This slogan ‘United we stand, divided we fall’ is one shouted by workers in their protest demonstrations. However, the heart of this slogan is the central teaching of the Vedanta. In the  Brihadaranyaka Upanishad 2.4.6 we have this mantra:

ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्त्रं तं परादाद्योऽन्यत्रात्मनः क्षत्त्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्त्रमिमे लोका इमे देवा इमानि भूतानीदं सर्वं यदयमात्मा ॥ ६ ॥  
The central theme of the mantra is: All this is Atma (Brahman), there is nothing other than Brahman.

Translation: (Swami Madhavananda)  The Brahmana (Jati) ousts one who knows it as different from the Self. The Kshatriya ousts one who knows him as different from the Self. The worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. The beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahma, this Kshatriya, these worlds, these gods, these beings, and this all are the Self.
Shankara’s Bhashya: 

ननु कथम् अन्यस्मिन्विदिते अन्यद्विदितं भवति ? नैष दोषः ; न हि आत्मव्यतिरेकेण अन्यत्किञ्चिदस्ति ; यद्यस्ति, न तद्विदितं स्यात् ; न त्वन्यदस्ति ; आत्मैव तु सर्वम् ; तस्मात् सर्वम् आत्मनि विदिते विदितं स्यात् । कथं पुनरात्मैव सर्वमित्येतत् श्रावयति — ब्रह्म ब्राह्मणजातिः तं पुरुषं परादात् परादध्यात् पराकुर्यात् ; कम् ? यः अन्यत्रात्मनः आत्मस्वरूपव्यतिरेकेण — आत्मैव न भवतीयं ब्राह्मणजातिरिति — तां यो वेद, तं परादध्यात् सा ब्राह्मणजातिः अनात्मस्वरूपेण मां पश्यतीति ; परमात्मा हि सर्वेषामात्मा । तथा क्षत्रं क्षत्रियजातिः, तथा लोकाः, देवाः, भूतानि, सर्वम् । इदं ब्रह्मेति — यान्यनुक्रान्तानि तानि सर्वाणि, आत्मैव, यदयमात्मा — योऽयमात्मा द्रष्टव्यः श्रोतव्य इति प्रकृतः — यस्मात् आत्मनो जायते आत्मन्येव लीयत आत्ममयं च स्थितिकाले, आत्मव्यतिरेकेणाग्रहणात् , आत्मैव सर्वम् ॥

The gist of the Bhashyam: If one were to consider/know the Brahmana jati as different from the Atman, that Brahmana jati would ‘oust’ such a knower. What does this mean? The perceiver considers the Brahmana jati as different from himself, as anatma. So, that ‘anatma’ retaliates by punishing him by letting him to be finite, paricchinna, limited, and therefore, to continue in samsara, in ignorance.  Everything in creation, if viewed as anatma, that is something having an existence of/by itself, independently, will in turn show this perceiver also to be finite, a mithya vastu. The idea is: when we see a serpent, owing to error, in a rope, till such time the rope-knowledge has not arisen, we continue to view that serpent as ‘real’, having an independent existence. But, as is well known, such is not the case. The superimposed snake is appearing to be real only on the borrowed existence of the rope. In the same way while everything in creation exists only due to the Atma, the grand substratum, if anyone were to see it as existing independently without the supporting, sustaining, Atman, that is, bereft of Atman, then such a view itself will continue to keep the perceiver in bondage, ignorance. 

This idea is deftly conveyed by Shankara Bhagavatpada in this commentary to the Brahmasutra 1.4.19 ‘vaakyaanvayaat’, a very important adhikaranam: Shankara encapsulates the central teaching of Vedanta in these powerful words. Those requiring the translation may look up the book by Swami Gambhirananda.        

यत्कारणमात्मविज्ञानेन सर्वविज्ञानं प्रतिज्ञायानन्तरेण ग्रन्थेन तदेवोपपादयति — ‘ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद’ इत्यादिना ; यो हि ब्रह्मक्षत्रादिकं जगदात्मनोऽन्यत्र स्वातन्त्र्येण लब्धसद्भावं पश्यति, तं मिथ्यादर्शिनं तदेव मिथ्यादृष्टं ब्रह्मक्षत्रादिकं जगत्पराकरोतीति भेददृष्टिमपोद्य, ‘इदꣳ सर्वं यदयमात्मा’ इति सर्वस्य वस्तुजातस्यात्माव्यतिरेकमवतारयति ; ‘दुन्दुभ्यादिदृष्टान्तैश्च’ (बृ. उ. ४ । ५ । ८) तमेवाव्यतिरेकं द्रढयति ; ‘अस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदः’ (बृ. उ. ४ । ५ । ११) इत्यादिना च प्रकृतस्यात्मनो नामरूपकर्मप्रपञ्चकारणतां व्याचक्षाणः परमात्मानमेवैनं गमयति ; ‘तथैवैकायनप्रक्रियायामपि’ सविषयस्य सेन्द्रियस्य सान्तःकरणस्य प्रपञ्चस्यैकायनमनन्तरमबाह्यं कृत्स्नं प्रज्ञानघनं व्याचक्षाणः परमात्मानमेवैनं गमयति । तस्मात्परमात्मन एवायं दर्शनाद्युपदेश इति गम्यते ॥ १९ ॥  

Thus, the Vedanta teaches:

1. If we are divided, that is, hold the view that I am different and the rest of the creation is different, then we ‘fall’, that is, we remain in ignorance.

2. On the other hand, if we gain the ‘total view’, akhanDa darshanam, we stand firm as the Atman, Brahman, with nothing in the universe to limit us and bind us. 

Om Tat Sat

Kshemendra, the 11th Century CE poet of renown from Kashmir has condensed the entire Mahabharata in his own words in verse form under the name ‘Bharata Manjari’. The 18 chapters of the Bhagavad Gita too are in this book. The following Advaitic ideas are found in this Bh.Gita condensation: (see images of the original verses in the attachment)

2nd chapter: World is an illusion, Jiva – Ishwara abheda/identity.

10th chapter: Trimurti aikya

14th chapter: Jivanmukti

15th chapter: Jnani’s vision is Nirguna darshana

Kshemendra has said in the above work: Even though I belong to a Shaiva tradition, I have sought and taken ‘Bhagavata Diksha’ and am ‘Narayanapara’.

Om Tat Sat

In the introduction to the Bh.Gita bhashya, Shankara says:
अभ्युदयार्थोऽपि यः प्रवृत्तिलक्षणो धर्मो वर्णानाश्रमांश्चोद्दिश्य विहितः, स देवादिस्थानप्राप्तिहेतुरपि सन् , ईश्वरार्पणबुद्ध्या अनुष्ठीयमानः सत्त्वशुद्धये भवति फलाभिसन्धिवर्जितः । शुद्धसत्त्वस्य च ज्ञाननिष्ठायोग्यताप्राप्तिद्वारेण ज्ञानोत्पत्तिहेतुत्वेन च निःश्रेयसहेतुत्वमपि प्रतिपद्यते । तथा चेममर्थमभिसन्धाय वक्ष्यति — ‘ब्रह्मण्याधाय कर्माणि’ (भ. गी. ५ । १०) ‘योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये’ (भ. गी. ५ । ११) इति ॥

The gist is: The Pravritti dharma, though enjoined with a view to acquire prosperity by attaining to celestial positions, yet, when performed with the idea that it is offered to Ishwara, and without the hankering after the results of that karma, the purification of the manas results. It can ultimately result in moksha too through the route of jnananishtha yogyata, sakshatkara and moksha.

A very fine statement by the Vedanta Acharya that is worth appreciating and contemplating upon.

Om Tat Sat

The Adhyasa Bhashya – Bh.gita – Vishnu Purana Correspondence

In the Adhyasa Bhashya, at the beginning, is this sentence:

तथाप्यन्योन्यस्मिन्नन्योन्यात्मकतामन्योन्यधर्मांश्चाध्यस्येतरेतराविवेकेन अत्यन्तविविक्तयोर्धर्मधर्मिणोः मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य ‘अहमिदम्’ ‘ममेदम्’ इति नैसर्गिकोऽयं लोकव्यवहारः ॥ 

The gist of the above is: Even though a real ‘admixture’ of the subject and object is impossible, yet, owing to the absence of discrimination between the two, a mutual superimposition is seen resulting in mixing up the real and the unreal giving expression to ‘I am this’ (aham idam), ‘This is mine’ (mama idam) which is a naturally prevalent parlance. 

