2. Since literal meaning of verse should not be taken, hence the literal story also should not be taken. Apart from this, there is no mentioned karma for rudra to do to wipe out his sins. nArAyana is also said to be the son. The meaning of nArAyaNa means the indweller of nara ( living beings). rg veda states only 33 original devatAs-. viShNu is also mentioned as one of Aditya-s i.e. son of Aditya (sun god). it is also said that nArAyAnA obtained omnipresence after performing vedic sacrifice for 5 days. All these stories should not be taken literally.

3. Each purANa-s describe one born of another. Now that since advaitins do not believe in the verse categorizing purANa-s into sAttvika, rAjasika and tAmasika, the whole world is open to us :) The birth is not birth in literal sense, but separate manifestation to carry out particular work. linga purANa says from linga, both viShNu an brahmA were born.

4. The word nArAyaNa is proper noun. But as explained earlier, it is not necessary that it applies only to a person or to viShNu. the word nArAyaNa meaning indweller is equally applicable to Siva, who is said to be paSupati. saSu does not mean beast or lower animal nature. paSu means jiva-s. So paSupati means lord of jIva. BhagavAn in gItA BG 18.61 says īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. ISvara means the lord of all. ESAna and maheSa are another names of Siva / rudra. Hence the same logic of Siva / rudra being indweller of all jIva-s is applicable.

If we agree to this logic, then there cannot be two antaryAmI-s :) .We do not find them in shruti-s either. Hence both *must* be same.

5. As said, according to general rules of sanskrit grammar, let nArAyaNa be the proper noun and let nArAyaNa be the supreme brahman. It is not wrong to apply it to viShNu as we have shruti pramANa-s. But this name is not a monopoly of viShNu. it is equally applicable to Siva rudra too.

6. This is story from bhAgavat purANa. The moral of story is more important than the story itself. Even rAma experienced grief, sorrow and krUShNa bleeded many times. Once kruShNa's finger bleeded. Seeing this, his sister draupadI tore a part of her sArI (saree) and tied it to kruShNa's finger. Later when she was forcibly unclothed (vastraharaNa) by duSAShana, she recalls kruShNa for help. kriShNa, performs dual duty of bhagavAn and brother. Krishna keeps extending her sArI until duSAShana tires and quits. We should understand the purpose behind such stories.

Similarly, it was for the destruction of demon Guhasura that harIhara was born out of Siva-mohinI, while still complying the boon t hat Guhasura could only be killed by the son of Siva-viShNu.

7. daxiNAmurtI svarUpa is a maun svarUpa and gives instructions in silence and not of personal god viShNu. daxiNAmurtI is the symbol of GYAna and an Adi gurU.





8. As explained the word paSu means jIva and not beast or lower animal instincts (though they word covers them too). Hence paSu-patI means lord of jIva-s another name of ISvara.





9. We find various examples of Siva granting moxa. One famous example which purANa-s tell is the importance of kASI,a holy place where bhagavAn Siva mutters tAraka mantra in ears of dying person. This tAraka mantra is not rAma nAma or mantra of bhagavAna rAma. It is OM, praNav, the first primordial sound, the only mantra that can directly transcend one beyond guNa-s and hence mAyA. Siva is often connected with OM.





We find reference from bhAgavat purANa itself in 8th skandha





Siva can grant moxa

BP 8.7.21: The ArAdhyadeva, the one who is the chosen deity of worship of deva-s, O mahadeva (God of Gods)! You are Atman and life giver of all.

BP 8.7.22: You and only you are capable of giving bondage and freedom (moxa) to this world. Hence wise worship only you because to the ones who have taken refuge in you, you are the remover of their sorrows and are jagadguru (world teacher).

Siva is para-brahma

BP 8.7.23 & BP 8.7.24 says that Siva is brahman and takes form of brahmA, viShNu and maheSa. Siva is the Atman of all is jagadiSa and you are the source of veda-s.

