[Advaita-l] [advaitin] Prahlada's Advaitic realization - Vishnu Purana

[V Subrahmanian]

On Thu, Apr 30, 2026 at 5:00 PM 'Bhaskar YR' via advaitin <
advaitin at googlegroups.com> wrote:

> Those relishing the Atman, free from bondage (or no dependence on books),
> display great devotion to Ishwara without any apparent reason.
>
>
>
> praNAms Hare Krishna
>
>
>
> Thanks for the clarification.  But have you not read the vyAkhyAna in
> Advaita saMpradAya which says Ishwara is just a product of thick ajnAna /
> avidyA of the jeeva who cannot elevate himself to the highest truth of
> Advaita ??  and the concept of Ishwara not meant for uttama adhikAri-s and
> it is just for the tyro-s and intermediate aspirants??  Seeing the Ishwara
> in everything is second to that highest jnAna and it is also a sort of
> ajnAna only as per some dry logicians who have the conviction that
> Ishwara’s role in Advaita jnAna is quite mute when the front bench sAdhaka
> is logically quite capable of deducing this paramArtha jnAna without the
> help of Ishwara.
>
>
>
> And you know it is not sarcasm of any sort, as you yourself witnessed
> statements like this in this very forum.
>
>
>
> Hari Hari Hari Bol!!
>
> bhaskar
>

Please read the Bhashya for the two Bh.Gita verses given below and the
translation  here:
https://archive.org/details/GEDy_bhagavad-gita-bhashya-of-shankaracharya-with-translation-by-dr.-a.-g-krishna-war/page/198/mode/2up

Also, in the Brahma Sutra Bhashya 2.1.14, Shankara says:

तदेवमविद्यात्मकोपाधिपरिच्छेदापेक्षमेवेश्वरस्येश्वरत्वं सर्वज्ञत्वं
सर्वशक्तित्वं च, न परमार्थतो विद्यया अपास्तसर्वोपाधिस्वरूपे आत्मनि
ईशित्रीशितव्यसर्वज्ञत्वादिव्यवहार उपपद्यते ।

Thus God's rulership, omnis- cience, and omnipotence are contingent on the
limiting adjuncts conjured up by nescience; but not so in reality can such
terms as "the ruler", "the ruled", "omniscience", etc., be used with regard
to the Self shining in Its own nature after the removal of all limiting
adjuncts through illumination.

Shankara goes on to cite shruti and the Gita verses mentioned below in
support of the above.

Thus, the shruti and the Bh.gita and the Brahma Sutra already state that
the concept of Ishwara is not paramarthika and Shankara has well addressed
this point.  Post-Shankara Advaitins base everything they say firmly on the
Shruti, Smriti, Sutra and Bhagavatpada. They have not said anything that
wasn't already stated in these sources.

regards
subbu



किञ्च—

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥ Bh.Gita 5.14
न कर्तृत्वं स्वतः कुरु इति नापि कर्माणि रथघटप्रासादादीनि ईप्सिततमानि लोकस्य
सृजति उत्पादयति प्रभुः आत्मा । नापि रथादि कृतवतः तत्फलेन संयोगं न
कर्मफलसंयोगम् । यदि किञ्चिदपि स्वतः न करोति न कारयति च देही, कः तर्हि
कुर्वन् कारयंश्च प्रवर्तते इति, उच्यते — स्वभावस्तु स्वो भावः स्वभावः
अविद्यालक्षणा प्रकृतिः माया प्रवर्तते ‘दैवी हि’ (भ. गी. ७ । १४)
<https://advaitasharada.sringeri.net/display/bhashya/Gita/devanagari?page=7&id=BG_C07_V14&hl=%E0%A4%A6%E0%A5%88%E0%A4%B5%E0%A5%80%20%E0%A4%B9%E0%A4%BF>
 इत्यादिना वक्ष्यमाणा ॥ १४ ॥
परमार्थतस्तु —

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ १५ ॥  BG 5.15
न आदत्ते न च गृह्णाति भक्तस्यापि कस्यचित् पापम् । न चैव आदत्ते सुकृतं भक्तैः
 प्रयुक्तं विभुः । किमर्थं तर्हि भक्तैः पूजादिलक्षणं यागदानहोमादिकं च सुकृतं
 प्रयुज्यते इत्याह — अज्ञानेन आवृतं ज्ञानं विवेकविज्ञानम् , तेन मुह्यन्ति ‘
करोमि कारयामि भोक्ष्ये भोजयामि’ इत्येवं मोहं गच्छन्ति अविवेकिनः संसारिणो
जन्तवः ॥ १५ ॥


regards
subbu



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