The term ‘idam’ (this) is interesting in that we find the Bhagavad Gita 13th chapter starting with the declaration:

श्रीभगवानुवाच —

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । 

एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १ ॥   

‘This’ body is called the kshetra and the one who objectifies it is the Kshetrajna, the Knower.

Further, the Kshetra (idam, this) is succinctly stated to comprise the:

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ५ ॥   and 

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ६ ॥ 

The components of Kshetram, idam, This, are: the five elements, their combined effects namely the ahankara, buddhi, avyakta (the Ishwara Shakti), the sense and motor organs (10) and the antahkaranam (together 11) and the five objects grasped by them (11) namely shabda, sparsha, rupa, rasa and gandha. The entire graspable world constitutes these five objects. Also, the transformations of the antahkaranam such as iccha, dvesha, sukha, duhkha, the body-mind complex, the experience of sentience in this complex and firmness.  The entire kshetram, idam, this, is thus the samashti and vyashti prapancha consisting of the pramatru (knower jiva), pramanam (the instruments of knowing) and prameya (the objective world of sound, touch, etc.). 

The statement of the adhyasa bhashya has two components of idam: the aham adhyasa and idam adhyasa. The aham adhyasa is with the pancha kosha-s, the body-subtle body complex, where one gets the feeling ‘I am this’ and the extra-body mind complex component of idam, that constitutes the ‘mine’, mamakara. This is the other people like my family, friends, objects like my wealth, estate, etc.  Thus, the idam of the Bh.Gita is broken down into aham-idam and mama-idam in the adhyasa bhashya. In any case, the idam is kshetra, anatma, jaDa, mithya. The Bh.gita too distinguishes the kshetra from the Kshetrajna, the Consciousness that illumines (knows) the kshetra in this very instructive shloka in that very chapter:

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ ३३ ॥

Just as the one Sun illuminates the entire world, the Kshetrajna Consciousness illuminates the entire  kshetra that includes the two components – the aham-idam and the mama-idam, both coming under the category of jneya.  The Jnaataa (not to be understood as the pramaata, jiva), Brahman, is on the one side and the jneya, anatma, is on the other.

That the idam is taken to be the aham and mama is also stated by this very chapter of the Bh.Gita itself: 

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ २१ ॥  

Purusha, Consciousness, identifying with the Prakriti (kaarya-kaaraNatmaka kshetram), experiences the effects of prakriti which results in the Purusha’s perpetual samsara.  The remedy, naturally, is Prakriti-Purusha viveka, which is also stated in this very chapter:

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।

सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ २३ ॥

He who thus knows the Purusha as distinct from the Prakriti is liberated from samsara. 

Shankaracharya, in the adhyasa bhashya, after stating the fundamental cause of samsara as adhyasa, on the very lines of the Bh.Gita, concludes this seminal document of Vedanta thus:

अस्यानर्थहेतोः प्रहाणाय आत्मैकत्वविद्याप्रतिपत्तये सर्वे वेदान्ता आरभ्यन्ते । यथा चायमर्थः सर्वेषां वेदान्तानाम् , तथा वयमस्यां शारीरकमीमांसायां प्रदर्शयिष्यामः ।

The cause of samsara is this adhyasa which is remedied by securing the knowledge of  the Atman and all the Upanishads have this sole aim as their purport. The Brahma sutras too have this same aim.  

It is interesting to see the knowledge, aparoksha jnana, secured after passing through the Vedanta vichara taught by the Upanishads (and Brahma sutras) is very nicely encapsulated in these verses of the Vishnu Purana, both of which Shankara has cited in the introduction to his bhashya on the Vishnu Sahasra Nama:

अहं हरिः सर्वमिदं जनार्दनो नान्यत्ततः कारणकार्यजातम्  ।

ईदृङ्मनो यस्य न तस्य भूयो भवोद्भावा द्वन्द्वगदा भवन्ति  ॥ 1,22,86 ॥

I am Hari. All that I behold is Janárdana; cause and effect are from none other than him. The man who knows these truths shall never again experience the afflictions of worldly existence.

सकलमिदमहं च वासुदेवः परमपुमान् परमेश्वरः स एकः ।

इति मतिरचला भवत्यनन्ते हृदयगते व्रज तान्विहाय दूरात् ॥ विष्णुपुराणम् 3.7.32 ||

Yama instructs his attendants:

Do you proceed afar off from those in whose hearts Ananta is enshrined; from him whose sanctified understanding conceives the Parama purusha and ruler, Vásudeva, as one with his votary, and with all this world.

The meaning of these verses so clearly reflect the idea contained in the Adhyasa Bhashya and the Bhagavadgita:

The ‘idam’, in both its aspects of ‘aham-idam’ and ‘mama idam’ (the jagat outside the body-mind complex) is the Kshetram. The one who realizes that the idam, in both its aspects aham and mama, as none other than Brahman, Vasudeva, Janardana, is liberated from samsara.

Thus, the idam of the adhyasa bhashya, explained in the Bh.Gita as Kshetra, is echoed in the Vishnu Purana – shows a perfect correspondence, an ekavaakyataa, across these important texts. That the Upanishads too are in this scheme is well known. For example, the Mandukya Upanishad starts thus:

सर्वं ह्येतद्ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥

‘sarvam’, the entire kshetram consisting of the aham and mama, drishya prapancha, is Brahman. The need to know that Brahman as non-different from the knowing consciousness, the Kshetrajna, is taught in ‘ayam atma brahma’. The entire Mandukya Upanishad is the delineation of the process of realizing the Kshetrajna as one’s true Self. The ‘Atmaikatva pratipattiH’ declared in the Adhyasa Bhashya eminently expresses itself in the two Vishnu Purna shloka-s.

Thus the Adhyasa Bhashya is in perfect correspondence with the Shruti, Itihasa (Bh.Gita of Mahabharata) and the Purana (Vishnu Purana).

Om Tat Sat   

In the Raghuvamsham of Kalidasa, here is a verse in praise of Bhagavan Vishnu: (10th Canto):

बहुधाऽप्ययागमैर्भिन्नाः पन्थानः सिद्धिहेतवः ।त्वय्येव निपतन्त्योघा जाह्नवीया इवार्णवे ।।२६।।

The very many paths intended to lead to the Supreme attainment, Purushartha, end up in realizing You alone as the ultimate Goal, just as the rivers such as Gnangaa have the ocean alone as their goal.

Mallinatha’s commentary:

व्याख्या- बहुधेति । आगमैस्रयीसांख्यादिभिर्दर्शनैर्बहुधा भिन्ना अपि सिद्धिहेतवः पुरुषार्थसाधकाः पन्थान उपाया जाह्नव्या इमे जाह्नवीया गाङ्गाः ।’वृद्धाच्छः’इति छप्रत्ययः। ओघाः प्रवाहाः तेऽप्यागमैरागतिभिर्बहुधाा भिन्नाः सिद्धिहेतवश्च अर्णव इव त्वय्येव निपतन्ति प्रविशन्ति। येन केनापि रूपेण त्वामेवोपयान्तीत्यर्थः। यथाहुराचार्याः–‘किं बहुना कारवोऽपि विश्वकर्मेत्युपासते’ इति।।२६।।

The commentary only elucidates the verse. In the footnote, the editor cites a verse from the Padmapurana:

यथाद्रिप्रभवा नद्यः पर्जन्यापूरिताः प्रभो ।

विशन्ति सर्वतः सिन्धुमध्वानस्त्वां तथाखिलाः ||

The above verse is not traceable upon a search but a similar verse with a mild variation, in the last quarter, though of the same meaning, is available in the Srimadbhagavatam: 10.40.10:

यथाद्रिप्रभवा नद्यः पर्जन्यापूरिताः प्रभो ।

विशन्ति सर्वतः सिन्धुं तद्वत्त्वां गतयोऽन्ततः ॥ १०॥

As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all these paths in the end reach You, O master.There is a popular verse of Pushpadanta, from the Mahimna stotram:

त्रयी सांख्यं योगः पशुपतिमतं वैष्णवमिति

प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च ।

रुचीनां वैचित्र्याद्ऋजुकुटिलनानापथजुषां

नृणामेको गम्यस्त्वमसि पयसामर्णव इव ॥

Oh God! there are many scriptures like vedas, saankhya and yoga. Owing to varied tastes of aspirants, these paths are straight or crooked. But all the paths actually lead to you only. Just like water from all rivers reach the sea following their own paths.

