[Advaita-l] [advaitin] Pāśupata, Pāncharātra, etc. composed by Śiva and Viṣṇu as mohaka śāstra

[Venkatraghavan S]

Namaste,

That is why the bhAshya for the word vimohanAya is helpful:
ये वैदिका एव सन्तः पापवशाद्वेदेष्वविश्वासं कुर्वन्ति, तान्विमोहयितुम्, तच्च
विमोहनं तेषामनुग्रहायैव । ते हि वेदद्विषः तन्त्रेषु स्थितां
वेदनिन्दामुपश्रुत्य बहुमन्यमाना वेदं विहाय तान्त्रिकमार्गमनुप्रविश्य तेन
विधिना परमेश्वरमाराध्य तत्पुण्यक्षतवेदद्वेषदोषाः क्रमेण जन्मान्तरे
वेदनिष्ठां प्रतिपद्य कृतकृत्या भवन्ति ।

These were vaidika people, who because of some pApa, lost faith in veda
prAmANyam and vaidika mArga. The cause of the loss of faith was the pApa,
therefore the effect of that will have to be experienced. However, if they
are completely allowed to stray away from vaidika fold, how will they
attain satgati? Therefore, Ishvara uses their loss of faith in vaidika
mArga and channelises that loss of faith through another mArga which is
veda bAhya. Because it is veda bAhya it is "deluding", however, that too
will let them earn puNya, and this puNya will give them faith in vaidika
mArga in the next birth.

Ishvara could have simply given them their faith back, but then that would
be a) giving them something which is not earned and b) not allowing them to
experience the effects of pApa, both of which are antithetical to the law
of karma. Further, if Ishvara had simply corrected them, people being
stubborn, will not agree immediately to change their behaviour. Therefore,
he lets them go in their wrong path, while giving them the means to come
back.

This is like a mother, when her child refuses to drink milk and insists on
drinking coffee, adds a bit of Bournvita or some powder to milk and gives
it to the child saying this is coffee. The child also, looking at the brown
Bournvita milk, drinks it thinking it is coffee. If the mother had tried to
force the child to drink milk, he would flatly refuse. So instead of
letting the child drink nothing (and feel hungry), she gives him something
else and lets him think it is coffee, which ultimately gives him the
benefit of drinking milk, and at the same time does not harm him like
coffee would have.

Regards,
Venkatraghavan


On Fri, Feb 17, 2017 at 12:20 PM, D.V.N.Sarma డి.వి.ఎన్.శర్మ via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> They are already out of the vedic fold (vedabahya) in this birth and
> therefore they are not adhikaris of vaidika ritual.
> Can an anadhikari perform vediic ritual and get benefit? I think the answer
> is no.
> So when an anadhikari perfors a vedic ritual he does not get any benefit.
> Then where is the question of
> obstructing him by delusion. What purpose does it serve?
>
> Suppose they are vaidika marganuyayis and adhikaris for vedic ritual. Then
> the situation is that one set of
> vedamarganuyayis preventing another set of vedamarganuyayis from performing
> vedic rites. This will be factional fight.
> The ones who are preventing are on the wrong side
>
>
> regards,
> Sarma.
>
> On Fri, Feb 17, 2017 at 5:13 PM, श्रीमल्ललितालालितः <
> lalitaalaalitah at lalitaalaalitah.com> wrote:
>
> >
> >
> >
> > *श्रीमल्ललितालालितः*www.lalitaalaalitah.com
> >
> > On Fri, Feb 17, 2017 at 9:23 AM, D.V.N.Sarma డి.వి.ఎన్.శర్మ <
> > dvnsarma at gmail.com> wrote:
> >
> >> How can you reconcile
> >>
> >>  1. The Pāśupata and Pāncharātra are both doctrines composed for
> deluding
> >>    those who are outside the vedic fold
> >>
> >> तस्माद्धि वेदबाह्यानां रक्षणार्थाय पापिनाम्
> >>
> >> and even if we assume that they will come to the vedic fold in
> >> janmanthara how can some thing
> >> which leads them to vaidica nishtha in janmanthara can be considered as
> >> vimohanaya.
> >>
> >
> > ​It can be considered because those path obstruct him from treading on
> > vaidika-mArga in this birth. So, they are for deluding them only in this
> > sense.
> > Now, if they are for deluding, how could you say that they are for their
> > protection? Because, these paths are anyway taking him to God through
> > upAsanA and karma-kANDa (tAntrika-Agamika). The devotion which generates
> > because of that destroys their sin and then they may start liking
> > vaidika-mArga in future births.
> > ​
> >
> >> . All this appears to be self contradictory.
> >>
> >
> > ​No, it's not if you consider in the way I've said.
> > ​
> >
> >> This was the ruse employed against Lord Buddha. The whole thing does not
> >> make sense.
> >>
> >
> > ​shaky-muni was similar to these paths in the sense that he opposed
> veda-s
> > and took people away from vaidika-mArga. So, he deluded.
> > How he protected? By teaching them ahiMsA and other good qualities.
> >
> > So, it comes that we are accepting that those paths are not absolutely
> bad
> > or good, instead they are good in a sense and bad in other.
> >
> > Next questions may be, how could we decide that vaidika-mArga is best and
> > they lead to it?
> > And, if God wants to protect them, why he created a path to delude them?
> > etc.​
> >
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