[Advaita-l] Concept of Īśvara according to Sureśvarāchārya

[V Subrahmanian]

2017-03-20 21:35 GMT+05:30 sreenivasa murthy <narayana145 at yahoo.co.in>:

> Dear Sri Subramanian,
> Pranams to you.
>      IS there a *vastu* which is neither a percept nor a concept?If there
> is a *vastu* which is neither a percept nor a concept , is it not more
> fruitful to know that *vastu* instead of discussuing about concept?
> Please help me in getting these doubts eradicated.
>

Sir,

It is in the wisdom of the Advaita Acharyas that the 'vastu' cannot be
communicated to the aspirant unless through the method of
'adhyāropa-apavāda'.  All 'concepts' and 'precepts' are indispensable in
this method as adhyāropa. Hence the need to discuss about that too.

regards
subbu

>
> With respectful namaskars,
> Sreenivasa Murthy.
>
>
> ------------------------------
> *From:* V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org>
> *To:* A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
> vedanta.org>; Advaitin <advaitin at yahoogroups.com>
> *Cc:* V Subrahmanian <v.subrahmanian at gmail.com>
> *Sent:* Monday, 20 March 2017 6:33 PM
> *Subject:* [Advaita-l] Concept of Īśvara according to Sureśvarāchārya
>
> Concept of Īśvara according to Sureśvarāchārya
>
> In the 'Siddhāntabindu' (a commentary on the Daśaślokī of Shankaracharya)
> by Madhusudana Saraswati, for the 8th verse, the concept of Iśvara
> according to Sureśvaracharya is stated:
>
> वार्तिककारमते त्वीश्वर एव साक्षीति द्वैविध्यमेव जीवेश्वरभेदेन दृशः ।
> तत्रेश्वरोऽपि त्रिविधः । स्वोपाधिभूताविद्यागुणत्रयभेदेन
> विष्णुब्रह्मरुद्रभेदात् । कारणीभूतसत्त्वगुणावच्छिन्नो विष्णुः पालयिता ।
> कारणीभूतरजउपहितो ब्रह्मा स्रष्टा । हिरण्यगर्भस्तु महाभूतकारणत्वाभावात् न
> ब्रह्म, तथापि स्थूलभूतस्रष्टृत्वात् क्वचिद्ब्रह्मेतुपचर्यते ।
> कारणीभूततमउपहितो रुद्रः संहर्ता । एवं चैकस्यैव
> चतुर्भुजचतुर्मुखपञ्चमुखाद्याः पुमाकाराः श्रीभरतीभवान्याद्याश्च
> स्त्रयाकाराः, अन्ये च मत्स्यकूर्मादयोऽनन्तावतारा लीलयैवाविर्भवन्ति
> भक्तानुग्रहार्थमित्यवधेयम् ।
>
> चिन्मयस्याद्वितीयस्य निष्कलस्याशरीरिणः ।
> उपासकानां कार्यार्थं ब्रह्मणो रूपकल्पना ॥
>
> In the above text Madhusudana Saraswati brings out the view of
> Sureshvaracharya: One Brahman alone takes on the forms of the trimūrtis for
> the purposes of creation, sustenance and annihilation. Not just that, it is
> this Brahman alone that appears as the shakti-s, consorts of these
> trimūrti-s as well. He sums up the discussion with a verse which means: One
> Pure Consciousness, without a second, devoid of parts and body, with a view
> to bless the devotees, takes on forms. This is in tune with Shankara's
> statement in the BSB 1.1.20:
>
> यत्तूक्तं हिरण्यश्मश्रुत्वादिरूपवत्त्वश्रवणं परमेश्वरे नोपपद्यत इति, अत्र
> ब्रूमः — स्यात्परमेश्वरस्यापीच्छावशान्मायामयं रूपं साधकानुग्रहार्थम् ,
> ‘माया ह्येषा मया सृष्टा यन्मां पश्यसि नारद । सर्वभूतगुणैर्युक्तं मैवं मां
> ज्ञातुमर्हसि’ इति स्मरणात् ।
>
> Thus, there is no basis at all in the claims of some misguided elements
> that 'Sureshvaracharya was a vaishnava'. The above text of Madhusudana
> Saraswati can be seen to confirm the Vārtika-based article:
>
>
> http://www.mediafire.com/file/gg27uyd2mh869r9/Sureshvaracharya_a_Trimūrti_
> aikya_vādin_F.pdf
>
> and another article on the feminine version of trimurti-s:
>
> https://adbhutam.wordpress.com/2015/03/24/trimurti-aikya-
> the-feminine-version/
>
> regards
> subrahmanian.v
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