[Advaita-l] Taattvika Abheda and vyavaharika bheda in Dvaita and Advaita

[V Subrahmanian]

Taattvika Abheda and vyavaharika bheda in Dvaita and Advaita

Here is a reference to Madhva's commentary to the Kathopanishad:


https://srimadhvyasa.files.wordpress.com/2017/11/03-sanskrit-
katakopanishadbhashyam-26112017.pdf

page 21: The Kathopanishad mantra 2.2.10  ' यदेवेह तदमुत्र यदमुत्र तदन्विह ।

मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥ is commented upon by
Madhva by citing some verses.  The purport of the mantra is stated in the
pdf page as: भगवद्रूपाणां भेदाभावोक्तिः  [The statement of non-difference
across the forms of Vishnu]. [The mantra criticizes the perception of
difference across the forms of Bhagavan. One who perceives even an iota of
difference across the forms, the parts of the body, the exploits, etc. the
forms of Vishnu will attain andha tamas. Even the idea of bheda-abheda is
not tolerated and leads to the horrible tamas. The verses go to teach that
difference is not there in the attributes, exploits, etc. of the various
forms of Bhagavan.]

Even though the Madhvas accept there is no difference across the various
forms of Vishnu, yet when it comes to worshiping, stuti, etc. they do
maintain a working difference, what we Advaitins would call 'vyavaharika
bheda', across the various forms such as Narasimha, Varaha, Rama, Krishna,
etc.

Here is a stuti by Sri Vadiraja called 'Dashavatara stuti' on the glory of
the various forms of Vishnu.  Apart from Hayagriva, the avataras such as
Narasimha, Vamana, Rama, Krishna even Buddha and Kalki are included in this
stuti.  Each avatara, form of Vishnu, is *clearly distinguished from the
other*.  There is no mix-up of avataras.  The exploits of particular
avataras have been stated without mixing them up with other avataras.

http://www.dvaita.org/haridasa/songs/vadiraja/dash_stuti.html

There is nothing wrong in this and is quite the way it aught to be. But it
has to be realized by non-advaitins that this is the same situation in
Advaita where they hold a taattvika abheda  between jiva-brahma and
jiva-jiva and Brahma-jagat, and maintain a bheda in  vyavahara (just like
Madhvas hold a taattvika abheda across all forms of Vishnu and maintain a
working difference too).

Thus, there cannot be objection from any quarter on the lines 'one jiva
attaining Brahma jnana and moksha will amount to all jivas getting
liberated' and the like.

Om Tat Sat