[Advaita-l] Concept of Īśvara according to Sureśvarāchārya

[Kaushik Chevendra]

Namaste sir,
In fact in the gudartha deepika of madusudhana saraswati, acharya brings
about the difference between brahma and krishna. Numerous times Brahma is
said to be a jeevatma. It has again been discussed many times on this group
with detailed explanations given by venkataraghavanji. The settled fact
remains that the position of brahma is a karmaphala and he is a jeeva. And
he is seen the same as the parameshwara on a few occasions because he is
very close to him, as venkatji has clarified before.

On Thu, 16 Mar 2023 at 19:13, Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Subbu ji
> Perhaps i overlooked this in earlier posts and it may have been dealt with
> already.
>
> My question is related to the fact that many such ideas are presented which
> do not distinguish between the statuses of brahmA the first jiiva and
> viShNu/Shiva.
>
> Sri Sureshvara and others never seemed to bother about the possible
> asymmetry between brahmA and the other two aspects of Ishvara.
>
> Any reference whether they were mutually distinguished, in vArtika
> prasthAnam?
>
> Om
> Raghav
>
>
>
> On Mon, 20 Mar, 2017, 6:33 pm V Subrahmanian via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > 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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