[Advaita-l] [advaitin] rAma-krishna-shiva-durga etc. are not same in shAstric vyavahAra!!!

[Ganesh B]

Namaste

When we say Advaita Siddhanta, it is absolutely Jiva-Brahma-Aikyatvam.
There is absolute Abheda. "वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्"

Anything prior to the realisation of this truth everything is bheda and
doesn't come under the scope of Advaita Siddhanta. These Bheda is also only
due to Ajnana.

Those who engage perfectly according to the injunctions of Shastras are
also only perpetuating Samsara.

The Dharma Shastras are also prescribed here only here and it is also
limited just here - "*अथातो धर्मजिज्ञासा*" ane Bheda is definitely admitted
here. And this bheda is due to Avidya.

स्वधर्मे प्रवृत्तानामपि तेषां वाङ्मनःकायादीनां प्रवृत्तिः
फलाभिसन्धिपूर्विकैव साहङ्कारा च भवति । तत्रैवं सति धर्माधर्मोपचयात्
इष्टानिष्टजन्मसुखदुःख़ादिप्राप्तिलक्षणः संसारः अनुपरतो भवति ।

"*Even when they live according to the proper law of their life
(svadharma), the activities of their speech, mind and body are surely
impelled by their desire for the fruits of those very activities which
emanate from egoism. In these circumstances, owing to an accumulation of
righteousness and unrighteousness, transmigratory life continues unabated.*"
~ (Shankara Bhashya Gita)

Unless and untill there is a dawn of Jnana, there is only Bheda due to
Avidya ~ अथातो ब्रह्मजिज्ञासा where all Bheda begin to cease.

सर्वकर्मसंन्यासपूर्वकादात्मज्ञानात् नान्यतो निवृत्ति।

On Sat, 4 Feb 2023, 13:58 H S Chandramouli, <hschandramouli at gmail.com>
wrote:

> Namaste Venkat Ji,
>
> Extending the discussion, just for enjoying the Advaita Siddhanta. Who
> knows, it may throwup  some interesting and important ideas.
>
> If tAratamyatA is considered in its aspect of phala, then Advaita
>  Siddhanta certainly  does  admit of tAratamyatA between one form of
> Ishvara and the other. Would it be wrong to say so?
> Regards
>
> On Sat, Feb 4, 2023 at 1:43 PM Venkatraghavan S <agnimile at gmail.com>
> wrote:
>
>> Namaste Bhaskar ji,
>> There is bheda accepted in shAstra vyavahAra in advaita. Each devatA has
>> His or Her own pUja, japa, mantra vidhi, etc which cannot be mixed up.
>>
>> What Advaita does not admit is tAratamyatA between one form of Ishvara
>> and the other. That is not tantamount to acceptance of abheda in vyavahAra.
>>
>> Has anyone espoused such a view for you to question it?
>>
>> Kind regards,
>> Venkatraghavan
>>
>>
>> On Fri, 3 Feb 2023, 04:55 'Bhaskar YR' via advaitin, <
>> advaitin at googlegroups.com> wrote:
>>
>>> praNAms
>>>
>>> Hare Krishna
>>>
>>>
>>>
>>> When you agree dvaita in vyavahAra why not agree bedha in devata in
>>> shAstric vyavahAra ??  I humbly ask my fellow advaitins.  Yes in paramArtha
>>> when there is no bedha even jeeva and brahma no question of bedha
>>> whatsoever.  But when we are dealing with vyAkruta jagat in vyavahAra where
>>> upAdhi visheshaNa holds sway why and what is the necessity to think all
>>> devata-s are one!!??  If that is the case even in vyavahAra also why only
>>> abedha among ONLY devata-s why not abedha between jeeva and Ishwara!!??.
>>> But in vyavahAra we the tiny jeeva-s would strive to get jnana, we have our
>>> ishta devata and the particular upAsana and archana vidhi and more
>>> interestingly different gods have different family, different legacy and
>>> different stories behind them.  So, IMHO, when we consider upAdhi veshesha
>>> brahma or sOpAdhika brahma or guNa vishesha brahma there is absolutely no
>>> problem in holding them as different.  Seeing the difference does not
>>> anyway mean we are scaling them like one upAdhi is superior to another or
>>> one upAdhi is inferior or incapable to do certain things.  All upAdhi
>>> veshesha kArya brahman is equally capable to give everything to their
>>> respective upAsaka-s and ArAdhakas.  But with the paramArtha drushti in
>>> mind we should not mix these different gods and do girija kalyANa to rAma
>>> and seetha kalyANa to shiva since shiva and rAma have their own family in
>>> shastric vyavahAra.  When the ‘shape’ is different and shaping of these
>>> deities have their own history why mix it unnecessarily ??  rAma is rAma
>>> only and krishna is krishna only rAma is eka patni vratastha and krishna is
>>> nitya and shuddha brahmachAri!!  Shiva is having ganga and shakti on his
>>> left whereas rAma is with seeta and his parivAra.  ekaM sat viprA bahudA
>>> vadanti, tattva is ONE and vyAkruta rUpa of that ONE tattva with the
>>> association of upAdhi is definitely different in shAstric vyavahAra.
>>> shArda is shArada and chandramouleeshwara is chandramouleeshwara only
>>> upAsana, archana vidhi, mantra viniyOga all are different keeping upAdhi
>>> vishesha in mind.  And keeping the upAsya, upAsana and upAsaka triad in
>>> mind.
>>>
>>>
>>>
>>> Just my few thoughts.
>>>
>>>
>>>
>>> Hari Hari Hari Bol!!!
>>>
>>> bhaskar
>>>
>>>
>>>
>>> *Bhaskar YR*
>>>
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