Wednesday, December 24, 2008

Paduka Sahasram Intro

Fulfilment of God’s Justice in God’s mercy ;
God’s will; Soul’s will ; Intuition.

That glory, that greater glory, is the gory of the fulfilment of God’s justice in God’s mercy. Mercy has its foundation in justice, and justice its fulfilment in mercy. Justice is the law of frustration, and mercy is the law of fulfilment. Man in his defiance of God, effects his own frustration and in his submission to God, effects his own fulfilment. Justice is the law that frustration and redemption is the law of that fulfilment; for the one is as much the will of God as the other. The one is the will of “Kshipami” (Gita XVI.19) (throw down) and the other is the will of “mokshayishyami” [ Gita XVIII.66] (I shall liberate), of the Lord’s Song. All sin is the sin of frustration and all virtue is the virtue of fulfilment. Man effects his frustration in transgressing the will of God, and effects his fulfilment in surrendering to the will of God. In His surrender he renders unto God what is God’s own – his very soul, and it is in that rendering that he gains himself. That is his fulfilment – the fulfilment of being owned and affiliated for ever by God as God’s own. That fulfilment is the one achievement of man, and it is achieved in his placing for ever his will in line with God’s, so that His will and his way become one. In that submission God’s will becomes one. In that submission God’s will becomes the soul’s volition and resolve. It is the very fulfilment of God’s command in the servant’s will, in the abundance of the servant’s love f God, and faith in God. The servant becomes thenceforward free to will and move, for it is the will and movement of serving percipience in the infinity of love and faith. It is intuition in beatitude. That intuition is the transformation of God’s will into His servants. It is not a substitution which brought about his frustration from which he had to be redeemed and was redeemed in his submission to the will of God. All good and true intuition is the intuition in and into the will of God and of God alone so as to be integrated in it for ever in infinite beatitude. #
#[It is pratyagatmadarsana, and sadadarsana. God’s command (sastras, chodana agna in Karmabhaga becomes transformed into the will (sankalpa) of the liberated soul in Brahmabhaga. That will is the soul’s will to serve God. It is the fulfilment of God’s will in the will of His liberated servants. Karma is the ‘earlier’ part (purvabhaga) and gnana is the ‘ later ‘ part (uttara bhaga or uparitanabhaga) of one and the same science of Mimamsa. Karma and gnana are neither exclusive nor contradictory. To adopt the language of the present author in Adhikaranasaravali, verse 10, karma is no more gnana in truncation than gnana is karma in decapitation. According to Vyasa {Cf: Devadadhikarana} ‘sruti’ is perception (pratyaksha) and ‘smruti’ is inference(anumana) The soul sees with the eye of God and wills with the will of God. That is the soul’s satyasankalpa (true volition) and that satya is the satya of the soul’s serving percipience and experience. Intuition , which, as its etymology implies, roughly corresponds to pratiyagatmadarsana, is the realisation in eternal immediacy of the truth of that “perception” in the soul’s sadadarsana, and upasarpana. That is vedantic truth as would appear from the various sutras of Vyasa and particularly those in Kartradhikarana. Avrttiyadhikarana, Ikshatyadhikarana, Ikshatikarmadhikarana, Dyubhavadyadhikarana,Sankalpadhikarana, and Jagatvyaparavarjadhikarana. The synthetical gist of the relevant sutras in the adhikarana is that the command (sastra) in Karmadhikarana, by dint of the soul’s undaunted endeavour in faith and love in Avrttiyadhikarana, is transformed into the soul’s will(sankalpa) in Sankalpadhikarana and the eternal percipience (sadadarsana) in Ikshatikarmadhikarana, and service (upasarpana) in Dyubhavadyadhikarana, and non-reverter in Jagadvyaparavarjadhi karana. That serving percipience has its beginning in avrtti and its fulfilment in anvrtti. Similarly according to Vyasa, whose articulation is Vedanta, God is gneya (to be known), soul is gna (knower) and matter is heya (to be cast off) Cf: Anumanikadhikarana, Gnadhikarana, andIkshdyadhikarana, where God, soul, and Matter are declared to be Gneya, Gna and Heya respectively . The Gneya(to be known) of Anumanikadhikarana is the Muktopasrpya (to be served by the liberated) of Dyubhavadyadhikarana. Vyasa Sutra may be equated thus : Matter: Soul: God: Hey (to be cast off): Gna (knower): Gneya (to be known): and uktopasrpya (to be served by the liberated).]


To be continued…….