WHO IS AN AVIVEKI?
Many think avivekis means foolishness, idiot sync, lack of brain
etc. NO. Anyone who is a learnt may remain a jaatam all the time, lacking
the thinking capacity. Tirukkural also says that what is the use of
education, if one does not know how to worship lord’s feet? KATRADHAL AAYA
PAYAN ENKOL, NATRARIVALAN PADAM THOZHAR ENIN. Arjuna is a learned; but he
was made wise, viveki, through teachings of B G. Junun @ adamantacity,
without proper reading, digesting and the analysis lead one toward being an
AVIVEKI. THAT IS CONCERN WITH THE GUNAS. RAJO AND THAMASO GUNA VIBHAGA OUT
OF RIVALRY AND ANGER LIKE DURYODHANA MAKE ONE AN AVIVEKI WALKING TO THE PIT
OF DESTRUCTION.
Aviveki (अविवेकि, “non-discriminated”). —Viveka means
“difference” and viveki means “the state of being different” or
“discriminated”. That which is non-discriminated is called aviveki.
Avivekittva is there in the vyakta and avyakta in respect of the three
gunas. Vācaspati says, anything that possesses happiness (sukha), sorrow
(duḥkha) and bewilderment (moha) is called aviveki. Since prakṛti (both in
its akāryāvasthā and kāryāvasthā) is of the nature of happiness (sukha),
sorrow (duḥkha) and bewilderment (moha), so prakṛti is aviveki. Avivekin (
अविवेकिन्).—mfn. (-kī-kinī-ki) Ignorant, undiscriminating, defective in
judgment, superficial, short-sighted. E. aviveka as above, and ini aff.
Prakṛti is not mobile. In the words of Gauḍapāda sakriya
signifies migration. According to Vācaspati Miśra, intellect and rest leave
one body where they were combined and enter into the composition of
another, and this is their transition mobility (sakriya).Again oneness of
Prakṛti is an important nature, there is no plurality. It is one and
nothing but the equilibrium state of three guṇas. Anima Sengupta states
Prakṛti as one and is nothing but the unity of the three guṇas in a state
of potentiality and incoherece.Anāśrita is another important nature of
Prakṛti. Prakṛti is called as anāśrita because it is not produced, so it is
independent while all worldly things are produced from it. There is nothing
greater than Prakṛti in which it can be placed.
Prakṛti is also characterized by the nature of possessing aliṅgam or
nonmergent. All manifested objects viz., mahat and the rest are mergent
because at the time of dissolution all these merge in their cause i.e.,
Prakṛti.Again, Prakṛti is not perceived, it is beyond the senses. Prakṛti
is purely subtle and indivisible. It can be inferred only from its effects.
Iśvarakṛṣṇa says that nonperception of Prakṛti is due to its sublety, not
its non-existence. It can be apprehended through its effects.If there is no
existence of Prakṛti, it will be impossible to get this world. Theos
Barnerd sumps up the concept of Prakṛti by saying,‘By logical implication,
Prakṛti (cosmic substance) is the uncaused cause, therefore, it is eternal,
indestructible and all pervasive. It is formless, limitless, immobile and
immanent. It has position but no magnitude, its centre is everywhere, and
its circumstances are no where. It is an ultimate and not a derivate
principle, it is the root principle, the seat of all manifestation, the
normal cause of the phenomenal world, the potential of power becoming, the
instrumental cause of the world, the substance in which all attributes and
action inherent. It is not produced, it brings everything else into
existence, it is the support of all things, yet it is unsupported, it
absorbes all things, yet it is not absorbed by anything alse’
According to Śaṅkarācārya, the world cannot stay apart from the
Brahman in three states, namely creation, sustainment and dissolution. The
world is created from the five elements, which are of the nature of names
and forms. In the commentary on the Taittirīya Upaniṣad, he explains the
sequence of the creation of the five elements as follows: the ākāśa (space)
is produced from the Brahman, which is of the nature of one’s Self. The
space possesses the *śabda-guṇa (quality of sound) and it gives the vacuum
for all the manifested things. The vāyu (air) is* produced from that space.
It possesses two qualities, namely the sparśa-guṇa (quality of touch),
which is the own quality of the air, and the sound, which is continued in
it from the space. In a similar way, the agni (fire) is produced from the
air, the ap (water) from the fire and the pṛthivī (earth) from the water.
The fire possesses three qualities viz. sound, touch and colour. The former
two qualities are continued in the fire from the previous elements and the
rūpa-guṇa (quality of colour) is its own. Similarly, the water possesses
four qualities. The rasa-guṇa (quality of taste) is its own quality and the
remaining three qualities are continued from the previous three elements.
