[Advaita-l] Fwd: Rama and Krishna are Jiva-s - Mahabharata

[Kalyan]

I have touched upon only Rama. The idea that the Mahabharata considers Krishna as not Ishwara, is not even worth refuting. It is hilarious. At so many places in the Mahabharata is Krishna described as Ishwara, that it is pointless to list them all. Appayya Dikshita ultimately comes out as a very poor reader of the great epic.

Regards
Kalyan


--------------------------------------------
On Sat, 5/20/17, Kalyan via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: Re: [Advaita-l] Fwd: Rama and Krishna are Jiva-s - Mahabharata
 To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Cc: "Kalyan" <kalyan_kg at yahoo.com>
 Date: Saturday, May 20, 2017, 6:40 PM
 
 Appayya Dikshitha probably has not studied
 the entire Mahabharata. In Shanti parvan, when Vishnu shows
 his Vishwaroopa to Narada, Vishnu says that he will be born
 as Dasaratha's son Rama.
 
 sandhau tu samanuprApte tretAyAM
 dvAparasya cha |
 rAmo dAsharathirbhUtvA bhaviShyAmi
 jagatpatiH || Mbh 12.326.78
 
 Thus, the Mahabharata itself
 establishes Rama as Ishwara. Moreover Valmiki Ramayana also
 considers Rama as Ishwara. One must not study a text in bits
 and pieces. 
 
 Regards
 Kalyan
 
 ------------------------------------------
 On Sat, 5/20/17, V Subrahmanian via
 Advaita-l <advaita-l at lists.advaita-vedanta.org>
 wrote:
 
  Subject: [Advaita-l] Fwd: Rama and
 Krishna are Jiva-s - Mahabharata
  To: "A discussion group for Advaita
 Vedanta" <advaita-l at lists.advaita-vedanta.org>
  Cc: "V Subrahmanian" <v.subrahmanian at gmail.com>
  Date: Saturday, May 20, 2017, 3:26 AM
  
  A post on the above topic is available
 here
  for reading:
  
  https://adbhutam.wordpress.com/2017/05/20/rama-and-krishna-are-jiva-s-mahabharata/
  
  
  regards
  subrahmanian.v
  
  
  In the short work 'Bhārata sāraga
  sangraha stotram', Sri Appayya
 Dikshita
  concludes by pointing out that Rama
 and
  Krishna were jiva-s, endowed with
  karma, delusion, etc. on the
 authority
  of the Mahabharata:
  
  गोप्तारं ततो
  गच्छेत्
 
 सरव्यास्तीर्थमुत्तमम्
  ।
  तत्र रामो गतः
  स्वर्गं
 
 सभृत्यबलवाहनः ॥
  देहं
  त्यक्त्वा
 दिवं यातः
 
 स्थास्यतीन्द्रस्य
  वैभवात् ।’
  
  [Rama went to svarga along with his
  retinue, after giving up the body,
 and
  remains there with Indra's lordship.]
  
  इति
 
 गोप्रतारतीर्थमहिम्ना
  श्रीरामस्य
 
 स्वर्गप्रतिष्ठावचनात्;
  सभापर्वणि
  यमसभावर्णने -
  
  Having thus proclaimed the greatness
 of
  Go-pratāra, Sri Rama's settlement
  in Svarga, the sabhā parvan of the
  Mahabharata while describing the
  Assembly Hall of Yama further says:
  
  तस्यां
  राजर्षयः
 पुण्यास्तथा
 
 देवर्षयोऽमराः ।
  यमं वैवस्वतं
  तात
 प्रहृष्टाः
  पर्युपासते ॥
  ययातिर्नहुषः
 
 पूरुर्मान्धाता सोमको
  नृगः ।
  
   
  इत्यारभ्य 
 
 स्वर्गप्राप्त्यनन्तरं
 
 यमसभायामास्थाय
  तमुपासीनानां
  राजर्षीणां
  परिगणनेन,
  ’रामो
 दाशरथिश्चैव
  लक्षमणश्च
 प्रतर्दनः’
  इति परिगणनेन च
 सोऽपि
 
 कर्माधीनलोकप्राप्तिको
  जीवविशेषः
 स्यात् ।
  
  In the Assembly Hall of Yama are
  present: Rajarshi-s with puṇya,
  devarshi-s, deva-s, who happily
  meditate upon Yama. Also are Yayati,
  Nahusha, Puru, Māndhāta, Somaka,
  Nṛga. Having enumerated those
 present in
  the Assembly and meditating Yama, the
  Mahabharata includes: Rāma the son
 of
  Dasharatha, Lakshmana and Pratardana.
  By so counting Rama along with all
  other entities, it can be concluded
  that Rama is a jiva who has attained
 a
  loka that is subject to and
 attainable
  by karma.
  
  Read the full post in the URL
 provided
  above.
 
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