Hare Krishna
All Glories to Srila Prabhupada
Dandwat Pranam
Dear Devotees
Is Padma Purana Satwik or Tamasik Purana as it has many parts like Tamasika Puranas
And
I was reading reading Bhagavad Gita Mahatmya of Padma Purana online on wisdomlib and didn't understand so pls explain these verses of Padma Purana as I couldn't understand whether the following verses are interpolations, mis-translation or Tamasika part of the Purana or is there some deeper context and meaning of the following verses
Padma Purana 6.175.14-20
Lord (Vishnu) said
O goddess, this my body is illusory and not real, and is augmented with the mass of the acts of creation, maintenance and withdrawal. O dear one, the nature of the soul is different from this. It is without duality and unity. It is free from existence and non-existence; and without beginning or end. It is pure consciousness, has acquired lustre, is beautiful due to great joy, is the form of lord, can be known only through the oneness of the soul, and is told in the Gītā.
Hearing these words of him of an unlimited lustre, she having doubt due to contradictory statement said: “If you are highest joy, and not known through speech and mind, then how does Gītā make you known. Remove this doubt of me.”
Padma Purana 6.175.21-26
The lord (Śiva) said:
Having heard the proper words of Lakṣmī, the lord told her the Gītā, the view leading one to the self, along with an old account. “O greatest goddess, I am the soul (looked at) in two ways as higher and lower. The higher is a (mere) witness, qulityless, partless and auspicious. The lower one, I am Pañcavaktra; it also remains in two forms. I, Maheśvara, the soul, am to be explained through the difference in words and meanings, as, through the words of the Gītā, my strong bond, of the nature of the objects in the mundane existence, is completely cut off; since (my two forms) Pañcavktra and Maheśvara, are dependent on its study.” (obscure). Hearing these words of him, of the great ocean of the essence of Gītā, those afraid of the mundane existence know it through the difference between this and that. Lakṣmī asked this to him. He told her the entire greatness along with its account, remaining in major and minor parts. (obscure).
I read this online on wisdomlib so is this an interpolation or a mis-translation or is this a Tamasik part of the Puran or is there some context and deep meaning to these verses ? Pls clarify it
Hare Krishna
Dandwat Pranam
All Glories to Srila Prabhupada
Radha Radha
Haribol
Replies
This is Motilal edition without Sanskrit. One needs to quote the whole passage to understand that it is about bhedabheda of Visnu and Siva.
7-13. O you of a beautiful face, I am not sleepy. With my sight turned inside and pursuing the truth, I see my own body of Siva. ...
zrI bhagavAn uvAca
nAham sumukhi nidrAlur nijam mAhezvaraM vapuH
dRzA tanvAnuvarttinyA pazyAmyaMtar nimagnayA
(my transliteration of Padma P. 6.175.7 from M.U.M. devanagari edition, p. 2879)
"The higher is a (mere) witness, qulityless, partless and auspicious."
This refers to Paramatma. Then His expansion as Mahesvara is described.
Here's a warning:
kRSNAc chivasya bhedekSA mahA-doza-karI matA
Ago bhagavatA svasmin kSamyate na zive kRtam
To consider Siva as different from Krsna is a grave error. The Lord tolerates offenses against himself but not against Siva. (Brihad Bhagavatamrita 1.2.86, Bhanu Swami)
So please no more Siva vs. Visnu stuff.
Hari Hari
ys J.
Hare Krsna
ataeva śruti kahe, brahma — saviśeṣa
‘mukhya’ chāḍi’ ‘lakṣaṇā’te māne nirviśeṣa
All these mantras confirm that the Absolute Truth is personal, but the Māyāvādīs, throwing away the direct meaning, interpret the Absolute Truth as impersonal. ( CC Madhya 6.151)
veda nā māniyā bauddha haya ta’ nāstika
vedāśraya nāstikya-vāda bauddhake adhika
The Buddhists do not recognize the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Māyāvāda philosophy are certainly more dangerous than the Buddhists.( CC Madhya 6.168)
jīvera nistāra lāgi’ sūtra kaila vyāsa
māyāvādi-bhāṣya śunile haya sarva-nāśa
Śrīla Vyāsadeva presented the Vedānta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Śaṅkarācārya, everything is spoiled.( CC Madhya 6.169)
gauṇa-vṛttye yebā bhāṣya karila ācārya
tāhāra śravaṇe nāśa haya sarva kārya
Arācārya has described all the Vedic literatures in terms of indirect meanings. One who hears such explanations is ruined. ( CC Adi 7.109)
mahā-bhāgavata yei, kṛṣṇa prāṇa-dhana yāra
māyāvāda-śravaṇe citta avaśya phire tāṅra”
The Māyāvāda philosophy presents such a jugglery of words that even a highly elevated devotee who has accepted Kṛṣṇa as his life and soul changes his decision when he reads the Māyāvāda commentary on the Vedānta-sūtra. ( CC Antya 2.96)
tomāra ye śiṣya kahe kutarka, nānā-vāda
ihāra ki doṣa — ei māyāra prasāda
The false arguments and philosophical word jugglery of your disciples are not faults of theirs. They have simply received the benediction of Māyāvāda philosophy. (( CC Madhya 6.107)
Param Vijayate Sri Krsna Sankirtanam
Hare Krsna