Were the Itihasas actual historical events?

[MahaHrada]

Thank You Maharhdaji, for all that wisdom. I always liked to read your posts on Shaktism as well.

Yes, i do understand it is the universe at work simultaneously in the microcosm (individual) as well as macrocosm (mega - macro - outer universe).

About churning the axis and zodiac , the milk ocean of the Milky Way - this is the kind of thing i was implying, except that it does not boil down to mere biology or even psychology and morals , is all i wanted to say. Astronomy, zodiac phenomena also require the Divine Person's intervention.

It is certainly helpful to focus only on the microcosm - that all those devatas are within us, the temple, and they get invoked appropriately. Sun is AtmA, moon is mAnas, agni, prana vayu and so on.

However, we cannot ignore that the same things are happening in the macrocosm as well ? Which may show up in aitihAsic events ? Please correct me if i am wrong.

I also like to dwell in the microcosm alone at times and not look around elsewhere - like we can go thru' cycles of Sat, Treta, dwapar, kali yug within, while the same cycles are happening without.

Swami Chinmayananda writes : When its Kali Yug in the macrocosm, most individuals are in a state of Kali Yug from within. When its Sat Yug in the macrocosm, most individuals are in an internal (microcosmic) state of Sat Yug.
(So one can be in Sat Yug internally , even in Kali Yug today ? When large groups do so, we call it a golden period within Kali Yug , but cannot change the external - its still KaliYug , and has to take its course. )

The external cycles and nature is not in our hands, the internal is not either, but can be changed with devotion, faith and tapascharya.

praNAm

Dear Smaranam
Yes of course there is "something" outside of what our mind and body can contain, but of necessity no perceiver, not even a Deva or a Siddha or a Jnani can know more than what is reflected in their own self.

We can invent scientific measuring instruments beyond our abilities, we can develop higher powers of perception to see the realms of devas, but even these inventions or improvements will be limited by what our mind can imagine or conceive or develop.

Even if Indra would be standing next to a dog the dog wil not care for it, it will only care for the bone. For the insect the book of Gita is only food, we can read and contemplate about it and we do not know whats use it has for the devas. But it is always one object, only different perceivers.

So it will always boil down that wherever we go in the outside world, or whatever we see, however high we can develop our powers of perception, everything outside can never be perceived as it really is, so what we see is only the result of what we are.

Thats why wise siddhas and Yogis have said that the perceiver, the act of perception, and the object of perception can not be considered to be separete from each other. Therefore also the Hanuman without cannot be another Hanuman from the Hanuman within. We can only perceive so much of Hanuman as we have of him inside, the rest we cannot see or understand. Even if he would stand right beside us. That means without develping at least some of the qualities of a deva no one can have the darshan of a deva.

So even if we travel to a place where the devas are we cannot see them, unless we develop ourself, if we develop ourself enough, there is no real need to travel to any other loka since it is not useful when perception, perceiver and object is not separete and you find all the qualities within and the devas are only a handbreadth away. The object in this case is the deva. Compared to other Lokas, Siddha loka is not a certain place it is everywhere, that is the achievement of the avadhota.

The universe is actually a multiverse there are as many different perception of Devas and Lokas as there are different perceivers to reflect contact with the "outside" which is always originally witout name, Anama, or Alakh (Partless) and without stains of Ego (Niranjan). Since all perceptible objects are appearing diverse while the common ground for perception, is only one substance, shakti or vishnumaya, and every concious perceiver reflecting itself always in its individual countless mirrors, because of his individuality, the darshan of a deva cannot be split from the perceiver at any cost. This ilusion of difference is easier to maintain w.r.t. the material object.

The problem in understanding devas sometimes comes form the idea that they are totally different from a human perceiver. But we can only have so much darshan of a deva as we have in common.

Whether the Book is just food or something we can read depends on whether we are an insect or a human not at all on the book it stays the same.

[satay]

Admin Note

Closed for review.

Thanks,