[Advaita-l] Fwd: Brahman has no default form; Only contextual form - Varaha Purana

[Kaushik Chevendra]

Namaste.
In the gudartha Deepika acharya says in 4.6-

"Now, what was asserted by saying that embodiment of this kind is not
possible for God, who is omniscient and the cause of everything, is verily
so. How? If His body be made of the gross elements, then, on the assumption
that it is a limited gross body. it will be the waking state and it will be
similar to that of our-selves and others; and on the assumption that it is
a cosmic body, He will become the jiva called Virät, on account of
possessing his (Virat's) upadhi (the cosmic gross body). On the other hand,
if (His body be) made of the subtle elements, then, on the assumption that
it is a limited subtle body, it will be the state of dream and be like that
of ourselves and others; and on the as- sumption that it is the cosmic
subtle body, He will be the jiva called Hiranyagarbha, on account of having
his (Hiranya- garbha's) upadhi (the cosmic subtle body).

And thus the conclusion is that, the supreme Lord verily cannot come to
have a body made of the elements that is not (already) occupied by a jiva."

>From this it's evident that the body of isvara is not completely prakriti.
Shankaracharya also uses the word aprakrita in his bhasy for the roopa of
bagavan.
The general assumption is that it's prakritaprakriti. It neither prakriti
nor aprakrita.
Anandagiri acharya gives a different approach and says that bagavan has
Maya as his Sharira. The Maya Shakthi which belongs to him becomes his
Sharira.




On Fri, 24 Feb, 2023, 10:15 pm V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Raghav ji,
>
> Even in the case of the form of say, Krishna, the 'bhautika' element is
> very much there: From a fetus in the womb, to the baby, there was growing
> up into an adult, a man and one who became grand and great grandfather. All
> these are characteristics of any other human body.
>
> I think in the Advaita siddhi there is a clarification on what really is
> a-prAkRta:  The Laghuchandrika commentary states the distinction between
> what is a-prAkRta and prAkRta.  I would like to get more clarity on this.
>
> warm regards
> subbu
>
> On Fri, Feb 24, 2023 at 8:51 PM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Subbu ji
> > That is the crux of the issue of whether the forms worshipped as Ishvara
> > are indeed direct manifestation of Ishvara or they are exalted jeevas who
> > attained those forms and as arthavAda they are praised as Ishvara.
> >
> > Once we acknowledge that icchAvaShAt, Ishvara can directly assume a
> > mAyAmaya sharIra (which did not have a prior karma chronology as is
> indeed
> > the case with devatAs), then both avatAras of bhUloka like Sri Krishna
> and
> > also other forms like vAmana, Narasimha,  Uma Haimavati etc asserted by
> the
> > shAstra as available for interaction in other lokas are all direct forms
> of
> > Ishvara who is himself kAraNopAdhika and has no one fixed or default
> form.
> > The mere fact that these direct forms of Ishvara are bhautika does not
> > imply jeevatvam.
> >
> >  "Any intelligent being endowed with a bhautika form (of one or more of
> the
> > five elements) is necessarily a jeeva" has hetu vyabhichAra in the case
> of
> > avatAras. So once that idea is dismissed, the forms worshipped viShNu etc
> > ., can well be within the bhautika prapancha without any detrimental to
> > their IshvaratvaM.
> >
> > Thank you and Venkat ji for clarifying the sAyujya question amongst other
> > insightful posts.
> >
> > Om
> >
> > P S. The pic sent by you looks more like viShNu rather than Shiva but
> > apparently he is called tri-shira Shiva.
> >
> >
> >
> >
> https://www.rarebooksocietyofindia.org/postDetail.php?id=196174216674_10152254158471675
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