BP 8.7.21-35 glorify Siva

BP 8.7.33 says, those who accuse you of being a samsAri as you live with mAtA pArvatI and that you are living in crematiob ground and hence you are not auspicious, but are fierce [frightful] and cruel, insensitive, those fools are they capable of knowing the secret of your lIlA [why you behave in this way]? Their such assumptions are filled with shamelessness. [under construction]

brahmA jI is not deluded by his own creation says bhagavAn viShNu in chatu-sloki bhAgavat







[Added on 14th March 2016]







Note: This article is continuation of previous article which is giving replies to 10 common objections raised by vaiShNava-s





10. According to this belief, brahmA jI got confused and so endowed with tamasa guNa he created tAmasika purANa-s. However we have a great discourse given by bhagavAn viShNu himself to brahmA jI before brahmA jI began to create the universe. This divine discourse is popularly known by the name chatusloki-bhAgavat. It contains just four verses BP 2.9.32-35 as the main part of updesha, however, verses from BP 2.9.30-36 are collectively called as chatusloki-bhAgavat. Verses BP 2.9.30-31 are the beginning of instruction by bhagavAn viShNu. From verse 2.9.32, upadesha starts. Verse 2.9.36 is the phala-shruti, where bhagavAn declares that if you [brahmA jI] stay focussed on the teachings that I have just now given and then begin the work of creation, then you will never get trapped into your own creation. The verse is:



एतन् मतं समातिष्ठ परमेण समाधिना ।

भवान् कल्पविकल्पेषु न विमुह्यति कर्हिचित् ।। २.९.३६ ।।



Hindi:

आप उत्कृष्ट समाधि द्वारा [अर्थात् ध्यानसे], मेरा यह सिद्धान्तमें अच्छी तरह से स्थित हो जाओ. (ईस्से), [ईस ज्ञान मे स्थित रहनेके परिणाम से], कल्प-कल्पान्तरोमें भी कभीभी और कहीभी मोहित नहीं होंगे - २.९.३६





English:



BP 2.9.36: You (brahmA jI) [humbly and devoutly] stay steadily rooted in the most excellent samAdhI [i.e. by remaining fully focussed on the philosophy (teachings), not letting any other thought or doubt]. As a result [of remaining steadfast in communion with the knowledge that I gave you], you will never ever get trapped (attracted) [in the world you are creating] for kalpa-kalpAntara i.e. eternally.





In simple words , brahmA jI, you remaining steadfast in the knowledge I just now gave you, if you begin the work of creation, then you will never ever get trapped in your own creation.





Hence when you read about the ignorance of brahmA jI, it is just for the sake of creating a guru-shishya samvAda. To add to it, brahmA, viShNu and Siva (rudra, as destroyer) are three shakti-s (energies, powers) of brahman. Both these facts are explained in the most widely quoted purANa viShNu purANa.







brahmA jI is said to 'be born' only under pretence



We will first quote viShNu purANa that trinity of brahmA-viShNu-Siva are energies or powers of brahman.



VP 1.2.1-2: srI parASarajI said – the one who is the cause of brahmA, viShNu (hari) {deity of preservation} and Sankara and assumes the forms of brahmA, viShNu {deity of preservation} and Sankara for the creation, preservation and destruction of the world (or universe). And who helps his devotees to swim the ocean of samsAra i.e. transcend his devotees beyond samsAra (this transcient world), that changeless, pure, indestructible, paramAtmA, always one and uniform (ekarasa), completely victorious (sarvavijayI), my salutations to bhagavAn vAsudeva viShNu.



Simple translation of VP 1.2.3:



VP 1.2.3: Inspite of being one, appears as in many forms, is of the nature of gross-subtle, is unmanifested and is also manifest, and is the cause of liberation of his devotees, I bow to that bhagavAn viShNu.



VP 1.2.4: The one who is the root cause of the creation, preservation and destruction of this world, I bow to that viShNu paramAtmA.





VP 1.2.61 Established [in Self], the vishveshvara bhagavAn viShNu, by endowing itself[1] with rajoguNa, assumed the form of brahmA jI began the work of creation



[1] Here the word 'it' is used as brahman is nirguNa and nirAkAra i.e. it is neuter gender and not masculine gender.





VP 1.2.62 And after finishing the creation, by endowing itself with the most magnificent sattvaguNa, the great bhagavAn viShNu [as viShNu, the perserver] sustained the creation for many yuga-s (yuga-yugAntara) until the end of kalpa.





