By: Smt.Meera Tadipatri
 |
| Rangoli by Smt.Padmini Rao, Coimbatore |
"jiva-jiva bheda" or jada-jada bheda can be understood in two ways:
1. Two entities have their own separate existence. There is absolutely no "svarupa aikya" in the past or in the future. Thus bheda is with regard to their "separate" existence. Surely they can have identical qualities and yet have separate existence.
This is what tattvavda intends to say.
2. One may also understand "jiva-jiva bheda" differently as -- they have to have different yogyatas or different gunas, etc.
This is not mandatory. Note that 2 implies 1 but 1 need not imply 2.
Again, " *exactly* same" can also be understood in two ways:
1a. This [" *exactly* same"] is understood as "self-same" as in "svarupa-aikya".
This is exactly opposite of [1] above when we speak of two different Jivas and hence tattvavada intends to counter that.
2a This [" * exactly* same"] is understood as having identical svarupa yogyata. Surely two entities can exist with identical svarupa yogyata. Hence tattvavAda does not counter that.
To summarize:
1 = correct position
1a = wrong position [oppisite of 1].
2 = true in most cases, but not all cases
2a = true in very few cases [opposite of 2].
To illustrate, take "jada-jada" bheda -- we do see "same" text books in the hands of students in a classroom. For this 1 is true, 2 is not true, 1a is not true and 2a is true.
Shri KrishNArpanamastu.
Link to Panchabheda by Shri Prasanna Tadipatri
Comments
Post a Comment