tag:blogger.com,1999:blog-8685390517890816599.post2373525061902709248..comments2024-03-26T13:00:38.287+05:30Comments on Narayanastra – Defending Vaishnavism as the supreme Vedic position: Prelude to Ishvara Gita - Part V: Jabala UpanishadHumble Bhagavata Bandhuhttp://www.blogger.com/profile/01932475050150832871noreply@blogger.comBlogger11125tag:blogger.com,1999:blog-8685390517890816599.post-21344073003331316412018-02-14T20:08:05.639+05:302018-02-14T20:08:05.639+05:30Dear Sri Aaryamaa
Thank you for the explanation p...Dear Sri Aaryamaa<br /><br />Thank you for the explanation provided.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-66600208747598860222018-02-14T05:05:13.638+05:302018-02-14T05:05:13.638+05:30Dear Anonymous,
Because though jIva's essent...Dear Anonymous, <br /><br />Because though jIva's essential nature is unchanged, its' dharma-bhUta-jnAna (attributive knowledge) expands or contracts based on associatiom with karmas.<br /><br />In moksha, this dharma-bhUta-jnAna, when free of karmas, expands infinitely and the jIva is omniscient.<br /><br />The analogy is like gem and its lustre. The luster of a gem is hidden by dirt. But such dirt does not affect its essential nature. When the dirt (karmas) is cleaned, the gem's (jiva's) luster (dharma bhUta jnAna) shines out.<br /><br />The jIva knows itself as "I" through svarUpa jnAna. The DBJ reveals external things to the jIva. Since DBJ can only reveal things to the jIva and not yo itself, it is insentient. Knowledge is thus both a substance and attribute, which are different and inseparable.<br /><br />Brahman also has dharma bhUta jnAna but as he is not affected by karmas, his DBJ is ever infinitely expanded.<br /><br />No more on this. We have explained this concept fully in the article "Criticism of Vishishtadvaita Visleshana Vivechanam" with pramANAs. Please read that article to understand more.Aaryamaanoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-84401306556017456222018-02-13T23:37:58.909+05:302018-02-13T23:37:58.909+05:30cont'd from above...
bhujaiḥ parighasaṃkāśair...cont'd from above...<br /><br />bhujaiḥ parighasaṃkāśairddaśabhiścopaśobhitam / akṣasūtraṃ gadāpadmaṃ śaṅkhaṃ gokṣīrasannibham // NarP_1,71.54 //<br /><br />dhanuśca muśalaṃ caiva bibhrāṇaṃ cakrasuttamam / khaḍgaṃ śūlaṃ ca bāṇaṃ ca nṛhariṃ rudrarūpiṇam // NarP_1,71.55 //<br /><br />Meaning: His arms are shining resembling ten iron maces (with) string of beads, the Kaumodaki mace, the lotus, the conch which resembles a cow’s milk (in whiteness), bow, club, bearing the excellent sudarshana chakra, the Nandaki sword, trident and the arrow. Narasimha has this form that bestows good (rudrarūpiṇam).<br /><br />Rudrarūpiṇam - Rudam dadaati iti Rudrah – the form that bestows good.<br /><br />indragopābhanīlābhaṃ candrābhaṃ svarṇasannibham / pūrvādi cottaraṃ yāvadūddhvārsyaṃ sarvavarṇakam // NarP_1,71.56 //<br /><br />Meaning: He is of blue color, resembling the insect (in terms of color). His luster is like the moon and he resembles gold (in terms of being desirable like gold). He has every color, beginning from the first part and the end, as well as the folds (of his body).<br /><br />evaṃ dhyātvā japenmantrī sarvavyādhivimuktaye / sarvamṛtyuharaṃ divya smaraṇātsarvasiddhidam // NarP_1,71.57 //<br /><br />Meaning: Meditating in this manner on the divine form that destroys all forms of death and bestows siddhis by rememberance, the one who recites mantras shall perform japa for liberation from all diseases.