[Advaita-l] [advaitin] Vishnu is Brahma and Shiva as well - Bhishma in MB

[Kaushik Chevendra]

Namaste bhaskarji.
I think abedha in such stotras is to say that one has to see his ista
devata as all the forms of divinty. Its true that there is bheda in
vyavahara between jiva and isvara. But even in vyavahara the trimurtis have
no difference. Just as krishna is non-different from rama even in vyvahara.
And a stotra on krishna is a stotra on shri rama as well. Isnt it?
Doesnt it have the same phala?
Shri jagadguru abhinava vidyatirtha has said even while doing nama smarana,
if one sees a diference among vishnu and shiva it is considered an
aparadha. What to say of doing other vidhis done with the notion of
difference among forms of isvara. While from paramarthika view jeeva and
the isvara are same, not so in vyvahara. But even in vyavahara there is no
differnce between shiva and vishnu.
With regards to your statment that the stotras used for the worshiping of
forms of isvara are different, shri rudram is chanted in vishnu temples as
a prayer to narayana.
Forgive me if i have said anything wrong.

namo narayana


On Wed, 10 Aug 2022 at 16:59, Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> praNAms
> Hare Krishna
>
> Yes in smruti text vishNu is shiva & brahmA and in some other purANa shiva
> is brahmA and vishNu and again in yet another purANa devi is
> trimUrtyAtmaka.  All these upAdhi vishishta daiva tattva-s which we are
> worshipping/meditating  saying that the tattva behind all these prateeka-s
> or upAsya devata-s is ONE and the same.  But having said this can we deny
> the bheda in upAdhi through which these tattva cognizable to us ??
> Definitely I don’t think so.  Yes, from the transcendental point of view
> there is no bheda between shiva & vishNu, likewise there is no bheda in
> jeeva & Ishwara as well.  So from that point of view there is no duality
> whatsoever.  But when we are in the vyavahAra, when we are doing the
> prateeka upAsana, when we are assuming ourselves as upAsaka/bhakta/dhyAni
> the upAsya devata also would be different and upAsana vidhi also will be
> different, archanAdi vidhi will be different, viniyOga vedic mantra will be
> different, AkAra and attire of the upAsya devata will be different and more
> importantly the phala of upAsana also will be different when we are doing
> vividha devata upAsana as prescribed in scriptures.  For example we don’t
> use/chant laghunyAsa or mahAnyAsa, namakam & chamakaM when worshipping
> ShrirAma Chandra or vishNu Bhagavan and we don’t see shree rAma Chandra
> with two wives, holding flute and wearing peacock feather though
> ‘tattva’wise both rAma & Krishna one and the same.  Likewise we don’t see
> vishNu picture wearing gaja charma, kapaala mAla, chitAbhasma lepita deha,
> nAgAbharaNa which are exclusive costumes of shiva bhagavaan and  in devi
> ArAdhana, chakrArchana, chandi pArAyaNa there are specific mantra, nyAsa
> etc. will be used / chanted to propitiate devi though devi is nothing but
> paratattva or parabrahmasvarUpiNi.  So, bedha is definitely there in the
> vyAvahArika realm where upAsaka, upAsana & upAsya devata triad holds sway
> and all upAsya devata-s are capable of giving us krama-mukti or granting
> membership in hiraNya garbha lOka.    And in pAramArthika there is
> absolutely no difference between jeeva, jagat & Ishwara and evidently no
> difference among rudra, vishNu, brahmA, devi, jeeva, thAvara, jangama,
> stree, purusha, giri, nadi, tatAka etc.  So, where exactly or from which
> view point we are trying to prove this abedha ONLY between Shiva &
> VishNu!!??  Not clear to me.
>
> Hari Hari Hari Bol!!!
> Bhaskar YR
>
>
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