The earth possesses five qualities. The gandha-guṇa (quality of smell) is
its own quality and the remaining four qualities are continued in it from
the previous four elements.
However, in the Chāndogya Upaniṣad, the creation of the space and the air
is not stated from the Brahman. But, this Śruti directly asserts the
creation of the tejas (fire) from the Sat viz. the Existence and then the
creation of the water from the fire and the creation of the the anna
(earth) from the water. After this, it states the manifestation of names
and forms by the supreme Deity viz. the Existence through the process of
trivṛtkaraṇa (making three-fold). About this exclusion of the space and the
air from the fire etc., Śaṅkarācārya asserts that this is not a fault,
since these two are found in a thing possessing of colour. In the fire,
which possesses the quality of colour, the sound and the touch are also
perceived. And, thereby, the existence of the space and the air can be
inferred, since they possess the qualities of sound and touch subsequently. The
trivṛtkaraṇa-śruti, in which the process of making each element three-fold
is explained, is accepted in the Kevala-advaitavedānta-philosophy as a
basis of the pañcīkaraṇa-process (making each element fivefold). The
process of the trivṛtkaraṇa, which is related to the threefoldness of fire,
water and earth, is explained by Śaṅkarācārya as follows: While making each
element threefold, the very element in turn becomes predominant and
remaining two in turn become subordinate. If this is not accepted, the
process of threefoldness would become one only, just as making a rope
threefold by collecting its three threads together. And, so there would not
be the different process of threefoldness in the case of each of three
deities, namely the elements. Thus, by the process of threefoldness, the
fire, the water and the earth have obtained the separate name and the
distinct identity, such as ‘This is fire’, ‘This is water’ etc. Further, in
the Brahma-sūtras, the Īśvara alone is stated as the creator of the names
and the forms. Hereupon, Śaṅkarācārya comments that the Īśvara, who is the
creator of the threefoldness, manifests the names and the forms, and not
the jīva. The agency of the Īśvara in this creation is unquestionable. The
jīva, which is not the Īśvara, is not capable of manifesting various names
and forms, such as mountains, rivers, oceans etc. And even the things,
which can be manifested by the jīva, are manifested only by depending on
the Īśvara. [15] Furthermore, in the Brahma-sūtras, it is asserted that the
elements such as space etc. do not create their effects by themselves, but
it is the Īśvara who creates the effects by residing in the form of that
specific element and meditating upon that effect.
In the state of continuation too, the world-appearance cannot remain
different from its cause, namely the Brahman. Here, Śaṅkarācārya quotes
some Śrutis entences stating the non-difference of the world from the
Brahman and says that the effect is non-different from its cause in a same
way during creation, continuation and dissolution. The sequence of the
dissolution of the elements takes place exactly in a reverse order of their
creation, i.e. the earth merges into the water, the water merges into the
fire and so on. Ācārya says that the effect dissolves in its immediate
cause and not in the cause of its own cause. Thus, all the effects enter
into the nearest, subtle and the subtlest cause successively and in this
manner, finally they all merge into the supreme and extremely subtle cause
viz. the Brahman. Thus, the whole world successively dissolves into the
Brahman. But, it dissolves leaving its latent power behind. The world
emerges again having the latent power as its source. If this is not
accepted, the emergence of the world will be accidental, i.e. it will
emerge without the cause.
*While speaking of the variations in the Śruti-passages about the creation
of the world, Śaṅkarācārya says that each Vedānta-text differs regarding
the* sequence of the space etc. in the case of the sequence of creation,
but these texts do not contradict with each other regarding the creator.
Each Vedānta describes the Brahman as being the cause of the creation in a
similar way. In every Vedānta, the cause of the world is described as
omniscient, controller of all, Self of all and non-dual. Therefore, the
intended purpose of all the Vedāntas is the Brahman. In the opinion of
Ācārya, all the ākhyāyikās (narratives) related to the theory of creation
are eulogistic and their intended purpose is the Self-realization alone.
Or, just as seen in the ordinary world, these narratives are meant for the
easy comprehension of the truth that the Īśvara, who is the great magician,
omniscient and omnipotent, has created all the things just as a magician.
Otherwise, any result cannot be obtained by mere understanding of the
narratives of the creation. On the other hand, the immortality, which is
the highest goal, can be achieved by the knowledge of the unitary nature of
the Self. So, the objective of all the Vedāntapassages, explaining the
creation, is none but the Brahman.
Thus there are so many like AMBEDKAR A WELL LEARNED BUT
REMAINED AN AVIVEKI since he could not discriminate but out of adamantacity
tagged to a set of principle unaware of the real enunciated by ancient
elders. We have a few among us also.
K RAJARAM IRS 31525
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