The analogy here reminds us of the following Mundakopanishad mantra:

यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय।

तथा विद्वान्नमरूपाद्विमुक्तः परात्परं पुरूषमुपैति दिव्यम्।।3.2.8।।

As rivers in their flowing reach their home in the ocean and cast off their names and forms, even so one who knows the Truth is delivered from name and form and reaches the Supreme beyond all cause-effect duality.

Also there is the Chandogya Upanishad that has the same theme of the analogy:

इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥ १ ॥ 6.10.1.

“These rivers, my dear, flow, the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: ‘I am this river’ or ‘I am that river,’ “Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world-a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again.

The various schools that are enumerated in the Srimadbhagavatam are:

(As cited as examples, by some commentators, as from Padma Puranam): शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः ।मामेव प्राप्नुवन्तीह वर्षाम्भः सागरं यथा ॥

एकोऽहं पञ्चधा जातः क्रीडयन्नामभिः किल ।देवदत्तो यथा कश्चित्पुत्राद्य्आह्वाननामभिः ॥ ६.८८.४३४४] इति ।

Sri Madhusudana Saraswati, in his Gudharthadipika commentary to the Bhagavadgita, has composed a verse at the end of the 15th chapter, perhaps inspired by the above:

शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः। भवन्ति यन्मयाः सर्वे सोहमस्मि परः शिवः।।3।

‘I am that Supreme Śiva (Brahman) which is what the Śaivas, Sauras, Gāṇeśas, Vaiśṇavas, Śāktas meditate upon.’

The schools stated here are: Shaiva, Saura, GaaNesha, Vaishnava, Shakti. However, there are others too that are included in the Bhagavatam itself, in the verses prior to the one cited above:

The Vaidika-s – those who devoutly engage in Vedic sacrifices, those who are devoted to the Jnana Marga, the Vedantins, the Sankhyas, Yoga-s (Patanjala), etc.

Sridharaswamin’s commentary for the Bhagavatam 10.40.11 says ‘all effects from Brahma to the lowest creature are non-different from Brahman.’

The commentary, interestingly, uses the adjective ‘Rju-kuTila’ (straight and crooked) which is in the Mahimna stotram, also cited above.Thus, we have from the above scriptural works that all aspirants following whichever path, ultimately attain to the same Supreme Brahman.

Om Tat Sat

As an offshoot of a discussion elsewhere, there arose an opportunity to survey the Bhashya for the topic of ‘sayujya’ in Brahmaloka which is a part of Krama mukti too. Some related topics also came up and here is a compilation of the relevant bhashya, vyakhyana, Advaitasiddhi and some other sources, in a file – 
https://drive.google.com/file/d/1T1iPn38rETRUtgevsGbB-ZGCX2Z64SHf/view?usp=sharing    
Translations of the Bhashya/vyakhyana/Advaita siddhi are not given. Since references are given, those requiring translations may access them online.

Om Tat Sat

In the Sribhashyam of Sri Ramanuja, after the ‘mahaa purvapaksha’ there is the indictment of Shankara as follows:
//तदिदमौपनिषदपरमपुरुषवरणीयताहेुतुगुणविशेषविरहिणां अनादिपापवासनादूषिताशेषशेमुषीकाणां अनधिगतपदवाक्यस्वरूपतदर्थयाथात्म्यप्रत्यक्षादिसकलप्रमाणवृत्त-तदितिकर्तव्यतारूपसमीचीनन्यायमार्गाणां विकल्पासहविविधकुतर्ककल्ककल्पितमिति न्यायानुगृहीतप्रत्यक्षादिसकलप्रमणवृत्तयाथात्म्यविद्भिः अनादरणीयम् ।//  

 There are the commentaries of Sudarshana Suri (shrutaprakashika) and Vedanta Desika for the Sribhashyam.  The ‘TattvaTeekaa’ is the name of Desika’s commentary. There, for the ‘indictment’ part, he says:
परमपुरुषोक्तिः ईश्वरोत्तीर्णताव्युदासाय | अर्थात् त्रिमूर्तिसाम्योत्तीर्णतादिपक्षापोहः |
[The term ‘paramapuruSha’ is to refute the idea of a transcendental Ishwara, which extends to the refutation of the idea of Trimurti saamyam, that is, holding the Triad of Brahma, Vishnu and Shiva as of the same status, non-difference and an Ishwara who transcends the three.]
The direct reference to the above concept in Shankara’s words can be seen to be in the countless citations he has given in the Vishnu Sahasra Nama bhashyam on the topic of Hari Hara abheda and Trimurti saamyam.  In that very VSN bhashya, Shankara gives the following etymology to the name ‘Keshava’:  कश्च अश्च ईशश्च त्रिमूर्तयः केशास्ते यद्वशेन वर्तन्ते स केशवः । 
[Brahmā, Vishnu and Shiva are the trimūrti-s – all of whom are under the control of that entity which is called Keśava.] 
Also, the Sureshwaracharya’s Vartika verse and its citing and explaining by Anandagiri in the context of the Brahma Sutra Bhashya:
https://adbhutam.wordpress.com/2019/12/04/a-sureshwara-vartika-on-trimurti-abheda-cited-by-anandagiri-in-the-bsb-gloss-the-true-nature-of-brahman/
See also the fundamental difference between Shankara’s Vishnu and that of Ramanuja in this article where too the Turiya Ishwara and Trimurti Samyam concept is discussed:
https://drive.google.com/file/d/1p9fGP6xpmPd5bio5Oqq3-sasMLa-JiUb/view?usp=sharing
The Sribhashyam, in the context is citing the Adhyasa Bhashyam following it with the above stated personal indictment of Shankara.Hence, the gloss of Vedanta Desika is to be understood in the context of Shankara. 

Om Tat Sat

https://sa.wikisource.org/s/5p5   Part 2 Chapter 42 
  One can read the translation of the following verses at this location, by turning page after page:  https://archive.org/details/VayuPuranaG.V.TagarePart2/page/n449/mode/2up?q=Buddhism

In this chapter there is a vivid description of Advaita as taught by Shankara:

सूत उवाच।।
श्रृणु शौनक वक्ष्यामि प्रश्रमेनं सुदुर्लभम्।
अतिगोप्यतरं दिव्यमनाख्येयं प्रचक्षते ।। ४२.१९ ।।
पराशरसुतो व्यासः कृत्वा पौराणिकीं कथाम्।
सर्ववेदार्थघटितां चिन्तयामास चेतसि ।। ४२.२० ।।
वर्णाश्रमवतां धर्मो मया सम्यगुदाहृतः।
मुक्तिमार्गा बहुविधा उक्ता वेदाविरोधतः ।। ४२.२१ ।।
जीवेश्वरब्रह्मभेदो निरस्तः सूत्रनिर्णये।
निरूपितं परं ब्रह्म श्रुतियुक्तविचारतः ।। ४२.२२ ।।
The distinction across Jiva, Ishwara and Brahman has been dispelled in the Brahma Sutras. Para Brahman has been established by the means of shruti and appropriate vichara. 
अक्षरं परमं ब्रह्म परमात्मा परं पदम्।
यदर्थं ब्रह्मचर्यादिवानप्रस्थयतिव्रतम् ।। ४२.२३ ।।  

