Quantcast
Channel: Adbhutam's Blog
Viewing all 881 articles
Browse latest View live

The Trimurti-s are only forms of One 'Shakti'– Kurmapuranam

$
0
0

In this chapter of the Ishwara Gita, the Lord Shiva says that the Trimurti-s involved in the three cosmic functions of creation, etc. are only manifestations of the One Shakti:
https://sa.wikisource.org/s/42i

अहं हि सर्वशक्तीनां प्रवर्त्तकनिवर्त्तकः ।
आधारभूतः सर्वासां निधानममृतस्य च ॥ ४.२०
I am the abode of the Shakti that is behind everything in creation.

एका सर्वान्तरा शक्तिः करोति विविधं जगत् ।
आस्थाय ब्रह्मणो रूपं मन्मयी मदधिष्ठिता ॥ ४.२१
One manifestation is the world-creating power that takes the form/name of Brahmaa.

अन्या च शक्तिर्विपुला संस्थापयति मे जगत् ।
भूत्वा नारायणोऽनन्तो जगन्नाथो जगन्मयः ॥ ४.२२
The other form of this Shakti takes the form/name ‘Narayana’ and sustains the world.

तृतीया महती शक्तिर्निहन्ति सकलं जगत् ।
तामसी मे समाख्याता कालाख्या रुद्ररूपिणी ॥ ४.२३

The third shakti manifestation is the power of destruction of the form/name Rudra.
The above is in tune with the Vishnu puranam discourse.https://adbhutam.wordpress.com/2018/11/15/vishnu-is-also-a-vibhuti-of-brahman-vishnupuranam/
https://adbhutam.wordpress.com/2018/11/12/turiya-shiva-and-vishnu/


Vyaasa Geetaa – Kurma Purana

$
0
0

How a Sannyasi should conduct  and the method of realizing the Advaitic Supreme:

In the 29th chapter of the Second Part of this Purana is a long discourse on the Sannyasin and his sadhana.  This Purana has been cited by Sri Vishveshvara Saraswati (the Guru of Sri Madhusudana Saraswati) in the Yati Dharma sangraha.

The entire chapter is the sadhana for the Sannyasin.  After stating the prayaschitta for any error on the part of the Sannyasi, the sadhana for the Advaita Atma Jnana praapti is detailed.

First the original shlokas are given and later the English translation is given.
Read the full article here: https://docs.google.com/document/d/1UyoG7vYZpfe4Ex2US06Ukq1M2uRnGftirX7zC3x1Gyc/edit?usp=sharing

Om Tat Sat

Advaitic Brahman, etc. in the Kurma Purana, Devi Vishvarupa of Shiva

$
0
0

Advaitic Brahman, etc. in the Kurma Purana,  Devi Vishvarupa of Shiva

The Kurmapurana part, in the following link, is a veritable treat for Vedantins.  The Nirguna, Saguna, Dvaitavarjita Brahman is clearly stated. We are reminded of the Lalita Sahasra Naama too. The manifestation of Devi, Shakti, with eight hands, as the daughter of Himavaan reminds us of the Lord manifesting as the child, with four hands, of Devaki-Vasudeva.  
Many Bh.Gita explicit resemblances can also be seen in this section.   

http://www.sanskrit-linguistics.org/dcs/index.php?contents=texte&PhraseID=442820

It is an enjoyable study of Vedanta in the Kurma Purana. The shlokas are easy, not requiring much aid in understanding. Those requiring a translation may look up the online resources easily available.

Om Tat Sat

Viveka Dipini mega event Bengaluru 18 Jan 2020

$
0
0

‘Viveka Dipini’ is a condensation of Shankaracharya’s ‘Prashnottara Ratna Maalikaa’.  Vedanta Bharati has been teaching this work at many schools in Karnataka for the last two years.  This mega event is organized to commemorate this effort.
The event, at the Bangalore Palace premises, will be honored by the Union Home Minister Sri Amit Shah.  Please access the image of the invitation here.  Share with all friends and other groups.
https://docs.google.com/document/d/1X05UmgM16VsAIz6pvRJgbOFq3mM0JTkDY4PPEca0OtQ/edit?usp=sharingf

regards

How does Brahman become JagatkaaraNam? Shiva and Vishnu Purana non-difference

$
0
0

In the Shiva Purana is a stuti by Vishnu and Brahmaa addressed to Shiva:
https://sa.wikisource.org/s/xlj

त्वमेव निर्गुणस्सत्योऽनंतोऽनंतपराक्रमः ।।
सगुणश्च सन्निवेशः प्रकृतेः पुरुषात्परः ।। ३३ ।।
You alone are NirguNa, Satya, Eternal, Infinite and of measureless power. You are Saguna too, transcending the Prakriti and Purusha (jiva).
रजसा सृष्टिसमये त्वं ब्रह्मा सृष्टिकृत्प्रभो ।।
सत्त्वेन पालने विष्णुस्त्रिभुवावनकारकः ।। ३४ ।।
Owing to Rajoguna, at the time of creation, you are Brahmaa, the Creator, O Lord. By assuming Sattvaguna, you alone are Vishnu, protecting the three worlds. 
तमसा प्रलये रुद्रो जगत्संहारकारकः ।।
निस्त्रैगुण्ये शिवाख्यातस्तुर्य्यो ज्योतिःस्वरूपकः ।। ३५ ।।  

By Tamoguna, at pralaya, you are Rudra, the destroyer. Beyond the three gunas, you are the Turya called Shiva, Pure Consciousness.
This is in consonance with the Mandukya upanishad 7th mantra which teaches Brahman as the Chaturtham. Turiya, beyond the entire creation where alone the three gunas operate.  Turiya is Nirguna Brahman.  
त्रयाणां जनकः   त्रिगुणातीत निर्व्यग्र त्रिदेवजनक प्रभो ।। २७ ।।  
This verse says: tri-deva-janaka which means: You, Turiya Shiva, are the source of the Trimurtis.  
We have the same idea taught in the Vishnu Purana too: 

From Vishnu Purana:

In the Vishnu Purana, at the very beginning, we have this message that tells us in no uncertain terms that the cosmic functions such as creation and destruction are ‘really’ that of Brahman. The functions require the operation of guna-s and thereby it is only Brahman, assuming the appropriate gunas indulges in those functions:  

जुषन् रजो गुणं तत्र स्वयं विश्वेश्वरो हरिः  ।

ब्रह्माभूत्वास्य जगतो विसृष्टौ संप्रवर्तते  ॥ १,२.६१ ॥

सृष्टं च पात्यनुयुगं यावत्कल्पविकल्पना  ।

सत्त्वभृद्भगवान्विष्णुरप्रमेयपराक्रमः  ॥ १,२.६२ ॥

By attaching himself to Rajo guna, and himself having become Brahma, Vishnu (Brahman/Ishwara) engages in the creation of the world. And assuming the Sattva guna, Vishnu himself of mighty power engages in maintaining the created world. [the particle ‘bhrt’ after sattva in the above verse teaches that Brahman ‘assumes’ sattvaguna. This is a strong refutation of the unvedic idea that Vishnu is ‘always of sattva guna.’ For, the Vedanta teaches that Brahman is beyond all gunas, even sattva.]

