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

[H S Chandramouli]

Namaste Subrahmanian Ji,

Yes. They have all taught BrahmavidyA. But as per the Ananda mImAmsa of
Tai. Up and Br. Up, let alone the *ajnAni devatAs*, even amongst the *jnAni
devatAs* there is tAratamya as regards the Ananda experienced by Indra,
Brihaspati, PrajApati.

Regards

On Sat, Feb 4, 2023 at 6:06 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

> This verse of the Gita 7.16 says:
>
> चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
> आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।
>
> Here different aspirants 'worship' the same Bhagavan for their desired
> ends. This is applicable to any deity of our Sanantana dharma pantheon.
> Hence alone the Shanmata system. And this is an upalakshana: any devatA
> could fit in here, provided the aspirant regards that deity as Supreme.
> Bhagavatpada in the Kenopanishad bhashya 1.5 says: Vishnu, Ishwara, Indra,
> Prana - all could be Brahman, the upasya.  This is a purvapaksha who wants
> to say: The upasaka can't be Brahman. In the siddhanta the mantra says:
> तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  and the Acharya says: the mantra
> affirms 'know only that to be Brahman which the upasaka does not consider
> it as 'this', anAtmA'.
>
> In the PratardanaadhikaraNa, Indra is Brahman who teaches the Brahmavidya.
> In Chandogya 7th ch. Sanatkumara is Brahman and so on and in the Mundaka, a
> Jnani is Brahman, when worshiped, the aspirant is liberated.
>
> regards
> subbu
>
> On Sat, Feb 4, 2023 at 5:11 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Venkat Ji,
>>
>> I was thinking of, say, ** To attain Swarga Loka . one needs to perform
>> Jyotishtoma **. Now Jyotishtoma needs to be performed only with the
>> prescribed devatAs. No other alternate devatAs can be invoked. Also, for
>> some specific results like attainment of swarga loka etc, only limited
>> options are prescribed in respect of devatAs capable of leading to such
>> results. Not all devatAs have such capabilities. Hence my earlier
>> conclusion.
>>
>> It is not that there are only one unique way to attain a particular
>> result, say wealth. There could be alternate ways. But still in each
>> prescribed way, the particular devatA needs to be invoked. Any devatA is
>> not permitted. That is what I meant by saying tAratamyatA is admitted
>> amongst the devatAs.
>>
>> Regards
>>
>> On Sat, Feb 4, 2023 at 4:40 PM Venkatraghavan S <agnimile at gmail.com>
>> wrote:
>>
>>> Namaste Chandramouliji,
>>>
>>>
>>> On Sat, Feb 4, 2023 at 10:52 AM H S Chandramouli <
>>> hschandramouli at gmail.com> wrote:
>>>
>>>> Namaste Venkat Ji,
>>>>
>>>> Reg  <<  The tAratamyatA (gradation) of the phala (result) is not
>>>> because of the tAratamyatA of the upAsya devatA but because of the
>>>> tAratamyatA of the sankalpa and sAdhana >>,
>>>>
>>>> In the prescribed  sankalpa and sAdhanAs  for different pUjAvidhAnAs,
>>>> the upAsya devatA  is also prescribed. Is it not ?  Hence the tAratamyatA
>>>> of the upAsya devatA is also covered.
>>>>
>>>> How so? I know you know this, but for the sake of clarity,
>>> tAratamyatA = gradation.
>>>
>>> Suppose we perform a gAyatrI japa for the attainment of wealth. Suppose
>>> also that we perform another gAyatrI japa for chittashuddhi. The upAsya
>>> devatA is the same, the karma is the same, but the desired result is
>>> different.
>>>
>>> How then can we say that the results being superior or inferior implies
>>> that the object of worship is superior or inferior, when as I have shown in
>>> the previous email, the cause of the superiority or inferiority of the
>>> results can be for factors other than the superiority or inferiority of the
>>> object of worship.
>>>
>>> To prove the presence of A by the presence of B, one will have to
>>> necessarily demonstrate that B cannot be present unless A was present.
>>>
>>> Regards,
>>> Venkatraghavan
>>>
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