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

[Venkatraghavan S]

Namaste Chandramouli ji,

Sure.

The tAratamyatA (gradation) of the phala (result) is not because of the
tAratamyatA of the upAsya devatA but because of the tAratamyatA of the
sankalpa and sAdhana. As stated in the upaniShad यदेव विद्यया करोति
श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवति.

If the sankalpa of a karma is for a material result, it will naturally
produce a result which will be of lower value than a karma done for
chittashuddhi. Similarly a karma done in combination with upAsana will
produce a superior result than a karma done without upAsana. Similarly the
depth, duration and focus of the upAsana will also determine the
superiority of the result. Thus, we cannot conclude that the tAratamyatA of
the result is because of the tAratamyatA of the upAsya devatA.

As bhagavAn says in the gitA,
येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्।।
Whosoever worships other deities with faith, they worship Me (Ishvara)
only, without knowing.

This implies that even those that worship exalted jIva-s such as
hiraNyagarbha, Indra etc with faith, ultimately worship Ishvara only.
Because such a worship is done without knowing that it is Ishvara that is
being worshipped, the result will naturally be inferior to the worship
knowing that the object of worship is Ishvara Himself.

That being the case, what to talk of one form of Ishvara (Shiva Vishnu,
Parvati etc), or the other?

How that worship is to be performed will depend on and differ based on
Agama / shruti / smRti vidhi, but that it is Ishvara that is ultimately
being worshipped is our siddhAnta.

Regards,
Venkatraghavan

On Sat, 4 Feb 2023, 08:28 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*
>>>
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