[Advaita-l] [advaitin] rAma-krishna-shiva-durga etc. are not same in shAstric vyavahAra!!!

[V Subrahmanian]

On Mon, Feb 13, 2023 at 12:20 PM Kaushik Chevendra <
chevendrakaushik at gmail.com> wrote:

There is a problem here: Hiranyagarbha, the Lord of that 14th loka, where
>> saguna upasaka's go for krama mukti, is stated by Shankara in that Br.Up.
>> bhashya as the one who is independently capable of creation, etc. This H is
>> someone who has attained that status through upasana, and in that section
>> alone Shankara says about his capacity.
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>>  ज्ञानकर्मभ्यां समुच्चिताभ्यां प्रजापतित्वप्राप्तिर्व्याख्याता ;
>> केवलप्राणदर्शनेन च — ‘तद्धैतल्लोकजिदेव’ इत्यादिना । प्रजापतेः फलभूतस्य
>> सृष्टिस्थितिसंहारेषु जगतः स्वातन्त्र्यादिविभूत्युपवर्णनेन
>> ज्ञानकर्मणोर्वैदिकयोः फलोत्कर्षो वर्णयितव्य इत्येवमर्थमारभ्यते । तेन च
>> कर्मकाण्डविहितज्ञानकर्मस्तुतिः कृता भवेत्सामर्थ्यात् ।
>>
>> By resorting to samucchaya of jnana and karma Prajapati status is to be
>> attained. ....The fruit of that sadhana is Prajapati who is the cause of
>> the creation, sustenance and destruction of the world independently.  This
>> is one of the vibhutis of Prajapati.  This is in the section of the vaidika
>> jnana karma samucchaya.
>>
>> How can Prajapati be endowed with the above stated capacity, which is
>> reserved for the nitya siddha Ishwara in the Brahma sutras?
>>
>


>
>>
> That's because isvara only is creating through prajapati as i had
> explained before. Jeevatmas are only "instruments". The independent Shakthi
> itself is granted by isvara.
>

If Ishwara alone is creating through Prajapati, the sustenance and
destruction  are also stated by Shankaracharya as that of Prajapati,
independently, and so Prajapati has to be doing the role of Vishnu and
Shiva, on behalf of Ishwara. Then the Trimurtis will come under the
category of 'the Vayu, Surya, Indra, Agani and Yama are all functioning
under the fear of Ishwara' as per the Taittiriya Up. which Shankara cites
in the case of Surya. This is because it is admitted in the siddhanta that
Ishwara does the sustenance function through the instrumentality of Indra
etc. Thus Vishnu and Shiva, along with Prajapati/Brahma/Hiranyagarbha will
have to be admitted to be under the control of Ishwara. I think that is the
reason that the Parasara Smriti, etc. admit of the beginning and end of the
Trimurtis in every creation cycle. This does not imply the absence of
an Ishwara during pralaya since that Ishwara alone manifests as the
Trimurtis, Indra, etc. in every cycle. This will validate the idea of
Turiya Vishnu/Shiva in the Vishnu and Shiva Purana, Mahabharata, etc.

In the Panchadashi 10th chapter, Swami Vidyaranya says:

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १०.१ ॥

Paramatman, Brahman, through His own Maya, became the world Himself and
'entered' as 'jiva' in all the bodies created.

विष्ण्वाद्युत्तमदेहेषु प्रविष्टो देवताभवत् ।
मर्त्याद्यधमदेहेषु स्थितो भजति मर्त्यताम् ॥ १०.२ ॥

In exalted bodies such as that of Vishnu, He became 'devataa'. In the lowly
bodies of the humans, etc. He experiences human etc. states.

The second cited verse has a variant reading:

देवाद्युत्तमदेहेषु प्रविष्टो देवताभवत् ।
मर्त्याद्यधमदेहेषु स्थितो भजति देवताम् ॥ १०.२ ॥

But the first mentioned reading alone is taken up by the commentator Sri
Ramakrishna Pandita for commenting.

In the scheme of Panchadashi, Vishnu, etc. are 'jivas' in whom Brahman has
'entered' and posing as these deities. Here we see a distinction between
the Ishwara/Brahman and the deities such as Vishnu.

So, we have apparently conflicting views in Advaitic/Smriti/Puranic texts
regarding the status of Vishnu, etc.

regards

subbu







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