[Advaita-l] Attaining a Devataa and Realizing the Devataa Tattva - Upaasya Brahman and Jneya Brahman

[V Subrahmanian]

The post can be accessed here:

https://adbhutam.wordpress.com/2019/07/24/attaining-a-devataa-and-realizing-the-devataa-tattva-upaasya-brahman-and-jneya-brahman/


regards
subbu

On Wed, Jul 24, 2019 at 5:07 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

> Attaining a Devataa and Realizing the Devataa Tattva  - Upaasya Brahman
> and Jneya Brahman
>
> In the Kenopanishad Pada Bhashyam 1.5:
>
> आत्मा हि नामाधिकृतः कर्मण्युपासने च संसारी कर्मोपासनं वा साधनमनुष्ठाय
> ब्रह्मादिदेवान्स्वर्गं वा प्राप्तुमिच्छति । तत्तस्मादन्य उपास्यो
> विष्णुरीश्वर इन्द्रः प्राणो वा ब्रह्म भवितुमर्हति, न त्वात्मा ;
> लोकप्रत्ययविरोधात् । यथान्ये तार्किका ईश्वरादन्य आत्मेत्याचक्षते, तथा
> कर्मिणोऽमुं यजामुं यजेत्यन्या एव देवता उपासते । तस्माद्युक्तं
> यद्विदितमुपास्यं तद्ब्रह्म भवेत् , ततोऽन्य उपासक इति ।
>
> Shankara brings out some very crucial points in Vedanta:
>
>
>    1. A samsari by karma-upasana desires to attain Deva-s such as
>    Brahmaa, or svarga. Thus the upasya Brahman can be Vishnu, Ishwara (Shiva),
>    Indra, Prana, that is something which is different from the aspirant.
>    2. Brahman of the stated nature cannot be the Atman (of the
>    samsari/aspirant). An identity of the upasya with the aspirant, upasaka, is
>    contradictory to the ways of the world.
>    3. For, non-vedantins that are tarka-dominant hold the Atma (jiva) to
>    be different from Ishvara. So too the Karmin-s (mimamsaka-s).
>    4. Thus it is quite in order if that which is known as an object,
>    viditam, (such as Brahma, Vishnu, Ishwara, Indra, Prana) is the upasya,
>    Brahman, and the atman is different from it.
>
>
>