Aparoxa jnani and durithapahaar

• Can a aparoxa jnani resort to Duritaparihaar ? or is it optional !
• In a question raised N HARIPRASAD about the purohit he knew , a statement was made that even aparoxa Jnani too resorts to the duritaparihaar ,.... KK in a statement to Hrishikesh has acused us of not having text comprehension .. and pointed out this statement as having misinterpreted and a mumukshu has the option that he can do duritaparihaar or may just ignore it BECAUSE it becomes a hindrance to his vairgya .... Now this interpretation of KK is against the statment made in Tatavprakashika and RAYARu's tatvamanjari , which says vikalpa that is being spoken of is [ not for giving an OPTION ] but is for such duritaparihaara should be not for phalasiddhi but should be done as an aid to ISHWARPRASAD SO even a APAROXA JNANI should do duritaparihaar and his vikalpa is not that he can forego but he should do it for LORD's grace .... The more Kk writes more his ignorance on SARVAMOOLA becomes obvious
• Let me quote relevant verses ...
• TATVAPRAKASHIKA quotes ie Teekacharya opines " svasvakaamanusareNA upsanhartavya na va iti eva na tu niyatiH | VIKALPAshch AMUMUKSHUbhiH kaaryo MUMUKSHIBHI " Na " iti |
• see the vikalpa of option of not doing etc is for AMUMUSKHu .. for mumukshu such vikalpa is not there
• July 26, 2012 at 4:29pm
• WHat prompted kk to say that ? in previosu sutra .. There is a mention that " kim tu vikalpastu yasya VISHISHTAphalapeksha asti tena kartavyam | yasya tu nasti ten na iti | " svayogya upasanaya eva teevraya duritadi nivrutti upapatteh iti bhavah "
• One inetrpretation is ... those desirous of duritaparihaar can resort to it .. those who do not have desire of phalvishesha can leave it ..
• this seems not the purport of the verse .. what verse actually means .. ONE who has is desirous of the durtaparihaar they can do it and those who have ability to stall duritaparihaar by their won teevra sadhana /upasana [ which they ahve already accumulated ] they need not invoke it ..
• SANYASis [ those aparoxa jnanis who have taken sanyasa ] are seen not to invoke narsimha mantras ..because ahimsa is their dharma rather their own upasan saves them ...
• BUT if we look at all the devatas , all devatas i REPEAT after VAYU , resorted to Duritaparihaara .. RUDRA devaru went to NARYANA to be saved from BHASMASUR .. INDRA ran to be saved from BRAMHAHATYA .. everyone at one stage or the other had asked hekp
• July 26, 2012 at 4:55pm
• BHEEMSENA has demonstarted that with his own upasana he can ward of all durita evils /... BUT after that no devata has demonstrated it ..DOES it mean they never resorted to the other option at all ..NOT EVEN one incident ... FOR we humans , only superi
• KK sargument has been an aparoxa JNANI is ful of vairagya and always does NISHKAAM karma so he can afford not to do DURITAPARUHAARA ... NOW same KK says SUGREEVA is sinner and was PUNISHED [ he doesnt apply vairagya and nishkaam karma concept here IS SUGREEVA not APAROXA JNANI ] ?
• WHEN HE says SUGREEVA is sinner and did adharma ., HIS CONSCIENCE did not move .. BUT WHEN I SAID DURYODHAN sinned by trapping everyone with his STHULA dharma logic HE got upset and hence left the forum .. ISNT this strange
• WHEN even RUDRA devaru resorted to duritaparihaar what message does it give .. that everyone must resort to DURITAPARIHAAR ,, it does not constitute any hindrance to NISHKAAM KARMA concept .. also same for other needs , if one need money etc , he should dhyaan of money giving RUPA if NARYANA .. does that constitute any wrong act .. the verses says NO .
• IF that were prohibited .. Then RAYARU SITTING here in MANTRALAYAM would seem to have no meaning .. everybody should be left to FATE .. as serious sadhak would not do any need based upasana .. RAYARU giving his SATVIK punya to all the devotees WOULD SEEM an act against the DICTUM ...
• BUT since RAYARU is one who WALKS the right path and lets us all into RIGHT PATH .. seeking duritaparihaar and other needs is not against SHASTRA ... even after APAROXA then before aparoxa it becomes even more permissible .. BUT THEN it should be done as an act that AIDS moksha sadhana .. for APAROXI as vishishta phalhetu , ie ISHWARPRASAAdarth
• Most importantly , DOES IT require a sutra to say that YOU HAVE AN option not to defend yourselves ?
• i am all ears
• Now here is the twist ..... Suppose somebody is coming to KILL you . If one knows , that opponents weapon will not be effective , so he does not bother to retaliate .. but if one is hundred percent sure there will loss of life , he will immediately PRAY LORD ... NOW WHICH RUPA of LORD should you pray ? obviously when in apatta NARSIMHA etc rupas only ... is the KNOWLEDGE ...
• Now one who is too attached to life will lookforward to the result of lafe saving miracle ./../// ONE who is not will also worship the LORD NARSIMHA out of KNWOLEDGE .. and he will seek NARSIMHA PREETi .... but both will WORSHIp ie do UPASANA of NARSIM
• An aparoxi strives only for mukti , he qualifies better .. sadhana of a aparoxi is totally towards ataining MUKTI and not towards kaamya karma ...
• WHen we have to tell a concept to a student do we take its applicability into consideration or NOt ... now in case of optional analysis , We do not find even a single nidarshana in PURANA where any devta has not resorted to duritaparihaara ... except B
• July 28, 2012 at 2:05am
• Dhananjay Mansabdar , it is not respective Dieties , BUt the gunas of HARI itself should be meditated upon in dhyana ..or stuti .. , MADHWACHARYA in Tantra sara says those desirous of money should meditate LORD as holding wealth and grains in the hands
• IF gaining wealth and shatrujaya were not at all recommended ... THEN MADHWACHARYA himself would not have written a treatise for it ... ... So a gyanu can meditate upon these gunas ..