तमोद्रेकी च कल्पान्ते रुद्ररूपी जर्नादनः  ।

मैत्रेयाखिलभूतानि भक्षयत्यतिदारूणः  ॥ १,२.६३ ॥

भक्षयित्वा च भूतानि जगत्येकार्णवीकृते  ।

नागपर्यङ्कशयने शेते च परमेश्वरः  ॥ १,२.६४ ॥

At the end of the Kalpa, Janardana of Rudra-form, who is of immense Tamas, O Maitreya, gobbles up the entire creation. And having made the world one mass, Parameshwara rests on the serpent-couch. [Sridhara Swamin says here: Parameshwara sleeps in his mula svarupa of brahma, shiva, etc. avatara.  Thus Brahma, Vishnu and Shiva are only avataras of Brahman, no different from Rama, Krishna, Narasimha, etc., a concept that is anathema for those theological schools that hold a Vishnu that is absolutely distinct from the ‘jivas’  that are Brahma and Shiva is the Para Brahman.]

Here the Purana clearly says it is Vishnu alone, owing to immense Tamas, has become Rudra. This also is a refutation of the theological schools’ idea that Vishnu is different from Brahma and Rudra. Such laughable ideas have no place in the Vedanta/Vishnu Purana.

प्रबुद्धश्च पुनः सृष्टिं करोति ब्रह्मरूपधृक् ॥ १,२.६५ ॥

सृष्टिस्थित्यन्तकरणीं ब्रह्मविष्णुशिवात्मिकाम्  ।

स संज्ञां याति भगवानेक एव जनार्दनः  ॥ १,२.६६ ॥

The Purana confirms the idea by reiterating that again, at the beginning of the next cycle, Brahman (Vishnu), taking up the form of Brahma, engages in creation. Thus, One Lord, Janardana, alone gets the names of Brahma, Vishnu and Shiva.  This is what is stated by Sureshwara in the Brihadaranya Vartika. This idea is also inimical to theological schools as they cannot tolerate Vishnu  (a finite deity) being also Brahma and Rudra. They come up with childish ideas as ‘these statements mean ‘Vishnu is antaryami of Brahma and Shiva.’ They fail to understand that if one Janardana has to get three names owing to different functions, upadhis, then Janardana has to be the antaryami of Vishnu also. Because even this function is also only an assumed one, assuming sattva guna, which is not the native guna of Janardana. This is what is taught in the above lines. Sridhara Swamin continues; ब्रह्मादिरूपाणि च तद्व्यतिरिक्तानि न भवन्ति इत्येतदाह – सृष्टिस्थित्यन्तकरणीं.  The VP says: the forms such as Brahma, Vishnu and Shiva are not distinct from Janardana by the verse: सृष्टिस्थित्यन्तकरणीं… 


Thus, we have evidence for Turiya Shiva and Turiya Vishnu in the works of Veda Vyasa.

Om Tat Sat

Sarvam khalvidam brahma – Atharva shira Upanishad paraphrased in Lingapuranam

$
0
0

In the Linga Purana is a stuti of Lord Rudra by Deva-s: The chapter has the unmistakable stamp of the Atharva Shira Upanishad, being an upabrhmaNa of the Upanishad:

https://sa.wikisource.org/s/4k3

देवा ऊचुः।।
य एष भगवान् रुद्रो ब्रह्मविष्णुमहेश्वराः।।
स्कंदश्चापि तथा चेन्द्रो भुवनानि चतुर्दश।।
अश्विनौ ग्रहतारास्च नक्षत्राणि च खं दिशः।। १८.१ ।।

Bhagavan Rudra is the triad Brahma, Vishnu and Maheshvara, Skanda, Indra..etc.

भूतानि च तथा सूर्यः सोमश्चाष्टौ ग्रहास्तथा।।
प्राणः कालो यमो मृत्युरमृतः परमेश्वरः।। १८.२ ।।

भूतं भव्यं भविष्यच्च वर्तमानं महेश्वरः।।
विश्वं कृत्स्नं जगत्सर्वं सत्यं तस्मै नमोनमः।। १८.३ ।।

त्वमादौ च तथा भूतो भूर्भुवः स्वस्तथैव च।।
अंते त्वं विश्वरूपोऽसि शीर्षं तु जगतः संदा।। १८.४ ।।

ब्रह्मैकस्त्वं द्वित्रिधार्थमधश्च त्वं सुरेश्वरः।।
शांतिश्च त्वं तथा पुष्टिस्तुष्टिश्चाप्यहुतं हुतम्।। १८.५ ।।

विश्वं चैव तथाविश्वं दत्तं वादत्तमीश्वरम्।।
कृतं चाप्यकृतं देवं परमप्यपरं ध्रुवम्।।
परायणं सतां चैव ह्यसतामपि शंकरम्।। १८.६ ।।

अपामसोमममृता अभूमागन्म ज्योति रविदाम देवान्।।
किं नूनमस्मान्कृणवदरातिः किमु धूर्तिरमृतं मर्त्यस्य।। १८.७ ।।

एतज्जगद्धितं दिव्यमक्षरं सूक्ष्ममव्ययम्।। १८.८ ।।

……

तेषां विरुद्धं यत्त्याज्यं स याति नरकार्णवम्।।
गृहस्थो ब्रह्महीनोपि त्रिपुंड्रं यो न कारयेत्।। १८.६१ ।।