VP 1.2.63 O Maitrei (maitrai)! then, in the end of kalpa, by endowing itself with the painful tamoguNa, assumed the form of rudra that janArdana viShNu [different from perserver viShNu], destroys or engulfs everything.





VP 1.2.66 The same (one and only one) bhagavAn janArdana, assumes the form (upAdhi-s, sanGYA) of brahmA for creation, viShNu for perservation and Siva for destruction.





VP 1.2.67 [That] bhagavAn viShNu, by becoming [or acting or assuming the form of] creator [brahmA jI] creation itself, by assuming the form of viShNu sustains itself and by assuming the form of Siva destroys itself and itself [which is creation and jIva-s] merges into itself.









Now we will understand how brahmA jI is never deluded. विष्णु पुराण – १ . ३ . ३ - ५ तन्निबोध यथा सर्गे भगवान्सम्प्रवर्त्तते । नारायणाख्यो भगवान्ब्रह्मा लोकपितामहः ।। १ . ३ . ३ ।। उत्पन्नः प्रोच्यते विद्वन्नित्यमेवोपचारतः ।। १ . ३ . ४ ।।

(VP 1.3.4 has just one line)







nArAyaNa , [who is] loka-pitAmAH (father of world), bhagavAn brahmA jI, gets engaged in the work of creation. O learned [maitreya] (Maitri)! always by only pretence (upachAra), he is called as 'is born' (utpannaH) .



VP 1.3.3-4 Now [please] listen how, [who is] loka-pitAmAH (father of world),brahmA jI, gets engaged in the work of creation. O learned [maitreya] (Maitri)! निजेन तस्य मानेन आयुर्वर्षशतं स्मृतम् । तत्पराख्यं तदर्द्धं च परार्द्धमभिधीयते ।। १ . ३ . ५ ।।





VP 1.3.5 As a result of this [pretence] he is said to have age of 100 years. This [duration of 100 years] is called as 'para' 'पर', and it's half [duration] is called as 'parArdha' 'परार्ध'.







Note: An interesting question which may bother many is answered in viShNu purANa 1.3.1-2.



श्री मैत्रेय उवाच निर्गुणस्याप्रमेयस्य शुद्धस्याप्यमलात्मनः । कथं सर्गादिकर्तृत्वं ब्रह्मणो ऽभ्युपगम्यते ।। १ . ३ . १ ।।





VP 1.3.1 shrI maitrai said - O bhagavan! That brahman, which is nirguNa (attributeless), apramaiya (immesurable), shuddha (pure) and nirmalAtmA (stainless, untouched by three guNa-s of mAyA), how can it be said that it is the creator of sarga, etc work.





In other words , how can attributeless, immesurable, pure, untainted by mAyA, can actually act and get itself engaged in the work of creation?









Since the answer is important, and the author finds it difficult to translate aptly, both Hindi and English translations are provided श्री पराशर उवाच शक्तयः सर्वभावानामचिन्त्यज्ञानगोचराः । यतो ऽतो ब्रह्मणस्तास्तु सर्गाद्या भावशक्तयः । भवन्ति तपतां श्रेष्ठ पावकस्य यथोष्णता ।। १ . ३ . २ ।।





VP 1.3.2 श्री पराशजी बोले - हे तपस्वियोंमें श्रेष्ठ मैत्रेय ! समस्त भाव-पदार्थोंकी शक्तियाँ अचिन्त्य-ज्ञानकी विषय होती हैं; [उनमें कोई उक्ति काम नहीं देती] अतः अग्निकी शक्ति उष्णताके समान ब्रह्मकी भी सर्गादि-रचनारुप शक्तियाँ स्वाभाविक हैं।







VP 1.3.2 shrI parAshara jI said - O the best amongst tapasvi-s (ascetics) maitreya (Maitri)!, though one cannot directly explain how the creation takes place, one can infer i.e. know through eye of wisdom that which is normally beyond perception. Just like fire doe snot do anything special to burn that is in it's vicinity, but objects burn due to the heat of fire, similarly, Brahman, does not do anything to create, but since is sattA i.e. consciousness itself), in it's presence, creation takes place own it's own.



