Vijnyana Bhikshu's Philosophy and Doctrines enunciated in the Ishvara-Gita

   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

(to be contd.).  .  . 

Ishvara-Gita

   Ishvara-Gita is a very elaborate Agama Shastra-samhita that gives us a clear idea about the creation and dissolution of the universe. It all began with a group of sages assembling in Badarikashrama under the leadership of Vyasadeva (Badarayana?). These sages included Sanatkumara, Sanandana, Sanaka, Angira, Bhrugu, Kanada, Kapila, Garga, Valadeva, Shukra, Vashishtha, and Rishi . It seems Shiva also arrived there later. Suta Muni asks Vyasadeva to instruct them as to the 'true knowledge' leading to 'emancipation' (mukti) as originally imparted by Shri Hari Narayana in His Kurma avatara (incarnation as Tortoise). This has come to be known as 'Kurma Purana'. The Second Part of this is called 'Ishvara-Gita' where Lord Ishvara gives a discourse on "The Ultimate Nature of Reality".

   There is a Commentary on Ishvara-Gita by Vijnyana Bhikshu, who has written a number of other commentaries including the one on Brahma Sutras. He is of the opinion that the main purport of Ishvara-Gita is the same as the Bhagavad-Gita. Thus, one finds that Sankhya, yoga, and Vedanta are all one indivisible bunch of Adhyatma vidya. Since the main Text is very elaborate and voluminous, only a few important doctrines are placed before the spiritual seekers here for purpose of contemplation and realization.Essentially it is a yoga sadhana for emancipation.  
   The main questions asked by the Sages and the answer given by Shiva (Ishvara) are:
1. What is the cause of all? 2. Who suffers Rebirth? 3. What is the Atman (Soul)? 4. What is Emancipation  (mukti, moksha)? 5. What is the Cause of Rebirth? 6. What is the nature of Rebirth? Who can realize all? 8.What is the ultimate reality, Brahman?. To these questions, Shiva begins with the last question first- The nature of Atman not as the Individual Soul, but as the Highest Self (Brahman).
   The doctrine of absolute absorption or assimilation of the individual soul within the universal and infinite soul is accepted. This atma-brahma bhavaikya (Unity) is a reality. It samakhya/ Ultimately the individual soul (that manifests brahman) unites with the supreme Soul- brahman.  Even while the jiva runs it errands in its worldly existence without the knowledge of its true nature, it exists merely as a witness (Sakshin).
  The entire universe is the manifest forms of brahman and merge in it at the end after a short period of vibration due to the inherent chaitanya, Energy. The awareness or chit shakti is the cause of cognitionand the absence of it nullifies the very existence. Hence it is inferred that "It is the power of cognition(chit), consciousness that creates or destroys the perceived objective world.
 The universe appears from braman, nowhere and the moment this 'nowhere' is split into 'now' and 'here', the time and space appear. All that exists here is within this Time that is an illusion created by nowehere! Hence merging back into brahman 'nowhere' from 'now' and 'here' is the objective. So also,this creation is an illusion since 'every thing' emerges out of 'no thing'. This is just similar to 1, 2, 3, 4, and many emerging out of Zero, nothing! Have we not seen how a womb of the would-be mother is impregnated with an invisible seed (sperm) and there comes out the like of its form of life! The supreme Lord is the Father in Heavens who issues out the seed in the Sun, the Earth, and thus, the cause of all that is born here. 
   Thus everything is emerging from nowhere and nothing only to revert to its natural state of 'nothingness' , into oblivion, nowhere, at the end.
    .

Attaining to Brahman

Brahmasutras (3. 3.29-30) speaks about a  spiritual seeker (upasaka) reaching Brahman after death. There are two Brahmans- one qualified brahmn, with attributes (saguna) and, the other unqualified or attribute-less (nirguna). Brahman as such is neither saguna or nirguna; however, it is the sadhaka who takes to upasana of Brahman as such and such.. All the qualities (Guna) attributed to Brahman are due to the objective world experience and these attributed to the attributes of Brahman.But this is not true. Brahman is nirguna only. Brahman has no attributes or Gunas, and it is not even knowable! Then, what the upasaka is doing here during his life toime tokeep Brahman as the goal to revert to IT (tyat). For ordinary upasakas it may not be possible to meditate on brahman as 'nothingness'. So they may adopt saguna brahman for meditation. This process of meditation gradually takes the upasakato Brahmaloka after death. It is only the upasaka of saguna brahmn  who goes to Brahmaloka. The other category of upasakas who meditate on nirguna brahman have already attained to Him, even whileliving, (sadyomukti) and even need not wait for death to discard all the karma klesha, whether prarabhda, agami or the sanchita. This makes it clear that meditation on brahmn will definitely help one to discard the blemishes of the soul and revert to its pure state even while living. This will help the jiva to get released from bondage of rebirths..