तद्ब्रह्म परमं शुद्धमनाद्यन्तमनामयम्।
नित्यं सर्वगतं स्थाणु कूटस्थं कूटविर्जितम् ।। ४२.२८ ।।
सर्वेन्द्रियचराभासं प्राकृतेन्द्रियवर्जितम्।
दिक्कालाद्यनवच्छिन्नं नित्यं चिन्मात्रमव्ययम् ।। ४२.२९ ।।
अध्यस्तं सर्पवद्यत्र विश्वमेतत्प्रकाशते।
विश्वस्मिन्नपि चान्वेति निर्विकारश्च रज्जुवत् ।। ४२.३० ।।
सम्यग्विचारितं यद्वत्फेनोर्मिबुद्बुदोदकम्।
तथा विचारितं ब्रह्म विश्वस्मान्न पृथग्भवेत् ।। ४२.३१ ।।
सर्वं ब्रह्मैव नानात्वं नास्तीति निगमा जगुः।
यस्माद्भवन्ति ब्रह्माण्ड कोटयो न भवन्ति च ।। ४२.३२ ।।
यदुन्मेषनिमेषाभ्यां जगतां प्रलयोदयौ।
भवेतां या परा शक्तिर्यदाधारतया स्थिता ।। ४२.३३ ।।
यस्मिन्निदं यतश्चेदं येनेदं यदिदं स्मृतम्।
यदज्ञानाज्जगद्भाति यस्मिन् ज्ञाते जगन्न हि ।। ४२.३४ ।।
असत्यं यज्जडं दुःखमवस्त्विति निरूपितम्।
विपरीतमतो यद्वै सच्चिदानन्दमूर्त्तिकम् ।। ४२.३५ ।।
जीवे जाग्रति विश्वाख्यं स्वप्ने यत्तैजसं स्मृतम् ।
सुषुप्तौ प्राज्ञसंज्ञं तत्सर्वावस्थासु संस्मृतम् ।। ४२.३६ ।।
यच्चक्षुषां चक्षुरथ श्रोत्राणां श्रोत्रमस्ति च।
त्वक् त्वचां रसनं तस्य प्राणं प्राणस्य यद्विदुः ।। ४२.३७ ।।
बुद्धिर्ज्ञानेन च प्राणाः क्रियाशक्त्या निरन्तरम्।
यन्नेशिरि समभ्येतुं ज्ञातुं च परमार्थतः ।। ४२.३८ ।।
रज्जावहिर्मरौ वारि नीलिमा गगने यथा।
असद्विश्वमिदं भाति यस्मिन्नज्ञानकल्पितम् ।। ४२.३९ ।।  

घटावच्छिन्न एवायं महाकाशो विभिद्यते।
कार्योपाधिपरिच्छिन्नं तद्वद्यज्जीवसंज्ञिकम् ।। ४२.४० ।। 
[Here one may refer to this Shukarahasya Upanishad:   कार्योपाधिरयं जीवः कारणोपाधिरीश्वरः । कार्यकारणतां हित्वा पूर्णबोधोऽवशिष्यते ॥ ४२ ॥   https://sa.wikisource.org/s/bx3  ]
मायया चित्रकारिण्या विचित्रगुणशीलया ।
ब्रह्माण्डं चित्रमतुलं यस्मिन् भित्ताविवार्पितम् ।। ४२.४१ ।।
धावतोऽन्यानतिक्रान्तं वदतो वागगोचरम् ।
वेदवेदान्तसिद्धान्तैर्विनिर्णीतं तदक्षरम् ।। ४२.४२ ।।
अक्षरान्न परं किञ्चित्सा काष्ठा सा परा गतिः ।
इत्येवं श्रूयते वेदे बहुधापि विचारिते ।। ४२.४३ ।।
अक्षरस्यात्मनश्चापि स्वात्मरूपतया स्थितम्।
परमानन्दसन्दोहरूपमानन्द विग्रहम् ।। ४२.४४ ।।  
…..
 वेदा ऊचुः ।।
साधु साधु महाप्राज्ञा विष्णुरात्मा शरीरिणाम्।
अजोऽपि जन्म सम्पद्य लोकानुग्रहमीहसे ।। ४२.१०५ ।।
अन्यथा ते न घटते संसारकर्म्मबन्दनम्।
अस्पृष्टो मायया देव्या कदाचिज्ज्ञानगूहया ।। ४२.१०६ ।।
बिभर्षि स्वेच्छया रूपं स्वेच्छयैव निगूहसे।
अस्मत्सम्मत एवार्थो भवता सम्प्रदर्शितः ।। ४२.१०७ ।।
पुराणेष्वितिहासेषु सूत्रेष्वपि च नैकधा।
अक्षरं ब्रह्म परमं सर्वकारणकारणम् ।। ४२.१०८ ।।  

One can read the translation of the above verses at this location, by turning page after page:  https://archive.org/details/VayuPuranaG.V.TagarePart2/page/n449/mode/2up?q=Buddhism
Om Tat Sat

ಅದ್ವೈತದ ಮುಕ್ತಿಯನ್ನು ತಿಳಿಯಲು ಶಾಸ್ತ್ರೀಯ ದೃಷ್ಟಾಂತ/ಉಪಾಯಅದ್ವೈತದ ಮುಕ್ತಿಯಲ್ಲಿ ಜೀವ ತನ್ನು ಜೀವತ್ವೋಪಾಧಿಯನ್ನು ಬ್ರಹ್ಮಾಪರೋಕ್ಷ ಜ್ಞಾನದಿಂದ ಕಳೆದು ಕೊಂಡು ಕೇವಲ ಬ್ರಹ್ಮವಾಗಿಯೇ ಉಳಿಯುತ್ತೆ. ಇದನ್ನು ಕೆಲವರು ‘ಯಾವ ಮೋಕ್ಷಕ್ಕಾಗಿ ಜೀವ (ಸಂಸಾರಿ) ಪ್ರಯಾಸೆ ವಹಿಸಿದನೋ ಆ ಮುಕ್ತಿಯಲ್ಲಿ ಅವನೇ ಇಲ್ಲವಾಗುವುದು ಯುಕ್ತವಲ್ಲ’ ಎಂದು ಆಕ್ಷೇಪಿಸುವರು. ಅದ್ವೈತದ ಮುಕ್ತಿಯನ್ನು ತಿಳಿಯಲು ಈ ಭಗವದ್ಗೀತೆಯ ದೃಷ್ಟಾಂತವನ್ನು ನೋಡುವ.कथं भीष्ममहं सं‍ख्ये द्रोणं च मधुसूदन ।इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥ಎರಡನೆ ಅಧ್ಯಾಯದ ಈ ಶ್ಲೋಕದಲ್ಲಿ ಅರ್ಜುನ ‘ನಾನು ಹೇಗೆ ತಾನೆ ಭೀಷ್ಮ ದ್ರೋಣಾದಿಗಳನ್ನು ಬಾಣಗಳಿಂದ ಯುದ್ಧ ಮಾಡಿ ಕೊಲ್ಲಲಿ?’ ಎಂದು ಮುಂತಾಗಿ ಪ್ರಲಾಪಿಸಲು ಅವನಿಗೆ ಕೃಷ್ಣ ತತ್ತ್ವವನ್ನು ಬೋಧಿಸಲು ಆರಂಭಿಸುತ್ತಾನೆ:अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥ಯಾರನ್ನು ಕುರಿತು ಶೋಕ ಉಚಿತವಿಲ್ಲವೂ ಅವರ ಬಗ್ಗೆ ಶೋಕ ಹೊಂದಿರುವೆ. ಪ್ರಾಣವಂತರ ಮತ್ತು ಪ್ರಾಣವಿಯುಕ್ತರ ಬಗ್ಗೆ ವಿವೇಕಿಗಳು ಶೋಕ ಹೊಂದುವುದಿಲ್ಲ.न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥ನೀನು, ನಾನು, ಇವರೆಲ್ಲ, ಎಂದಿಗೂ ಅಸ್ತಿತ್ವವನ್ನು ಕಳೆದುಕೊಳ್ಳುವವರಲ್ಲ.देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥ಹೇಗೆ ಒಬ್ಬ ಜೀವನು ತನ್ನ ಒಂದು ಶರೀರಾವಸ್ಥೆಯಲ್ಲಿ ಕೌಮಾರ, ಯೌವನ, ಜರೆಗಳನ್ನು ಅನುಭವಿಸಿ ಈ ದೇಹವನ್ನು ತ್ಯಜಿಸಿ ಬೇರೊಂದು ಶರೀರವನ್ನು ಪಡೆಯುತ್ತಾನೋ (ಮೃತನಾಗುತ್ತಾನೋ) ಈ ವ್ಯವಸ್ಥೆಯನ್ನು ತಿಳಿದವರು ಯಾರೂ ಕೂಡ ಮೋಹಗೊಳ್ಳೊಲ್ಲ.अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ १७ ॥ಪರ್ಯಾಯವಾಗಿ ಶರೀರಗಳನ್ನು ಹೊಂದಿದರೂ ಜೀವ, ತನ್ನು ನಿಜವಾದ ಆತ್ಮಸ್ವರೂಪದಲ್ಲಿ ಯಾವುದೇ ವಿಕಾರವನ್ನು ಹೊಂದದೆ ಅವಿನಾಶಿಯಾಗಿರುತ್ತಾನೆ. ಈ ಆತ್ಮನನ್ನು ಯಾರೂ ಕೊಲ್ಲಲು ಸಾಧ್ಯವಿಲ್ಲ.अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥ನಿತ್ಯನಾದ ಆತ್ಮನಿಗೆ ಬಂದು ಹೋಗುವ ಈ ಶರೀರಗಳು ಅನಿತ್ಯಗಳು.न जायते म्रियते वा कदाचिन्नायं भूत्वाभविता वा न भूयः ।अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥ಆ ಆತ್ಮನು ಹುಟ್ಟು ಸಾವುಗಳನ್ನು ಮೀರಿದವನು. ಶಾಶ್ವತನು. ಶರೀರ ಹತವಾದರೂ ಆತ್ಮನಿಗೆ ಯಾವುದೇ ನಾಶವಿಲ್ಲ.वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २२ ॥ಶರೀರಗಳು ಬಂದು ಹೋದರೂ ಆತ್ಮನಿಗೆ ವಿಕಾರವಿಲ್ಲ ಎಂಬುದು ಒಬ್ಬ ಹಳೆಯ, ಹರಿದ ಅಂಗಿಯನ್ನು ತ್ಯಜಿಸಿ ಹೊಸ ಅಂಗಿಯನ್ನು ಧರಿಸುವನೋ ಹಾಗೆ ಶರೀರಾಂತರಗಳು ಬಂದರೂ ಆತ್ಮನಿಗೆ ಯಾವುದೇ ಹಾನಿ ಇಲ್ಲ.ಈ ರೀತಿಯಾದ ವಿವೇಕದಿಂದ ಆತ್ಮನು ಶರೀರದಿಂದ ಬಿನ್ನವಾದವನು, ಶರೀರ ಇಲ್ಲವಾದರೂ ಆತ್ಮನ ಇರುವಿಕೆಗೆ ಯಾವುದೇ ಭಂಗವಿಲ್ಲ ಎಂಬುದನ್ನು ಬೋಧಿಸುತ್ತಾನೆ ಪರಮಾತ್ಮಾ.

