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

[H S Chandramouli]

Namaste.

Can it be said sAdhana does not form part of Advaita Siddhanta? That would
be taking a very narrow perspective of the Siddhanta as a whole. Surely it
can be said that the Final Conclusion of the Siddhanta is
Jiva-Brahma-Aikyatvam. However sAdhana does not fall outside the scope of
the  Advaita Siddhanta. If it were to be held so, then it would also be no
better than a postulate without conclusive proof. But Advaita Siddhanta has
it that the conclusion can and is realizable here and now, in this life
itself.

Regards

On Sat, Feb 4, 2023 at 2:36 PM Ganesh B <ganesh.bala82 at gmail.com> wrote:

> Namaste
>
> When we say Advaita Siddhanta, it is absolutely Jiva-Brahma-Aikyatvam.
> There is absolute Abheda. "वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्"
>
> Anything prior to the realisation of this truth everything is bheda and
> doesn't come under the scope of Advaita Siddhanta. These Bheda is also only
> due to Ajnana.
>
> Those who engage perfectly according to the injunctions of Shastras are
> also only perpetuating Samsara.
>
> The Dharma Shastras are also prescribed here only here and it is also
> limited just here - "*अथातो धर्मजिज्ञासा*" ane Bheda is definitely
> admitted here. And this bheda is due to Avidya.
>
> स्वधर्मे प्रवृत्तानामपि तेषां वाङ्मनःकायादीनां प्रवृत्तिः
> फलाभिसन्धिपूर्विकैव साहङ्कारा च भवति । तत्रैवं सति धर्माधर्मोपचयात्
> इष्टानिष्टजन्मसुखदुःख़ादिप्राप्तिलक्षणः संसारः अनुपरतो भवति ।
>
> "*Even when they live according to the proper law of their life
> (svadharma), the activities of their speech, mind and body are surely
> impelled by their desire for the fruits of those very activities which
> emanate from egoism. In these circumstances, owing to an accumulation of
> righteousness and unrighteousness, transmigratory life continues unabated.*"
> ~ (Shankara Bhashya Gita)
>
> Unless and untill there is a dawn of Jnana, there is only Bheda due to
> Avidya ~ अथातो ब्रह्मजिज्ञासा where all Bheda begin to cease.
>
> सर्वकर्मसंन्यासपूर्वकादात्मज्ञानात् नान्यतो निवृत्ति।
>
> On Sat, 4 Feb 2023, 13:58 H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Venkat Ji,
>>
>> Extending the discussion, just for enjoying the Advaita Siddhanta. Who
>> knows, it may throwup  some interesting and important ideas.
>>
>> If tAratamyatA is considered in its aspect of phala, then Advaita
>>  Siddhanta certainly  does  admit of tAratamyatA between one form of
>> Ishvara and the other. Would it be wrong to say so?
>> Regards
>>
>> On Sat, Feb 4, 2023 at 1:43 PM Venkatraghavan S <agnimile at gmail.com>
>> wrote:
>>
>>> Namaste Bhaskar ji,
>>> There is bheda accepted in shAstra vyavahAra in advaita. Each devatA has
>>> His or Her own pUja, japa, mantra vidhi, etc which cannot be mixed up.
>>>
>>> What Advaita does not admit is tAratamyatA between one form of Ishvara
>>> and the other. That is not tantamount to acceptance of abheda in vyavahAra.
>>>
>>> Has anyone espoused such a view for you to question it?
>>>
>>> Kind regards,
>>> Venkatraghavan
>>>
>>>
>>> On Fri, 3 Feb 2023, 04:55 'Bhaskar YR' via advaitin, <
>>> advaitin at googlegroups.com> wrote:
>>>
>>>> praNAms
>>>>
>>>> Hare Krishna
>>>>
>>>>
>>>>
>>>> When you agree dvaita in vyavahAra why not agree bedha in devata in
>>>> shAstric vyavahAra ??  I humbly ask my fellow advaitins.  Yes in paramArtha
>>>> when there is no bedha even jeeva and brahma no question of bedha
>>>> whatsoever.  But when we are dealing with vyAkruta jagat in vyavahAra where
>>>> upAdhi visheshaNa holds sway why and what is the necessity to think all
>>>> devata-s are one!!??  If that is the case even in vyavahAra also why only
>>>> abedha among ONLY devata-s why not abedha between jeeva and Ishwara!!??.
>>>> But in vyavahAra we the tiny jeeva-s would strive to get jnana, we have our
>>>> ishta devata and the particular upAsana and archana vidhi and more
>>>> interestingly different gods have different family, different legacy and
>>>> different stories behind them.  So, IMHO, when we consider upAdhi veshesha
>>>> brahma or sOpAdhika brahma or guNa vishesha brahma there is absolutely no
>>>> problem in holding them as different.  Seeing the difference does not
>>>> anyway mean we are scaling them like one upAdhi is superior to another or
>>>> one upAdhi is inferior or incapable to do certain things.  All upAdhi
>>>> veshesha kArya brahman is equally capable to give everything to their
>>>> respective upAsaka-s and ArAdhakas.  But with the paramArtha drushti in
>>>> mind we should not mix these different gods and do girija kalyANa to rAma
>>>> and seetha kalyANa to shiva since shiva and rAma have their own family in
>>>> shastric vyavahAra.  When the ‘shape’ is different and shaping of these
>>>> deities have their own history why mix it unnecessarily ??  rAma is rAma
>>>> only and krishna is krishna only rAma is eka patni vratastha and krishna is
>>>> nitya and shuddha brahmachAri!!  Shiva is having ganga and shakti on his
>>>> left whereas rAma is with seeta and his parivAra.  ekaM sat viprA bahudA
>>>> vadanti, tattva is ONE and vyAkruta rUpa of that ONE tattva with the
>>>> association of upAdhi is definitely different in shAstric vyavahAra.
>>>> shArda is shArada and chandramouleeshwara is chandramouleeshwara only
>>>> upAsana, archana vidhi, mantra viniyOga all are different keeping upAdhi
>>>> vishesha in mind.  And keeping the upAsya, upAsana and upAsaka triad in
>>>> mind.
>>>>
>>>>
>>>>
>>>> Just my few thoughts.
>>>>
>>>>
>>>>
>>>> Hari Hari Hari Bol!!!
>>>>
>>>> bhaskar
>>>>
>>>>
>>>>
>>>> *Bhaskar YR*
>>>>
>>>> #4A, 5 & 6 2nd Phase Peenya Industrial Estate
>>>> Bangalore 560058, Karnataka, India
>>>> Phone: +91808395181
>>>> E-mail: bhaskar.yr at hitachienergy.com
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>>>>
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>>>>
>>>>
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