Fwd: Relatioship between Saguna Brahman and Jiva

[Guest guest]

advaitin , Ganesan Sankarraman <shnkaran>

wrote:

 

 

 

bhaskar.yr@i... wrote:

 

 

praNAms

Hare krishna

 

 

 

 

Ofcourse, I do agree that being entangled in

vaidika vyavahAra, it is hard for us to digest the fact that

Ishwara

(our IshtadEvata) & his/her names & forms are real ONLY in avidyA

vyavahAra. It is also a hard core reality in advaita (sorry, in

shankara's advaita vEdAnta) Ishvara & his all divine qualities

like

omnipotence, omniscience, omnipresence etc. etc. only in the

realm of

avidyA...and....unfortunately, for us (upAsaka-s) it is very hard

to take

it that Ishwara is meant in advaita only to accommodate manda &

madhya

adhikAri-s those who cannot rise to the level of highest reality

i.e.

parabrahman is ultimately nirguNa, nirAkAra, nirvikAri,

niravayava,

avyAchya, avyakta, apramEya & aparOksha!!

 

Shall we...atleast say, since shankara talks about both saguNa &

nirguNa

contextually, we can hold both are true ultimately!!

NO...shankara's

emphatic answer roars on our ears...he categorically asserts that

whenever

there is a conflict & controversies in reconciliation between

saguNa &

nirguNa & siddhAnta pratipAdana ..we must have to stick to

ultimate

reality of nirguNatva of brahman ONLY and not names, forms &

attributes of

saguNa brahman or Ishwara...(ref. vide sUtra bhAshya)

 

Yes Samkara ultimately upholds only the Nirguna as the

liberating knowledge, the concept of Iswara falling short of this

finality. In his commentary on the Brahmasutras also, Samkara does

not accept the world of Hiranyagarbha as final. Samkara's approach

is essentially subjective, being the search for one's true inner

being which is not out there in time and space.

Sankarraman

 

 

 

 

 

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