Nahi Ninda Nyaya

Paramacharya asks us to adopt Nani Ninda NyayaThe purpose of exalting a particular deity over the another is not to depreciate the latter. The underlying idea is that a person who worships his chosen god has unflinching faith in him and becomes totally devoted to him. Such exclusive devotion is called "ananyabhakti". The idea here, however, is not to regard other devatas as inferior to one's own chosen deity- an example of "nahi ninda nyaya".

Tarka Sastra (science of dialectics, logic and reasoning) proposes “nahi ninda nyay” to support one’s theory. Glorify your view, but that doesn’t mean that the other view is flawed. 

With this nyaya, almost all contradictions can be neutralized, even Ramanujas also at times adopt this nyaya

Some quotes from Ramanujas, though the person representing may not be authentic, it reflects the peace loving nature adn wish to neutralize contradictions and doubts.

Srimath Ramayanam is considered most authentic by our Poorvacharyas and only out of 'Nahi Ninda Nyaya' Srimath Ramayana was compared against Trivaimozhi in Acharya Hrudayam by Sri Azagiya Perumal Nayanar. Further, Sri Pillai Lokacharya consisred "Srimad Ramayana" and Mahabharatha" as more authentic than Puranas and between the 2, 

Srimad Ramayana was considered even more authentic. You mentioned about Simad Ramayana and Sri Ramanuja. In Ramanuja Noortrandhadi, It is mentioned that Sri Ramanuja took to his heart the inner meanings of Srimath Ramayana.(Padi konda keerthi, Ramayanam ennum...)

source

another e.g.

Lokacharya Panchasat Shloka 33

tvayi vilasati ra~Nge sheShatalpena pumsA jagati guruvara shrIdR^iShTipUrAbhiShikte | kathamiva bhuvanArya tvAm vinAnyam bhajante sati dinakarabimbe ke pradIpam vahanti || 

Meaning: 

bhuvanArya guruvara - O Lokacharya who is best amongst acharyas. tvayi vilasati - When you are shining ra~Nge - in Srirangam, shrIdR^iShTipUra abhiShikte - washed by the merciful flood from the eyes sheShatalpena pumsA - of the Lord who rests on the bed of Adisesha, tvAm vinA - leaving you kathamiva (janA:) bhajante - how will (people) seek anyam - another? dinakarabimbe sati - When Sunlight is there ke pradIpam vahanti - will anyone carry a lamp? 

Vyakhyana Saram:

In this shloka, Desikan states that Pillai Lokacharyar is like a Sun compared to others. Again, this is not to put down other acharyas, but to praise Lokacharyar ("nahi nindA nyAya"). In our sampradhayam, our Azhvars and Acharyas have been called the Sun, because, just as the Sun removes the external darkness, they were born and removed the internal darkness. Azhvar is called "vakuLa bhUShaNa bhAskara"; Thirumangai Azhvar is called "loka divAkara"; Ramanuja is called "rAmAnuja divAkara:". Desikan says that with this Sun present, why seek anyone else? 

Vedanta Desikan Thiruvadigale Sharanam

Pillai Lokacharyar Thiruvadigale Sharanam

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam 

source

Sri Parasara Bhatta used to say that if one must seek refuge of our Lord, among the dasavathara,Varaha is the most perfect choice. Based on the "nahi ninda nyaya" (not denigrating others) he is reported to have said: Matsya avathara is sea bound so it cant extricate us from the sea of samsara. Koorma is itself pushed down into the sea by a mountain. Nrisimha is different above and below the neck so not to be resorted to. Vamana took over the three worlds by stratagem of showing tiny feet and then growing to gigantic proportions. Parasurama was rage personified. Rama(Bhattar's favourite in fact!) lost His wife for ten months. Balarama was too fond of drinking. Krishna, His wife Andal says, was always lying. We haven't seen Kalki yet. So Varaha, who without any shame(manam illa panri) took on the form of a boar and jumped into the dirty sludge and brought out Bhuma devi, is the one to be resorted to. Similarly He will extricate us from the "bheemabhavaarnavodare" the belly of the deep and dangerous ocean of existence.

It must be remembered that it was Varaha Perumal who gave the first guarantee that He would safely steer the prapanna to safety. Varaha charma sloka 

Stiththe manasi suswasthe sharire sathiyo narah...

"Ye men if you realise and remember with all your humors in harmony, that I am the Cosmos and Unborn when you are "mens sana in corpore sana", then when death is iminent and you are like wood and stone, I will remember my bhakta, devotee, and take him to the highest abode, paramapada."

