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

[V Subrahmanian]

Thanks for the response Venkat ji.  I give the Jnanananda Bharati
Swamigal's Tamil here:

விஷ்ணு முதலான மேலான தேஹங்களில் ப்ரவேசித்துக்கொண்டு தேவதையாக ஆனார். மனிதன்
முதலிய கீழான தேஹங்களில் இருந்து கொண்டு அந்த தேவதையை பஜிக்கிறார்.


Yet another translation here
https://www.centreforbrahmavidya.org/acharyas/sri-bharathi-theertha-and-sri-vidyaranya/panchadasi-with-translation.html?v=1.2#
on p. 606 of the pdf (p.466 of the printed book) gives the meaning as most
others have given: Vishnu, etc. exalted bodies...

I am not asserting that the Panchadashi wants to take Vishnu as a jiva. If
Brahman is stated to have 'entered' even the body of Vishnu, there is some
principle other/higher than the Vishnu-body.  The Thyagarajar keertanai I
cited earlier says: O Rama, you are in the lowest ant and in Brahma, Shiva
and Keshava.  (cheemalo brahmalo shivakeshavAdulalo..  Rama nannu
brovara..  in Harikambhoji raaga). Showing 'Rama' as distinct from Keshava
is somewhat amusing. Shankara's VSN Bhashya for the name Keshava says:
Keshava is the one *in whose control* are Brahma Vishnu and Shiva. यस्य वशे
वर्तन्ते इति केशवः |

The purport of the verse I think is: Brahman enlivens all bodies from
Vishnu onwards.  And a Pujya-Pujaka bhAva is there.  The pUjya entities
include Vishnu, and Indra etc. and the Pujaka are humans. Indra etc. can in
turn be pujakas of Vishnu, etc.   The Advaitic idea of the worshiped and
the worshiper is the same Chaitanyam, in different upadhis, though is
brought out.

The word 'martya' generally is used to denote human.  I suggested aadi
there because the shloka says:  मर्त्याद्यधमदेहेषु स्थितो भजति.. So, martya
= human, Adi = other species. In the end if it is martyatAm then it would
require the inclusion of other species too, in tune with Adi.  Translators
have given human for martya.

regards
subbu







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