ಪ್ರಕೃತ ಅದ್ವೈತ ಮುಕ್ತಿಯ ವಿಚಾರದಲ್ಲಿ ಇದೆಲ್ಲ ಹೇಗೆ ಪ್ರಯೋಜನವಾಗುತ್ತೆ?ಎಲ್ಲ ಮತಗಳಲ್ಲೂ ಸಂಸಾರಿತ್ವ (ಶರೀರಯುಕ್ತತ್ವ) ಔಪಾಧಿಕ, ಸ್ವರೂಪಕ್ಕೆ ಸೇರಿದ್ದಲ್ಲ ಎಂದು ಒಪ್ಪಿದ್ದಾರೆ. ಅಂದರೆ, ಸಂಸಾರಿ ಜೀವ ಶ್ರವಣಾದಿಗಳನ್ನು ಆಚರಿಸಿ ತನ್ನ ಸ್ವರೂಪ ಜ್ಞಾನವನ್ನು ಪಡೆದು ಮುಕ್ತನಾಗುವುದು ಸಾಧ್ಯ ಎಂದು ಒಪ್ಪಿದ್ದಾರೆ. ಅಂದರೆ, ‘ಸಂಸಾರಿತ್ವರಹಿತತ್ವ-ಶರೀರರಹಿತತ್ವ-ವಿಶಿಷ್ಟವಾದ ಆತ್ಮನಾಗಿ ನಾನು ಇದ್ದೇನೆ, ಯಾವಾಗಲೂ ಇರುವೆ’ ಎಂಬ ಅರಿವನ್ನು ಒಬ್ಬ ಸಂಸಾರಿಯಾಗಿ, ಶರೀರವಂತನಾಗಿರುವಾಗಲೇ ಹೊಂದಿ ಅಪರೋಕ್ಷ ಜ್ಞಾನದನಂತರ ಮುಕ್ತನಾದಾಗ ಆ ಸ್ವರೂಪದಿಂದ ಇರುತ್ತೇನೆ ಎಂದು ತಿಳಿದು ಆ ಮುಕ್ತಾವಸ್ಥೆಯಲ್ಲಿ ಸಂಸಾರಿತ್ವ ಇಲ್ಲದೆ ಇರಲು ಹೇಗೆ ಸಾಧ್ಯವೋ ಹಾಗೆಯೆ ಅದ್ವೈತದಲ್ಲಿ ಜೀವನು ತನ್ನ ಜೀವತ್ವರಹಿತ ಸ್ವರೂಪವನ್ನು ಜೀವನಾಗಿರುವಾಗಲೆ ತಿಳಿದು ಮುಕ್ತಿಯಲ್ಲಿ ತನ್ನ ಸ್ವರೂಪಭೂತವಾದ ಬ್ರಹ್ಮವಾಗಿಯೇ ಇರಲು ಸಾಧ್ಯ.