It was this very Varaha who taught the easiest way to attain Him to Bhudevi. She repeated it to us when She took birth as Periazhwar's daughter, "Thoozhomai vandhu toomalar thoovi thozhudu, vayinaal padi manthinaal chinthithu pozha piyaiyum pukuthurvan ninavaiyum thiyinil thoosaakum ". If we come sanctfied, offering pure flowers, pay obeisance, sing with our mouths and think in our minds, the past transgressions and those that still stand will disappear like cotton in a fire.

Sri Ambujavalli sametha Sri Bhoovarahaswamy Parabrahmane namo namah.

Dr.S.Sundar Rajan MS ortho

Trichy 22 Sep 2010.

source 1, source 2

Let us all live in peace and harmony adopting Nahi Ninda Nyaya

Hari OM

Contradictory stories in Puranas 'same moral of the story'

In linga PurANa, there is a story of Dadhichi (Brahmin) v/s Kshupa (kshatriya) as who is superior. Later Dadhichi did penance to Lord shiva and in turn was blessed to be protected by him and so was undefeated by Kshoopa (kshupa). So Kshupa took refuge in Vishnu and did penance. Vishnu replied that I do not punish Brahmins specially then they are devotees of Rudra, but still Vishnu said he will tryo. The end result was that Vishnu and all devata-s would not defeat Dadhichi.

Later when Dadhichi almost won and there was dialogue, he even argued with Lord Vishnu.

Moral

Here Dharma wins. You should not pray to God and expect to win over dharma. Vishnu who has himself took oath to protect dharma cannot let adharma win. So it was obvious that Vishnu was defeated.

But victory gave pride, which is ego and so the behaviour of Dadhichi. This concludes that when we are in victorious mood, we would not even hesitate to defame and deny God.

Later, there is a story in which BANAsura's daughter had abducted Krishna's son in order to marry him. BANAsura was protected by Lord Shiva. Krishna,when came to know the fact of his son being kidnapped, came with an army to fight with BANAsura. He found it difficult to fight Shiva, but Krishna was undefeated. Shiva had to plead Krishna to stop fighting and asked BANAsura to stop fighting.

Moral:

Here too, dharma wins. Even Lord Shiva could not win against Krishna who was on side of dharma.

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When we read about stories like Vishnu worshipping Shiva and offering shiva his eye as a flower. we wonder why would Vishnu would worship Shiva

Technically there is no need, but Lord himself shows us the way. For us, Lord takes incarnation to teach us dharma and maryAdA. He does not need to practice any maryAdA i.e. he is not bound by it, as he is God.

But here when I read this story, my heart vibrated with devotion. such a high standard was kept by Lord that he offered one of his eyes to Shiva (deity of worship). I may have worshipped Lord Shiva, but bhakti was taught by Lord Vishnu. For teaching Bhakti, he even became a devotee for us. So there is a deep reverence for Vishnu along with reverence for Shiva.

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When we read Shiva destroying Tripura, our devotion deepens. He gets a name TripurAri. So when we read Shiva Sahasra Nama, and come across name tripurAri, we at once remember the story and are filled with devotion for Lord Shiva.

But if we think - Shiva could not do it alone, it was Vishnu who sat on top of arrow and Brahma and other Gods helped him.

In this case, will I be able to increase devotion? The purpose of story is defeated. isn't it?

Stories produce bhAva, which is important for spiritual progress.

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Krishna Lila

We would rad Krishna bleeds. Technically that is not possible. but still Krishna bleeds. So Draupadi, tore end peice of her saree and tied it to her Brother Krishna. Now Krishna is under her debt. When there is vastraharaNa of Draupadi, she calls Krishna for help. Note that she did not remembered him first. She turned to Krishna as last resort after no one present would help her. Krishna obliged. and what did he do? he saved her dignity. How much did he gave in return of a piece of cloth? we all know. Sri Ramakrishna says, if we take one step towards God, God takes 9 steps towards us.

Krishna did what only god could do and the amount and the timing when he returned the dept and at the same time fulfilling his duty as Brother. Now we understand that Lord knew the future and so he bleeded for safety of Draupadi. Lord bleeds for us not because he is not Supreme.

BAla lilA

We see Krishna as prankster and enjoy his pranks

He would eat mud and the nharress his mother. But when she opens Krishna's mouth, she sees whole universe. So can we conclude that to to KalyANa of devotees, Lord also eats dust?

MakhAn chor

We enjoy this mischief too.

But if we think that it was bhagava who always eat first and then the food became prasad and was distributed to poor kids, else it may be taken away as tax, our perception changes. Prank does not remain prank. It is not to say that we should not enjoy his prank.

If Krishna says sanyAsa from Upamanyu and chants Shiva's name, he is guiding us. Obviously he will not chant his own name. so he will chants Shiva's name. In turn he gave us Shiva Sahasranama.

