[Advaita-l] Ishwara Swarupam
kuntimaddisada at yahoo.com
Thu Apr 12 18:17:42 CDT 2012
Shree Rajaram - PraNAms
I am amazed at your persistence in your views whether they are right or wrong.
Once you say Narayana is paaramaarthika - that which is sajaati vijaati swagata bheda rahitam -there is no more jiiva-jagat-Iswara distinctions in that. That is what paaramaarthikam means. All names, all (mis)conceptions, all forms, and all distinctions fall apart - since it is pure sat chit ananda swaruupam. Even those words are not descriptors since no description is possible for infinite. Words are used by Vedas only to take the sadhaka to go beyond the words. Since you are agreeing that he is formless - he is nameless too since names are associated with forms.
All Vedic conceptions are only for Iswara who is soupaadhika - since they involve concepts. Then maaya becomes His shakti - naaraayanii. Vedic teaching follows adhyaaropa apavaada where bheda vaakyaas are there for a saadhaka to begin with - But all names are forms are dropped by the time he comes to mahaavaakyas where all divisions or differentiations are reduced to mithyaa.
--- On Thu, 4/12/12, Rajaram Venkataramani <rajaramvenk at gmail.com> wrote:
> From: Rajaram Venkataramani <rajaramvenk at gmail.com>
> Subject: [Advaita-l] Ishwara Swarupam
> To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
> Date: Thursday, April 12, 2012, 3:25 PM
> Sankara clearly says that Narayana,
> who is beyond Hiranyagarbha and Avyakta
> is nirupadhika. Therefore He is paramartika. His maya is
> non-different from
> Him and therefore not an upadhi. Please let me know if you
> think this is
> wrong and if so why.
> Any vedic conception of Him as Vaishnavara, Surya etc. is
> due to
> vishishtopadhi. It is saguna and sopadhika. It is not
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