पूजा कर्म क्रिया तस्य दानं स्नानं तथैव च।।
निष्फलं जायते सर्वं यथा भस्मनि वै हुतम्।। १८.६२ ।।

तस्माच्च सर्वकार्येषु त्रिपुंड्रं धारयेद्बुधः।।
इत्युक्त्वा भगवान्ब्रह्मा स्तुत्वा देवैः समं प्रभुः।। १८.६३ ।।

By reading this chapter we come to understand that it is a summary of the Atharva Shira Upanishad and more. The content of this Upanishad, which has been commented upon by Sri Narayanashrama, an Advaita Acharya of the 13 the Century, is found in this chapter 2.18 of the Linga purana. The SarvAtmatva of Rudra, the Paashupatha Vrata, the Bhasma Tripundra, etc. are detailed here. The verses in Devanagari and translation in English of this chapter is available here:

https://www.hinduscriptures.com/wp-content/uploads/2018/01/28F_Chapter_18_1.pdf

and here, as continuation of the above page: https://www.hinduscriptures.com/wp-content/uploads/2018/01/28F_Chapter_18_2.pdf

The Atharva Shira Upanishad too is presented: https://sanskritdocuments.org/doc_upanishhat/atharvashira.html?lang=sa

Om Tat Sat

Adhyaropa-apavada nyaya, etc. in the Bhaagavatam

Inauguration of 'Bhajana manjari' at Sringeri on 18.1.2020

$
0
0

https://bhajan.sringeri.net/kannada/index.html

The link has a book containing songs addressed to various deities.  These are also sung beautifully and recorded there.  One can hear these, learn to sing them and engage in bhajans at their homes, nearby temples, their groups, etc.  The text is available in multiple language scripts.  Pl. share the link with other groups/friends.

Om Tat Sat


New E-Book “Arulmigu Guruvin Porulmigu Naamangal” (Tamil) Available for Free Download

$
0
0

Sri Abhinava Vidyatheertha Ashtottara Satanamavali – is a compendium of 108 sacred names portraying the divine attributes of His Holiness Jagadguru Sri Sri Abhinava Vidyatirtha Mahaswamin, an unparalleled jivanmukta and the 35th Acharya of Sri Sringeri Sharada Peetham. It is one of the invaluable compositions in Sanskrit of His Holiness Jagadguru Sri Sri Bharathi Tirtha Mahaswamin, the 36th Shankaracharya of Sri Sringeri Sharada Peetham.

This book in Tamil titled Arulmigu Guruvin Porulmigu Naamangal contains lucid explanations on the significance of the sacred names in the Namavali by citing anecdotes from the divine life of Jagadguru Sri Sri Abhinava Vidyatirtha Mahaswamin Himself, the experiences of devotees with Him as also excerpts from the sacred teachings of the great Acharya.

Published by the Centre for Brahmavidya, Chennai, this book was released with the blessings of His Holiness Mahasannidhanam Sri Sri Bharathi Tirtha Mahaswamin and His Holiness Sannidhanam Sri Sri Vidhusekhara Bharathi Swamin on 15 January 2020, at Sringeri.

PDF version of the book is available for FREE DOWNLOAD in this following link:

http://www.centreforbrahmavidya.org/Arulmigu-Guruvin-Porulmigu-Naamangal.pdf

See the cover page here:

https://docs.google.com/document/d/1XyL3MqBrSxDFrJ_IrtdO7_4hJ8GmaEM49iuJEgluh_s/edit?usp=sharing

For purchase of copies of physical book, please contact :
L.Rajeshkumar
Timings: Week days – 10 am to 7 pm
Saturdays: 10am – 5pm
M M FORGINGS LIMITED
SVK Towers, A-25
Industrial Estate
Guindy -600 032.
Mobile : 7338925814
Pages : 308
Price ₹100. Less 10% discount.

Who is worthy of worship by Brahma-Vishnu-Shiva? Bhaagavatam replies.

$
0
0

In the chapter no.30 of the 12th canto of the Srimadbhagavatam, there is the narration of Markandeya’s penance and Parameshwara’s blessings to him in response thereof:
https://sa.wikisource.org/s/ttl

The English translation is available here: 
http://bhagavata.org/canto12/chapter10.html#Text%2023
Some highlights:
सूत उवाच –
इत्युक्त्वा तमुपेयाय भगवान् स सतां गतिः ।
 ईशानः सर्वविद्यानां ईश्वरः सर्वदेहिनाम् ॥ ८ ॥
While saying that Shiva, along with Parvati, arrived there to bless Markandeya, Suuta paraphrases the famous Taittiriya Aranyaka mantra: (सद्योजातं प्रपद्यामि……) ईशानः सर्वविद्यानाम् ईश्वरः सर्वभूतानाम्…that is chanted during Rudra Abhishekam, during bhasma dharanam by vaidikas, etc.  

 तयोरागमनं साक्षाद् ईशयोर्जगदात्मनोः ।
 न वेद रुद्धधीवृत्तिः आत्मानं विश्वमेव च ॥ ९ ॥
The Divine Couple is stated to be the ‘Self, source, of the entire world’: ईशयोर्जगदात्मनोः.  We are reminded of the famous mangala shloka of Kalidasa in the Raghuvamsha: वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये। जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥1.1॥   
ब्राह्मणाः साधवः शान्ता निःसङ्‌गा भूतवत्सलाः ।
 एकान्तभक्ता अस्मासु निर्वैराः समदर्शिनः ॥ २० ॥  

[The word ‘asmaasu’ is significant. It means: they are devoted to Us (the Trimuritis)]  that shows that those who are not devoted to all the Trimurti-s in the same way or those who worship only one or two with gradation and not worship at all the other, are not considered fit for moksha.  
सलोका लोकपालास्तान् वन्दन्त्यर्चन्त्युपासते ।
 अहं च भगवान् ब्रह्मा स्वयं च हरिरीश्वरः ॥ २१ ॥
 न ते मय्यच्युतेऽजे च भिदामण्वपि चक्षते ।
 नात्मनश्च जनस्यापि तद् युष्मान् वयमीमहि ॥ २२ ॥ 
The great Lord said: ‘Please, choose a boon to your liking, for of all [demigod] givers of benedictions the three of us are the [guna-avatâra] Lords by whose infallible audience a mortal being finds immortality. (20-21) The local rulers and inhabitants of all worlds, I, the great Lord Brahmâ and Lord Hari,  glorify, worship and assist those who are saintly, peaceful and free from material attachment, who care for all living beings and free from enmity and equal towards all, are of a single-minded devotion unto us. (22) They [these devotees] do not even acknowledge the slightest difference between me, the Infallible One and the one unborn, nor between themselves or other people and that is why we praise you. 