Incarnations

  Almost all the scriptures mention about the incarnations, avatara, manifest forms of the supreme Lord. When the doctrines enunciated in the Vedic texts are properly understood, it becomes clear that "Everything is the manifest form of that One supreme power only." Behind this manifestation lies the divine desire, deveccha. 'Will' of the Lord. "The Lord Willed", says the Veda. Eko'ham bahusyam | "I am alone, I shall become many," says the Lord. Thus the phenomenal objective world, transient, ever-hanging, and impermanent has appeared (to us who look at it?). 

   In all there are 39 incarnations specifically mentioned in the scriptures. Some of these are matsya, kurma, varaha, nrasimha indicate the different stages of evolution of life on this planet.  However, we cannot exclude many of the plants and animals from this incarnation principle since these too have come to be worshiped by us. Cow and the Tulsi plant are examples. These are divine, in the sense have attained divinity! The secret of evolution revealed in the Vedic texts that need a careful decoding. The incarnations of the Lord such as Fish (matsya), turtle (kurma) boar (varaha) and Lion faced man (nara-simha)- rather an intermediate stage when Man was evolving from the animal state, are all symbolic. These are explained in the mythological stories for the benefit of common man who cannot understand the intricacies of symbolism in the scriptures like the Veda, agama shastra,  including the Bhagavad-Gita. Our ability to understand all these secrets is highly limited due to our inability to spend mote time for all these. But, those who study well can know these secrets, the coded language of the scriptures. mere reading or hearing the puranas will not help us here.

   As regards the  incarnations of Rama, Balarama, Parashurama, Krishna, Buddha or Kalki, it is very clear that all these are mere names and forms depicted in the Purana like the Vishnu purana and Padma purana. One has to look deep within oneself as directed by the Lord, Bhagavan Sri Krishna in the Gita. He says, "I am not somebody whom one can know; I am not easily known from the study of scriptures, and even the devi devata or learned sages can ever know Me since I am of no name or form. I am not an object to be known. I dwell in the heart of all. It is I who seated in all as the self of all eat, think, and act! " 

 Vishvaksena Samhita of the Pancharatra says, All avataras spring, emerge or manifest from Aniruddha, either directly or indirectly. Maheshvara or Shiva has come indirectly from Aniruddha through Brahman; so also Hayshirsha (Hayavadana) from the matsya, a direct avatara of Sri Krishna. Lakshmi Tantra says, all manifest forms of Gods (vibhava avatara) are from Aniruddha  On the other hand, Padma Tantra says, all the ten avataras manifest from" Matsya, Kurma and Varaha from Vasudeva; Narasimha, Vamana, Sri Rama and Parashurama from Sankarshana; Balarama from Pradyumna; and Krishna and Kalki from Aniruddha. All other avataras may be inferred from this. Even a Crooked Mango tree in Dandakaranya is said to be an avatar as stated in the Vishvaksens Samhita.
 This is how, one can understand that all are manifest forms of Supreme Lord only and Lord Shree Krishna Paramatma says, "He is the Self, the Atma, of all". Thus, there is no other God's avatara different from the 'Self'.
 "The Self is all". Ayam atmaa brahm | Atma eva Brahmaa ||

   "All living beings are the manifest forms of Brahman. Sarvam kahluvidam brahmaa  Evenm the non-moving objects are endowed with the energy, chaitanya, power of the Lord. there is nothing that is not divine here. Those who do not realize this are fools, says the Lord.|"

Taittiriya Text

"That from which all beings are born... .. Try to know that. That is Brahman." (Taittiriya Upanishat). This aims at a non-dual Brahman s the only reality and does not define a saguna Brahman. It defines Brahman as the efficient, as well as, the material cause of the universe , since it is the place of the dissolution of the universe. Being the material cause of everything in the universe, It is the basic reality behind everything. This gives rise to the intuition knowledge that Brahman is non-dual and everything else is unreal, It (Brahman) being the efficient cause it also proves that It is non-dual and it precludes anything else as being the efficient cause. It is through vivarta or apparent modification through avidya, nesience, that Brahman is transformed into the universe. This univese is therefore illusory.

