Thirumalai-ch-Charukkam.
The most significant influence of the Puranas genre of Indian literature have been state scholars and particularly Indian scholars,[127] in "culture synthesis", in weaving and integrating the diverse beliefs from ritualistic rites of passage to Vedantic philosophy, from fictional legends to factual history, from individual introspective yoga to social celebratory festivals, from temples to pilgrimage, from one god to another, from goddesses to tantra, from the old to the new. This story, state Bonnefoy, and Doniger, appears in Vayu Purana 1.55, Brahmanda Purana 1.26, Shiva Purana's Rudra Samhita Sristi Khanda 15, Skanda Purana's chapters 1.3, 1.16 and 3.1, and other Puranas. [98] However, some of the 36 major and minor Puranas are more focused handbooks, such as the Skanda Purana, Padma Purana and Bhavishya Purana which deal primarily with Tirtha Mahatmyas (pilgrimage travel guides),[96] while Vayu Purana and Brahmanda Purana focus more on history, mythology and legends.
[3], The Puranic literature is encyclopedic,[1] and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy. [130] These texts adopted, explained and integrated regional deities such as Pashupata in Vayu Purana, Sattva in Vishnu Purana, Dattatreya in Markendeya Purana, Bhojakas in Bhavishya Purana. This Shiva puranam attempts to portray the jeeva towards Shiva and is aptly called “Shiva Puranam ”, The famous English translation of Shiva Puranam by Mr.G.U.Pope (fondly called Popeiyer) is available in G.U.Pope’s translation http://www.shaivam.org/siddhanta/thivapop.htm.
[60] Rocher states that the distinction between Mahapurana and Upapurana is ahistorical, there is little corroborating evidence that either were more or less known, and that "the term Mahapurana occurs rarely in Purana literature, and is probably of late origin. [15], Douglas Harper states that the etymological origins of Puranas are from Sanskrit Puranah, literally "ancient, former," from pura "formerly, before," cognate with Greek paros "before," pro "before," Avestan paro "before," Old English fore, from Proto-Indo-European *pre-, from *per-. The puranam of Satthi Nayanar
[The Puranic text] merely affirm that the other deity is to be considered a derivative manifestation of their respective deity, or in the case of Devi, the Shakti, or power of the male divinity. The term monotheism, if applied to the Puranic tradition, needs to be understood in the context of a supreme being, whether understood as Vishnu, Shiva or Devi, who can manifest himself or herself as other supreme beings. The puranam of Sirutthonda Nayanar
[3], There are 1 Maha Purana, 17 Mukhya Puranas (Major Puranas) and 18 Upa Puranas (Minor Puranas),[7] with over 400,000 verses. Agrawala, intend to "explicate, interpret, adapt" the metaphysical truths in the Vedas. These texts were collected for the "second time between the fourth and sixth centuries CE under the rule of the Gupta kings", a period of Hindu renaissance. They include among many: Sanat-kumara, Narasimha, Brihan-naradiya, Siva-rahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha,Ganesha, Mudgala, and Hamsa, with only a few having been critically edited. [12] The Bhagavata Purana has been among the most celebrated and popular text in the Puranic genre, and is, in the opinion of some, of non-dualistic tenor. Charukkams. பெரியபுராணத்தில் மேற்கோள் பெறும் சுந்தரர் திருப்பதிகங்கள்
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