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

[Bhaskar YR]

praNAms Sri Kaushik prabhuji, 
Hare Krishna

I think abedha in such stotras is to say that one has to see his ista devata as all the forms of divinty. 

>  Yes there is no problem in this approach.  parAbhakti towards one's ishta devata would give that samyak drushti.  

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.

>  I don't think so, in vyavahAra both Krishna and rAma have different backgrounds, Krishna's is colourful character and rAma has sublime candidature.  There is no need to strike the similarity here in vyavahAra.  Why we say rAma is ekapatni vratastha and an epitome of dharma and Krishna though having thousands of wives Ajanma brahmachAri??  Though they are vishNu avataara both are avatAra purusha-s both have the same goal shishta rakshaNa and dushta shikshaNa the appearance of the shakti or projection of the same tattva in the jagat is entirely different.  Hence we have separate family for Krishna and rAma.  Nobody would agree Krishna killed rAvaNa and rAma lifted the gOvardana by his little finger.  Why I am telling all these is in vyavahAra there is absolutely no harm is treating rAma as rAma and worshiping him as seetaa vallabha rAma only no need to see krishNa in him and vice versa.  

And a stotra on krishna is a stotra on shri rama as well. Isnt it?

>  See in ashtottara, sahasranaama devata stotra etc. one particular deity is eulogized just to prove the supremacy of that particular deity and 'ultimate' truth or tattva behind that deity.  That does not mean rAma is Krishna or Krishna is rAma, that is NOT vyavahAra in vyavahAra seeta is rAma's wife, lava-kusha are sons, lakshmaNAdi three brothers.  rAma is rAmAyaNa hero and Krishna is bhagavata hero...When tattva realized no rAma nor krishNa, nor Devaki nor Yashoda, ekam eva adviteeyaM.  

Doesnt it have the same phala?

>  In Advaita too different upAsya devata-s would give different phala-s for different types of upAsana-s.  As I said we cannot expect apples by seeding  orange seeds.  Of course both rAma & Krishna give us the same phala but for this we need not think in vyavahAra their biographies and stature etc. are one and the same.  And kindly note we are not talking about what they are capable of but why there is need to strike the similarities when their appearance are significantly different through upAdhi-s??  

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.

>  kindly pardon me, merely seeing the difference in upAdhi-s is not aparAdha but pitting one deity against another is aparAdha.  Worshipping the rAma on rAma Navami doing the rudrAbhishekam on shivarAtri by seeing the 'difference' between rAma and shiva is not aparaadha as it is shAstra vihita.  But when we started to give the grades to rAma and shiva is aparAdha.  IMHO Seeing the difference is not grading/ranking.   

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.

>  If you know the panchaayatana pooja vidhAna, different directions that we keep paNchaayatana devata-s, viniyOga mantra-s and dhyAna shloka-s, rudrArchana vidhi, vishNu paNchAyatana pooja vidhi etc. you would come to know what I am trying to say.  

Hari Hari Hari Bol!!!
bhaskar