Seeing Shiva and Vishnu as equal is considered offensive but seeing them as different is also considered offensive – how to understand?

Transcript

This is an AI-generated transcript and may contain some errors.
In the Brihadbhagavata Amrit, it is said that one who sees Krishna and Shiva as different, they are offenders. It’s offensive.
Whereas in the ten offenses, we say that to see that God is on a level equal to Krishna, that is offensive. So how do we understand? Actually, our philosophy is Achintya Bheda Bheda Tattva. So, in certain contexts, the Bheda aspect is emphasized.
Wherein, the difference between the Lord and his, between the supreme and their devotees and devatas or whoever else is stressed. So, that stress has a particular purpose. That purpose is that, say, one should not be confused about the ultimate object of devotion.
The ultimate object of devotion is the Supreme Lord. Here’s one. There’s no truth superior to me, Krishna says.
Along with that, there’s another aspect. That is, that ultimately, it is Krishna who is manifesting in various ways. So, the Abhed aspect is that the devatas, they get their power from Krishna.
And in the Vishnachakra Thakura Astral Canto commentary, he says that when in Gayatri, when we meditate on Surya Narayan, actually we understand that Narayan is present in the heart of Surya also. But Surya is a manifestation of Narayan. That on Surya Loka also, there is a form of Narayan that is worshipped.
So, in various ways, we see the connection of Surya with Narayan. And thus, the devotees don’t just worship Surya, they worship Narayan. So, basically, it is either extreme.
If I get confused about who is the ultimate object of devotion, then to say that these two are equal, that is wrong. You should not do that. But at the same time, to consider devatas as completely disconnected from Krishna, and especially among the devatas, Lord Shiva has a very special position.
Bhagavatam gives the example that how… not Bhagavatam, but I am going to say the example how… what is that? How milk is converted into curd like that. So, like that, Lord Krishna is manifested also as Lord Shiva. So, if we see that aspect, that actually, ultimately, both are coming from the same source, and Lord Shiva is also a very exalted devata, almost as close to Vishnu as Vishnu himself.
So, there has to be adequate reverence for somebody who is that greater being. And when Lord Chaitanya was on his South India tour, he actually went to… he would even go to Lord Shiva’s temples, and he would dance there, in the temple Bhuvaneshwar. In fact, the name Bhuvaneshwar itself, Bhuvaneshwar, that refers to Lord Shiva.
So, that is now the capital of Orissa, Odisha. So, there Lord Chaitanya went and danced in front of Lord Shiva, and he danced, and he glorified Lord Shiva as being so dear to Lord Vishnu. So, we should not… So, the tendency to disrespect or minimize is countered by telling us that actually to see them as different is offensive.
And the tendency to consider that one is replaceable by the other, that is also wrong. And to caution against that, they said that to see them as completely equal is wrong. See, that is why we need to understand scripture in the light of how scripture is lived.
See, for example, in the 10th chapter of the Pandavas, I am Dhananjay. Now, Dhananjay is actually Arjuna himself. Now, on hearing this, Krishna says, Krishna, among the Pandavas, I am you, I am Arjuna.
Now, Arjuna doesn’t, on hearing this, say that, oh, that means, you know, we two are one. And if we two are one, then what need do you have to speak the Bhagavad Gita? You are God, I am also God. So, Arjuna doesn’t say that.
Arjuna appreciates that, whatever is spoken. And he continues hearing from Krishna, continues inquiring from Krishna. So, there is oneness and there is absolute oneness.
So, our understanding, Mayavadi understanding is that oneness means it’s absolute oneness and there is no differentiation at all. Brahman is all that exists and all the devatas are simply manifestations of Brahman. But we understand there is oneness in the sense that we all belong to that one absolute truth.
But within that oneness, there is diversity, there is variety. There is Krishna, there is Ram, there is Ram. All these are different Lords with their different manifestations, their different moods.
So, this is also by the arrangement of the Lord. So, basically, if we can see this oneness, so, to see two-ness or to see something separate from God entirely, that is an illusion. To conceive of there being absolute oneness, that is also an illusion.
So, oneness, we see that everything is sustained by the Lord, everything comes from the Lord. Everything is dependent on Him for its power. So, that vision is a vision of connectedness.
So, basically, if we can say, I’ll conclude with this point, if we see Lord Shiva and think of Him as absolutely one with Krishna, then that vision of Lord Shiva will not connect us with Krishna. Rather, we replace Krishna with Shiva and thus, we stay in illusion. But on the other hand, if we turn towards Lord Shiva and see Him as absolutely disconnected, then again, we will worship Lord Shiva, but we will not get connected with Krishna.
So, basically, the bhakti vision is a vision that fosters connectedness, connectedness with the Lord. And so, even when we see other worshipable deities, such as Lord Shiva, by understanding the Achaitya Veda, we can actually strive to have that, enhance that vision of connectedness. And thus, we appreciate Lord Shiva as one of the greatest manifestations of the greatest being.
So, He’s not absolutely one, but He’s not absolutely separate also.