‘ಸಂಸಾರಿತ್ವ ಇಲ್ಲವಾದರೆ ನಾನು ಇಲ್ಲದೇ ಹೋಗುತ್ತೇನೆ’ ಎಂಬ ಆಪತ್ತಿಗೆ ಹೇಗೆ ಎಡೆ ಇಲ್ಲವೋ ಹಾಗೆಯೇ ಜೀವತ್ವವಿಲ್ಲವಾದರೆ ನಾನು ಇಲ್ಲದೇ ಹೋಗುವೆನು’ ಎಂಬ ಆಪತ್ತಿ ಅದ್ವೈತದ ಮುಕ್ತಿಯಲ್ಲಿ ಇರುವುದಿಲ್ಲ. ಹೇಗೆ ನನಗೆ ಸಂಸಾರಿತ್ವ ಸ್ವರೂಪಭೂತವಲ್ಲವೋ ಹಾಗೆಯೆ ಅದ್ವೈತ್ದಲ್ಲಿ ಜೀವತ್ವ ಸ್ವರೂಪಭೂತವಲ್ಲ. ಹೇಗೆ ಶಾಸ್ತ್ರಪ್ರಮಾಣದಿಂದ ನಾನು ಸಂಸಾರಿತ್ವ (ಶರೀರಯುಕ್ತತ್ವ) ಇಲ್ಲದೇ ಇರುವೆನು ಎಂದು ತಿಳಿಯಲು ಸಾಧ್ಯವೋ ಹಾಗೆಯೇ ಶಾಸ್ತ್ರಪ್ರಮಾಣದಿಂದ ನಾನು ಜೀವತ್ವೋಪಾಧಿರಹಿತನಾದ ಬ್ರಹ್ಮವಾಗಿಯೇ ಇರುವೆನು ಎಂದು ತಿಳಿಯಲು ಸಾಧ್ಯ. ಹೇಗೆ ಆತ್ಮನಿಗೆ ಅಳಿವಿಲ್ಲ ಜನನಮರಣಗಳಿಲ್ಲ ಎಂದು ಶಾಸ್ತ್ರದಿಂದ ತಿಳಿಯುವೆವೋ ಹಾಗೆಯೇ ಬ್ರಹ್ಮಕ್ಕೆ ಅಳಿವು, ಜನನಮರಣಗಳಿಲ್ಲ ಎಂದು ಶಾಸ್ತ್ರದಿಂದಲೇ ತಿಳಿದು ತನ್ನ ಆ ಸ್ವರೂಪಕ್ಕೆ ಯಾವುದೇ ಧಕ್ಕೆ ಇಲ್ಲ ಎಂದು ಜೀವಂತವಾಗಿರುವಾಗಲೇ ತಿಳಿಯುತ್ತಾನೆ ಅದ್ವೈತ ಸಾಧಕ-ಜ್ಞಾನಿಯು.ಗೀತೆಯ ದೃಷ್ಟಾಂತಗಳು: ಒಬ್ಬನೇ ಜೀವನಿಗೆ ಒಂದೇ ಜನ್ಮದಲ್ಲಿ ಕೌಮಾರ ಯೌವನಾದಿಗಳು ಬಂದು ಹೋಗುವವು ಆದರೆ ಅವನ ಸ್ವರೂಪಕ್ಕೆ ಸೇರದವು. ಒಬ್ಬನೇ ಜೀವನಿಗೆ ಹಲವಾರು ಶರೀರಗಳು ಬಂದು ಹೋಗುವವು ಆದರೆ ಜೀವನಾದ ಅವನ ಸ್ವರೂಪಕ್ಕೆ ಸೇರದವು. ಹೇಗೆ ಕೌಮಾರಾದ್ಯವಸ್ಥೆಗಳ ಲೇಪವಿಲ್ಲದೇ ಆ ಜೀವ ಅವುಗಳಲ್ಲಿ ಅನುಸ್ಯೂತವಾದ ವ್ಯಕ್ತಿಯಾಗಿರುತ್ತಾನೋ, ಹೇಗೆ ನಾನಾ ಜನ್ಮಗಳಲ್ಲಿ ನಾನಾ ಶರೀರಗಳಲ್ಲಿ ಅನುಸ್ಯೂತನಾಗಿ ಅವುಗಳ ಲೇಪವಿಲ್ಲದ ಆತ್ಮಾ ಇರುತ್ತೋ ಹಾಗೆ ಅದ್ವೈತ ಜ್ಞಾನಿಯು ತಾನು ಸಂಸಾರಿತ್ವ, ಜೀವತ್ವ ರಹಿತವಾದ ಬ್ರಹ್ಮವಾಗಿ ಇರಲು ಸಾಧ್ಯ ಎಂಬುದನ್ನು ತಿಳಿದಿರುತ್ತಾನೆ. ‘ನಾನು ಇಲ್ಲದೇ ಹೋಗುವೆ’ ಎಂಬ ಅನುಪಪತ್ತಿ ಇರುವುದಿಲ್ಲ. ಶರೀರ ಸಂಸಾರಿತ್ವ ಇಲ್ಲದೆಯೂ ಆತ್ಮನಿಗೆ ಇರಲು ಸಾಧ್ಯ ಎಂಬಂತೆ ಜೀವತ್ವ ಇಲ್ಲದೆಯೂ ಬ್ರಹಕ್ಕೆ ಇರಲು ಸಾಧ್ಯ ಎಂದು ತಿಳಿಯುತ್ತಾನೆ.

ಆತ್ಮನ ಅಸ್ತಿತ್ವಕ್ಕೆ ಸಂಸಾರಿತ್ವದ ಅಪೇಕ್ಷೆ ಹೇಗೆ ಇಲ್ಲವೋ ಹಾಗೆಯೇ ಅದ್ವೈತ ಜ್ಞಾನಿಗೆ ತಾನು ಬ್ರಹ್ಮವಾಗಿ ಇರಲು ಜೀವತ್ವದ ಅಪೇಕ್ಷೆ ಇಲ್ಲ.ಹೇಗೆ ದೇವದತ್ತನಾಮಕ ಸಂಸಾರ್ಯವಚ್ಛಿನ್ನನಾಗಿ ಅಪರೋಕ್ಷ ಜ್ಞಾನವನ್ನು ಪಡೆದವ ತದವಚ್ಚಿನ್ನನಾಗಿಯೇ ಮುಕಿಯಲ್ಲಿರುವುದಿಲ್ಲವೋ ಹಾಗೆ ಜೀವತ್ವಾವಚ್ಛಿನ್ನನಾಗಿ ಸ್ವರೂಪಜ್ಞಾನವನ್ನು ಪಡೆದ ಅದ್ವೈತಿಯು ತದವಚ್ಚಿನನಾಗಿಯೇ ಮುಕ್ತಾವಸ್ಥೆಯಲ್ಲಿರುವುದಿಲ್ಲ.ಅದ್ವೈತದಲ್ಲಿ ಇದೇ ಮುಂತಾದ ಅನೇಕ ಪ್ರಮಾಣಗಳು ಜೀವದ ಸ್ವರೂಪ ಬ್ರಹ್ಮವೇ ಎಂಬುದಕ್ಕೆ ಪ್ರಮಾಣಗಳು. ಇವುಗಳಿಗೆ ಇತರರು ಬೇರೆ ಅರ್ಥ ಮಾಡುವುದು ವಿದಿತವೆ.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १९ ॥ 14.19

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेबरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ५ ॥ 8.5

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १८ ॥ 13.18

विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥ 18.53

मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ २६ ॥ 14.26

ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेत् । अहं ब्रह्मास्मीति । तस्मात्तत्सर्वमभवत्तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत्तथर्षीणां तथा मनुष्याणां तद्धैतत्पश्यनृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति । Brihadaranyaka Upanishad 1.4.10

‘ब्रह्म वेद ब्रह्मैव भवति’ (मु. उ. ३ । २ । ९)ಓಂ ತತ್ ಸತ್

In the 98th Dashaka of the popular Narayaniyam, we have a few Advaitic tenets that are worth noticing.  
A pdf containing all the shloka-s of this dashaka with English translation and a few images from the commentaries of the Narayaniyam for the relevant verses is uploaded here:
https://drive.google.com/file/d/16ON7YGJJCpd8zotSC9Eu2-MaMz7lqM1O/view?usp=sharing

The above images pertain to Narayaneeyam and its commentary. Several Advaitic tenets are brought out clearly in the original verses and the commentary. That the world is akin to a dream, avidya is of rope-snake nature, avidya itself takes the form of the avidya-dispelling vidyaa, the world is negated and Brahman alone remains over, the gold-gold products analogy for the world as an effect of Brahman….

Om Tat Sat

In the Kaivalyopanishat occurs the mantra that teaches the identity of jiva and Brahman:

The upanishad has been commented upon by two Advaitin Acharyas of the 13th Century, Sri Narayanashrama and Shankarananda.

What is striking is that the mantra’s teaching is similar to the one contained in the Chandogya Upanishad: ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो – the entire creation has this Brahman, Sat, as its Self, that is, the upadana karanam of the jagat is Brahman. Thus, Brahman is ‘sarvAtma’. This Brahman is taught to be the Self of Shvetaketu.

The teaching in the Kaivalya Upanishat too is of the same nature: Para Brahman is sarvAtmA, is the abode of the entire creation, and is Great, Infinite. It is extremely subtle, eternal. ‘That is You, You are indeed That.’

Such a mode of teaching: ‘That is You and You are That’ in this Upanishad precludes any other type of interpreting the Tat tvam asi of the Chandogya Upanishad. It does not give room for the ‘atat tvam asi’ kind of interpretation. Thus, the Kaivalyopanishat confirms the Chandogya teaching.

With respect to ‘aham brahma asmi’ too, in the Brahma Sutra Bhashya 3.3.37 व्यतिहारो विशिंषन्ति हीतरवत् ॥ ३७ ॥, Shankara has cited a Jabala shruti that teaches:  ‘त्वं वा अहमस्मि भगवो देवतेऽहं वै त्वमसि’ इति । This two-way assertion is called ‘vyatihaara’.

