Re: Ganapathi pooja in Vaishnavism
Pranam
Originally Posted by
Omkara
---. bhagavatafan has cited a work by an advaitin who lived a few centuries after Shankaracharya confirming that Shankaracharya never wore bhasma.
Oh really what has been offered is an interpretation of his verse by a Vaishnava, with that highlight entendre says it all, against that we have traditional that has been carried since the inception by four separate maths take you pick, I know what I am choosing.
You have not said one word to counter any of this mountain of evidence but keep repeating yourself. Will you try to offer a rebuttal atleast now?
Also according to uou the Shanti Mantra depicts Vayu as the supreme Brahman. But the Kena upanishad clearly depicts Vayu as inferior to and different from Brahman. How is this consistent with your interpretation of Taittriya Upanishad?
No sooner you say Vayu no other form or deity is invoked, feel the cool breeze, the air that you breath. Be my guest if the shanti mantra is invoking anyone else but Vayu.
I am not given to speculation nor in a habit to interpret in a way that look so absurd as to wonder how is that one who cognise the brahm got it so wrong, that we need to alien all those different deities to our predilection.
All doctrines have engaged in interpretation - as necessary - to produce that homogenous system. Problem is then if the literal reading of the verse aligns with the doctrine, then go with it (also criticize opponents for not being literal). If the literal reading does not quite align, then it is free for all even if at being absurd to the point that Rudram of yajurveda is not Rudra or Vishnu is only a minor deity or Durga is different or Ganesh is not in Vedas or he is different from the Shaiva Ganesh
Can we have Yagya with out Agni, no Agni no Vedas, no Vayu no Prana.
One God with many aspects ~ all equally divine ~ The One true God is known by many Names; and these Names evoke Forms.
And yet, the One true God encompasses and surpasses All Names, and All Forms.
That One God is effectively unimaginable, unnameable, and unable to be given worldly tribute.(Sarbhanga)
Manduka UP
7. He who is neither inward-wise, nor outward-wise, nor both inward- and outward-wise, nor wisdom
self-gathered, nor possessed of wisdom, nor unpossessed of wisdom, He Who is unseen and
incommunicable, unseizable, featureless, unthinkable, and unnameable, Whose essentiality is
awareness of the Self in its single existence, in Whom all phenomena dissolve, Who is Calm,
Who is Good, Who is the One than Whom there is no other, Him they deem the fourth ;
He is the Self, He is the object of Knowledge.
Jai Shree Krishna
Rig Veda list only 33 devas, they are all propitiated, worthy off our worship, all other names of gods are derivative from this 33 originals,
Bhagvat Gita; Shree Krishna says Chapter 3.11 devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah sreyah param avapsyatha Chapter 17.4 yajante sattvika devan yaksa-raksamsi rajasah pretan bhuta-ganams canye yajante tamasa janah
The world disappears in him. He is the peaceful, the good, the one without a second.
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