--- Thread on Meditation of 18 purANAs ---

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.+
viShNu purANa is right arm (dakShiNa bAhu). “bAhu” = strength (knowledge). The Q it asks is - “By what is the world filled? Where did sat & asat come from? Into whom will it dissolve? These Qs mean it is asking “What is Brahman?” & answers it by saying “it is viShNu”. +
So this purANa is knowledge (bAhu) that is compliant to the Vedas (dakShiNa). Or, “dakShayati vardhati” that which augments correct knowledge (bAhu). Of all the purANAs, this one alone has the most neutral Q, as we shall see.+
shiva purANa is “vAma bAhu” or left arm. It starts with biased Q, “What practice purifies mind & how does purified mind attain Shiva?”. One who worships Shiva worships Hari, the innerself of Shiva. So Hari is the intent of this purANa, but in a contrary way (avidhi pUrvakaM)+
So, this purANa describes Brahman (Hari) via contrary or reverse (vAma) knowledge (bAhu), as higher & lower entities are reversed in this purANa. VidyeShvara samhita of shiva purANa affirms - laghUpAyena yenaiSAM bhavetsadyoghanASanam – +
Which means, “As people in kali yuga are crooked (with karmas & ineligible for truth), they need an easy means (easy in the sense that they are eligible for it, being ineligible for truth) to destroy sins” so this purANa restricts its’ scope to a specific class of people.+
bhAgavataM is thighs (urU). As thighs support upper body, SB is aimed at bhagavad kalyANa guNAnubhavam & kriShNa leela & supports brahma-jnAna from other purANAs above it. It supports shiva purANa too as it leads to Hari. Thighs are broad, likewise guNAs/leelAs are inexhaustible+
nAradIya purANa is navel (nAbhi). Navel supports Universe. purANa asks, “How to know Hari, creator of the Universe? How to propitiate him by rites etc.” Purpose is to understand means to attain Hari. Hari supports means & means supports the sAdhaka, so purANa is navel or support+
mArkandeya purANa is right foot (dakShiNAGghri). It asks, “How does viShNu, who is beyond samsAra, take kriShNAvatAra like a human”? “AGghri” = “foot” = “branch”. “dakShiNa” = “compassionate”. It talks of avatArAs that are branches (amShAs) arising from compassion of Brahman.+
Agni purANa is left foot (vAmAGghri). purANa asks, “Explain “sArAtsAram –essence of best part of the Veda (upanishads) by which one knows all?” & is answered by saying “it is viShNu”. “vAma” - agreeable to, “AGghri” means “branch” or “division” –part of the veda, ie, upaniShad+
bhaviShya purANa is dakShiNa jAnu (right knee). purANa seeks to know all means, karmas & describes “AchAra” - code of conduct. “jAnu” or knee is that which enables motion (jan) – ie, conduct supports sAdhaka who “goes” to bhagavAn in devotion. “dakShiNa” – “agreeable to Lord”+
brahmavaivarta purANa is vAma jAnu (left knee). purANa asks, “How to meditate on Brahman, kriShNa, to ward off kali yuga, etc”? “jAnu” or knee enables motion (jan) - refers to knowledge supporting movement to Brahman in devotion, that is pleasing (vAma) as it protects from Kali.+
Linga purANa is “dakShiNa kulpha” – right ankle. It asks biased Q, “What is glory of Linga?” “kulpha” - “gal” - movement. “dakShiNa”- “dakShayati vardhati” - to grow. purANa augments movement (inclination) for ones inclined to Linga, so has arthavAdAs. Hari is again the object+
varAha purANa is “vAma kulpha” – left ankle. bhUmi devi, fearing no-one will attain the Lord, asked him for protection & easy means to attain him. Charama shloka given by Lord is essence of purANa. So, “kulpha” – movement or means to attain him, “vAma” –pleasing as it is easy+
Skanda purANa is hair (loman). It asks biased Q, “What benefit comes from devotional services to Shiva?” “loman” – lU - to cut - That which is cut off. gIta says benefits from worship of other gods are perishable, like hair that is cut off. But even they are granted by Hari only+
vAmana purANa is skin (tvag) of viShNu. It starts with Q, “How did viShNu, despite being powerful, assume a dwarf body (vAmana)”. Function of skin is to cover, or protect the body. vAmana trasnformed into trivikrama & with his strides covered or protected all the worlds+
kUrma purANa is “pRSHTha” –back. This purANa was a request to narrate discourse of Hari as kUrma, when he explained how to attain him by karma & jnAna yogAs. As the legs of a tortoise go into the shell (back), the senses are protected from fruitive actions by karma & jnAna yogAs+
Matsya purANa is fat (meda). Q - “How viShNu created aNDa, became fish? How rudra destroyed 3 cities, became kapAli?” viShNu is sAdhyarUpa, rudra is sAdhakarUpa. Fat lubricates (sneha), heats (sveda), firms bones - love for Lord (sneha), tapas (sveda) & firmness in dhyAna+
Garuda purANa is “majja” (marrow). It asks, “Who, ie, what nature is Ishvara, nArAyaNa, how does he create, destroy Universe etc, maintain dharma & take avatArAs?” As Lord descends in samsAra as vyUhAs, AveShAs, etc for these activities, it is “majja” – “Seated within (samsAra)"+
BrahmANDa purANa is “asthi” (bone). It asks, “Tell us about source (antaryAmin) of the worlds.” purANa describes prakrti & jIvAtma etc having viShNu as innerself. As bone is invisible support of body, antaryAmin is invisible support, denoted by “brahmANDa” by sAmAnAdhikaraNya+
So, if you study Qs of each purANa, we see none equal viShNu purANa, which like nArAyaNa anuvAka of Veda, is devoted to determining “what is Brahman”, with no other motive. So, it is “purANa ratnam” as per Alavandar. All other purANAs are valid only as much as they agree with VP+
A pUrvapakSha now. Both brahma and viShNu purANAs seem to have similar Qs asking about nature of viShNu. Both ask, “who is the creator, preserver and destroyer?”. So can we say that brahma purANa has same status as viShNu purANa? No. Here is the difference between the two+
In brahma purANa, Q is preceded by praise of the narrator - jAnAsi devadaityAnAM caritaM janma karma ca – You know origin & deeds of devAs & asurAs. So, purANa asks “who is jagatkAraNa” with underlying interest in exploits of devAs & dAnavAs, understood as vibhUtIs of viShNu+
But in viShNu purANa, Q is asked with sole motive of knowing nature of Brahman. Maitreya does not use such qualification for parAShara. So, VP is concerned with nature of Brahman, but BP talks of greatness of Brahman as source of glory of his vibhUtIs. VP alone is paramount//

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More from @DefiledGod

30 Oct
Producing commentary of shrimad vIrarAghavAchArya, a great Sri vaishnava guru on the bhAgavata shloka 8.7.33+
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)"
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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
13 Oct
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+
Read 11 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

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