[Advaita-l] SIDDHANTA KAUMADI

[Sudhanshu Shekhar]

Hari Om Bhaskar ji,

I agree with what you said. However, let us be a little patient here. It is
undeniable that there are allegories in Puranas. I will take an example. In
case of Bhagvat, in the Bhagvat-Mahatmya, there is a story of Gokarna who
was a preta and who listened to Bhagvat katha while being hidden in a
bamboo with seven nodes. After each day of listening of Bhagvat katha,
there was a noise and one node of that bamboo would break. After seven days
of hearing, all seven nodes stood broken and Gokarna appeared as a
gandharv/devata :-) . I found it simple to relate with seven chakras.

Now, the question is, when both allegory (imagination) and history
(satyatva) are present, how to find as to which is allegory and which is
fact.

To think of a God sleeping on Sheshanaga, on whose head rests our mother
earth, and who in turn is situated in a ksheera-sagara does not seem too
good for vyavharika satyatva either.

I am raising the question because I am dissatisfied with
complete-allegoical or complete-factual explanations of our Purana/Smritis.
And hence lies the confusion.

Regards.
Sudhanshu.

On Fri 3 May, 2019, 11:35 Bhaskar YR, <bhaskar.yr at in.abb.com> wrote:

> what is your view regarding vyavaharik satyatva of Ganesha, Shesha-Shayi
> Vishnu and also Ksheera Sagara. These are some hard questions in my
> opinion. Much harder than the logics of advaita.
>
>
>
> praNAms Sri Sudhanshu Shekhar prabhuji
>
> Hare Krishna
>
>
>
> When there is an ample provision in Advaita  for dhyAna, upAsana,
> archirAdi mArga krama mukti, different phala for different types of upAsya
> devata-s, upAsya devata sAkshAtkAra by doing the upAsana dhyAna etc.  like
> taila dhAravat.  How can we say upAsya devata-s / saguNa brahma / sOpAdhika
> brahma / kArya brahma etc. mere abstract or kalpita entities??  Yes, there
> is sAkshAtkAra of upAsya devata for the sincere upAsaka, he get the krama
> mukti.  vyAvahArika satya cannot be a satya or ‘indriya vedya’ if this type
> of satya does not have the pAramArthika satya as its essence.  Na hi
> nirAtmakaM kinchit bhUtaM vyavahArAya avakalpate.  Hence the stone is stone
> for everyone (unless one is specially privileged ), behind this sAmAnya
> jnana of that padArtha is because  of parabrahman as it’s upAdAna.  If not,
> then whole sAdhana types like bhakti, upAsana, dhyAna and resultant
> Ishwarya, gati, karma vruddhi will go for a six, divine visions that noble
> souls like paramahaMsa, tukaaraam, rAghavendra, prahlAda, Dhruva etc. had
> will become mere hallucination due to their eccentricity towards their
> Ishta devata / ArAdhya devata.  I am sorry to say this type of nireeshwara
> vAda would not do any good to Advaita vedAnta which has the theism as its
> foundation.
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>