The crux of the above is: Only he who sees the Trimurtis as non-different from each other is worthy of worship by the Trimurtis. Such a devotee alone gets the full blessings of Brahman, being the dearest one. We are reminded of a similar statement by Vishnu at the end of the Daksha Yajna episode in the Bhagavatam. The chapter is quite short but the message is profound. The commentary of Sridhara Swamin alone is direct, straightforward and brief. One appreciates that this commentary alone is free of the predicament that others face to explain the ideas of the chapter by taking recourse to concepts like ‘antaryami, sharira-atma, saamaanadhikaranyam, etc.’ with a view to refute the direct meaning one naturally gets from the verses of Veda Vyasa that Sridhara Swamin aptly reflects.
Om Tat Sat.  

Veda Vyasa the Māyāvādin

$
0
0

Here are two verses, as a sample, from the Srimadbhāgavatam:
ŚB 11.11.1
श्रीभगवानुवाच
बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुत: ।
गुणस्य मायामूलत्वान्न मे मोक्षो न बन्धनम् ॥ १ ॥
śrī-bhagavān uvāca
baddho mukta iti vyākhyā
guṇato me na vastutaḥ
guṇasya māyā-mūlatvān
na me mokṣo na bandhanam

The Supreme Personality of Godhead said: My dear Uddhava, due to the influence of the material modes of nature, which are under My control, the living entity is sometimes designated as conditioned and sometimes as liberated. In fact, however, the soul is never really bound up or liberated, and since I am the Supreme Lord of māyā, which is the cause of the modes of nature, I also am never to be considered liberated or in bondage.

ŚB 11.11.2
शोकमोहौ सुखं दु:खं देहापत्तिश्च मायया ।
स्वप्नो यथात्मन: ख्याति: संसृतिर्न तु वास्तवी ॥ २ ॥
śoka-mohau sukhaṁ duḥkhaṁ
dehāpattiś ca māyayā
svapno yathātmanaḥ khyātiḥ
saṁsṛtir na tu vāstavī

Just as a dream is merely a creation of one’s intelligence but has no actual substance, similarly, material lamentation, illusion, happiness, distress and the acceptance of the material body under the influence of māyā are all creations of My illusory energy. In other words, material existence has no essential reality.

We are reminded of:
Read the full text of the Brahmabindu Upanishad:  https://sanskritdocuments.org/doc_upanishhat/brahmabindu.html?lang=sa

Of this Upanishad, this particular shloka:  न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।  न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ १०॥
[ There is no dissolution, no creation, none who is bound, no aspirant, none desiring moksha, none liberated. This is the absolute truth.]   

is cited in the Mandukya Karika 2.32 of Gaudapadacharya though not as a mantra.

Sridhara Swamin’s commentary to the above verses are straight, crisp without the compulsion of giving meanings like ‘anitya’ for ‘na vastava’, etc. 

Om Tat Sat

'Surya' as Supreme Brahman in the Mahabharata

$
0
0

‘Sauram’ in the Mahabharata

In the Mahabharata there is the episode of Yudhishthira obtaining the ‘akshaya paatram’ after worshiping Surya Bhagavan. This stuti of Yudhishthira contains the idea of JagatkaaraNatvam of Surya:

https://sa.wikisource.org/s/1u8

त्वामिन्द्रमाहुस्त्वं रुद्रस्त्वं विष्णुस्त्वं प्रजापतिः।
त्वमग्निस्त्वं मनः सूक्ष्मं प्रभुस्त्वं ब्रह्मशाश्वतं ।। 3-3-41a
3-3-41b

[You are Indra, Rudra, Vishnu, Prajapati (Brahmaa)]

In the same chapter, after the above stuti, there is the collection of 108 names of Surya which also has the Trimurti aikya idea, portraying Surya as the Turiya Brahman:

ब्रह्मा विष्णुश्च रुद्रश्च स्कन्दो वैश्रवणो यमः ।।

[Surya is Brahmaa, Vishnu, Rudra, Skanda….]

See here for the 108 names: https://indiaplus.co.in/surya-ashtottara-shatanama-stotram/

We have another Surya stuti, by VasishTha, in the Mahabharata which also brings out the JagatkaaraNatvam of Surya: https://sa.wikisource.org/s/1p9

नमः सवित्रे जगदेकचक्षुषे
जगत्प्रसूतिस्थितिनाशहेतवे।
त्रयीमयाय त्रिगुणात्मधारिणे
विरिञ्चनारायणशङ्करात्मने।।

The above stuti is recited by Smarta-s of the Tamil sampradaya during their trikaala sandhyaa vandanam.

The Surya Upanishad, of the 108 Upanishads has this prayer:

https://sanskritdocuments.org/doc_upanishhat/suryopan.html…

त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं विष्णुरसि । त्वमेव प्रत्यक्षं रुद्रोऽसि ।

This idea is Vedanta-friendly and finds expression in Advaita Upasana.

Shankaracharya, in the Brihadaranyaka Upanishad bhashya cited these scriptural passages to bring out the oneness of all devataa-forms:

‘इन्द्रं मित्रं वरुणमग्निमाहुः’ (ऋ. १ । १९४ । ४६) इति श्रुतेः ; ‘एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवाः’ (ऐ. उ. ३ । १ । ३) इति च श्रुतेः ; स्मृतेश्च — ‘एतमेके वदन्त्यग्निं मनुमन्ये प्रजापतिम्’ (मनु. १२ । १२३) इति,…

Thus, we have the Saura theme in the MB. The Shaakta is found in Kurma Puranam.

