[Advaita-l] Ishwara Turiya?
brahmasatyam at gmail.com
Thu Mar 8 21:30:54 CST 2012
I am in total agreement with you. It is good to know the exceptions as well
as the norm.
2012/3/9 V Subrahmanian <v.subrahmanian at gmail.com>
> On Fri, Mar 9, 2012 at 6:53 AM, Kathirasan K <brahmasatyam at gmail.com>
> > Namaste
> > Michael Comans (vasudevacarya) takes the same view in his book 'The
> > of Early Advaita Vedanta'. He holds the view that Shankara uses the term
> > ishvara to mean both nirguna and saguna in his prasthana traya bhashya.
> > provides references too.
> It is clear that when someone wants to know whether Ishwara is Turiya or
> not, it is presumed that the questioner has in mind the Ishwara who is the
> Creator, etc.(saguNa). For he cannot, obviously, think beyond this. It is
> with this in mind the reply: 'Ishwara is within the realm of relativity
> and therefore not Turiya' is given. That Shankara has used in the
> bhashya-s the term 'Ishwara' for example in the context of
> 'kShtrajneshwara abheda' it is only meant that 'Ishwara' here is nirguNa
> Brahman. These are considered only exceptions and not the rule.
> Traditional Advaitins will hold this 'general rule' / 'exception' scheme as
> the method to explain these things. That is why it is insisted that
> Advaita is studied under a traditional Acharya who has the entire bhashya
> and other texts in his mind's eye while teaching a student. He will see
> that the student gets the correct import of the word 'Ishwara' wherever it
> is used. Otherwise, a categorical statement 'Ishwara is Turiya' is bound
> to send the wrong message about the Advaitic Ishwara. Thus it is safest to
> have this rule: 'Ishwara is within mAyA and therefore not Turiya' and
> 'Brahman, NIrguNa, is beyond Maya and therefore Turiya'. It is always safe
> to have riders to avoid misunderstandings.
> This statement of Shankara in the BSB 2.1.14 isthe key to understanding
> the status of 'Ishwar' in Advaita:
> *तदेवमविद्यात्मकोपाधिपरिच्छेदापेक्षमेवेश्वरस्येश्वरत्वं सर्वज्ञत्वं
> सर्वशक्तित्वं च न परमार्थतो विद्यायापास्तसर्वोपाधिस्वरूप
> आत्मनीशित्रीशितव्यसर्वज्ञत्वादिव्यवहार उपपद्यते ।*
> //Thus, only in the realm of the ignorance-created upAdhis are Ishwara's
> Lordship, Omniscience and Omnipotence, and not in the pAramArthika realm
> which implies that the ignorance-created upAdhis have been
> negated/dispelled by True knowledge. In this post-negation scenario the
> ignorance-realm of Ishwara-Ishitavya (ruler-ruled) duality and omniscience,
> etc. do not have a place.//
> This is perhaps the best and most unambiguous statement that one can keep
> etched in one's intellect with regard to the status of Ishwara in Advaita.
> These following sentences, again from the above BSB, are added notes on the
> topic, the translation of which can be obtained from Swami Gambhirananda's
> तथाचोक्तम्ऽयत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाऽ (छा.
> ७.२४.१) इतिऽयत्र त्वस्य सर्वमात्मैवाभूत्तत्केन पश्येत्ऽ (बृ. ४.५.१५)
> इत्यादिना च ।
> एवं परमार्थावस्थायां सर्वव्यवहाराभावं वदन्ति वेदान्ताः सर्वे ।
> तथेश्वरगीतास्वपिऽन कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
> न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते । ।
> नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
> अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवःऽ (गी. ५.१४.१५) इति
> परमार्थावस्थायामीशित्रीशितव्यादिव्यवहाराभावः प्रदर्श्यते ।
> व्यवहारावस्थायां तूक्तः श्रुतावपीश्वरादिव्यवहारःऽएष सर्वेश्वर एष
> भूताधिपतिरेष भूतपाल एष सेतुर्विधारण एषां लोकानामसंभेदायऽ (बृ. ४.४.२२) इति
> तथाचेश्वरगीतास्वपिऽईश्वरः सर्वभूतानां हृद्देशेर्ऽजुन तिष्ठति ।
> भ्रामयन्सर्वभूतानि यन्त्रारूढानि माययाऽ (गी. १८.६१) इति ।
> सूत्रकारोऽपि परमार्थाभिप्रायेण तदन्यत्वमित्याह ।
> व्यवहाराभिप्रायेण तु स्याल्लोकवदिति महासमुद्रस्थानीयतां ब्रह्मणः कथयति ।
> अप्रत्याख्यायैव कार्यप्रपञ्चं परिणामप्रक्रियां चाश्रयति
> सगुणोपासनेषूपयोक्ष्यत इति । । १४ । ।
> I would go to the extent of saying: If someone who is capable of convincing
> his tradition-trained Acharya to teach only the above BSB (2.1.14),
> completely, there is bound to arise a correct understanding of Advaita.
> For this BSB deals with a number of key aspects of Advaita and is
> considered a reference point.
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> To unsubscribe or change your options:
> For assistance, contact:
> listmaster at advaita-vedanta.org
More information about the Advaita-l mailing list