[Advaita-l] The Vibhutis of Brahman are non-different from Brahman

[Bhaskar YR]

Shankara consistently upholds the above siddhanta throughout the VSN Bhashya. He cites from the Shiva Purana which says 'Shiva is the Supreme Cause' for the name 'Rudra'. Sri Sridhara Swamin too, in the Vishnu Purana commentary cites two verses from the Shiva Purana to bring out the Shiva Paratvam, shivamayam jagat, while commenting on Rudra (and not Vishnu).
Shankara cites the Kaivalyopanishat in the VSN bhashya for the word 'Shiva'
and says that since this Upanishad teaches 'abheda', the name Shiva is a stuti of Hari (Brahman). For the name 'soma' too Shankara says 'umapati', alternatively.  Thus for Shankara every being, whether deity or any other in creation is a vibhuti of Brahman and thus non-different from Brahman.
If anything in creation is different from Brahman, not-brahman, then Brahman will not be Purnam, but vastu-paricchinnam, and therefore unfit to be known / realized for moksha. It will not be the Tat padartha. That is what the BGB and Anandagiri/Madhusudani have also stated as cited above.
The Vishnu Puranam verse Shankara cites says that 'the stars, the various worlds (fourteen), forests, mountains, directions, rivers, oceans and everything that exists anywhere is Vishnu.  Thus, if anything is different from Vishnu, that 'Vishnu' will not be Purna, ananta. [The Shiva purana verses Sridhara swamin cites in the VP commentary too holds that the entire creation is Shiva mayam since it has Shiva as its Atma.] Hence alone this 'Vishnu' is not a deity but Brahman, Vyapanashiila. If anything, anyone, is different from Vishnu, there will be no vyaapanashiilatvam but only paricchinnatvam in Vishnu.  In other words, if Vishnu is a deity, different from Shiva, Brahma, etc. he will be vyaapya, pervaded, and not vyaapaka, the pervader. In the Kenopanishad Bhashya too Shankara holds 'Vishnu, Ishvara, Indra, Prana, etc. to be Brahman, being upasyas.'  If they are not Brahman, they cannot be upasyas. And the crux of the BG 10.42 is to teach that one can meditate upon the creation, wholly or severally, as Brahman and eventually gain Brahman-realization. If anything in creation were not Brahman, this upaaya will be invalid.

The gist of the above study is: The vibhuti-s of Brahman, which is the entire creation, is non-different from Brahman.

The teaching is to realize the paramartha through the oneness of creation.

praNAms Sri Subbu prabhuji
Hare Krishna

Since I am in complete agreement with the above I am sincerely acknowledging your observations prabhuji.  When the topics like : kArya-kAraNa ananyatvam,  brahmAnanya jagat, vedAnta maryAda with regard to creation, futility of jeeva bhrAnta srushti completely ignoring the Ishwara etc.   were presented it was with above intention only nothing else.

Hari Hari Hari Bol!!!
bhaskar