[Advaita-l] While jiva is avidya-kruta adhyaropa, Ishwara is shaastra-kruta adhyaropa

[Krishna Kashyap]

namaste Subrahmanian Ji,
thanks for the timely email. We were discussing this same issue in my class
on Kena Upanishad (shankara bhashya) last week.

Please explain some other issues that surfaced:

1) Karma yoga and bhakti are possible only
towards Ishwara. If so, a person ready for jnana yoga must not do karma or
bhakti yoga. Please give a clear view of what kind of person can give up
karma and bhakti yoga. Please provide some clear support using prasthana
traya bhashya of Shankaracharya.
phrasing this question with regards to any one of us: How will I know that I
am not fit to do any karma? I should focus only on Jnana yoga?


*Best Regards,*

*Krishna Kashyap*




On Mon, Dec 2, 2024 at 11:11 AM V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> In Advaita, the jiva is a product of avidya and Ishwara is a product of
> Maya.
> कार्यकारणोपाधिभेदाज्जीवेश्वरभेदोऽपि दृश्यते । Tripaadvibhuti
> Mahanarayanopanishat.
> कार्योपाधिरयं जीवः कारणोपाधिरीश्वरः । Shuka rahasya upanishat.
>
> Here kaarya means the body mind complex, the effect of the Trigunatmika
> maayaa. And kAraNa refers to mAya/prakriti.  With body-mind complex as
> Upadhi, the Pure consciousness Brahman, appears as the jiva.  With Maya as
> upAdhi, the same Pure Consciousness Brahman appears as Ishwara.
>
> While both are aupadhika, it is to be noted that the body-mind complex
> identity is due to avidya and jivabhAva is thus a product of ignorance.
> However, the Ishwara part is not to be seen so.  It is the Vedanta shAstra
> that posits the concept of Ishwara with a view to help the jiva to evolve
> gradually and realize the truth of its own true nature, Brahman. By
> relating to that power called Ishwara, the jiva becomes pure in mind and
> qualifies to know the Truth. Karma yoga and bhakti are possible only
> towards Ishwara. All the Puranas and Itihasas and agamas talk about the
> glory of Ishwara.  All this is an adhyAropa, deliberate positing, by the
> shAstra.  The apavAda, negation, is done by the shAstra by point out that
> the created world, including the body mind complex, is a product of pancha
> bhutas, which, in turn are the products of mUla prakriti.  Thereby the
> shAstra posit the concept of mUla prakriti, mAyA, too. And thereby 'create'
> the concept of Ishwara.
>
> A careful study of the Upanishads, the Bhagavatam, etc. along with the
> Shankara and Sridhara Swamin's bhashya, etc. will reveal the above truth of
> the jiva and Ishwara being aupAdhika.
>
> warm regards
> subbu
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