The power (shakti, शक्ति) behind all being-substances / manifested-substances (bhAva-padArtha, भाव-पदार्थ) [1] is the object (viShaya, विषय) of uncontemplatable knowledge (achintya-GYAna अचिन्त्य-ज्ञान).





[1] bhAva, भाव means 'to have existance' or 'to exist' or 'existence' or 'object' or 'material object'.





[Under construction]



Further explanation (as explained by Sri K. Sadananda ji):





श्री मैत्रेय उवाच

निर्गुणस्याप्रमेयस्य शुद्धस्याप्यमलात्मनः ।

कथं सर्गादिकर्तृत्वं ब्रह्मणो ऽभ्युपगम्यते ।। १.३.१ ।।

Shree Maitreya said:

Nirgunasya aprmeyasya suddhasya api amalaatmanaH|

Katham sargaadi kartRitam brahmanaH abhyugamyaH – iti||



Shree Maitreya asked.



Brahman who is one without any attributes, one who cannot be an object of knowledge (aprameyam) or which cannot be known, suddhasya api – even though pure or without any superimpositions, and amaalaatmanaH – uncontaminated by the creation or unaffected by the creation that is not becoming a creator (role) – how can there be sargaadi kartRitvam- talking the role of a creator or agency of creation – possible?



Shree Maitreya said:Nirgunasya aprmeyasya suddhasya api amalaatmanaH|Katham sargaadi kartRitam brahmanaH abhyugamyaH – iti||Shree Maitreya asked.Brahman who is one without any attributes, one who cannot be an object of knowledge (aprameyam) or which cannot be known, suddhasya api – even though pure or without any superimpositions, and amaalaatmanaH – uncontaminated by the creation or unaffected by the creation that is not becoming a creator (role) – how can there be sargaadi kartRitvam- talking the role of a creator or agency of creation – possible? श्री पराशर उवाच शक्तयः सर्वभावानामचिन्त्यज्ञानगोचराः

यतो ऽतो ब्रह्मणस्तास्तु सर्गाद्या भावशक्तयः । भवन्ति तपतां श्रेष्ठ पावकस्य यथोष्णता ।। १ . ३ . २ ।।



We will split this verse into two parts for better understanding:



श्री पराशर उवाच

शक्तयः सर्वभावानामचिन्त्यज्ञानगोचराः



ShrI parAshara answered:



ShaktaYaH – He (nirguNa Brahman) is capable or it is possible – since maaya is aghaTita ghaTanaa paTeeyasi – that which makes impossible possible – sarva bhaavanaam achintya gyaana gocharaaH – One cannot directly explain how the creation takes place– but can be known or seen by the wisdom eye – One has to understand via jnaana that there is really no creation that can be seen since it is achintyam –beyond the analysis of the mind – since the seeker is asking an intellectual explanation. From Brahman reverence there is really no creation or creation also cannot be possible or he does not take the role of a creator. He explains this by example below - The apparent creation is possible by its mere presence. How - sloka below give an example.



श्री पराशर उवाचशक्तयः सर्वभावानामचिन्त्यज्ञानगोचराःShrI parAshara answered:ShaktaYaH – He (nirguNa Brahman) is capable or it is possible – since maaya is aghaTita ghaTanaa paTeeyasi – that which makes impossible possible – sarva bhaavanaam achintya gyaana gocharaaH – One cannot directly explain how the creation takes place– but can be known or seen by the wisdom eye – One has to understand via jnaana that there is really no creation that can be seen since it is achintyam –beyond the analysis of the mind – since the seeker is asking an intellectual explanation. From Brahman reverence there is really no creation or creation also cannot be possible or he does not take the role of a creator. He explains this by example below - The apparent creation is possible by its mere presence. How - sloka below give an example. श्री पराशर उवाच यतो ऽतो ब्रह्मणस्तास्तु सर्गाद्या भावशक्तयः । भवन्ति तपतां श्रेष्ठ पावकस्य यथोष्णता ।। १ . ३ . २ ।।

yathaH – athaH –bramaNasta astu sargaadyaa bhaavashaktayaH|

bhavanti tapataam shreshTaH paavaksya yathoSNataa|





Hai ShreshTaH – addressing Matreya – Hai noble one.



