SrI: Dear all This is really reaching a level of annoyance. Where in vedas does the so called ganapati aka pilliAr being praised as supreme?? please quote.also quote about MurugAn being praised as supreme. It is accepted and undipsuted that IndrA is praised very highly so is rudra so is akAshA so is hirnayagarbhA... and so many other deities.. No one disputes it. I could appreciate a discusssion where one can talk about supremacy of RudrA and compare it with Vishnu just for the sake of knowing how such a contradiction is reconcilled.. because there are certainly certain portions of vedaAs that raise and parise rudra to a very great extent. But there are no yes no portions about the much celebrated and hyped up "pillaiAr" or "Murugan" and hold them as supreme. sAktham Saivam are totaly rejected by any vedAnthin be it Adi-shankarAchAryA who is now being projectd as a shaivite at times and sAktha at times for some reason or the other which is known only to shriyapathi. gAnabathyam and koumAram dont even get mentioned in any vedAntha work. On careful analysis of karmAs vedAntha bAshyAs(BS bAshyA G bAshyA and Up BAshya) by all the achAryAs of different vedAnthic traditions one can easily come to the conclusion that if vedAntha talks about theism it is purely monotheist and so talks about one supreme deity who is none other than nArAyanA. I am afraid that My post would go to pages volumes..I want to avoid that so please yes please for some sake or the other for which you have been unnecssarily raising this issue refer to so many articles posted on bakthi list or mAlolan list. If you are in India please take pains to get a copy of works by Puttur KrishnaswAmy iyengar of tiruchy. The answres provide by him in his works on such type of arguments are befitting. "Nail on the head" I would say. Or better choose a AchAryA do a grantha kAlakshepam. regards Venkat --- In ramanuja@xxxxxxxxxxxxxxx, purohit@xxxx wrote: > > Dear Bhagavatars, some of us seem to be missing the point on this discussion > on the Vedas and the Supremacy of Narayana. No one is doubting the > "supremacy" of Narayana - seeing that Narayana means the "ground of all > being" - therefore the name in itself is self-evidently absolute. The > problem arises when we enter into this Puranic discussion about who is > supreme - like debating who is the president is it A or is it B. The Vedas > declare "khalvidam brahma" "sarvam vai rudra", "tvameva (ganesha) sarvam > khalvidam brahmasi", "narayana evedagam sarvam". So by a process of logic if > A = X, B = X, C = X and D = X then the relationship between A,B,C,D must be > identical. This is then supported by the Ghataka sruti = "ekam sat vipra > bahudha vadanti" - the Truth is ONE but the wise describe is differently. > > If we regard Narayana as a person who is different to Siva, Ganesha, Brahma > and that they are all contenders for the throne then we are divided into > different camps with different agendas and end up fighting and dirt raking > like a presidential election! When we understand that the Vedas repeatedly > say the trimurti comes from Narayana, and then the same trimurty comes from > Siva, Ganesha etc, we come to a non sectarian conclusion that they are all > aspects of the one Supreme Being, different forms of the same energy. We as > vaishnavas have a personal subjective bias towards Vishnu, but let us not > deny the validity of the Saivite or Ganapatya or Sakta approach. Let us > simply accept what Krishna has said in the Gita - that he accepts all people > in whatever way they wish to take refuge in Him, be it as Siva, Ganesha, > Sakti Brahma or as Vishnu. > > The truth of Rig veda is that the majority of suktas are indeed addressed > to Indra and Agni, and only 3 or 4 to Vishnu, Narayana does not get a > mention. So let us not get carried away by fundamentalism and dogmatism. Let > us treasure our sampradaya and also respect and accept the sampradaya of > others. Let us pursue the path of unity in diversity which to me is the true > message of the Vedas. > > Adiyen > Sri Ram
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