That is why we say, vaishnavas are humle.Dear Krshna Das,
Before i type any words, let me assert and accept that most of my points here are very much limited to my ignorance and very little exposure. So, i would consider them mostly as mere "speculation" and it may not have much merit for someone who wants to know the Truth to the fullest.
I must accept that this is new to me. As far as GV is concerned, there is no place for any such tapas for Siva, though we have a place for Bhava-vrtti for his as highest of vaishnavas. (again taking into account my ignorance)You asked:
The one which perform tapas with panca-linga? I didn't knew about this. I am curious.
Worshiping Lord Shiva with PanchaLinga is not just new to philosophical schools but it is one of the oldest tradition that we see from various Puranas and Ithihasas but the purpose and goal for such Tapas are all about knowing the Supreme Lord. (PanchaLinga in my speculation signifies SadaSiva). In Sri samparadya it is followed and still followed and in Brahma sampradaya, it is very much followed. Shri Vadiraja Thirta's tapovan still has this panchalinga for adventurous but spiritual seekers. I am also not very clear whether anyone that get initiated in this sampradayas can do this kind of Tapas or it is only for the Yatis. The later vaishnava schools are in to pure Bhava vritti and i am not sure whether they are in to Tapas or meditation.
Yes, this sidhhanta I have read in Siva-tattva, Sri Bhagwat-amrita-kana and in Brahma-samhita commentary given by my Guru Maharaj, and I accept it as it is.Lord becoming Rudra is very new to me and i am not sure if there are any scriptural evidence to support it. If your Guru says so, it must be True.
This is correct. I don't differ to a slightest degree.Rudra himself is not Tama but he is controller of that Tama or in other words, he gets lordship over this particular guna. To attain that post/designation, the Jiva has to be very pious and logically such soul will not have any Tamo to begin with and that particular jiva gets the highest mercy of Shri.
Fine. Antaryami is the all pervading feature or permatman present in them.About Antrayami:
I accept this. But I am not sure why you have brought up this sidhhanta here?
The very reason why i mentioned it here is, the worshiper of Lord Shiva or Rudra etc. should know this Antrayami clearly so that they can get maximum boon/benefit from such worship. Forgetting the Antrayami in them will make your worship materialistic.
This sidhhanta is related to Sri Sampradaya? This is all very new for me.You said:
But he is subordinate to Brahma and Vayu?
In the Rujutva, the position of Rudra is not mentioned meaning that this designation is not progressive for any particular Jiva and in AmbriNIsukta Shri says,
yaM kAmaye tamtamugraM kRiNomi
So 'Rudra' designation is like a boon from Shri for some pious noble jiva. The Rujutva is much more pious and they are very close to Shri Hari and they are very special that they will always remember Shri Hari at all time. So, with that specialization, Rujus have much higher status in terms of their knowledge and devotion towards Lord and Rudra is like a LKG kid in front of Rujus where he has to accumulate the knowledge and devotion towards Lord to become Sesha. ( Rujus are very close in concept with the Nitya Sooris of Shri Sampradaya). Brahma is the highest Ruju and Vayu Latavya follows them. (Vayu incarnated as Shri Madhva and Latavya is the messenger between Rukmini and Shri Krshna and who came to the Vaishnava tradition as Shri VadiRaja). Nithya Sooris incarnated as the famous Alwars of Sri Sampradaya and they have established the Vaishnava-dharma ideals so long ago.
....Ruju's promotion has different formula and it is different for Rujus and for a manusha (ordinary human). Brahma gets his completeness after 200 kalpa and ordinary jiva gets his completeness after just one kalpa. (i used the term completeness as it is more appropriate than moksha as moksha is not the goal for these type of Sadana or Sadaka).
I have also read this somewhere that Brahma manifests Rudra but not remembering what was the source. Though in Brahma Samhita, it is mentioned clearly that he is born of the Maha-Visnu. Pretty confusing...Brahma never becomes Rudra and i will sincerely doubt that as none of the Vaishnava sampradaya accept that. ( Brahma creates Rudra - Sri Samparaya 100% accept it directly... Brahma Sampradya accepts it as, it is a Jiva who Brahma creates becomes Rudra by the grace of Shri).
Yes, but this is what I have understood after reading some of his books (or misunderstood, don't know). I will let you know some sources, after hunting for them.Attaining the position of Brahma by 100 births by a ordinary jiva is something very new to me and also it will be too confusing as which one of the jiva who gets 100 birth will get to that position? Please let me know if any verse in SB supports such idea. ( If it is 100 kalpa, then Lord Grace will make that Jiva very special and can promote that jiva to Brahma pada but 100 birth is with in the limit of one brahma kalpa and i still require more information to accept this as possibility. Please ask your Gurudeva for more clarity).
Yes this transalation was given by my Maharaj in his book Brahma Samhita, it is not Prabhupadas. I will get this clarified from somebody.SB 4.24.29 Also i am wondering where from you got this translation? It doesn't look like Srila Prabupada's and he has a lot more explanation in the purport of this particular verse. (It is also mentioned herein that whoever executes his occupational duty (sva-dharma) for one hundred births (for instance, if a brāhmaṇa continues to act as a brāhmaṇa) becomes eligible for promotion to Brahmaloka, the planet where Lord Brahmā lives. There is also a planet called Śivaloka, or Sadāśivaloka, which is situated in a marginal position between the spiritual and material worlds. If, after being situated in Brahmaloka, one becomes more qualified, he is promoted to Sadāśivaloka. Similarly, when one becomes even more qualified, he can attain the Vaikuṇṭhalokas.)
Shiva-TattvaSo it is not about becoming Brahma but attaining the BrahmaLoka. I hope this clears a little clumsy cloud over my head.
That is what my understanding goes.As you said, Siva Tattva includes Rudra but the referent Sambu can refer either SadaShiva or Rudra based on the context. Rudra is still learning about Vishnu Tattva and SadaShiva is already Vishnu Tattva so that clarifies the context. ( Vaishnavam Yatha Sambhu can only indicate SadaShiva and not the learning incomplete Rudra)
About Shiva-Loka
I have come to know opposite, that Sada-Siva's loka is eternal loka in spiritual sky whereas Rudra's abode is temporary. Please explain more, I want to know.
Point to be noted. I will study this point further and get some information, so we can discuss further.ShivaLoka is marginal and not eternal . Its in between (which is situated in a marginal position between the spiritual and material worlds). I hope you know the difference between Pralaya and MahaPralaya.
Thanks. This is a peculiar south indian art.The Krshna on the banyan leaf is the only one left after MahaPralaya as per vaishnava faith. Just attaching that beautilful Kannan on BanyanLeaf.
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