Here he is giving some example –yathaa bhavanti paavaksya ushnatA tapatAm– One can get burned by the heat of the fire. Fire in the heat is just its natural property - – Fire does not really burn anything nor it gets by its own fire– but in its presence things get burned. You cannot accuse the fire why are you burning things. It would say – I have nothing to do with any burning. I am naturally present and things in my presence get burned. – In the same way creation happens in its mere presence.



athaH – therefore – brahmmanathaH – in the presence of the Brahman, sargaadyaaH bhAvashaktayaH astu – The creation etc – creation, sustenance and annihilation etc. happens

yathaH – athaH –bramaNasta astu sargaadyaa bhaavashaktayaH|bhavanti tapataam shreshTaH paavaksya yathoSNataa|Hai ShreshTaH – addressing Matreya – Hai noble one.Here he is giving some example –– One can get burned by the heat of the fire. Fire in the heat is just its natural property - – Fire does not really burn anything nor it gets by its own fire– but in its presence things get burned. You cannot accuse the fire why are you burning things. It would say – I have nothing to do with any burning. I am naturally present and things in my presence get burned. – In the same way creation happens in its mere presence.athaH – therefore – brahmmanathaH – in the presence of the Brahman, sargaadyaaH bhAvashaktayaH astu – The creation etc – creation, sustenance and annihilation etc. happens





mahAbhArata also says brahmA jI is unborn



In anushAshnika parva, bhiShma narrates superiority of brahmaNa-s (Brahmins) as compared to kshatriya-s. The reason for their supremacy is the powers acquired by tapas. With the help of which a rishi, who is a brahmANa could gulp entire ocean. The discourse is a flash back of discourse between the varuNa deva and kartavIrya arjuNa. Here, while explaining the theory of creation, varNAdeva explained that brahmA jI is in reality unborn. (brahmA jI is also referred to as a first brahmANa and the first one to chant four veda-s from his four heads.)





तथा प्रजापतिर्ब्रह्मा अव्यक्तः प्रभुरव्ययः ।

येनेदं निखिलं विश्वं जनितं स्थावरं चरम्॥ 13-153-15

अण्डजातं तु ब्रह्माणं केचिदिच्छन्त्यपण्डिताः।

अण्डाद्भिन्नाद्बभुः शैला दिशोऽम्भः पृथिवी दिवम्॥ 13-153-16

द्रष्टव्यं नैतदेवं हि कथं जायेदजो हि सः।

स्मृतमाकाशमण्डं तु तस्माज्जातः पितामहः॥ 13-153-17



The Lord of all creatures, brahmA, unmanifest, endued with pursuance, and of unfading glory, who created this boundless universe with its mobile and immobile creatures (is a brAhmaNa, Brahmin). Some persons there are, destitute of wisdom, who say that brahmA was born of an Egg. From the original Egg, when it burst forth, mountains and the points of the compass and the waters and the earth and the heavens all sprang forth into existence. This birth of the creation was not seen by any one. How then can brahmA be said to have taken his birth from the original Egg, when especially he is declared as Unborn? It is said that vast uncreate Space is the original Egg. It was from this uncreate Space (or Supreme Brahman) that the Grandsire (brahmA) was born.





Credits: Shri Santosh ji and sacredtexts.com





Here, the epithats like Lord of all creatures, unfading glory, etc are mentioned. They are explained in kurma purANa. Since we are in process of refuting that tAmasika purANa-s (like kurma purANa) lead one to hell, tAmasika purANa-s like skanda purANa are also quoted by mAdhvAchArya jI. They are accepted even by vaiShNava-s when they do not contradict sAttcika purANa. When any purANa sheds more light on topic, we must take it's help, specially when it does not contradict mahAbhArata and of course mahAbhArata.



kurma purANa says brahmA is unborn



KP 1.4.59 He (brahmA) is called as Adideva since he was the first deva to be known to exist. He is called as 'aja' since he (brahmA jI) is ajanmA. Through him all beings are protected, hence he is called as prajApati



KP 1.4.60 As he (brahmA) is great (mahAn) amongst all deva-s, hence he is called as mahAdeva. Since he is brihad (big, vast) than anyone else, he is called as brahmA and since he is beyond everything (beings and creation), he (brahmA) is called as parameshvara.





