Thread by @DefiledGod

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.+

5) That nArAyaNa is equated with viShNu devata in viShNu gAyatri and differeentiated from brahmA, rudra etc in mahopanishad, paingi shruti etc. The sahasranAmAs of other devatAs also do not contain this name.+

6) That makes viShNu sahasranAma, a hymn of viShNu only because of the term "nArAyaNa" occurring in it. And speaking of sahasranAmAs+

7) The upamanyu upAkhyAna and Shiva sahasranAma of MB has been declared an interpolation from Linga and vAyu purANAs by Arjuna Mishra, a commentator of MB who says it is not in the original palm leaves. Earlier commentators and poets prior to 14th century do not even quote it+

8) It was mainstreamed only in 15th century roundabouts. In any case, it has the tell-tale sign of interpolation. Shlokas describing something else philosophically from other texts have been included in it wrongly as a praise of Shiva by the interpolator! +

9) Thus, that section is not pramANa for us. Now, you are all free to disagree with my points. But kindly do not label us prejudiced or biased just because we do some research of shAstra. Enough of arguments, focus on your sAdhana.//