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When this is the case, those Shaiva interpolations in which Vishnu is portrayed as subordinate to Shiva must be interpolations. This part has been quoted by Ramanuja in Vedartha Sangraha, and more importantly by Shankara in Brahma Sutra Bhashyam 2.1.1. He is the Lord of all beings" and goes to identify the Supreme Purusha as Vishnu, Narayana.
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Here Brahma addresses Shiva as his son, and tells Shiva that "the Supreme Brahman cannot be known by me, or by you. In the Mahabharata, there is a samvAda between Shiva and Brahma about the nature of Parabrahman. The first and last verse above have been quoted by Sri Adi Shankara in Vishnu Sahasranama Bhashyam. "In the Vedas, Ramayana, and Mahabharata, Vishnu is alone proclaimed as the highest everywhere" (vede rAmAyaNe puNye bhArate ca bharataRShabhaH Adau madhye tathA cAntau viShNuH sarvatra gIyate) note: hence there is no dOsham in identifying Vishnu as the upAsya devatA in rudram, shvetAshvatAra upaniShad etc. (vedAt shAstram param nAsti na daivam keshavAt param) "There is no shAstra higher than the Veda and there is no deity higher than Keshava". "After having analyzed all the shastras critically many times, I can say for sure this one rule - that nArAyaNa is always to be meditated upon" (AlODya sarva shAstrANi vicArya ca punaH punaH idam ekam suniShpannam dhyeyon nArAyaNaH sadA) Here is what all Acharyas, including Shankara quote from the Mahabharata and Harivamsa: There are interpolated Shaivite verses in current editions of Mahabharatam, which no Acharya before has used. Here is a small extract if you don't have the time for it: If you want a proof, read the main page of this blog fully. Just as there are interpolations in the Ramayana (aditya hrudayam) the Mahabharatha also contain weeds of the kind mentioned here. That Siva Sahasranamam is a competitive interpolation by adventuristic saivites will become apparent to not only unbiased scholars, but also to common people, who are familiar with the entire story of Mahabharatha. and thousands of other works do not have any reference to these questionable chapters. These questionable chapters of the Anusaasana Parva are not compatible with the Bhagavath Gita, Moksha Dharma, Anu Gita etc., which clearly declare Narayana as the primeval cause and that deities like Brahma and Siva are His creations only.Īll the great acharyas and commentators like Adi Sankara, medical and other treatises like 'Charaka Samhitha' etc, great Sanskrit classics like 'Kaadambari' etc.They have however commented on this chapter with a note of caution that they are interpolations only.
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Commentators on Anusaasana Parva like Arjuna Misra, in their introduction have clearly mentioned that the questionable chapters are not found in most of original palm leaves.The original Mahabharatha has been translated from Sanskrit to Telugu by three poets of the 11th 13th and 14th centuries, namely, Nannaya Bhattu, Thikkana Somayaji and Erra Pragada and Thikkana Somayaji, who deals with the concerned Parva, does not mention anything about these questionable chapters.Vidyaranya, the well-known author of the abridged Mahabharatha, who has not left out a single episode of the original, does not touch these questionable 22 chapters in question.The commentators on Mahabharatha clearly mention that these chapters are not part of the original Mahabharatha, but drawn from 'Linga Puranam' and 'Adithya Puranam'.
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