KP 1.4.61 He (brahmA jI) is calleda s 'Ishvara' because he has the qualities of 'controlling everything' and 'not being controlled by anyone'. He (brahma jI) is called as 'riShi' since he roams everywhere and he (brahmA jI) is called as 'hari' since he 'removes everything' [i.e. removes all kinds of sorrows and fear]





KP 1.4.62 He is called as 'svayambhU' (Self Born) since he is 'ajanmA' (unborn). Similarly he (brahmA jI) is called as 'nArAyaNA' since he is 'supporter' or 'refuge' of all nara-s (jIva-s, souls)





bhagavAn kurma clears confusion of brahmA being born and yet is considered as unborn

KP 1.9.4-29 gives reason why brahmA instead of being born from navel, is unborn.



(To save time, abridged version adapted from astrojyoti.com website. This version is not verse-to-verse translation. The translation may sometimes not retain the bhAva or may make it sound that Gods are arrogant, but neverthless, it solves our prupose here. )





The gods and the sages told Vishnu, “We are getting a bit confused. You have told us that Brahma emerged from Vishnu’s body And yet you have also told us how Brahma was born inside a golden egg. Which of these is the correct account? Then again, you have told us that Shiva was born from one of Brahma’s tears. But we have sometimes heard otherwise. Which is right? Please remove this confusion.”



“There is no confusion,” replied Vishnu. “Let me explain it for you.”



Brahma was born from the golden egg right at the beginning, at the time of the original creation. But at the end of every kalpa there is a minor destruction when all living beings other than Brahma, Vishnu and Shiva die. When the destruction is over, creation has to start afresh.



The gods and the sages told Vishnu, “We are getting a bit confused. You have told us that Brahma emerged from Vishnu’s body And yet you have also told us how Brahma was born inside a golden egg. Which of these is the correct account? Then again, you have told us that Shiva was born from one of Brahma’s tears. But we have sometimes heard otherwise. Which is right? Please remove this confusion.”“There is no confusion,” replied Vishnu. “Let me explain it for you.”Brahma was born from the golden egg right at the beginning, at the time of the original creation. But at the end of every kalpa there is a minor destruction when all living beings other than Brahma, Vishnu and Shiva die. When the destruction is over, creation has to start afresh.

(after few verses) bhagavAn kurma continues,



While Vishnu thus slept on the water, a wonderful lotus sprouted from his navel. the lotus was gigantic and shone like the sun. Its fragrance spread in all directions. Brahma appeared inside the lotus. Since padma means lotus and yoni means place of Birth, Brahma is also known as Padmayoni.



Brahma saw Vishnu sleeping on the water and woke him up. “Who are you?” asked Brahma.



“I am Vishnu.” replied Vishnu. “I am the origin of everything. That will be there in the universe is inside my body.”



“Is that really so?” asked Vishnu. “Let me see.”



Vishnu thereupon entered Brahma’s body. He really found the three worlds, the gods, the demons and the humans inside Brahma’s stomach and was greatly surprise. He emerged from Brahma’s mouth and told Brahma, “What I have seen inside your body is truly wonderful. But I too can show you many worlds inside my body. Please enter and see for yourself.”



It was now Brahma’s turn to enter Vishnu’s body. But when Brahma did this, he could find no end to Vishnu’s stomach. It was true that there were many worlds inside Vishnu’s body. However, Brahma could find no way of coming out from Vishnu’s stomach. He finally jab to emerge through Vishnu’s navel, through the stalk of the lotus that was there.



“How dare you try to confine me inside your body?” demanded Brahma, as soon as he managed to get out.



“Please do not get angry.” replied Vishnu. “I merely thought that I would play with you for a while. Otherwise, it is inconceivable that anyone should dare to confine the great Brahma. Please pardon me. And as a token of your pardon, please grant me the boon that henceforth, you will be known as my son. After all, you did emerge from a lotus that grew out of my navel.”



