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Hi
I see un wiki that shankacharia beleave for mass people to ishvara
So during his life he transmit advaita for mass people or for élit in secret
And ishvara for everybody ?
Ishavara
(IAST: Īśvara, pronounced as / ī: sh vərə /, lit., the Supreme Lord): when man tries to know the attributes of Brahman with his spirit, under the influence of Māyā, Brahman is noticeable as being Îshvara. Ishvara is Brahman with the Māyā. Shankara uses the following metaphor: when the "reflection" of the Cosmic Spirit falls on the mirror of Māyā, he appears as the Supreme Lord. The Supreme Lord is only true in the pragmatic level - his true form in the transcendental sphere is the Cosmic Spirit.
Ishvara is' saguna-Brahman (Qualified Absolute) or Brahman with favorable and countless qualities. He is all perfect, omniscient, omnipresent, incorporeal, independent, the creator of the world (Brahmā), his protector (Vishnu) and also his destroyer ("Hara", Shiva). It is without reason, eternal and unchanging - and yet is the primary cause of the universal manifestation, of Being. It is twice immanent (like the whiteness of milk) and transcendent (like the independence of the watchmaker for his watch). He can even be considered to have a personality. He is the subject of worship. He is the source of morality and the donor of the fruits of Karma. However, it is beyond sin and merit. He rules the world with his Māyā - his divine power. This association with "false" knowledge does not affect the perfection of Ishvara, as an artist is not deceived by his art. However, if Îshvara is the lord of the Māyā, who is always under his control, the living beings (jiva, souls embodied as creatures) are the servants of the Māyā (through ignorance). This ignorance is the cause of sorrow and sin in the mortal world. While Ishvara is infinite bliss, bliss, humans are pitiful, sources of suffering. Îshvara is always aware of the unity of Brahman's nature, and of the illusory nature of the world. The Advaïtins explain misery by ignorance. Ishvara can be considered or worshiped also in the anthropomorphic form like Vishnu, Krishna or Shiva.
Thus, the question arises as to why the Supreme Lord created the world. If one supposes that Ishvara creates the world of an interested goal, this defames the full nature and the perfection of Ishvara. For example, if one supposes that Ishvara creates the world to obtain something, it would be against its perfection. If we assume that it creates for compassion, it would be illogical, because the feeling of compassion cannot exist in the empty world before creation (when only God existed). So Shankara assumes that this Creation is the spontaneous play (līlā) of Ishvara. It is his nature, just as it is the nature of man to breathe.
The only evidence of God that Shankara exposes is the mentions in the Shruti (Revelation: the Vedas) of God, God being out of logic and out of thought. This is similar to the philosophy of Kant, who said that "faith" is the basis of theism. However, Shankara gave few other logical proofs for God, in order to pay attention to it, not to rely entirely on it:
The world is a work - a work thought, an effect, and therefore must have a true cause. This cause must be Ishvara.
The world has unity, coordination and order, so its leader must be an intelligent person.
People do good and bad deeds, and get back the fruits of their deeds, in this life or after. People cannot be their own producer of these fruits, because no one would give themselves the fruit of their sin. Also, this donor cannot be an unconscious object. So the giver of the fruits of Karma is God.
I see un wiki that shankacharia beleave for mass people to ishvara
So during his life he transmit advaita for mass people or for élit in secret
And ishvara for everybody ?
Ishavara
(IAST: Īśvara, pronounced as / ī: sh vərə /, lit., the Supreme Lord): when man tries to know the attributes of Brahman with his spirit, under the influence of Māyā, Brahman is noticeable as being Îshvara. Ishvara is Brahman with the Māyā. Shankara uses the following metaphor: when the "reflection" of the Cosmic Spirit falls on the mirror of Māyā, he appears as the Supreme Lord. The Supreme Lord is only true in the pragmatic level - his true form in the transcendental sphere is the Cosmic Spirit.
Ishvara is' saguna-Brahman (Qualified Absolute) or Brahman with favorable and countless qualities. He is all perfect, omniscient, omnipresent, incorporeal, independent, the creator of the world (Brahmā), his protector (Vishnu) and also his destroyer ("Hara", Shiva). It is without reason, eternal and unchanging - and yet is the primary cause of the universal manifestation, of Being. It is twice immanent (like the whiteness of milk) and transcendent (like the independence of the watchmaker for his watch). He can even be considered to have a personality. He is the subject of worship. He is the source of morality and the donor of the fruits of Karma. However, it is beyond sin and merit. He rules the world with his Māyā - his divine power. This association with "false" knowledge does not affect the perfection of Ishvara, as an artist is not deceived by his art. However, if Îshvara is the lord of the Māyā, who is always under his control, the living beings (jiva, souls embodied as creatures) are the servants of the Māyā (through ignorance). This ignorance is the cause of sorrow and sin in the mortal world. While Ishvara is infinite bliss, bliss, humans are pitiful, sources of suffering. Îshvara is always aware of the unity of Brahman's nature, and of the illusory nature of the world. The Advaïtins explain misery by ignorance. Ishvara can be considered or worshiped also in the anthropomorphic form like Vishnu, Krishna or Shiva.
Thus, the question arises as to why the Supreme Lord created the world. If one supposes that Ishvara creates the world of an interested goal, this defames the full nature and the perfection of Ishvara. For example, if one supposes that Ishvara creates the world to obtain something, it would be against its perfection. If we assume that it creates for compassion, it would be illogical, because the feeling of compassion cannot exist in the empty world before creation (when only God existed). So Shankara assumes that this Creation is the spontaneous play (līlā) of Ishvara. It is his nature, just as it is the nature of man to breathe.
The only evidence of God that Shankara exposes is the mentions in the Shruti (Revelation: the Vedas) of God, God being out of logic and out of thought. This is similar to the philosophy of Kant, who said that "faith" is the basis of theism. However, Shankara gave few other logical proofs for God, in order to pay attention to it, not to rely entirely on it:
The world is a work - a work thought, an effect, and therefore must have a true cause. This cause must be Ishvara.
The world has unity, coordination and order, so its leader must be an intelligent person.
People do good and bad deeds, and get back the fruits of their deeds, in this life or after. People cannot be their own producer of these fruits, because no one would give themselves the fruit of their sin. Also, this donor cannot be an unconscious object. So the giver of the fruits of Karma is God.
