आक्षेप के गुरुत्व के देखते हुये होती है। तद्नुसार आपके दिये तर्क आदि खण्डन में प्रवृत्ति तो नहीं हो पा रही है तथापि आपके गुरुत्व को देखते हुये खण्डन कर रहे हैं।
जो दिखता है यदि उसे सत्य कह दें तो रज्जु के स्थान पर भासित होने वाला सर्प एवं रेत के स्थान पर दिखने वाला जल भी सत्य ही होगा। तथापि इनके आधार के ज्ञान से इनका बाध हो इनका मिथ्यत्व सिद्ध होता है। अत: बहुत ही साधारण से ज्ञान से आपके आक्षेप का खण्डन हुआ।

आक्षेप — यदि कारण सत्य हो तो कार्य भी सत्य होगा।

खण्डन — ऐसा भी कोई नियम नहीं। यदि कारण के सत्य होने पर कार्य को भी सत्य मानें तो रज्जु के स्थान पर अज्ञान से भासित होने पर दृष्ट होने वाला सर्प एवं मृगमरीचिका का जल भी सत्य ही सिद्ध होगा? जहां विवर्त हो वहां कारण सत्य एवं कार्य मिथ्या होगा, यथा सर्प रज्जु का विवर्त हो गया।

जब सत्य का स्वरूप अज्ञान से आवृत हो जाता है, वह है तो ज्ञात रहता है तथापि क्या है यह अज्ञान से आवृत होने पर उसके स्थान पर अध्यारोप होता है। यह अध्यारोप मिथ्या होता है। आधार के अतिरिक्त इसकी स्वतंत्र सत्ता नहीं होती। आधार के ज्ञान से अज्ञानावरण भंग हो जाता है एवं अध्यारोप का अपवाद होने से इसका बाध हो जाता है। यथा मृगमरीचिका में रेत के ज्ञान से दिखने वाले जल का बाध हो जाता है। जिसका बाध हो जाए उसे मिथ्या कहते हैं। इसी प्रकार ब्रह्म के ज्ञान से जगत का बाध होने से ये मिथ्या कहा गया है।

इस प्रकार आपके बाल तर्क खण्डित हुए ।

नमो नारायण हर हर महादेव 🙏🙏

एवमेकं सांख्ययोगं वेदारण्यकमेव च ।
परस्पराङ्गान्येतानि पञ्चरात्रं च कथ्यते ।
एष एकान्तिनां धर्मो नारायणपरात्मकः ॥

1. This is a text taken from Mahabharata which happened in Dvapara yuga. Let's see the meaning of the shlokam.

एवमेकं साङ्ख्ययोगं वेदारण्यकमेव च |
Alone the one Samkhya, Yoga, Veda, and Aranyaka

परस्पराङ्गान्येतानि पञ्चरात्रं च कथ्यते ७६
They are organs of one another and they are called Pancharatra.

एष एकान्तिनां धर्मो नारायणपरात्मकः
In this monotheistic dharma Narayana is the Paramatma.

So, this shloka is not the Pancharatra of Agamas. If you say that as because the word Pancharatra is there one should consider it as a Pancharatra Agama then even in the Taittiriya Samhita the word Pancharatra has come, which is Samhita. Just because the word Pancharatra appears you cannot call a text to refer to the Pancharatra of the Agamas. It is simply saying that the body has the organs like Samkhya, Aranyaka, Vedas, etc., which is called Pancharatra.

ऋ॒तुष्वे॒व सं॑वथ्स॒रे प्रति॑ तिष्ठ॒त्यथो॒ पञ्चा᳚क्षरा
प॒ङ्क्तिः पाङ्क्तो॑ य॒ज्ञो य॒ज्ञमे॒वाव॑ रुंधे त्रि॒वृद॑ग्निष्टो॒मो
भ॑वति॒ तेज॑ ए॒वाव॑ रुंधे पञ्चद॒शो भ॑वतीन्द्रि॒यमे॒वाव॑
रुंधे सप्तद॒शो भ॑वत्य॒न्नाद्य॒स्याव॑रुद्ध्या॒ अथो॒ प्रैव तेन॑
जायते पञ्चवि॒शो᳚ऽग्निष्टो॒मो भ॑वति प्र॒जाप॑ते॒राप्त्यै॑
महाव्र॒तवा॑न॒न्नाद्य॒स्याव॑रुद्ध्यै विश्व॒जिथ्सर्व॑पृष्ठोऽतिरा॒त्रो भ॑वति॒
सर्व॑स्या॒भिजि॑त्यै ॥ ७। १। १०॥ ते व्याव॑र्तन्त प्रवदि॒ता स्या॒मिति॒ स ए॒तं
प॑ञ्चरा॒त्रमा सं॑वथ्स॒रो॑ऽभिजि॑त्यै ॥ ७। १। १०॥


You are quoting about Narayana and connecting it to the Narayana of Pancharatra, just because "Narayana" is worshipped cannot be said as belonging to the tradition of Pancharatra. As Narayana Suktam is there in Taittiriya Aranyaka. Taittiriya Aranyaka is Vedas.
To refute your position here I quote another shloka from Mahabharata, Shanti Parva 335.