<br /><br />saṃspṛśan dakṣiṇaṃ bāhuṃ śarabhasya manuṃ japet / praṇavo hṛcchivāryanti mahate śarabhāya ca // NarP_1,71.112 //<br /><br />vahnipriyānto mantrastu rakṣārthe samudāhṛtaḥ / athavā rāmamantrānte paraṃ kṣadvitayaṃ paṭhet //<br /><br />Meaning: Touching the right arm, one shall perform japa of the Sharabha mantra – (do japa thus) – the praNava (om), the self designated as “hrt” (nama), Sivāya, Mahate, Sarabhā. The mantra ends with “svaha”. It is declared to be for protection. Alternatively, after the end of the rAma mantra, repeat “kshaum” twice.<br /><br />The mantra is “Om namaḥ śivāya mahate śarabhāya svāha”. The name “Sharabha” occurs in the sahasranAma and means the destroyer of those like hiranyakasipu who violate dharma.<br /><br />The final few shlokas are as follows:<br /><br />tato dhyāyeddhṛdi vibhuṃ nṛsiṃhaṃ candraśekharam // NarP_1,71.133 //<br /><br />Meaning: Then, one shall meditate in the heart, on the all-pervading Narasimha, who shines brilliantly at the peak of the Veda, ie, the Upanishads (Candraśekharam).<br /><br />śrīmannṛkesaritano jagadekabaṃndho śrīnīlakaṇṭha karuṇārṇave sāmarāja / vahnīndutīvrakaranetra pinākapāṇe śītāṃśuśekhara rameśvara pāhi viṣṇo // NarP_1,71.134 //<br /><br />Meaning: One who has the beautiful body of half-man, half-lion (śrīmannṛkesaritano)! One who is the sole (true) relative of the Universe (jagadekabaṃndho)! One who has a beautiful wide open black throat (śrīnīlakaṇṭha)! One who is the ocean of compassion (karuṇārṇave)! One who is the King of the Samans as they sing his praises (sāmarāja)! One whose eyes are like fire and moon showing anger and grace, whose hands have sharp nails (vahnīndutīvrakaranetra)! One who wields the abode (the conch Panchajanya) that abounds in bliss as it is always bathed in the nectar of his lips (pinākapāṇe)! He who has cool rays emanating from the gem studded crown (śītāṃśuśekhara)! The Master of Rama (Lakshmi)! O Vishnu, Protect me!<br /><br />With this proof, along with others we have provided, does anyone dare to contest the parama-vaidika darshana of Sri Vaishnavas? <br /><br />Happy Shivaratri to all.Aaryamaanoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-63218140019400519542018-02-13T23:36:56.179+05:302018-02-13T23:36:56.179+05:30Cont'd from above...
narasiṃhaṃ mahābhīmaṃ kā...Cont'd from above...<br /><br />narasiṃhaṃ mahābhīmaṃ kālānala samaprabham / āntramālādharaṃ raudraṃ kaṇṭhahāreṇa bhūṣitam // NarP_1,71.52 //<br /><br />Meaning: Narasimha is very formidable to the asuras (mahābhīmaṃ), has the effulgence of the fire of dissolution (kālānala samaprabham). He wears a garland of intestines (āntramālādharaṃ), is terrible in appearance to the wicked (raudraṃ) and is ornamented by a necklace around his neck (kaṇṭhahāreṇa bhūṣitam).<br /><br />nāgayajñopavītaṃ ca pañcānanasuśobhitam / candramauliṃ nīlakaṇṭhaṃ prativaktraṃ trinetrakam // NarP_1,71.53 //<br /><br />Meaning: He has Adi Sesha as his sacred thread (nāgayajñopavītaṃ). He has five faces shining brightly (pañcānanasuśobhitam). His hair is lustrous like the moon (candramauliṃ), his wide-open throat is black like a cave (nīlakaṇṭhaṃ) and he has three eyes on each of his five faces (prativaktraṃ trinetrakam).<br /><br />(The five faced form is assumed by Narasimha for meditation to attain certain alpa-puruShArthAs. One can also meditate on him out of love, of course, no issues).<br /><br />cont'd...Aaryamaanoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-54572113122142720582018-02-13T23:35:59.248+05:302018-02-13T23:35:59.248+05:30Double Addendum: And to show that the Rudram only ...Double Addendum: And to show that the Rudram only refers to Narasimha, which we have proven countless times, I refer you to the Narada Purana, which has a section explaining how to worship Narasimha for several fruits. I'd like to see any vishNu-dvEshi attempting to refute this:<br /><br />dhyānabhedānatho vakṣye sarvasiddhipradāyakān / śrīkāmaḥ satataṃ dhyāyetpūrvoktaṃ nṛhariṃ sitam // NarP_1,71.50 //<br /><br />Meaning: I shall explain the different types of meditation for attainment of all siddhis. One who desires prosperity shall meditate on the pure Narasimha as previously described.