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)"
AtmArAmashcha ye guravo vishvahitopadeShTArastairhRRidi chintitama~NghridvandvaM yasya tathAbhUtamapi tapasA.abhitaptaM te nUnaM tava Utimavindanniti kAkuH tvadIhitaM naiva vidurityarthaH+
They do not know the reasons behind these activities of yours that are marks of upAsaNa, who are scorched by penances, whose two feet are contemplated in the minds of gurus absorbed in Brahman, who preach welfare for the Universe. Indeed, they (the abusers) are shameless+
ataste hAtalajjAH gatatrapAH yAni kAnichit tvannindA vachanAni teShAM tadrahito nindAnyAyena itarastutau tAtparyamiti bhAvaH ||

The purport of this bhAgavata verse is: Where there is so called nindanaM of Shiva, there is exaltation of another - ie, one superior to him, nArAyaNa+
In comparison to Hari, other gods are like ants. So while praising Hari, one can say, "brahmA, rudra, indra etc are like ants, they cannot match you" etc. That is acceptable. But nindanaM that doesn't have Hari stuti as the aim, or is done deliberately to insult gods, is Asuric+
Thus, where you find belittling of devAs in works of AchAryAs or Azhwars, it is never done to insult devAs, but to point out their inferiority to Hari and to show prapatti mArga is superior to bhakti mArga//

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More from @DefiledGod

30 Oct
--- 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.+
Read 26 tweets
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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