Om Tat Sat

Madhusudana Saraswati approves of the episode of Vishnu worshiping Shiva with 1000 lotuses

$
0
0

This episode, alluded to in the episode in the Mahimna Stotra of Pushpadanta, is also found in in some Puranas, including the Harivamsha. The Mahabharata Shiva Sahasranama has the name ‘Viṣṇuprasāditaḥ’ which means ‘Rudra is one who is pleased by Viṣṇu.’

https://en.wikipedia.org/wiki/Vaikuntha_Chaturdashi
According to Shiva Purana, Once, Lord Vishnu, Lord of Vaikuntha, left his abode and went to Varanasi to worship Lord Shiva on this day. He pledged to worship Shiva with one thousand lotuses. While singing hymns in glorification of Shiva, Lord Vishnu found the last or ‘thousandth’ lotus missing. Vishnu, whose eyes are often compared to lotuses, plucked one of them and offers it to Shiva. Lord Shiva becoming intensely pleased with His love, restored Vishnu’s eye and rewarded Him the Sudarshana chakra, Vishnu’s discus and sacred weapon.[3][4]

The image of the verse and commentary of Madhusudana Saraswati can be viewed here: 
https://docs.google.com/document/d/1Oi5m_9ojt9tVU7cnRNEL1yMCXyRYiJmaRWfslsh-n4E/edit?usp=sharing

Om Tat Sat

Understanding Pure Existence, Sat, Brahman through an analogy

$
0
0

In the Shankara Bhashya for BG 2.16  नासतो विद्यते भावो —– in the eg. घटः सन्  it says घटः is the विशेष्य and सत् is the विशेषण.  //विशेषणविषया एव सा सद्बुद्धिः.//
An explanation of the purport of this statement is given in this short audio in English and partly later in Kannada.  Audio here:
https://drive.google.com/file/d/1eLob6rb-Y7B_YwW52eWE6APywp9TZtEQ/view?usp=sharing
Highlights:
Sat, Pure Existence, Brahman, is beyond sensory grasp.
It can be appreciated by senses only in association with an object.
Hence, Shankara, with a view to correct/avoid the erroneous idea that Sat is non-existent without an object, posits ‘visheshanatva’, attributeness, to Sat.
A red color cannot manifest unless in association with a cloth, pot, wall, etc. Yet it is not non-existent. 
Anandagiri says: Gotva, a jaati, cannot manifest without the go-vyakti. Yet, gotva is not non-existent. 
All this is required for understanding the existence, rather rejecting non-existence, of Sat, Brahman. Once this is in place, the realization of Sat as taught by Mandukya as prapanchopashamam is required by negating the objective world as mithya. This is the essence of BG 2.16. 
This is the Adhyaropa-apavaada nyaya.

Om Tat Sat

The Lingodbhava iconography

$
0
0


The 16th century CE text ‘Shilpa Ratna’, a compilation of many details about icons, murals, paintings, etc. from ancient works, talks of the Lingodbhava iconography. Lingodbhava is the event described in many puranas where Rudra appeared in the incomprehensible form of mighty effulgence in front of Brahma and Vishnu. The latter, bewildered by this sight, take the forms of a swan and a boar to fathom the contours of the effulgence and move up the sky and dig down the earth.
Here are a few images from the Shilpa Ratna Part 2 and the Linga Purana where the iconography is explained.

http://www.mediafire.com/file/pytgavp7affb0fx/Lingodbhava_iconography.pdf/file

Om


Jiva Brahma difference leads to perpetual samsara

$
0
0

Jiva Brahma difference leads to perpetual samsara

The Bhagavatam 3.28 (Devahuti being instructed by Bhagavan Kapila) says:

As to who is the Paramatman:

योऽन्तः प्रविश्य भूतानि भूतैरत्त्यखिलाश्रयः ।
स विष्ण्वाख्योऽधियज्ञोऽसौ कालः कलयतां प्रभुः ॥ ३८ ॥

He who has entered the beings, as their support, Brahman, he is called ‘Vishnu’.

The Lord, Brahman is to be worshiped in images.

Jiva Para bheda leads to continued samsara:

अर्चादौ अर्चयेत्तावद् ईश्वरं मां स्वकर्मकृत् ।
यावन्न वेद स्वहृदि सर्वभूतेष्ववस्थितम् ॥ २५ ॥
आत्मनश्च परस्यापि यः करोत्यन्तरोदरम् ।
तस्य भिन्नदृशो मृत्युः विदधे भयमुल्बणम् ॥ २६ ॥

He is to be worshiped in images as long as one has not realized It in his own heart, as his own self, who resides in all beings. He who perceives even a wee bit of difference between oneself and Brahman, for such a cognizer of difference, there is no respite from the fear of death.

The above is the upabrumhanam, alluding, of the Taittiriya
Upanishad: ‘उदरमन्तरं कुरुते’ ‘अथ तस्य भयं भवति’ (तै. उ. २ । ७ । १)

Shankara says in the Bhashya: यदा पुनरविद्यावस्थायां हि यस्मात् एषः अविद्यावान् अविद्यया प्रत्युपस्थापितं वस्तु तैमिरिकद्वितीयचन्द्रवत्पश्यत्यात्मनि च एतस्मिन् ब्रह्मणि, उत अपि, अरम् अल्पमपि, अन्तरं छिद्रं भेददर्शनं कुरुते ; भेददर्शनमेव हि भयकारणम् ; अल्पमपि भेदं पश्यतीत्यर्थः । अथ तस्माद्भेददर्शनाद्धेतोः तस्य भेददर्शिनः आत्मनो भयं भवति ।

We see a very close similarity between the wording of the Bhagavatam and Shankara’s bhashyam:

तस्य भिन्नदृशो मृत्युः विदधे भयमुल्बणम् ॥ २६ ॥ Bhagavatam.
तस्य भेददर्शिनः आत्मनो भयं भवति । Bhashyam.

Thus, Veda Vyasa teaches the Upanishadic abheda darshanam as the moksha kaaraNam which is the basis for Shankara’s bhashyam.

There are other tell tale evidences of Taittiriya ideas in this chapter of the Bhagavatam: https://sa.wikisource.org/s/ava One can see the ‘भीषास्माद्वातः पवते…’ with many more unknown interesting additions.