Different prakriya-s in one place – Brahma sutra bhashyam 2.3.46

In the Brahmasutra bhashya 2.3.46, Shankara mentions four distinct ‘vaada-s’ (prakriya-s) to drive home the point that the jiva is not really a samsarin.  The four prakriya-s, analogies, are pointed out by Sri Sringeri Kavi Narasimha Bhatta in his preface to his Kannada translation (1999) of the ‘Panchapadika’ of Sri Padmapadacharya.  
The author calls the four prakriyas 1. upaadhi-vaada, 2. avaccheda vaada and 3. pratibimba vaada. 4. Brahma bhaava vaada. The four are distinctly shown in the following bhashya passage thus:  

1. यथा प्रकाशः सौरश्चान्द्रमसो वा वियद्व्याप्य अवतिष्ठमानः अङ्गुल्याद्युपाधिसम्बन्धात् तेषु ऋजुवक्रादिभावं प्रतिपद्यमानेषु तत्तद्भावमिव प्रतिपद्यमानोऽपि न परमार्थतस्तद्भावं प्रतिपद्यते, [Just as, when the light emitted by the sun or the moon pervades the entire firmament, upon one interfering with his vision by poking a finger at the eye, etc. the light appears to take on varied shapes even though no such variation really takes place in the light…]
2. यथा च आकाशो घटादिषु गच्छत्सु गच्छन्निव विभाव्यमानोऽपि न परमार्थतो गच्छति, [just as ether appears to move when the pot, etc. are moved, yet in truth ether moves not…]
3. यथा च उदशरावादिकम्पनात्तद्गते सूर्यप्रतिबिम्बे कम्पमानेऽपि न तद्वान्सूर्यः कम्पते — 
[just as when the water pot, saucer, etc. is shaken, the sun’s reflection in the water there appears to shake even as the sun does not shake…]
एवमविद्याप्रत्युपस्थापिते बुद्ध्याद्युपहिते जीवाख्ये अंशे दुःखायमानेऽपि न तद्वानीश्वरो दुःखायते । जीवस्यापि दुःखप्राप्तिरविद्यानिमित्तैवेत्युक्तम् । 
4. Brahma bhaava vaada: 
तथा च अविद्यानिमित्तजीवभावव्युदासेन ब्रह्मभावमेव जीवस्य प्रतिपादयन्ति वेदान्ताः — ‘ तत्त्वमसि’ इत्येवमादयः । तस्मान्नास्ति जैवेन दुःखेन परमात्मनो दुःखित्वप्रसङ्गः ॥ ४६ ॥  

  …as in the above analogies, even when the jiva, limited by the avidya-projected adjunct (upadhi) of the intellect, buddhi, experiences misery, Ishwara (Brahman, whose upadhi the buddhi is) does not undergo misery.. It has been said (in the foregoing, in the Brahma sutra bhashya) that even for the jiva, experience of misery is due to avidya. Therefore the Upanishads, by setting aside the avidya-caused jiva-bhaava, establish brahma-bhaava for the jiva through the passages such as ‘tat tvam asi’. Thus there is no way Brahman is afflicted by the misery of the jiva.      

Note: The author chose to name as a separate vaada even the Brahma bhaava, perhaps because in the absolute sense, jiva is brahman alone and even the ‘bhaava’ suffix would be redundant then.  

Om Tat Sat

Sri Lalita sahasranama with Saubhagyabhaskara commentary – Searchable 

Namaste
Here is the link to the document of some 350 pages in searchable format consisting of the famous Saubhagya bhaskara commentary of Sri Bhaskara raya Makhin to the Sri Lalita Sahasra nama.  
The first  page of the document, consisting of the publication details is not showing in readable format. However the main body of the text is unaffected.
I thank those who helped making this long felt need addressed.
http://www.mediafire.com/file/kr8whj026kxpro2/lalitAsahasranAma_Saubhagya_with_page_numbers.doc/file

Om Tat Sat

In the Kenopanishad pada bhashya, Shankara says:

Mantra:
स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहु शोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्षमिति ॥ १२ ॥   3.12 

Bhashya: 
 तस्येन्द्रस्य यक्षे भक्तिं बुद्ध्वा विद्या उमारूपिणी प्रादुरभूत्स्त्रीरूपा । ….अथवा उमैव हिमवतो दुहिता हैमवती नित्यमेव सर्वज्ञेनेश्वरेण सह वर्तत इति ज्ञातुं समर्थेति कृत्वा तामुपजगाम   ..

Shankara’s characterizing Uma as (Brahma) vidya rUpiNI is there in the Suta Samhita:  
https://templesinindiainfo.com/brahma-gita-skanda-purana-lyrics-in-hindi/
पुनर्विश्वाधिको रुद्रो भगवान्करुणानिधिः ।

स्वस्य दर्शयितुं तेषां दुर्ज्ञेयत्वं तथैव च ॥ ९१॥  [The epithet ‘vishvaadhiko rudro’ is a paraphrasing of the Shvetashvataropanishat mantra:  यो देवानाम् प्रभवश्चोऽद्भवश् च विश्वाधिको रुद्रो महर्षिः | हिरण्यगर्भम् पश्यत जायमानम् स नो बुद्ध्या शुभया सम्युनक्तु 4.12  [4.12. He who is the source and origin of the gods the ruler of all, Rudra, the great seer, who beheld the golden germ (Hiraṇya-garbha) when he was born, may He endow us with clear understanding.] and the Bhasma jabalopanishad:  विश्वाधिको रुद्रो महर्षिः । हिरण्यगर्भादीनहं जायमानान्पश्यामि ।

In the Kena Bhashya, Shankara uses the epithet ‘sarvajna” (Omniscient), to refer to Ishwara.  This epithet is found in the Suta Samhita, which says that the Yaksha, the Effulgent being whom the Deva-s could not comprehend, is Shiva:  

तेषां भ्रान्तिनिवृत्त्यर्थमपि साक्षान्महेश्वरः ।  आविर्बभूव सर्वज्ञो यक्षरूपेण हे सुराः ॥ ९२॥  

The Kenopanishad, in the mantra 4.1 says:  ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १ ॥  For which Shankara says: सा ब्रह्मेति होवाच ह किल ब्रह्मणः वै ईश्वरस्यैव विजये — ईश्वरेणैव जिता असुराः ।

Uma said: That Effulgence is Brahman.  Shankara comments: It is Brahman’s Ishwara’s victory….Shankara uses the words Brahman and Ishwara in the saamaanaadhikaraNyam. Devi says, ‘It is Brahman, My Consort’:

देवी परमकारुण्याद्ब्रह्म मे पतिरत्र तु ।
प्रादुर्भूतं तिरोभूतमित्याहादेषनायिका ॥ १०९॥                                   

Shankara, in the commentary, has said ‘it is VidyarUpiNI, Uma’, which is also found in the Suta Samhita:

इन्द्रोऽतीव विषण्णस्तु महातापसमन्वितः ।
विद्यारूपामुमां देवीं ध्यात्वा कारुणिकोत्तमाम् ॥ १०३॥

लौकिकैर्वैदिकैः स्तोत्रैस्तुष्टाव परमेश्वरीम् ।
सा शिवा करुणामूर्तिर्जगन्माता त्रयीमयी ॥ १०४॥

Shankara says in the Bhashya: ‘This Uma is constantly residing with the Sarvajna Ishwara’.  This is stated in the Suta Samhita as ‘Shivaabhinnaa’ = Non-different from Shiva, thus: शिवाभिन्ना परानन्दा शङ्करस्यापि शङ्करी । स्वेच्छया हिमवत्पुत्री स्वभक्तजनवत्सला ॥ १०५॥  

In this way, we see several subtle points in Shankara’s bhashya  that are in agreement with the Suta Samhita of the Skanda Purana. 

It would be interesting to observe the following:  

In the Brahma sutra Bhashya 1.1.1.2  Janmaadyasya yataH, Shankara says:  अस्य जगतो नामरूपाभ्यां व्याकृतस्य अनेककर्तृभोक्तृसंयुक्तस्य प्रतिनियतदेशकालनिमित्तक्रियाफलाश्रयस्य मनसाप्यचिन्त्यरचनारूपस्य जन्मस्थितिभङ्गं यतः सर्वज्ञात्सर्वशक्तेः कारणाद्भवति, तद्ब्रह्मेति वाक्यशेषः । 

The world is created by Sarvajna, Brahman. Shankara has cited this verse from the Brahmanda Purana in the BSB 2.1.1 

अतश्च संक्षेपमिमं शृणुध्वं नारायणः सर्वमिदं पुराणम् ।

संसर्गकालेऽपि करोति मर्ग संहार काले च न वास्ति भूयः ॥ १,१.१७४ ॥ 

Thus one can see Shankara holding Narayana as Sarvajna, Brahman, in the Sutra Bhashyam and holding Sarvajna, Ishwara (Shiva), Brahman in the Kenopanishat Pada Bhashyam.  

