[Advaita-l] [advaitin] Kurma Purana - the Verdict of the Veda

[Bhaskar YR]

praNAms
Hare Krishna

In the above verse Mahavishnu says: I am one with Shiva and there is no difference between us.  This is the verdict of the Vedas.

We find here a contradiction to the unvedic idea of 'classification of Puranas based on the deity' found in the Puranas. Since the classification has no basis in the Vedas, the concept itself needs to be rejected as stated by Anandagiri to Sureshwaracharya's vartika:


Ø     Just wondering the question of abedha between hari-hara still haunting even to the core advaitins and they are still searching all possible means to prove the absolute similarity between them!!.  It is quite evident in Advaita too for chitta Shuddhi there is vedic karma / upAsana etc.  and upAsana needs to be done as prescribed in shAstra and ‘result’ of the upAsana too will be different since upAsya devata too different.  It is because of this prateeka (symbol) upAsana has been prescribed in the form sUrya, sAligrAma, linga etc.  And there is a caution from bhAshyakAra as well that one should not think himself as prateeka and prateeka needs to be meditated as  devata and not devata as prateeka etc. (for example fourth chapter in sUtra bhAshya).  So one should not think I am ‘kailAsa parameshwara Parvati pati’ when contemplating on the vedic truth ‘shivOhaM’, likewise one should not think that he himself as ‘lakshmeepati mAhAvishNu’ when doing the upAsana on vishNu tattva.  So as long as there is jeeva with upAdhi identification is there as upAsaka,  shiva & vishNu with their respective upAdhi (shymbol) also will be there differently as upAsya devata.  So hari-hara abedha needs to be understood in this sense and as a matter of fact when we realize the secondless Chaitanya (nirupAdhika ekamevAdviteeya Chaitanya) there is absolutely no difference among anything (jeeva, jagat, Ishwara).  So, upAsya devata, their respective upAdhi, their respective family members, their respective role in srushti prakriya, their respective upAsana / dhyAna / archana resultant phala too different as per upAsaka-s ‘way’ of upAsana and very much accepted in Advaita pradhAna vaidika karmAnushTANa and prateekOpAsana vidhi.  So, in vyavahAra there is bedha and in pAramArthika no question of these talks as there remains ONLY ONE without second.  So where exactly we are seeing the difference and where exactly we are seeing non-difference that too ONLY among Vividha devata-s!!??  Every Advaita sAdhaka should keep in mind that though we are doing the upAsana to Vividha devata, the tattva (not prateeka) behind all these upAsya devata is one and the same, it does not anyway mean there is absolutely no difference in prateeka itself.  Shiva is shiva and vishNu is vishNu there is no need for seeing any unnecessary abedha among these vishesha upAdhi-s.


  *   And as per some, these are all grand characters within one’s grand dream and everything (shiva-vishNu-bhagavati etc.) is just mental imagination and has no validity in some higher module called DSV 😊


Hari Hari Hari Bol!!!
bhaskar