Om Tat Sat

A few Vedantic doctrinal aspects in the Lingapuranam

$
0
0

In this chapter of the Lingapurana, 2.15, there are a few aspects that are directly pointing to the Vedanta as taught by Shankara:
https://sa.wikisource.org/s/4k0

क्षराक्षरात्मकं प्राहुः क्षराक्षरपरं तथा।।
शिवं महेश्वरं केचिन्मुनयस्तत्त्वचिंतकाः।। १५.६ ।।

उक्तमक्षरमव्यक्तं व्यक्तं क्षरमुदाहृतम्।।
रूपे ते शंकरस्यैव तस्मान्न पर उच्यते।। १५.७ ।।

तयोः परः शिवः शांतः क्षराक्षरपरो बुधैः।।
उच्यते परमार्थेन महादेवो महेश्वरः।। १५.८ ।। 
The above verses are the same as the following verses of the 15th chapter of the Bhagavadgita:
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १६ ॥
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १७ ॥
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १८ ॥
These verses have a direct endorsement in the Shaankara Advaita:
अपरब्रह्मरूपं तं परब्रह्मात्मकं शिवम्।। १५.१५ ।।

केचिदाहुर्महादेवमनादि निधनं प्रभुम्।।
भूतेंद्रियांतः करणप्रधानविषयात्मकम्।। १५.१६ ।।

अपरं ब्रह्म निर्दिष्टं परं ब्रह्म चिदात्मकम्।।
ब्रह्मणी ते महेशस्य शिवस्यास्य स्वयंभुवः।। १५.१७ ।।
Brahman is seen as apara and para. The former is the saguna prapancha and the latter pure Consciousness, Chitaatmakam. The Kshetram is what apara Brahman is and the Kshetrajna, Consciousness, is Para Brahman. This vibhaaga, of the 13th Chapter of the Bh.gita, is most explicitly stated in Advaita alone. Kshetrajna is Nirguna Brahman. 
These verses are about bhranti, vidya and nirvikalpa svarupam:
अर्थेषु बहुरूपेषु विज्ञानं भ्रांतिरुच्यते।। १५.२१ ।।
Perception of naanaatva, multitude, as real is bhranti.

आत्माकारेण संवित्तिर्बुधैर्विद्येति कीर्त्यते।।
Brahmakara/Atmakara/Akhandakara vritti is Vidya, the liberating knowledge.
विकल्परहितं तत्त्वं परमित्यभिधीयते।। १५.२२ ।। 

The Highest Absolute is the one devoid of the distinctions like seer, seeing and seen, triputi. Or the Truth devoid of doubt, etc. defects is the absolute. 
The translation of the above verses are available here:
https://docs.google.com/document/d/1kxTeDIV0j5anE3cHAIa-6Zm3kmz6kdiWDL6bE5N3dU8/edit?usp=sharing

Om Tat Sat

'Trimurti' in Kshemendra's Bharatamanjari – Both Vishnu and Shiva

$
0
0

In the Bharatamanjari, a condensation of the Mahabharata in his own words, Kshemendra has penned verses describing various events of the MB.  Here are a few examples where the term ‘Trimurti’ is applicable to both Vishnu and Shiva in different instances:
  Bharatamanjari   
http://www.sanskrit-linguistics.org/dcs/index.php?contents=texte&PhraseID=551326
Here Trimurti is Vishnu: 

papraccha pāṇḍuputrāṇāṃ duḥkhito jayakāraṇam // (317.2) Par.?tamabravīcchāntanavo rājannukto ‘si sarvadā / (318.1) Par.?devena viṣṇunā guptā na jeyāḥ pāṇḍavā iti // (318.2) Par.?purā bhūbhāraśāntyarthaṃ svayaṃbhūrmunisaṃsadi / (319.1) Par.?prādurbhūtaṃ svayaṃ viṣṇuṃ tuṣṭāva sahasāṃ nidhim // (319.2) Par.?jaya viśveśa viśvātmanviśvaksena sudhānidhe / (320.1) Par.?amandaciddhanānanda saṃvitsamarasadyute // (320.2) Par.?namastubhyaṃ jagatsargasthitisaṃhārakāriṇe / (321.1) Par.?trivikramāya mahate triguṇāya trimūrtaye // (321.2) Par.?

Here Trimurti is Shiva:  Arjuna’s stuti:


bhaktyā tuṣṭāva varadaṃ vareṇyaṃ harṣanirbharaḥ // (260.2) Par.?namo bhavāya bhuvanaprabhavāpyāyakāriṇe / (261.1) Par.?namaḥ śarvāya niḥśeṣaduṣkarmaviṣahāriṇe // (261.2) Par.?namo rudrāya daityendradrāvitendrabhayacchide / (262.1) Par.?namaḥ śivāya bhīmāya śrīkaṇṭhāya kapāline // (262.2) Par.?ugrāya śreyasāṃ dhāmne vāmārdhāyordhvaretase / (263.1) Par.?vyālākulāya sevyāya niṣkalāya kalābhṛte // (263.2) Par.?triguṇāya trinetrāya tryambakāya trimūrtaye / (264.1) Par.?saṃkalpakalpavṛkṣāya namastubhyaṃ triśūline // (264.2) Par.?
http://www.sanskrit-linguistics.org/dcs/index.php?contents=texte&PhraseID=557256

Here Shiva is Trimurti,  Upamanyu stuti:
śaśāṅkaśakalottaṃsa śiva śānta maheśvara // (1370.2) Par.?namastubhyaṃ jagatsargasthitisaṃhārakāriṇe / (1371.1) Par.?brahmopendrendravapuṣe triguṇāya trimūrtaye // (1371.2) Par.?iti stutipadairdivyairvedaproktaiśca nāmabhiḥ / (1372.1) Par.?sahasrasaṃkhyaiḥ sa munistuṣṭāva śaśiśekharam // (1372.2) Par.?evamīśvarasambaddhāḥ kṛtvāhaṃ muninā kathāḥ / (1373.1) Par.?
In the above stuti of Upamanyu, the Shiva Sahasranama of the Mahabharata is what is alluded to by Kshemendra. The names are ‘vedaprokta’ (stated in the Veda, like Sri Rudra prashna) says the text. This word   brahmopendrendra-vapuṣe  of the above text reminds us of the Atharvashikhopanishat: ब्रह्मविष्णुरुद्रेन्द्रास्ते सम्प्रसूयन्ते [Brahma, Upendra (Vishnu), Rudra and Indra are all born of the (Turiya) Shiva.]
Om Tat Sat