<br /><br />vāmāṅkasthitayā lakṣmyāliṅgataṃ padmahastayā / viṣamṛtyūparogādisarvopadravanāśanam // NarP_1,71.51 //<br /><br />Meaning: On his right side, he is embraced by Lakshmi, who has a lotus in her hand. Poison, death, other minor ailments are all destroyed by him.<br /><br />cont'd...Aaryamaanoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-6635316928793149112018-02-13T22:32:27.941+05:302018-02-13T22:32:27.941+05:30Forgot to add one thing. As one can see from the v...Forgot to add one thing. As one can see from the valid shAstrAs such as the Kaivalya Upanishad, Jabala Upanishad and Ishvara Gita, the recitation of the Shatarudriyam has one and only one fruit - complete control of the senses. Keep in mind that no other fruit is permitted by such recitation.<br /><br />This proves that the sections in the Mahabharata where Krishna and Arjuna supposedly chant the Shatarudriyam to get the Pashupatastra from Shiva, as well as the other Drona Parva/Anushasana Parva sections on the same, are interpolated by some Shaivite who didn't understand the purpose of the Rudram. Because the Rudram by nature cannot be used for gaining other things such as the favor of Shiva, or the Pashupatastra -- the vedic portion has a specific fruit of indrIya nigraha according to valid shAstrAs and no other.<br /><br />With that in mind, on this occasion, we would like to request those Vaishnavas (such as Madhwas, Gaudiyas and Vaishnava Smartas who are aware of their true tradition) who observe Shivaratri and worship Rudra as a bhakta of Hari, to recite the Shatarudriyam by meditating on the auspicious attributes of Narasimha alone. That is the Vaidika path and will please Rudra devata as well. Shaivites can do what they wish.Aaryamaanoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-5405287050708113062018-02-13T19:37:20.223+05:302018-02-13T19:37:20.223+05:30//In Vishishtadvaita, the jIvAtma is jnAnAndamaya ...//In Vishishtadvaita, the jIvAtma is jnAnAndamaya like Brahman and hence it is an object that can be realized and meditated upon to experience bliss.//<br /><br /><br />If you permit a digression from the main topic, I want to add a question here. The problem of who is affected by avidya is IMO irresolvable in advaita. I thought vishishTAdvaita has a solution since jIva and brahman are not same, so jIva must be the one affected. However if jIva, like brahman is jnAnAnandamaya, how can the jIva suffer misery? How can there be samsAra?Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-7150351924975295842018-02-13T08:57:29.271+05:302018-02-13T08:57:29.271+05:30//Is what you are calling jIvAtma upAsana, taken a...//Is what you are calling jIvAtma upAsana, taken as paramAtma upAsana by advaitins?//<br /><br />In Vishishtadvaita, the jIvAtma is jnAnAndamaya like Brahman and hence it is an object that can be realized and meditated upon to experience bliss. The bliss is limited as compared to BrahmAnanda. In this school, there are a group of people who are disgusted with samsAra and yet, have not developed a taste for Brahman. These people thus meditate on the jIvaTma (themselves) which is higher than prakrti/samsAra but inferior to Brahman. Krishna refers to this group as "jignyAsus" and distinguishes them from his bhaktas who are jnAnIs in the gIta (chaturvidha bhajantE mAm..)<br /><br />In advaita, jIva is verily Brahman. Hence, advaitins take references to jIvAtma upAsaNa as referring to nirguNa brahman. However, this is contradicted by the fact that the shrutis ascribe specific qualities for meditation and hence it cannot refer to an attributeless entity.