[Advaita-l] Shankara authenticates Shiva as the son of Brahma

[Sunil Bhattacharjya]

Dear Subbuji,

Lord Krishna does not interfere for any personal favour. He acts only when it is only for greater good (for Loka sangraha alone). Vedavyasa said the Lord Krishna could have averted the consequences of Gandhari's shaapa, but he decided not to. We are all responsible for own actions. From the knowledgeable ones be he the guru or our Istadevata and from the shastra-texts we certainly get guidance for our own good.  

Regards,
Sunil KB



--------------------------------------------
On Mon, 8/15/16, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Subject: Re: [Advaita-l] Shankara authenticates Shiva as the son of Brahma
 To: "Srinath Vedagarbha" <svedagarbha at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
 Date: Monday, August 15, 2016, 11:07 AM
 
 On Mon, Aug 15, 2016 at
 10:23 PM, Srinath Vedagarbha <svedagarbha at gmail.com>
 wrote:
 
 >
 >
 > 2016-08-14 7:50
 GMT-04:00 D Gayatri via Advaita-l <
 >
 advaita-l at lists.advaita-vedanta.org>:
 >
 >> >
 >>
 >>
 >> [These two, viz., Brahma and Rudra,
 are the foremost of all the
 >>
 deities, having sprung respectively from the Propitiousness
 and the
 >> Wrath (of Aniruddha).
 Acting according to Aniruddha's direction, these
 >> two deities create and destroy.
 Although capable of granting boons
 >>
 unto all creatures, they are, however, in the matter of the
 concerns
 >> to which they attend
 (viz., Creation and Destruction), merely
 >> instruments in the hands of
 Aniruddha.]
 >>
 >>
 >>
 > This stand is also quite correct.
 >
 > We have sAkshAt
 Shiva's own words which excludes Himself from
 granting
 > 'highest' 
 purushArtha --
 >
 > In
 skanda purANa, Shiva tells Markandeya “ ahaM bhogaprado
 vatsA,
 > mokShadastu janArdanaH “  --
 “O dear child, I am only a giver of prosperity
 > and worldly bhoga, but the giver of 
 mokSha is Janardana.”
 >
 > Why?
 >
 > The same purANa has the answer -- aj~nAnAM
 j~nAnado vishhNoH j~nAninAM
 > moxadashcha
 saH  |
 > Ana.ndadashcha muktAnAM sa
 evaiko janArdanaH
 >
 >
 (To the un-knowing, Vishnu gives knowledge; to the knowing,
 He gives
 > moksha; To the liberated, He
 gives joy, and He alone is fit for all to
 > worship.)
 >
 
 The Mundakopanishat says:
 
 यं यं लोकं
 मनसा संविभाति
 विशुद्धसत्त्वः
 कामयते यांश्च कामान्
 ।
 तं तं लोकं जयते
 तांश्च
 कामांस्तस्मादात्मज्ञं
 ह्यर्चयेद्भूतिकामः ॥
 १० ॥
 For the one who seeks bhoga, the
 worship of an aparoksha Jnani serves the
 purpose.
 
 For
 the mumukshu, the worship of the same Jnani, without bhoga
 kama,
 serves, next mantra:
 
 स
 वेदैतत्परमं ब्रह्म
 धाम यत्र विश्वं निहितं
 भाति शुभ्रम् ।
 उपासते पुरुषं ये
 ह्यकामास्ते
 शुक्रमेतदतिवर्तन्ति
 धीराः ॥ १ ॥
 Nowhere these
 say that either Rudra or Vishnu is required to grant
 these.
 There is the last mantra of the
 Prashnopanishat, where the disciples,
 enlightened, pay their gratitude to the Acharya
 Pippalada. There too, the
 Jnani Acharya is
 shown as the moksha giver.  In advaita, Jnana begets
 moksha and not any god. In Br.Up. 1.4, it is
 said, even gods cannot prevent
 a jnani from
 getting the fruit of moksha. In all the upanishads such is
 the
 case. No intervention of Vishnu is
 shown.
 So, the stories in the puranas as one
 god superior to other, etc. is only
 to
 create interest.
 vs
 
 
 
 
 
 >
 >
 /sv
 >
 >
 >
 >
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