   There are some who argue that 'although a Pot is made of clay, it is the result of the handiwork of a potter'. If clay is the efficient cause potter is the material cause. This is not the case of Brahman who is both the efficient and the material cause of the universe. It is also true that the universe is like the rope that is mistaken for a snake. The Snake is superimposed on the rope due to avidya, nesience, or mistaken identity. What we see is just an image of the objects perceived by the senses due to the focused attention of the mind; the object is projected by the eyes on the mind screen and the image is transformed into cognition by the brain. These are stored in memeory and cause the illusion- like rope appearing like snake in dark (avidya, ignorance). When light falls on it, knowledge dawns, the snake (image) disappears and the real rope (cognised as real) appears. Even the rope is not real since it is based on our perception. Hence, the world, the rope, the snake, all the phenomenal objects for that matter, are illusory as long as the Consciousness (Chit-Shakti), 'Light of the Soul', Atmajnyan, does not shed light on it! So, we all live in a make-believe world and we ourselves put on a mask in our day-to-day life and act as actors on a stage. No wonder, this prompted Shakespeare to say- "the world is a stage and we are all actors and spectators, too."

Doctrines (Contd.)

"This or not this"

  Ahirbudhnya Samhita clarifies about the doctrine of  'This' and 'not this' as regards the true nature of existence.What appears to us 'such and such' may not be true as it appears! 

"The powers of all things are in themselves of an unspeakable nature, inexplicablu subtle, a-prathak-sthita, from the substances in which they inhere; they are the potential or subtle states of the substance itself, which are not perceived separately in themselves and cannot be defined as 'this' and 'not this' in any way, but can only be known from the effects." it is the inexplicable subtler aspects that is brahmn, beyond all knowledge and definition that has manifest itself as the universe.

  This applies to us, the living beings, as well. We do not know for certain, who we are. Despite all that we see and know we are not what we appear to be. Albeit, there is a date of birth and a date of death we do not exist as 'this' and 'not this' through out, as we pass from stage to stage, from a microscopic 'spermatozoa' that enters a woman's womb and begets a shape, form and assumes a name as such and such. Surprisingly, the jiva goes on changing every seven years from childhood to adolescent, youth, old and dies! This leaves an eternal question as to who is that that existed?

   It is no wonder that nobody is an Einstein or Newton in the state of childhood and nobody even when lying unconscious and dies, but for the trail of light, knowledge that flashes sometime during his bright days. Thus, the question remains-what is this? And, what is not this or that?

   This is what is the paradox of this changing, transient, phenomenal objective world, called maya.
Let's seewhat the Upanishat says,

     Sage Yajnavalkya : "Do not say: From the semen, for that is produced from the living man. A tree springs from the seed as well; after it is dead it certainly springs again. 6. If a tree is pulled up with its root, it will not spring again. From what root, tell me, does a mortal spring forth after he is cut off by death? 7. If you think he is indeed born, I say: No, he is born again. Now who should again bring him forth? The Upanishad states: It is Brahman, which is absolute Knowledge and Bliss, the ultimate goal of him who offers wealth and also of him who has realized Brahman and stands firm in It." (Yajurveda, Brihadaranyaka Upanishad III, IX-Yajnavalkya and Vidaghdha, 28).
   

Doctrines Enunciated in the Samhitas

    Now, we will give some the doctrines enunciated in the various Samhitas. These doctrines are to be used as the subject of contemplation,meditation. Meditation on a particular concept will enable us to know the inner secret and we get the intuitional knowledge that becomes our own. Then onward, we need not look to others for ourknowledge. Also, this will enable us to take up the inward journey, step by step, reaching the inner core of the Self, the brahmn.

   Liberation:

 Lakshmi Tantra give an account of Liberation from worldly bondage means that the jiva has been freed from his three limitations- of space (anu), knowledge (asarvajnya), and power to act (anaishvarya). There are four ways whereby a jiva may seek to attain liberation. These are karma, sankhya, yoga, and sharanagati (prapatti). The Bhagavad-Gita explains the first three and Acharya R Libaeration.amanuja explains the last one.