ततः प्रसन्नो भगवाननिर्दिष्टशरीरगः ।
"The illustrious and bodiless Narayana became highly pleased with what he heard."

ऋषीनुवाच तान् सर्वानदृश्यः पुरुषोत्तमः ।। ३८ ।।
"That foremost of all Beings then addressed those Rishis in an incorporeal voice."

कृतं शतसहस्रं हि श्लोकानादिमुत्तमम् ।
"And said excellent is this work that you have composed containing a hundred thousand verses."

लोकतन्त्रस्य कृत्स्नस्य यस्माद् धर्मः प्रवर्तते ।। ३९ ।।
"The duties and observances of all the worlds will originate from this your work."

Here, Narayana of Mahabharata is bodiless, his voice is incorporeal, while the Narayana of Pancharatra has body with four arms. Thus, Narayana of Mahabharata cannot be the Narayana of Pancharatra Agama.

Definition of Pancharatra as per Pancharatra agama's one of the primal book Laxmi Tantra.

evaṃ ca keśavādidāmodarāntā dvādaśāpi vyūhāntarabhūtā dhyeyāḥ|
etadvyūhāntaraṃ nāma pañcarātrābhiśabditam| ~Laxmi Tantra 4.27

"The four Vytha deities together with the sub-vytha-s Kegava, Narayana and others constitute the group of five and this gives the name Pancharatra."

Definition of Pancharatra in Pancharatra agama is contradicted by its definition in Mahabharata.

[KHANDAN]

Since Brahman alone is stated to be real, and the world unreal, the remaining jiva is also non-different from Brahman. Brahman alone is living out the life of a samsaari, assuming the body mind complex.


श्रीशुक उवाच
एवं भगवता राजन्वसुदेव उदाहृतः
श्रुत्वा विनष्टनानाधीस्तूष्णीं प्रीतमना अभूत् २६

Vasudeva, hearing this, abandoned the illusion of diversity and became peaceful.

From this we understand:

1. Brahman is truly without attributes. Maya's qualities appear in Brahman.
2. The world does not exist in Brahman.
3. The world has no basis and is merely an appearance.
4. Not knowing this, souls are deluded thinking the world exists and the Supreme Self has attributes, thus remaining in worldly existence.
5. Diversity/difference is an illusion. The Advaita interpretation of 'neha nanasti kinchana' is confirmed by Krishna's words. It's clear that 'diversity' doesn't mean forms of the Supreme Self.'
6. Jivas are truly Brahman itself.
7. This dialogue clearly echoes the Upanishads like KaTha, Brihadaranyaka, Mandukya, etc.
8. The Bhagavata also says Bhishma abandoned the illusion of diversity. Thus, many Puranas including the Bhagavata describe diversity/difference as an illusion.  The central theme of Vedanta: 'Brahma satyam, jagat mithya, jivo brahmaiva' is present explicitly in many other places of the Bhagavata and other Puranas as well.  

Sridhara Swami's commentary is given here:

ननु त्रिगुणात्मक कार्यरूपोऽपि त्वमित्युक्तत्वात्कथमनश्वरत्वं तत्राह — सत्त्वमिति । तद्वृत्तयस्तत्परिणामाश्च महदादयः । अद्धा साक्षात् त्वयि परे ब्रह्मणि कल्पिताः
तत्तस्मादरणं शरणमापन्नानां संसृतिभयमपहन्तीति तथा तत् । ननु त्वमतिसुखी, वृथा किं निर्विद्यसेऽत आह - एतावतेति । इन्द्रियलालसेनेन्द्रियार्थ- तृष्णया । यद्येनेन्द्रियलालसेन मर्त्ये शरीरे आत्महगात्मबुद्धिरहं त्वयि च परे परमेश्वरेऽपत्यबुद्धिरस्मि तेनालमलं पर्याप्तमिति ॥ १९ ॥ नन्वन्योऽसौ चतुर्भुजो देव इति तत्राह - नाना तनूरिति । गगनबदसङ्ग एव त्वम् । भूम्नः सर्वगतस्य विभूतिरूपां मायां को वेदेति ॥ २० ॥ २१ ॥ उपमन्महे उपमन्यामहे । समुद्दिश्य विषयीकृत्य । तत्त्वग्रामस्तत्त्वसमूहः । उदाहृतः सम्यनिरूपितः ॥ २२ ॥ इमामेव दृष्टिं सर्वत्र विधत्खेत्याह - अहमिति । एवं विमृश्याः ब्रह्मत्वेनैवान्वेषणीयाः । किंच सचराचरं जगदपि ॥ २३ ॥ ननु नानाविकारवतां कुतो ब्रह्मत्वमिति चेत्, न, ब्रह्मण एवोपाधिधर्मैर्बहुधा प्रतीतेरिति सदृष्टान्तमाह द्वाभ्याम् — आत्मा हीति । यथा खादिभूतानि तत्कृतेषु घटादिष्वाविस्तिरोभावादि यान्त्येवमसावात्माप्यात्मसृष्टैर्गुणैः कृत्वा तत्कृतेषु देहेषु बहुधा ईयते पुनश्च यथाशयं यथोपाध्याविर्भावतिरोभावादिरूपेण प्रतीयते न वस्तुतः । कुतः । एको बहुधा स्वयंज्योतिर्दृश्यत्वेन नित्योऽनित्यत्वेनानन्योऽन्यत्वेन निर्गुणः सगुणत्वेनेत्यादि बहुधात्वं प्रपञ्चनीयम् ॥ २४ ॥ २५ ॥ २६ ॥ सुविस्मिता सती ॥ २७ ॥ समाश्राव्य संबोध्य ॥ २८ ॥

