Re: Single Householder
hariḥ oṁ
~~~~~~
namasté
Originally Posted by
Sudas Paijavana
(emphasis mine)
Pranam-s,
I respectfully disagree. If the above statement is the theological view of a specific, astika-related, theological school of thought, then by all means it is absolutely correct. But, if the above is an indirect exclamation, even if it is a consideration born of personal merit, out of only good will and intention, that all Hindu and Vaidika theological schools of thought attest or stress that there is only one ultimate supreme, then this is a broad brushstroke which contests with a few facets of ground reality such as the bahudevā (many Shri Gods) theological schools of thought that still exist, such as the Shākala Shākhā initiation I received from the Suryapureen [more commonly known as Sompurā] BrāhmaNā in Uttara (Northern) Gujarat - which, as per this sub-Shākhā's evaluation of the Trayī-Veda-s, the theological stance of bahudevā is as valid as any other Hindu/Vaidika theological school of thought, such as Hindu monism, monotheism, pantheism, etc. and related sects or shākhā-s that subscribe to [or by] those theological paradigms.
I have read your post a few times and am not sure of the position you offer so my comprehension of your point of view may be in error.
But let me say this... we know the Supreme is infinite, without bounds, wholeness, fullness. It is 'without break or pause' is some times called avicchinnātaparamārthaṁ which means uninterrupted, yet the word I often use is satatoditam (satata + udita)
satatoditam = satata + udita
- satata = perpetual , continual , uninterrupted
- udita = being high above, elevated
If we take to this be true , how then can there be more then one Supreme ? How can there more then one wholeness, fullness, infinite ? I will grant the reader there can be many names for the Supreme of which we know many ( śiva, viṣṇu, and the like and all the others).
From where do I get my support ? This passage that seems to resonate with this conversation is the following from the from the ṛg veda I.164.46, and ṛṣi dīrghatamas.
He informs us:
indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān |
ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ ||
The key words here as I see it are ekaṃ sad viprā bahudhā
- ekaṃ = eka = one, single
- sad = sat सत् = that which really is , entity or existence , essence , the true being or really existent; in vedānta this is the self-existent or Supreme, Brahman
- viprā = vipra विप्र- a ṛṣi, sage, a brahmin ( the knowers of Truth)
- bahudhā बहुधा-variously; in many ways or parts or forms or directions , manifoldly
- divyaḥ = divya दिव्य divine , heavenly , celestial , the divine beings; deva-s
Hence this says, Truth (sad - existence , essence, Brahman) is One ( ekaṃ ), the sages (vipra - ṛṣi-s) call it variously (bahudhā).
He mentions the 'divyaḥ' as indra, mitra, varuṇa, agni, etc. that these are some of the names the ṛṣi-s may use to describe the Supreme i.e. He is known by various (bahudhā) names and forms.
I rest my case... my intent is not to 'convert' but to offer the knowledge I have been availed.
iti śivaṁ
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
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