Veda Vyasa's consistency across Bhagavata, Vishnu and Shiva Puranas

$
0
0

Here, in this short excerpt from the Bhagavatam and the Shiva Puranas, we see the episode of Daksha Yajna.   After the melee that happened during the yajna, Shiva was approached by the Deva-s and prayed for the proper conclusion of the stalled yajna.  In the Bhagavatam, it is reported, Lord Vishnu said at that juncture: https://sa.wikisource.org/s/ebv

श्रीभगवानुवाच –
अहं ब्रह्मा च शर्वश्च जगतः कारणं परम् ।
आत्मेश्वर उपद्रष्टा स्वयं दृगविशेषणः ॥ ५० ॥
आत्ममायां समाविश्य सोऽहं गुणमयीं द्विज ।
सृजन् रक्षन् हरन् विश्वं दध्रे संज्ञां क्रियोचिताम् ॥ ५१ ॥
तस्मिन् ब्रह्मण्यद्वितीये केवले परमात्मनि ।
ब्रह्मरुद्रौ च भूतानि भेदेनाज्ञोऽनुपश्यति ॥ ५२ ॥
यथा पुमान्न स्वाङ्‌गेषु शिरःपाण्यादिषु क्वचित् ।
पारक्यबुद्धिं कुरुते एवं भूतेषु मत्परः ॥ ५३ ॥
त्रयाणां एकभावानां यो न पश्यति वै भिदाम् ।
सर्वभूतात्मनां ब्रह्मन् स शान्तिं अधिगच्छति ॥ ५४ ॥ 

3. SrimadBhagavatam: Daksha yajna (IV.7.50 – 54)(50) Lord Vishnu said: ‘I, Brahmâ and Lord S’iva as well, do not differ in being the supreme cause and Supersoul, the witness and the self-sufficient one of the material manifestation.) Him the Supreme Brahmân that is without a second, is as one Supersoul with both Brahmâ and S’iva, but the living ones who are not conversant with this, think of them as being separate. (53) The way a person sometimes does not make a difference between the head, hands and other parts of his own body, so does My devotee thus make no difference between living beings. (54) He who having the one nature of the three, verily does, of the Supersoul in all beings, not see the separateness, o brahmin, realizes the peace.’ 

The same juncture has been reported thus in the Shiva Purana, where Shiva addresses the gathering: http://satsangdhara.net/shiva/shiva-02-k2-43.htm


अहं ब्रह्मा च विष्णुश्च जगतः कारणं परम् ।
आत्मेश्वर उपद्रष्टा स्वयंदृगविशेषणः ॥ १२ ॥
Turiya: svayam drk = kevala chaitanyam, avisheshaNaH = nirvishesha Brahman
आत्ममायां समाविश्य सोऽहं गुणमयीं मुने ।
सृजन् रक्षन् हरन् विश्वं दधे सञ्ज्ञाः क्रियोचिताः ॥ १३ ॥
अद्वितीये परे तस्मिन् ब्रह्मण्यात्मनि केवले ।
अज्ञः पश्यति भेदेन भूतानि ब्रह्मचेश्वरम् ॥ १४ ॥
शिरः करादिस्वाङ्‌गेषु कुरुते न यथा पुमान् ।
पारक्यशेमुषीं क्वापि भूतेष्वेवं हि मत्परः ॥ १५ ॥
सर्वभूतात्मनामेकभावनां यो न पश्यति ।
त्रिसुराणां भिदां दक्ष स शान्तिमधिगच्छति ॥ १६ ॥
यः करोति त्रिदेवेषु भेदबुद्धिं नराधमः ।
नरके स वसेन्नूनं यावदाचन्द्रतारकम् ॥ १७ ॥
मत्परः पूजयेद्देवान् सर्वानपि विचक्षणः ।
स ज्ञानं लभते येन मुक्तिर्भवति शाश्वती ॥ १८ ॥
विधिभक्तिं विना नैव भक्तिर्भवति वैष्णवी ।
विष्णुभक्तिं विना मे न भक्तिः क्वापि प्रजायते ॥ १९ ॥
इत्युक्त्वा शंकरः स्वामी सर्वेषां परमेश्वरः ।
सर्वेषां शृण्वतां तत्रोवाच वाणीं कृपाकरः ॥ २० ॥
हरिभक्तो हि मां निन्देत्तथा शैवो भवेद्यदि ।
तयोः शापा भवेयुस्ते तत्त्वप्राप्तिर्भवेन्न हि ॥ २१ ॥ 
The above verses, the first few of them, are almost a replica of the Bhagavatam. Only that what was said by Vishnu, is stated by Shiva. Shiva goes further to say: Without bhakti towards Brahmaa, Vishnu bhakti can’t be had. Without Vishnu Bhakti, Shiva bhakti can’t be generated.    If a Hari bhakta denounces Shiva and if a Shaiva denounces Vishnu, then he will earn the curses of both Hari and Hara and will never get the Tattva Jnana (and moksha).
There is another correspondence across the two excerpts cited above:  
आत्ममायां समाविश्य सोऽहं गुणमयीं द्विज ।
सृजन् रक्षन् हरन् विश्वं दध्रे संज्ञां क्रियोचिताम् ॥ ५१ ॥   Bhagavatam. Vishnu says: Owing to the three Gunas and the three cosmic functions of creation, etc. I assume three names (of the Trimurti-s).  The same is stated by Shiva in the Shiva Purana: आत्ममायां समाविश्य सोऽहं गुणमयीं मुने ।
सृजन् रक्षन् हरन् विश्वं दधे सञ्ज्ञाः क्रियोचिताः ॥ १३ ॥ The word ‘samjnaa’ means name/s.  One can see this word in both the Puranas.  In fact this idea, with that word, is contained in the Vishnu Purana too: सृष्टिस्थित्यन्तकरणीं ब्रह्मविष्णुशिवात्मिकाम्  । स संज्ञां याति भगवानेक एव जनार्दनः  ॥ १,२.६६ ॥ 
In the Shiva Purana is a stuti by Vishnu and Brahmaa addressed to Shiva:
https://sa.wikisource.org/s/xlj