Difference / Diversity is an illusion - Srimad Bhagavata

'Brahma satyam, jagat mithya, jivo brahmaiva' - all in this one chapter of the Bhagavatam

In this chapter of the Bhagavata, Sri Krishna himself teaches the knowledge of Self to his father Vasudeva:


श्रीमद्भागवतपुराणम्/स्कन्धः १०/उत्तरार्धः/अध्यायः ८५
https://sa.wikisource.org/s/j55

Father Vasudeva says to Krishna and Balarama:

सत्त्वम्रजस्तम इति गुणास्तद्वृत्तयश्च याः
त्वय्यद्धा ब्रह्मणि परे कल्पिता योगमायया १३
तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः
त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिकः १४

The qualities of nature like sattva and its effects like the universe are imagined/superimposed in Brahman. Therefore, these, the universe, do not really exist in you: (jagat is only an appearance, mithya)


This is the purport of the Upanishadic statement 'neha nanasti kinchana'. There is no diversity or difference in Brahman; difference, bheda, multiplicity, is merely an appearance. It's clear that this doesn't mean 'rejecting the difference in the form and qualities of the Supreme Self'. Here, it denies the existence of the universe, which is the effect of Prakriti, in the Supreme Self.** Also, since it says that the three gunas and its evolutes are kalpita in Brahman, it also follows that the ananta kalyana gunas of Brahman are not absolute as they are all products of the three gunas. Each and every guna like sarvajnatva, sarva shaktitva, parAkramatva, sarva niyAmakatva, karma phala daatrutva, etc., can be seen to be the products of the combination of the three gunas and not otherwide.

The universe has only dependent reality, paratantra satyatvam; independent reality, svatantra satyatvam, belongs to Brahman alone. Therefore, the universe must depend on Brahman's reality. Here, it's said that the universe is superimposed, imagined, a mere appearance in the Supreme Self. Thus, it's concluded that the universe has no existence at all. The vyApti is: यद्यत्परस्त्मादस्तित्वं प्राप्नोति तत्तन्मिथ्या, स्वप्नरज्जुसर्पादिवत् | That which has to depend on something other than itself for its very existence is mithya, like the dream, the snake superimposed on the rope, etc.

In this case, Brahman becomes non-transactional, avyavahaaryam. The Mandukya Upanishad describes Brahman as 'avyavaharyam' (non-transactional) and 'prapanchopashamam' (cessation/absence of the universe). The universe doesn't really exist. If the universe existed, Brahman would be considered its cause in vyavaharika terms. Since the universe itself is imaginary, Brahman has absolutely no relation to the universe and thus becomes free from the universe.

The father Vasudeva continues:

गुणप्रवाह एतस्मिन्नबुधास्त्वखिलात्मनः
गतिं सूक्ष्मामबोधेन संसरन्तीह कर्मभिः १५

In this flow of the qualities, guNas, of maya, the ignorant, unable to understand the sukshmaam gatim - the subtle, universe-free, quality-less, nirguna, nature of the Paramatman - remain in the illusion that the world is real.

असावहम्ममैवैते देहे चास्यान्वयादिषु
स्नेहपाशैर्निबध्नाति भवान्सर्वमिदं जगत् १७

Assuming the state of a jiva and thinking 'This is me, these are all mine', with the sense of 'I' and 'mine' in the body and others, O Supreme Self, you have bound this world.

Krishna says to his father:

अहं यूयमसावार्य इमे च द्वारकौकसः
सर्वेऽप्येवं यदुश्रेष्ठ विमृग्याः सचराचरम् २३


We must examine the notions of 'myself, you, these people, the people of Dwaraka - the entire animate and inanimate world'

आत्मा ह्येकः स्वयंज्योतिर्नित्योऽन्यो निर्गुणो गुणैः
आत्मसृष्टैस्तत्कृतेषु भूतेषु बहुधेयते २४
खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम्
आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि २५

The Self is one, self-luminous. Eternal. Different from non-Self. Without attributes. This is the declaration of Brahma eva satyam. It appears as many due to imagined qualities. Just as the five elements manifest in their effects like pots etc., and disappear during dissolution, Brahman, through imagined qualities, experiences the worldly states like birth and death in bodies which are its effects. This is mere appearance.