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

[V Subrahmanian]

On Sat, Feb 4, 2023 at 8:56 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Subrahmanian Ji,
>
> Yes. They have all taught BrahmavidyA. But as per the Ananda mImAmsa of
> Tai. Up and Br. Up, let alone the *ajnAni devatAs*, even amongst the *jnAni
> devatAs* there is tAratamya as regards the Ananda experienced by Indra,
> Brihaspati, PrajApati.
>

The Ananda mimamsa is about the loka/position one attains by karma/upasana
samucchaya.  Hence the ananda taratamya. But as Jnani's the ananda is the
'same' Brahmananda of all of them. There is no taratamya there, unless one
would bring in the four categories of Brahmavit-s.  And the devatAs in
those positions are not considered Jnani's in the mimamsa scheme of the
Tai.up. That's why, in contrast, the shrotriya, akAmahata, is said to have
the ananda of all those gods in those lokas, even without his being in that
loka.

regards
subbu

>
> Regards
>
> On Sat, Feb 4, 2023 at 6:06 PM V Subrahmanian <v.subrahmanian at gmail.com>
> wrote:
>
>> This verse of the Gita 7.16 says:
>>
>> चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
>> आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।
>>
>> Here different aspirants 'worship' the same Bhagavan for their desired
>> ends. This is applicable to any deity of our Sanantana dharma pantheon.
>> Hence alone the Shanmata system. And this is an upalakshana: any devatA
>> could fit in here, provided the aspirant regards that deity as Supreme.
>> Bhagavatpada in the Kenopanishad bhashya 1.5 says: Vishnu, Ishwara, Indra,
>> Prana - all could be Brahman, the upasya.  This is a purvapaksha who wants
>> to say: The upasaka can't be Brahman. In the siddhanta the mantra says:
>> तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  and the Acharya says: the mantra
>> affirms 'know only that to be Brahman which the upasaka does not consider
>> it as 'this', anAtmA'.
>>
>> In the PratardanaadhikaraNa, Indra is Brahman who teaches the
>> Brahmavidya. In Chandogya 7th ch. Sanatkumara is Brahman and so on and in
>> the Mundaka, a Jnani is Brahman, when worshiped, the aspirant is
>> liberated.
>>
>> regards
>> subbu
>>
>> On Sat, Feb 4, 2023 at 5:11 PM H S Chandramouli <hschandramouli at gmail.com>
>> wrote:
>>
>>> Namaste Venkat Ji,
>>>
>>> I was thinking of, say, ** To attain Swarga Loka . one needs to perform
>>> Jyotishtoma **. Now Jyotishtoma needs to be performed only with the
>>> prescribed devatAs. No other alternate devatAs can be invoked. Also, for
>>> some specific results like attainment of swarga loka etc, only limited
>>> options are prescribed in respect of devatAs capable of leading to such
>>> results. Not all devatAs have such capabilities. Hence my earlier
>>> conclusion.
>>>
>>> It is not that there are only one unique way to attain a particular
>>> result, say wealth. There could be alternate ways. But still in each
>>> prescribed way, the particular devatA needs to be invoked. Any devatA is
>>> not permitted. That is what I meant by saying tAratamyatA is admitted
>>> amongst the devatAs.
>>>
>>> Regards
>>>
>>> On Sat, Feb 4, 2023 at 4:40 PM Venkatraghavan S <agnimile at gmail.com>
>>> wrote:
>>>
>>>> Namaste Chandramouliji,
>>>>
>>>>
>>>> On Sat, Feb 4, 2023 at 10:52 AM H S Chandramouli <
>>>> hschandramouli at gmail.com> wrote:
>>>>
>>>>> Namaste Venkat Ji,
>>>>>
>>>>> Reg  <<  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 >>,
>>>>>
>>>>> In the prescribed  sankalpa and sAdhanAs  for different pUjAvidhAnAs,
>>>>> the upAsya devatA  is also prescribed. Is it not ?  Hence the tAratamyatA
>>>>> of the upAsya devatA is also covered.
>>>>>
>>>>> How so? I know you know this, but for the sake of clarity,
>>>> tAratamyatA = gradation.
>>>>
>>>> Suppose we perform a gAyatrI japa for the attainment of wealth. Suppose
>>>> also that we perform another gAyatrI japa for chittashuddhi. The upAsya
>>>> devatA is the same, the karma is the same, but the desired result is
>>>> different.
>>>>
>>>> How then can we say that the results being superior or inferior implies
>>>> that the object of worship is superior or inferior, when as I have shown in
>>>> the previous email, the cause of the superiority or inferiority of the
>>>> results can be for factors other than the superiority or inferiority of the
>>>> object of worship.
>>>>
>>>> To prove the presence of A by the presence of B, one will have to
>>>> necessarily demonstrate that B cannot be present unless A was present.
>>>>
>>>> Regards,
>>>> Venkatraghavan
>>>>
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