Beauty of śarīra-śarīri sambandha between the self and Brahman is that "I" denotes your innerself, equated to the innerself of other entities as well as directly to Brahman, enabling blissful anubhava of equating oneself to all entities+
[I created this world, I entered it, by pervading them, I became the sentient and insentient entities, I then protect them. I uplifted the Earth as Varāha from the waters, and I placed the worlds all in my stomach and protected them at the time of deluge.]+
[Prahlada: I am all things, all things are in me, who am everlasting. I am indestructible, unchanging, the refuge of the self. “Brahma” is my name; the supreme being, that is before all things, that is after the end of all.]+
Like all these personalities, a famous rishi, Vāmadeva had such realization. Let us look at his statements from Aitreya Upanishad and Rig Veda. First the Upanishad+
[I learned about the full set of births (and deaths) of the devas when I was in my mother’s womb. The 100 strong cities made of iron (sturdy bodies) preserved me from release from the bonds of karma..]+
[I was Manu, the Sun and the Rṣi Kakṣīvān, the seer of mantra. I (as Indra) subdued Kutsa son of Arjuni. I am Uśanā acquainted with ethics. Behold me (my innerself who possesses such glory)].
This is same realization - "I" & name of each entity refers to innerself+ #Vedas
aham bhūmim adadām āryāyāhaṃ vṛṣṭiṃ dāśuṣe martyāya |
aham apo anayaṃ vāvaśānā mama devāso anu ketam āyan ||+
[I (as Veda) bestow Brahman, the ground of all being, on the wise and rain (alpa puruṣārthās) for embodied selves who make offerings (Vedic sacrifices). I (as Veda) guide the roaring waters (the pancabhūtās and their guṇās), the gods move according to my will]+
[I (as Indra), delighting (in the strength of Vishnu), destroyed the 99 sturdy bodies of asurās belonging to the Dānava Sambara, and also the hundredth body (Sambara), in entirety, favoring Divodāsa Atithighva, father of Pratardana.]+
Sabha Parva states that Indra killed 99 Asurās - "yena śakro dānavānāṃ jaghāna navatīrnava". Their bodies were sturdy like forts. Divodāsa Atithighva is the father of Pratardana, the latter fought in that battle and attained svarga as per Kauṣitaki Upanishad+
Vāmadeva goes on to praise Garuda, but we will skip those. Just wanted to point out the greatness of this type of meditation called ahamgrahopāsaṇa, practiced by all knowers of Brahman.//
evaMbhUtaM tvAM ye nindanti te mUrkhAH ityAha -- ye tviti | ye tu tvAm umayA bhavAnyA saha charantaM nitarAM kAminaM katthante pralapanti tathA shmashAne charantamugraM krUraM paruShaM hiMsraM cha katthante, kathaMbhUtam? +
"Those who belittle you (Shiva), who are of (exalted) nature are fools. Those who call you promiscuous for giving umA your body, by calling your activity (of taking away lives) as fierce, your residing in graveyard as uncultured -- what are these type of people? (they are fools)"
padma purANa visualizes 18 purANAs as various body parts of Hari. It is clear that each part corresponds to the starting inquiry of the purANa. I will not post sanskrit here, rough translation of each query+
brahma purANa is mUrdha (head). It begins with Q “You know deeds of devAs & dAnavAs, tell us how Universe with devas etc arises & into whom will it dissolve”. So, purANa asks how Brahman is the source of glory of devAs etc. It is the head of viShNu as he is at the crest of all.
+
Padma purANa is the heart. It begins with Q, “How was the lotus along with brahmA produced”. In rAmAyaNa, brahmA tells rAma, “ahaM te hR^idayaM”. In vedic parlance, “heart” stands for “putra” & shows brahmA is an effect of bhagavAn. This purANa is the heart, due to this Q.+
Everyone knows Brahma and Shiva are great gods. But Yama is only next to them in greatness of knowledge. As a dedication to Lord Yama, here is a translation of the beautiful yamāṣtaka by Savitri from brahmavaivarta purāṇa. Translation done in a hurry, so excuse errors if any.+
[Savitri: Yama, who are Dharma personified! Praise of Hari, speaking about his stories or listening to them, result in purification of one's lineage. It removes birth & death.]+
dānānāṃ ca vratānāṃ ca siddhīnāṃ tapasāṃ param| yōgānāṃ caiva vēdānāṃ sēvanaṃ kīrtanaṃ harēḥ||
[Higher than charity, vows, sacrifices, penances, meditation, study of the Vedas is the praise of Lord Hari]+
This interested me so I went through the section. Genuine enough+
If you take the time to understand that names in sahasranAmAs & shatanAmAs are not random but telling a story, ie, onnected to each other, you would understand that it is not proper to jump into a name and interpret it as per layman understanding. So let me explain these names+
sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
[The One who presides over all sacrifices (as the object of worship), the One who performs sacrifices for those who cannot do so (as the means of worship), who is devoid of birth and death despite being the antaryAmin]+
A few simple points I will summarize for the benefit of those who have an open mind. You can always ask if you have Qs without a prejudice.
1) sthala purANAs do not have equal authority as main texts & must be gauged on their merit to see if they agree with higher texts
2) rAma did not worship Shiva at rAmeShvara as per Valmiki, though he did invoke shiva in his nitya-naimittika karmAs. That is proper.
3) nArAyaNa is a term that denotes only Parabrahman everywhere. In contrast, terms like Rudra, Insra, Chandra etc, denote various objects+
4) As an example, rudra denotes the state of experience of the self in Vayu purANa and desire (kAma) in MB (kAShyapa-Aila samvAda). "bhava" and "sharva" denote mind and intellect in atharva Veda. In contrast, nArAyaNa only denotes the supreme Brahman.+
[Mind without wealth (intellect), whose eye is shut (not seeing Brahman)! Go to the beautiful hill, crying out (his name). We will cause you to hide from Saṃsāra, by these Tīrthās of the hill that withers all karmas.]