“Agreed.” said Brahma. “Let us make peace. After all; there is no one else. We are the lords of everything, we are parts of the brahman.”











[under construction]











For a moment, even if we consider that brahmA jI was actually 'born' form caturbhuja viShNu (sagua viShNu), still, for God's sake, let us stay in our limits and do not criticize Lord brahmA, one among trinity. We have no right to question him, mistrust brahmA ji to give us faulty purANa-s that are misleading. mAdva-s consider brahmA ji as one of the great bhAgavat who is always devoted to Sri hari. let us not question the decision of Sri hari to give certain task to brahma ji. Questioning brahmA ji is to question Sri hari himself.





Again, purANa-s were penned down by none other than an avatar of Sri hari, bhagavAn veda vyAsa. Hence even by the logic that viShNu is endowned with sattva guNA (pure mode of goodness), and is pure and hence cannot make mistakes, bhagavAn veda vyAsa also cannot make any mistake while splitting already existing purANa-s or even while composing new ones.







Arguing that Siva can only give material benefits is also questioning Sri hari. Siva is said to be the granter of moksha and grant immortality. Please stop denigrating and weighing Gods with our pity low level intellect. Let us remain in our limits. we are all human. Whosoever has raised such doubts have directly or indirectly questioned Sriman nArAyaNa only.









Moral of story is more important than story and adopting nAhI nindA nyAya







Moral of the story is more important than the story itself. I am not aware of any story in any purana, be it tamasic purana, in which finally adharma wins over dharma.



There is no purANa in which adharma finally wins of dharma. If we keep interpreting stories in literal meaning and keep fighting over supremacy of our chosen deity, there will be nothing but chaos in our mind, and we will have to even reject that bhagavAna has given - veda-s, purANa-s and other shastra-s. bhagavAna veda vyAsa is an avatar of viShNu says bhagavad purANa. The lord who is above gUNa-s cannot be confused amongst various kalpa-s, cannot loose memory, cannot mislead people. ISvara does not have negative emotions, just pure love. It is a great sin to think about about such a thing about ISvara. Even brahmA which is said to be born of either viShNu or Siva is not an ordinary soul. He is one of trinity and if he makes mistakes, then the whole creation would be a mess.

The post of Siva is not given to anyone. No purANa-s talk about a pious soul been given the post of Siva. Siva is the one who grants moksha. The stories of the great kASi nagrI (sity) are well known. Siva grants moksha by giving tAraka mantra. This tAraka mantra is not rAma nAma, but OM. Om, praNava, is the first primordial sound, often contemplated to be one with nirguNa brahman. OM is also connected with Siva.

Infact there is no such clear and direct reference in purANa-s which connects moksha (parama pada) with Siva. Though Siva means auspiciousness, all names of ISvara have their own meaning. Our shastra-s can be interpreted in both literal and symbolic / metaphoric way.

Contradictory stories in Puranas 'same moral of the story' Differences between various purANa-s should not lead to confusion. kAnchi paramAcArya asks us to adopt nAhI nindA nyAya . Also please refer to

According to Padma Purana, there was just one purana, which was split by Bhagavan Veda Vyasa. It is well known and accepted by all that veda vyAsa has split veda in four. If we apply the logic of categorization of purANa-s, it would mean that the veda-s also contains misleading information, which is absolutely not acceptable.

Literal meaning should not be taken





SB 1.1.2: Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.

If we read a verse from bhAgavat purANa (1.1.2), which says that only bhagavat is enough, then it means there is no meaning of reading any shruti or smriti. Why would acharya-s write commentaries on prasthantraiyi. The words are not to be taken literally. It is just glorification or a praise of Bhagavat Purana.

Considering above points and claims about padma purana being corrupted or interpolated or extrapolated, if at all something needs to be discarded on basis of dubious authority, then it has to be few verses of classification, which are the basis of rejecting parts of shruti-s, smriti-s, veda-s, purANa-s or even the whole Tamasic purANa-s.



To add to it, a detailed analysis of Shankara Bhashya of Vishnu Sahasranama is done. There are references of as many as 12 PurANa-s.









No purANa is superior or inferior