त्वमेव निर्गुणस्सत्योऽनंतोऽनंतपराक्रमः ।।
सगुणश्च सन्निवेशः प्रकृतेः पुरुषात्परः ।। ३३ ।।
You alone are NirguNa, Satya, Eternal, Infinite and of measureless power. You are Saguna too, transcending the Prakriti and Purusha (jiva).
रजसा सृष्टिसमये त्वं ब्रह्मा सृष्टिकृत्प्रभो ।।
सत्त्वेन पालने विष्णुस्त्रिभुवावनकारकः ।। ३४ ।।
Owing to Rajoguna, at the time of creation, you are Brahmaa, the Creator, O Lord. By assuming Sattvaguna, you alone are Vishnu, protecting the three worlds. 
तमसा प्रलये रुद्रो जगत्संहारकारकः ।।
निस्त्रैगुण्ये शिवाख्यातस्तुर्य्यो ज्योतिःस्वरूपकः ।। ३५ ।।  

By Tamoguna, at pralaya, you are Rudra, the destroyer. Beyond the three gunas, you are the Turya called Shiva, Pure Consciousness.
This is in consonance with the Mandukya upanishad 7th mantra which teaches Brahman as the Chaturtham. Turiya, beyond the entire creation where alone the three gunas operate.  Turiya is Nirguna Brahman.  
त्रयाणां जनकः   त्रिगुणातीत निर्व्यग्र त्रिदेवजनक प्रभो ।। २७ ।।  
This verse says: tri-deva-janaka which means: You, Turiya Shiva, are the source of the Trimurtis.  The word nirvyagra means: nishkriya, non-creator, etc. Nirguna Brahman. 
Thus we see the Puranas bring out the Advaita Tattva in no ordinary terms.  

Om Tat Sat

A slice of Bh.Gita in the Skanda and Shiva Puranams

$
0
0

A slice of Bh.Gita in the Skanda and Shiva Puranams 

In the Bh.Gita 7th Chapter we have the famous verses:
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६ ॥ तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ १७ ॥उदाराः सर्व एवैते
ज्ञानी त्वात्मैव मे मतम् ।
आस्थितः स हि युक्तात्मा
मामेवानुत्तमां गतिम् ॥ १८ ॥
In the 11th Chapter we have:
न वेदयज्ञाध्ययनैर्न दानैर्न च क्रियाभिर्न तपोभिरुग्रैः ।
एवंरूपः शक्य अहं नृलोके द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ४८ ॥
We can see all the above shlokas in the Skanda Purana below, with very little variation: 

https://sa.wikisource.org/s/gyz   Skanda puranam. The Daksha Yajna episode:

॥दक्ष उवाच॥
नमामि देवं वरदं वरेण्यं नमामि देवेश्वरं सनातनम्॥
नमामि देवाधिपमीश्वरं हरं नमामि शंभुं जगदेकबंधुम्॥ ५.३६ ॥

नमामि विश्वेश्वरविश्वरूपं सनातनं ब्रह्म निजात्मरूपम्॥
नमामि सर्वं निजभावभावं वरं वरेण्यं नतोऽस्मि॥ ५.३७ ॥
Daksha’s stuti of Rudra.  Having heard Daksha thus praying to Him, Rudra says:   

॥लोमश उवाच॥
दक्षेण संस्तुतो रुद्रो बभाषे प्रहसन्रहः॥ ५.३८ ॥

॥हर उवाच॥
चतुर्विधा भजंते मां जनाः सुकृतिनः सदा॥
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च द्विजसत्तम॥ ५.३९ ॥

तस्मान्मे ज्ञानिनः सर्वे प्रियाः स्युर्नात्र संशयः॥
विना ज्ञानेन मां प्राप्तुं यतंते ते हि बालिशः॥ ५.४० ॥
Four types of devotees resort to me; they are all exalted ones. Of these the Jnanis are dearest to me.  Others seek to attain me without Jnanam.

केवलं कर्मणा त्वं हि संसारात्तर्तुमिच्छसि॥ ५.४१ ॥
By mere karma they seek to be liberated from samsara.

न वेदैश्च न दानैश्च न यज्ञैस्तपसा क्वचित्॥
न शक्नुवंति मां प्राप्तुं मूढाः कर्म्मवशानराः॥ ५.४२ ॥
No religious action can get them attain Me.

तस्माज्ज्ञानपरो भूत्वा कुरु कर्म्म समाहितः॥
सुखदुःखसमो भूत्वा सुखी भव निरंतरम्॥ ५.४३ ॥

Shiva teaches the Karma Yoga in the above verse. 
We can also see these in the Shiva Puranam:
http://satsangdhara.net/shiva/shiva-02-k2-43.htm

चतुर्विधा भजन्ते मां जनाः सुकृतिनः सदा ।
उत्तरोत्तरतः श्रेष्ठास्तेषां दक्षप्रजापते ॥ ४ ॥
आर्तो जिज्ञासुरर्थार्थी ज्ञानी चैव चतुर्थकः ।
पूर्वे त्रयश्च सामान्याश्चतुर्थो हि विशिष्यते ॥ ५ ॥
तत्र ज्ञानी प्रियतर ममरूपश्च स स्मृतः ।
तस्मात्प्रियतरो नान्यः सत्यं सत्यं वदाम्यहम् ॥ ६ ॥
ज्ञानगम्योहमात्मज्ञो वेदान्तश्रुतिपारगैः ।
विना ज्ञानेन मां प्राप्तुं यतन्ते चाल्पबुद्धयः ॥ ७ ॥
न वेदैश्च न यज्ञैश्च न दानैस्तपसा क्वचित् ।
न शक्नुवन्ति मां प्राप्तुं मूढाः कर्मवशा नराः
केवलं कर्मणा त्वं स्म संसारं तर्तुमिच्छसि ।
अत एवाभवं रुष्टो यज्ञविध्वंसकारकः ॥ ९ ॥
इतः प्रभृति भो दक्ष मत्वा मां परमेश्वरम् ।
बुद्ध्या ज्ञानपरो भूत्वा कुरु कर्म समाहितः ॥ १० ॥  

Thus we see that Veda Vyasa has taught the Tattva, the means to attain that, in the most consistent terms across his various works.  Vedantins alone will be able to appreciate the method of Veda Vyasa without vilifying him by making him a bigot and a sectarian.  Shankara has explicitly stated in the Bhashyas that the story behind the tattva-teaching is incidental; only a stuti of the vidya. The stories, the persons, episodes, may differ but the Tattva does not. 
Om Tat Sat  

Viewing all 881 articles
Browse latest View live