[Advaita-l] RE: On the parakAyapraveSa legend about Sankara

prem d p prem_d_p at yahoo.co.in
Mon Apr 2 13:23:42 CDT 2007

  dear sri vidyasankarji and all,
  i believe that with or without parakaya pravesa legend, glory of shankara
  remains ever effulgent and more importantly for us his Word remains the Way.
  The legend whether fact or fiction, nevertheless magically converts itself into a
  great test of our understanding of the eternal Truth pointed out by him...such is
  the nature of a 'Great Soul', like Brahmam, ever untainted and lending
  luminiscence to even Name & Form borne of avidya (fiction !).
  i would be very grateful, Vidyasankarji,  if you could throw a little bit of light
  on the process or mechanism of parakaya pravesa. Given that we have for our
  vehicle the sthula, sukshma, and karana sarira, what is it that enters the
  para-kaya? Also in the legend is it clear if the prana had left the body of the
  'dead' king? 
  I am aware that brahmasutra discusses the difference in how
  the prana with all other tatvas in laya form leaves the body of a nirguna-brahma
  jnani and saguna-brahma jnani. However, if some more elaboration with
  references to scriptures could be pointed out it would help me a lot to
  understand and learn from the legend.

Vidyasankar Sundaresan <svidyasankar at hotmail.com> wrote:
  Dear Bhaskar, Srikanta,

Please read bhagavatpAda's bhAshya on bRhadAraNyaka upanishad 6th adhyAya, 
4th brAhmaNa. You will find that he does not shy away from commenting upon 
sexual matters.

In the objections you both raise, it is all a question of attitudes. The 
authors of the Sankaravijaya texts didn't share the same viewpoints that 
many of us have nowadays. And from the mAdhavIya Sankaravijaya text (whoever 
its author may be), it is very apparent that the author knows advaita 
vedAnta very deeply and champions its philosophy. Don't you think he would 
have thought through all the supposed ramifications of the story?

The brahmajnAnI can seemingly act in ways that violate ordinary norms. There 
is no dosha here, because he has transcended the stage where one worries 
"kim ahaM sAdhu na akaravam? kim ahaM pApam akaravam?"


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