Let's always remember the fact that we the spiritual seekers are looking for some authentic texts in order to seek solace to our troubled minds in the Kaliyuga of the 7th Manvantara called Vaivasvata manvantara. Six manvantaras are already over. There were a krutayuga, treta, dvapara and a kali yuga in each manvantara and the Sun is always the 'Hiranta Garbha' from which the creation of a sort of our earthly life might have emanated in the past! We the humans are limited in our faculty and ability to know or grasp the 'truth' about creation. So here we have the scriptures presented to us as the 'spoken words of the Lord'- 'Bhagavan uvacha', may it be Ishvara-Gita, the Bhagavad-Gita, or the Ekayana Veda (not available now)..These words of the Lord reveal the secrets of creation, sustenance, dissolution, and merger at the end of each and every epoch; it is as if a projection and withdrawal of the universe! May be, it is just a cinema,a drama unfolding before us!
Vijnayan Bhikshu (14th Cent. A.D) has given the Commentary (Bhashya) on the 'Ishvara-Gita' (available to the author Surendranatha Dasgupta in MS) and a few of these are presented here for our spiritual seekers.* Bhikshu's philosopphy is based on this Ishvara-Gita. Now, the doctrines enunciated in the Ishvara-Gita are very simple. These are pertaining to 'liberation', the nature of the jiva and its predicaments. Most of the problems of the jiva are related to its joy and sorrow, This duality cannot be overcome unless there is a permanent bliss (ananda). But this bliss or ananda is obtained only by a jiva attains to liberation and not all the jivas struggling for a livelihood on the earth at one stretch. .
The ultimate goal, according to Vijnyana Bhikshu, is not the cessation of sorrow. He is of the opinion that the sorrow, misery of the world will not end with the emanciapation of a jiva;it remains and other jivas suffer as long as they are not relieved of it- not by death of the body, but by the awareness, enlightenment, realization of the Self (Atmajnyan). This is the case of Gautama who became the Buddha. He went in search of the solution to the old age, sickness, and death, but ended sitting quiet under the Bodhi vruksha (Banyan tree)! It is only the liberated soul, liberated from repeated emboodiment due to its avidya, that gets released from bondage, sorrow, misery of life (caused due to attachment, ego, jealous, etc.). Bhikshu says, "The ultimate state of emancipation cannot be a state of bliss, for since there are no mental organs and no mind in this state there cannot be any experience of bliss." Thus, it means, 'there must be a mind.to experience bliss, sorrow or misery! "The self cannot itself be of the nature of bliss and be at the same time the experiencer of it" When bliss (ananda) is there sorrow disappears as we have seen a child suddenly stops crying and starts laughing!. There must be a gradation of realities.Step by step, one can realize or get revelation of a more 'real' aspect! Thus finally, one can arrive at the ultimate 'truth'. This is how the jiva is liberated by 'enlightenment', 'realization of the truth', 'reality of existence', or becoming aware of one's own 'true nature', knowledge of the self (Atmajnyan). Courtsey: A History of Indian Philosophy, Vol. III by Surendranath Dasgupta, Pub. MLBD) Vijnyana Bhikshu
The ultimate goal, according to Vijnyana Bhikshu, is not the cessation of sorrow. He is of the opinion that the sorrow, misery of the world will not end with the emanciapation of a jiva;it remains and other jivas suffer as long as they are not relieved of it- not by death of the body, but by the awareness, enlightenment, realization of the Self (Atmajnyan). This is the case of Gautama who became the Buddha. He went in search of the solution to the old age, sickness, and death, but ended sitting quiet under the Bodhi vruksha (Banyan tree)! It is only the liberated soul, liberated from repeated emboodiment due to its avidya, that gets released from bondage, sorrow, misery of life (caused due to attachment, ego, jealous, etc.). Bhikshu says, "The ultimate state of emancipation cannot be a state of bliss, for since there are no mental organs and no mind in this state there cannot be any experience of bliss." Thus, it means, 'there must be a mind.to experience bliss, sorrow or misery! "The self cannot itself be of the nature of bliss and be at the same time the experiencer of it" When bliss (ananda) is there sorrow disappears as we have seen a child suddenly stops crying and starts laughing!. There must be a gradation of realities.Step by step, one can realize or get revelation of a more 'real' aspect! Thus finally, one can arrive at the ultimate 'truth'. This is how the jiva is liberated by 'enlightenment', 'realization of the truth', 'reality of existence', or becoming aware of one's own 'true nature', knowledge of the self (Atmajnyan). Courtsey: A History of Indian Philosophy, Vol. III by Surendranath Dasgupta, Pub. MLBD) Vijnyana Bhikshu
(to be contd.). . .
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