When Krishna stole cloths of gopi's bathing, we find him as - bad boy . But the reason. Women are not allowed to bath fully naked in public pond. So this was needed. Also the anger or any emotions actually binds us towards God. We get angry to whom we love. In turn what they got - bhAva Samadhi. See the extend Krishna goes for good of his devotees !!! Only Krishan can do it.

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When Brahma ji praises lord Shiva or Vishnu, it is for our own benefit. From praise, we get bhAva for that particular deity. So Brahma does not even mind his own status as supreme but shows us the way to worship NArAyaNa.

When Both Brahma and Vishnu could not find end or beginning of Shiva Linga in form of light, Vishnu accepted Shiva's supremacy and Brahma didn't. In turn Vishnu was blessed while Brahma and Ketki and Cow were cursed.

Moral:

Truth wins. It fetches rewards. To make us understand all three played their roles.

So what we thought as contradictory has common moral, and some values.

In this sense, I ask, is there any need to reject any of these stories?

Now about classification of purANa-s

Do TAmasic purANa-s give more and more ignorance or do they remove ignorance? Is it a not good thing to remove ignorance? Infact it is first thing to be removed. Avidya is a AvaraNa, it has to be removed to gain Jnana.

Same with other purANa-s.

Bhagavad PurANa says, there is no difference between Shiva, Vishnu and Brahma. But in that purANa. Shiva is not praised a supreme. So it is praised in another purANa. I see nothing wrong in it.

What we and how we think is more important. Intention behind action is more important than action itself. Krishna is great e.g. of this fact. So, how should we interpret stories? positively or negatively.

What is more important to to critical analysis or think in a way that it generates bhAva.

Emotions are like seeds. Which one of them do we have to be watered and nurtured? positive or negative?

Symbolism

Similarly if we take symbolism it helps us.

If we think that Shiva who destroyed Tripura was symbolic in a sense that tripura, three cities are symbolic to trinity

satva, rajas, tamas

waking, dream, deep sleep, etc

It will help us too.

If we think kauravas and purANas are inside our mind, it is not wrong. Omkara pointed out to me in PM that Abhinava Gupta ji wrote this in his Gita BhAshya.

Later Adi Shankara in his Gita bhasya, 6.1-6 says that it is not wrong to think that everything is inside mind. it is both inside and outside. So the event actually took place, but we can take it symbolically

If Shiva worships Vishnu, then it is not because Shiva is inferior to Vishnu, but it is to cultivate and increase bhakti in the heart of Vishnu Bhaktas

This type of approach is called as Nahi Ninda Nyaya

Tarka Sastra (science of dialectics, logic and reasoning) proposes “nahi ninda nyay” to support one’s theory. Glorify your view, but that doesn’t mean that the other view is flawed.

With this nyaya, almost all contradictions can be neutralized.

Hari OM

[Understanding Advaita] v8.1.0 released

Namaste,

Dear Divine Souls, Understanding Advaita v8.1.0 is released. there a lot of changes since v6.0.0

Added two new pages Brahman in Upanishads and Concepts of Advaita in Shastras

Most important change is updation of adhyaropa apavada. Quotes from 15 upanishads are added and explanation of adhyaropa apavada is much simplified

Other changes include updating Understanding Advaita, Clearing Accusations and Doubts

Please visit Recent Updates for more details

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Puranas are embodiment of Sri Hari

According to Suta, all the Puranas are nothing but the mediums through which Sri Hari manifests himself

1. Brahma Purana is said to be the forhead of Sri Hari, 
2. Padma Purana is said to be the 'heart' of Sri Hari, 
3. Vishnu Purana is said to be the 'right arm' of Sri Hari. 
4. Shiva Purana is said to be the 'left arm' of Sri Hari. 
5. Srimad Bhagawat is said to be his 'thigh', 
6. Narada Purana is said to be his  'navel',  
7. Markendeya  Purana  is  said  to  be  his 'right-foot'.  
8. Agni  Purana  is  said to  be  his  'left foot', 
9. Bhavishya Purana is said to be his 'right-knee', 
10. Brahma Vaivrata Purana is said to be his 'left-knee'.  
11. Linga  Purana  is  said  to  be  his  'right  ankle',  
12. Varaha  Purana  is  said  to  be  his  'left  ankle', 
13. Skanda Purana is said to be the hair on the body of 'Sri Hari'. 
14. Vamana Purana is said to be his 'skin'.  
15. Kurma  Purana  is  said  to  be  his  'back'.  
16. Matsya  Purana  is  said  to  be  his  'stomach'.  
17. Garuda Purana is said to be his 'bone-marrow'. 
18. Brahmanda Purana is said to be his 'bone'.  

So, all the Puranas being manifestation of different parts of Sri Hari's body are very sacred and 

capable of bestowing salvation.  

Source: Padma Puarana, Swarga Khand, International Gita Society