Some pointed out 108 names of rAma in padma purANa as describing Sivalinga prathiShTa. I had a look at the section:

sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
śivaliṅgapratiṣṭhātā sarvāvaguṇavarjitaḥ ॥

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]+

Exp below+
These set of names say that the Lord is not only the object of sacrifice, but also the means to do the sacrifice when one cannot do it himself. Thus kriShNa says in MB,

Tesham tu pavanaya aham nityameva YudhiShthira! |Ubhesandhye anutishthami hi askannam tad-vratam mama ||+
[Yudhishthira! For purification of those who are unable to observe daily rites, I am myself doing Yajna at both dawn & dusk every day. I never fail in carrying out this vow of mine.]+
First name indicates he is the end. Second name indicates he is the means. How can he so? Because third name indicates he is the antaryAmin of all creatures as indicated by the nAma "jarāmaraṇavarjitaḥ" - He is devoid of birth and death despite staying in all beings.+
As the innerself of all, he is the means for sAdhana and also accepts sAdhaNa as the innerself of various gods (hence the end).

What is the nature of the relationship attained with him due to this antaryAmitvam? The next 2 names explain that it is seSha-seShi bhAva+
śivaliṅgapratiṣṭhātā sarvāvaguṇavarjitaḥ 

[He who establishes (supports) the nature of the jIvAtma that is his body (śivaliṅga),who is devoid of all bad qualities as the SeSin (sarvāvaguṇavarjitaḥ)]+
The jIva is "Shivalinga" as it is the body (linga) of the Lord, that is agreeable to him (Shiva) by its intrinsic nature of being a seSha. This nature is established or supported by the Lord as its' innerself and hence making it his body.+
If the jIva is seSha (servant), then Lord is the master (seShin), and he is the ideal seShin in that he lacks any bad qualities. The last name indicates that unlike other masters who may treat their servants cruelly, this master has no such bad guNAs and exalts his servants.+
See how reading "SivalingaprathiShthAta" without context leads to erroneous conclusions. These terms have multiple meanings. The names have a continuity that rule out any reference to other devatAs.//

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More from @DefiledGod

14 Oct
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.+
harērutkīrtanaṃ dharma svakulōddhārakāraṇam| śrōtlṇāṃ caiva vaktlṇāṃ janmamṛtyujarāharam

[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]+
Read 23 tweets
12 Oct
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.+
Read 8 tweets
12 Oct
--- Praise of Tirumala in Rg Veda ---

The sūkta beginning with “arāyi kāṇe” is considered by vedāntins historically to describe the Lord of Tirumala.+

#RigVeda #Tirumala #Hinduism #Vedas
The Veda Puruṣa, like azhwars often do, advises his mind to go dwell in Tirumala, the beauty of the surroundings and the Lord there. First rk,

arāyi kāṇe vikaṭe giriṃ gaccha sadānve śirimbiṭhasyasatvabhistebhiṣ ṭvā cātayāmasi ||

#RigVeda #Hinduism #Vedas
[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.]

#Hinduism #Vedas #SanatanaDharma #RigVeda #Tirupati
Read 29 tweets
11 Oct
One should understand that we have no agendas in saying rAma did not worship Shiva as per VR. It doesn't matter to us who he worshipped, since Valmiki is clear about his supremacy. But we have to follow what the text says, the context & the commentaries+

The rAmeShvara linga prathiShta only occurs in the sthala-purANa of the Shiva temple as well some of the Shaiva purANaAs. Commentors of the rAmAyaNa like Govindaraja declare that it is merely said in those purANAs to exalt Shiva and not to declare historicity of the event+
The only possible shloka which may be construed in such a vein is when rAma tells sIta how he managed to construct setu - atra puurvaM mahAdevaH prasAdamakarotprabhuH 

We look at two commentators here - Maheshvara Tirtha (advaitin) and Govindaraja (Vishishtadvaitain)+
Read 7 tweets
13 Sep
A few more samples from sanat sujAtiyam on the nature of the individual self, as a continuation to this thread:

pramAdAd vA asurAh parAbhavan apramAdAd brahmabhUtAh surASca

[AsurAs failed to realize true nature of the self due to error of considering body as the self (pramAda). Devas, by careful discrimination of self & body (apramAda) attained the nature of the self, similar to Brahman]+
The above describes the episode of Indra and Virochana learning from PrajApati in the Chandogya (pratyagAtma vidya). Virochana mistook the teachings as self = body, while Indra understood the self as different from the body.+
Read 17 tweets
11 Sep
As I said here, the sanat sujAtiyam discourses on nature of the jIvAtman. ParamAtman is described too, but only as a means to attain jIvAnubhava. A few tongue twisting shlokAs that some have tried to interpret (unsuccessfully) -…
Due to the beautiful construction of the shlokAs, I decided to have a go. First one:

na vedAnAm veditA kaScidasti vedena vedam na vidurna vedyam |+

#Hinduism #Mahabharata #SanatanaDharma #Sanatsujatiyam #Vedas
[Not any acts like seeing, speaking, hearing about jIvAtma (vedAnAm), is capable of knowing it truly. By knowledge in form of seeing differences (vedena), one can't know the nature of self that is identical in all (vedam) & the body belonging to it, so distinct from it (vedyam)]+
Read 17 tweets

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