Padma Purana
Every question on the site tagged Padma Purana, each answered from a timestamped source rather than a summary written from memory.
A Mahapurana containing the Uma-Maheshwara dialogue, source of a second, shorter Ram Raksha Stotra used specifically as an armor (Kavach) — distinct from the more popular version composed by Budha Kaushika Muni.
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What is the tulsi deepdaan for Bhagavan Narasimha?
The second thing is an arrangement for deepdaan with tulsi in Bhagavan Narasimha's name at the time of sandhya. Citing the Padma Purana, the speaker says two things especially may be done with the wood of a tulsi plant that has dried up completely: the making of harichandan, and this lamp.
How is "Om Brahma na dwitiyo asti" reconciled with Vishnu worshipping Shiva?
Asked how, given "Om Brahma na dwitiyo asti", our Sanatan dharma sometimes shows Vishnu ji worshipping Shiva ji and sometimes Shiva ji meditating on Ram ji, the speaker says that harmony is present among them: the Sanatan sanskriti alone is such, this dharma alone is such, in which the presence of anek ishwarvad has been accepted. Recite any purana, he says — recite the purana connected with whoever your ishta is — and you will understand this subject.
Why should the mool granths be consulted directly?
In later times, the speaker says, there were many people of the sort who arose to damage Sanatan — commentators, in a way, who converted Sanskrit into Hindi. In writing, errors occurred through them; they wrote some things wrongly. When you look properly at the mool granths, you will come to know very many things.
Why were the Puranas composed at all?
Because in Kaliyuga you do not have the time to read the Veda, and the Purana was made so that your mukti may happen in the Kalikaal. You will not read one mantra of the Veda; you will not learn the Veda now. The Vedas do not become easily accessible to all. So the Upanishad was made for understanding the Veda, and for explaining what is in the Veda and the Upanishad through katha and through leela, the Puranas were composed by Maharshi Vedavyasa, so that we may understand and relate to those things easily.
What does the Padma Purana mahatmya of the ninth adhyaya relate?
If, by Bhagavan's grace, we look at the mahatmya of the Shrimad Bhagavad Gita according to the Padma Purana, the speaker says, then on reading the mahatmya of the ninth adhyaya it is found that an apsara had been cursed by Rishi Durvasa and had become a kamalini. She was in a pond as a lotus, a kamalini, when a gandharva passing overhead crossed above her and fell — his shakti became blunted. He asked her who she was and how such a state had come about, and she told him that she had been such before, that she had received a curse, but that she then studied the ninth adhyaya of the Bhagavad Gita and this happened.
Why does the third adhyaya work, and not merely the story?
Nothing comes of merely reading the story, the speaker says; nothing comes of reading these mahatmyas of the Padma Purana alone. Read the third adhyaya itself and you will come to know why the mukti happened. When you read the third adhyaya and read very carefully, shloka by shloka, the upadesh that Bhagavan Narayan is giving to Arjuna about the atma and about gati, and try to understand the subject, then you will understand: the one who has died has nothing left — no wealth, no property, no honour, no enemy, no friend — he is lying empty, having become a bhoot, and he knows that what is being read is the very truth. As soon as he assimilates it within himself, Bhagavan grants him the sight of himself and says: go, brother, your gati has taken place; this was what had to be explained to you.
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