(35) Upanishat Devi and Tarka Vidyaa

{TARKA-VIDYAA DOES NOT APPROVE OF THE UPANISHAT-DOCTRINES}

UPANISHAT-

“Then I saw Tarka Vidyaa (Science of Logic) surrounded by many disciples. 

काचिद्द्वित्वविशेषकल्पनपरा न्यायः परा तन्वती

वादं सच्छलजातिनिग्रहमयैर्जल्पं वितण्डामपि

अन्या तु प्रकृतेर्विभज्य पुरुषस्योदाहरन्ती भिदां

तत्त्वानां गणनापरा महदहम्कारादि सर्गक्रमैः [21]

Some (Vaisheshikas) were imagining the duality and the speciality of Reality.

And there was the NyaayaVidyaa (of Gautama)

which was proving the existence of Chala, Jaati, Nigraha, Jalpa, Vitandaa etc.

Another one (Saamkhya of Kapila) was slicing away the Prakriti

and proving it as different from Purusha,

and engaged in counting the principles as Mahat, Ahamkaara etc.”

{Saamkhya School regards the universe as consisting of two realities- Purusha (consciousness) and Prakriti (Matter).

Vaisheshika theorizes that the dust particles (TrasaRenu) visible in the sunlight are the smallest perceivable particles and defined as tryanukas (triads). These Triads are made of three parts, each of which is defined as dvyanuka (Dyad). The dvyaṇukas are conceived as made of two parts, each of which is defined as subtle atom (Paramaanu) .These are indivisible and eternal. They can neither be created nor destroyed. Each subtle atom possesses its own distinct Vishesha (individuality). 

Nyaaya theorizes that consciousness is not the innate nature of the soul. The idea of liberation according to Nyaaya is to reach the state of a dead stone. Liberation is attained by the knowledge of the sixteen categories or Padaarthas. They are-

Pramaana, means of right knowledge; Prameya, object of right knowledge ; Samshaya, doubt ; Prayojana, purpose; Drishtaanta, example; Siddhaanta, established tenet ; Avayava, members; Tarka, argumentation; Nirnaya, ascertainment; Vaada, debate ; Jalpa, disputation; Vitandaa , fallacy; Hetvaabhaasa ; Chala, quibble; Jaati, refutations;  Nigraha-sthaana, points of opponent’s defeat.}

 

PURUSHA-

“Afterwards?”

UPANISHAT-

“I approached them as before. Questioned by them I answered the same as before about my work, reading the verse as-

यस्माद्विश्वमुदेति यत्र रमते यस्मिन्पुनर्लीयते

भासा यस्य जगद्विभाति सहजानन्दोज्वलं यन्महः

शान्तं शाश्वतमक्रियं यमपुनर्भावाय भूतेश्वरं

द्वैतध्वान्तमपास्य यान्ति कृतिनः प्रस्तौमि तं पूरुषं [14]

‘I give the proof for that Supreme Self,

from whom the phenomenon of the world rises,

where it remains, into which it merges,

by whose shine this world shines,

which luster naturally shines as bliss,

which is quiescent, which is eternal,

which does not do anything, 

which Lord of beings the doers approach by destroying the darkness of duality

 for the attainment of liberation.’

Then they laughed aloud and said-

‘Ahaha! You bragger! The world is produced by Paramaanus (subtle atoms). Ishvara (God) is just the efficient (instrumental) cause.’

Then another one said angrily-

‘Hey sinner!  How dare you make the Ishvara change and prove that he is perishable? Is it not obvious that the world rises out of Pradhaana?’”

KING- (ridiculing their theories)

“Ah! The fools who propound TarkaVidyaa do not know even this fact that everything  like the production of Ghata (pot) etc is an object of cognition and so, ‘Paramaanu’ and ‘Pradhaana’ also need an Upaadaana Kaarana (material cause)!

(If an effect is surmised as having a cause, if a pot comes out of clay, then why can’t they accept the Aatman as the material cause of the Paramaanu and Pradhaana? Viveka knows that Aatman does not change like clay changing into a pot, as it is changeless. He is just making fun of the logic systems.}

अम्भःशीतकरान्तरिक्षनगरस्वप्नेन्द्रजालादिवत्

कार्यं मेयमसत्यमेतदुदयध्वंसादियुक्तं जगत्

शुक्तौ रूप्यमिव स्रजीव भुजगः स्वात्मावबोधे

हरावज्ञाते प्रभवत्यथास्तमयते तत्त्वावबोधोदयात् [22]

This world-

unreal being characterized by rising, perishing

and being cognized as an effect

like the moon reflected in the water, the city in the sky (illusory), dream, sorcery etc,

appears if the Supreme is not known

and disappears at the time of realization, by the rise of knowledge

like the silver in the conch shell, like the snake in a garland of flowers.

The presumption of change (in the Supreme Self) is like the meaningless words spoken by the young bride (without proper thinking).

शान्तं ज्योतिः कथमनुदितानस्तनित्यप्रकाशं

विश्वोत्पत्तौ व्रजति विकृतिं निष्कलं निर्मलं च

शश्वन्नीलोत्पलदलरुचामम्बुवाहावलीनां

प्रादुर्भावे भवति नभसः कीदृशो वा विकारः [23]

How can the quiescent luster

which shines always without rising or setting,

which is without faults and taints,

 attain modification by the rise of the world appearance?

Does any change occur in the sky

 when hosts of clouds with the hue of the blue lotus petals appear continuously?”

PURUSHA-

“Well-said! Well-said! This intelligent critique pleases my mind.

(looking at Upanishat)

Afterwards?”

UPANISHAT-

“Then, all of them got angry and told me –

‘She propounds the theory that liberation is attained by the knowledge of the unreality of the world. She is moving in the path of atheism. Capture her.’

Then all of them rushed towards me to catch me.”

PURUSHA- (apprehensive)

“Afterwards?”

UPANISHAT-

“Then, I quickly moved away from them and entered the dense forest named Dandaka.

Then not far from the temple of Vishnu situated on top of the Mandara hill,

 बाह्वोर्भग्ना दलितमणयः श्रेणयः कङ्कणानां

चूडारत्नग्रहनिकृतिभिर्दूषितः केशपाशः

all the gems encrusted on the rows of bangles adorning my shoulder

were crushed and broken.

My well-combed hair was messed up when the crest jewel was pulled away roughly.

All these things happened to me.”

PURUSHA-

“Afterwards?”

UPANISHAT-

“Then, men holding maces (Door-Keepers of Vishnu’s Vaikunta) came out of the temple and beat them hard ruthlessly and they all ran away in all directions.”

KING- (happily)

“Lord VishvaSaakshee (one who witnesses everything that happens in the world/Vishnu) does not forgive those who misbehave with you.”