<br /><br />In dvaita, there are 3 types of jIvAs - sAttvika, rAjasika and tAmasIka. Hence, dvaitins do not recognize jIvAtma upAsaNa and take all references to this upAsaNa as pertaining to Vishnu only.<br /><br />//JnAna in advaita leads to moksha. If I understand your posts correctly, you seem to be implying that there is something higher than jnAna//<br /><br />We were interpreting everythimg as per Vishishtadvaita. In this school, jnana is taken as "upAsaNa" which is jnAna visheshana. Meditation on Brahman is bhakti rUpa jnAna (bhakti yoga) while meditation on jIvAtma involves no bhakti and hence is merely jnAna yoga.<br /><br />//Further, I understand that you consider Shiva as a jnAna yogi, but not as brahman. But if you look at this statement from the perspective of advaita, Shiva is as good as brahman, because in advaita, jnAni is verily brahman. Or are you saying that Shiva is brahman but he is not Ishwara? I am confused. Are we mixing up advaita and vishishTha-advaita here?//<br /><br />As HBB said, you are getting mixed up.<br /><br />According to advaita, Shiva is a jnAni and is indeed as good as Brahman. However, he is not meditated upon as saguNa brahman, in the same way Adi Shankara despite being a jnAni for them is not saguNa brahman.<br /><br />In Vishishtadvaita, Shiva is a jIvAtma and is the best of bhakti-yogis. However, he is not a guru for those following prapatti marga.<br /><br />For dvaitins, Shiva is mano abhimAni devata and is worshipped to gain hari-bhakti.<br /><br />Hope this clarifies. We will be dealing with jIvAtmOpAsaNa a lot in the Ishvara Gita, so please wait for that write-up if you require more clarification.<br />Aaryamaanoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-22619602192907245232018-02-13T03:26:24.381+05:302018-02-13T03:26:24.381+05:30Namaste.
Our interpretations are according to the...Namaste.<br /><br />Our interpretations are according to the pUrvAcAryas of our school i.e. vishiShTAdvaita.<br /><br />Somehow you misunderstood thinking we are explaining advaita here.Humble Bhagavata Bandhuhttps://www.blogger.com/profile/01932475050150832871noreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-73529592895107364822018-02-12T21:56:44.284+05:302018-02-12T21:56:44.284+05:30I have a question. I have some knowledge of advait...I have a question. I have some knowledge of advaita. I never heard of jIvAtma upAsana in advaita. Is what you are calling jIvAtma upAsana, taken as paramAtma upAsana by advaitins? <br /><br />One more question. JnAna in advaita leads to moksha. If I understand your posts correctly, you seem to be implying that there is something higher than jnAna. Did I read you correctly?<br /><br />Further, I understand that you consider Shiva as a jnAna yogi, but not as brahman. But if you look at this statement from the perspective of advaita, Shiva is as good as brahman, because in advaita, jnAni is verily brahman. Or are you saying that Shiva is brahman but he is not Ishwara? I am confused. Are we mixing up advaita and vishishTha-advaita here?Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-8685390517890816599.post-75290195612327143762018-02-11T22:17:44.862+05:302018-02-11T22:17:44.862+05:30With the conclusion of these preludes, we will be ...With the conclusion of these preludes, we will be posting the translation of the Ishvara Gita shortly on the blog. In between, we may also post certain other unrelated articles on other topics, since the Ishvara Gita is quite a long exercise.<br /><br />If readers have any doubts over the articles or the meanings, they are free to contact us.Aaryamaanoreply@blogger.com