![]() This assorted ambiguity of Kūrmapurāṇa makes it interesting to observe and analyze the puranic theology therein. Tagare notes that it presents the teachings of Tantrism and sun-worship as well. Hazra, the Kūrmamahāpurāṇa originally belonged to the Pāñcarātras and afterwards was appropriated by the Pāśupatas. Padmapurāṇa labels Kūrmapurāṇa as a Śaiva or Tāmasa purāṇa, while Bhaviṣyapurāṇa tags it as a Brāhma or Rājasa purāṇa. The following article seeks to understand the dialogue and debate in the puranic tradition with the help of a unique incidence cited in Kūrmamahāpurāṇa as a case study. This is why understanding the underlining dialogue and debate in puranic lore becomes essential. This dialogue between the deities is the fulcrum of puranic theology, which in turn has shaped Hinduism as we see and practice today. ![]() They also influence each other in terms of appearance, choices, festivities, and modes of worship. It is also seen at times, that two or more deities share attributes, activities, titles, and more. It can be observed in numerous situations in purāṇas and upapurāṇas that there has been a constant one-upmanship in these divinities. ![]() The sectarian nature of the purāṇas results in a lot of conflict between the major puranic panthas like Viṣṇu, Śiva, Devī, and Brahmā. Puranic tradition is no exception to this rule. Technical methods of discussion, dialogue, and debate are used to resolve a multitude of internal conflicts, which primarily arise out of a feeling of superiority and competition in rival traditions within the system. The present story is about the first interactions between the sacred Trimurti- Brahma, Vishnu, and Maheshvara.)īoth vāda, i.e., debate, and saṁvāda, i.e., dialogue are critical in the development of any knowledge system. The series will cover such lesser known tales, as well as unknown versions of the popular tales from pauranika sources. There are myriad stories from puranas and upapuranas that are hardly known to most of us. ![]()
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