[Advaita-l] Ishvara in advaita vEdAnta

[Viswanathan N]

Pranams Shri. Siddarthagaru
   
  You are very correct and valid in raising these  points. These are the questions that raise in any rational mind. But unfortunately , we try to stub them or beat arround the bush instead of addressing them directly. Certainly I am not a scholor or quote from scriptures to support my views. But as person who had studied a bit and understood the advaita vedanta, in spirit, I wish to submit my views:
   
   
   "What is the nature of Ishvara in advaita vEdAnta? This is my
 understanding, please let me know if it's correct. It is the same nirguNa
 brahma that in vyAvahArika parlance is called Ishvara."
   
  I certainly can' t quote anything, but going by the spirit of Advaita , This could be and only be right way of looking at the trurth.
   
   " Thus, Ishvara is not like a shrI mahAviShNu in vaikunTha (or shrI sadAshiva in kailAsa)."
   
  Sure ,its for  common folk's    visualisation of the "Brahman" ( how formless, beginningless/endless, birthless/deathless, omnipresent/omniscient could be in vaikuntam or kailasam ) to suit their capacity/liking/knowledge/ imagination
   
   
  " But the rules of vyAvahAra (as set forward by the vEda) also mean that omniscient and omnipotent persons (like shrI rAma or shrI kR^iShNa) take their birth on Earth every now and then, for example, when dharma is degenerating" 
   
  Ofcourse, these are the cases of maifestation of Brahman in certain form to establish the Balance (Dharma) in vyAvahAraic world and certain manifestaions are glorified bit more to drive the moral values. But why  stop only with Rama or Krishna...could include Christ or Buddha even.....
   
  In that way if you look  "You are and I am too are That" Isnt it!
   
   
  Pl bear with me and pardon me if I have hurt anyone i this pocess
   
  Pranams
   
  Viswanathan
   
   
   
   
   
   
   
  

Annapureddy Siddhartha Reddy <annapureddy at gmail.com> wrote:
  praNAm.h All,
I have a few questions on the notion of Ishvara in advaita vEdAnta.
Could the members of this list please clarify these issues. Thanks.

-- In the pUrva mImAmsa argument for the apaurushEyatva of the vEda, the
pUrvapakSha of any given person being omniscient is refuted. The argument is
essentially that there is no way to determine someone is omniscient, unless
one is already so. While this works well for the pUrva mImAmsakas who did
not believe in an Ishvara, there arise certain problems for vEdAnta. For
example, the same argument can be applied against shrI rAma or shrI
kR^iShNa. Thus, it seems that the Ishvaratva of shrI rAma or shrI kR^iShNa
is based on common acceptance/faith rather than on the pramANas (Please note
that "pramANas" like the rAmAyaNa and the mahAbhArata are authored by people
whose omniscience (or capability of judging omniscience) itself is under
question here.) What is the traditional view on this issue?

-- What is the nature of Ishvara in advaita vEdAnta? This is my
understanding, please let me know if it's correct. It is the same nirguNa
brahma that in vyAvahArika parlance is called Ishvara. Thus, Ishvara is not
like a shrI mahAviShNu in vaikunTha (or shrI sadAshiva in kailAsa). But the
rules of vyAvahAra (as set forward by the vEda) also mean that omniscient
and omnipotent persons (like shrI rAma or shrI kR^iShNa) take their birth on
Earth every now and then, for example, when dharma is degenerating (BG 4.7).


Or is the notion of Ishvara like shrI mahAviShNu in vaikunTha?

Thanks.

A.Siddhartha.
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