Om Tat Sat 

In the Narada Pancharatra Samhita it is said:
जलबुद्बुदविद्युद्वत्त्रैलोक्यं कृत्रिमं द्विज ।
ब्रह्मादितृणपर्यन्तं सर्वं मिथ्याइव स्वप्नवत् ॥ १,६.६१ ॥
Everything comprising the Trailokyam, three lokas (the entire creation), from Brahmaa to the lowest creature is mithya, like svapna.  
There is another reference, in the  Narada Pancharatra, that is cited in the Sridakshinamurti Stotram Vol I:
अयं प्रपञ्चो मिथ्यैव सत्यं ब्रह्माहमद्वयम् । अत्र प्रमाणं वेदान्ता गुरवोऽनुभवस्तथा ।। ३५    This verse is found in the Yogavasishtha  and some other texts too. 

In the Brahmasamhita, another Agama text, we have: 
द्वैतं नास्तीति  बोधेन मनसो द्वैतनाशनम् |
एतदन्तो हि संसारो ब्रह्मन्नेवं विचारय ||
Here too the dvaita is clearly stated to be imagined by the mind.

In the Brahma Vaivarta purana too it is said:
ब्रह्मादिस्तम्बपर्यन्तं सर्वं मिथ्यैव भूमिप ।
श्रीकृष्णं भज राधेशं परमात्मानमीश्वरम् ॥ २७ ॥
In the Adhyatmopanishat:
ब्रह्मादिस्तम्बपर्यन्तं मृषामात्रा उपाधयः । ततः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम्॥

Om Tat Sat

” सा त्वस्मिन् परमप्रेमरूपा । ” ~ नारदभक्तिसूत्र , १.२

” सा पराSनुरक्तिरीश्वरे । ” ~ शाण्डिल्यभक्तिसूत्र , १.१.२

These two Sutras imply that Bhakti is towards Ishvara regarded as one’s own Atman. Otherwise the sutras would be referring to a situation that could never exist, for #परमप्रेम , unconditional love, #परा_अनुरक्ति (supreme attachment) can only be to Atman alone and nothing else. This has been made amply clear in the BrihadAranyaka Upanishad :

” न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति । “

~ बृहदारण्यकोपनिषत् २.४.५

It is evident therefore that unconditional love , #अव्यय_प्रेम , that is the real Bhakti towards Bhagavan or the Guru would be in evidence only when Bhagavan or the Guru is experienced as one’s own very Atman. This is what is usually referred to as #पराभक्ति.

Any deviation from this standpoint would involve a set of situations that is disastrous :

शिव इत्यहमित्युभौ न भिन्नौ शिव एवाहं अहं शिवः स एव ।
यदि नैवं अनात्मता शिवस्य प्रसरेत् अशिवत्वमात्मनोऽपि ॥

~ स्वराज्यसिद्धि टीका ३.३९

” The two, Shiva and I, are never different. I am Siva Himself and Siva is I myself. Otherwise, अनात्मता / जड़त्व will pervade Siva and अशिवत्व (inauspiciousness), the Atman. “

(This idea is also echoed in the popular saying ” देवो भूत्वा देवं यजेत “)

It is in the light of this situation, that Bhakti is characterised as ” स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥ ” in विवेकचूडामणि.

स्वस्वरूपानुसन्धान is same as निदिध्यासन.Then Acharya remarks in विवेकचूडामणि :

स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।

स्वात्मनः means of one’s own JivAtman. तत्त्व, the truth about its nature means the ParamAtman indicated by the word ‘ That ‘. Its अनुसन्धान means though really there is difference (between the Jiva and ParamAtman) in that situation, contemplation of ‘ That ‘ as oneself in the manner of अहंग्रहोपासना (Jiva as non-different from the ParamAtman). Others say that it is Bhakti. Shri BhagavatpAda implies by the word अपरे जगुः – Others say that this is not मुख्यभक्ति as it is preceded by a sense of difference and is a भ्रान्ति.

It is पराभक्ति which is devoutly referred to in the verse –

तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥

The obeisance is to the Ishvara Himself in His aspect as Guru which obviously indicates that the Anugraha sought is only for this JnAna.

The importance of नमः in this connection cannot be overemphasized. Starting with साष्टांगनमस्कार its culmination would be in getting merged – अभेदभावना – in the स्वरुप of the Guru, nay, securing identity with Him –

प्रह्वीभावस्य पर्यवसानभूमिमाह – प्रह्वता नामेति ।
न्यग्भावेन नमस्कर्तव्यप्रत्यासत्तिः प्रह्वत्वम् | तच्च मायया
परशिवस्वरूपाद्भेदेन परिकल्पितस्य जीवस्य पुनस्तत्स्वरूपेण तादात्य्मलक्षणे
संबन्धे विश्राम्यतीत्यर्थः |

~ श्री विद्यारण्याचार्य , सूत संहिता टीका ४.८.१०-११

Shruti also says – ” नमस्त्वैक्य प्रवदेत् ” ~ रामापूर्वतापन्युपनिषद २.४

” Prostrating , identity is to be given expression to. “

This is referred to as आत्मनिवेदन in BhAgavat :

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम्
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम्।
इति पुंसार्पिता विष्णौ भक्तिश्चेन् नवलक्षणा
क्रियते भगवत्यद्धा तन् मन्येऽधीतमुत्तमं॥

~ श्रीमद्भागवतम् ७-५-२३

And also In Bhagavat Gita : ” सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ” ~ गीता १८.६६

The highest form of devotion, पराभक्ति is स्वाभाविका for a JnAni :

उत्पन्नात्मप्रबोधस्य विद्वेष्टत्वादयो गुणाः।
अयत्नतो भवन्त्यस्य न तु साधनरुपिणः॥ ~ नैष्कर्म्यसिद्धिः ४.६९

” In an AtmajnAni , virtues like non-hatred establish themselves of their own accord, i.e. without any effort. They are not of the nature of साधन to him. “

BhaktAgresara Prahlada has exclaimed in अद्वैतभावना :

अहं त्वं त्वमहं देव दिष्ट्या भेदोऽस्ति नावयोः
दिष्ट्या मत्तामसि प्राप्तो दिष्ट्या त्वत्तामहं गतः ।
मह्यं तुभ्यमनन्ताय मह्यं तुभ्यं शिवात्मने
नमो देवाधिदेवाय पराय परमात्मने ।।

~ योगवाशिष्ठ

Sources :

1. SHRIDAKSHINAMURTYSTOTRAM (a study based on the Manasollasa and Tattvasudha) by D S Subbaramaiya
2. Sri Vivekachudamani commentary by H.H. Shri Chandrashekhara Bharati Mahaswamij

The Paramahamsopanishat, a sannyasopanishat, is available here, in four pages:
https://upanishads.org.in/otherupanishads/19/1

In the fifth chapter (विद्वत्संन्यासप्रकरणम्) of the Jivanmukti Viveka, Swami Vidyaranya takes up this Upanishad and writes a complete commentary throughout the chapter.  While comparing Swami Vidyaranya’s reading with the version given in the link above, it is found that there are very minor variations.  The commentary is full of citations from shruti and smriti texts making the study very fulfilling.

Copying a post of Sri Venkataraghavan on the above topic:

Please see below the first in a series of talks made in connection with the mahAvAkya, tattvamasi, occurring in the sixth chapter of the Chandogya Upanishad. The mahavakya is repeated 9 times across the sixth adhyAya, in khaNDa-s 8 – 16. Associated with each instance of the tattvamasi is an example that conveys a particular idea. 
In the nyAyAmRta, it is argued that the split of the words (padacCheda) in the mantra – स य एषोऽणिमैतदात्म्यमिदं  सर्वं तत्सत्यं स आत्मातत्त्वमसि, should be स आत्मा अतत्त्वमसि, not स आत्मा तत्त्वमसि as argued by the advaitin. In support it is argued that none of the nine examples occurring in this chapter support an advaita interpretation, and therefore the the reading should be अतत्त्वमसि.
Each of these arguments are considered and refuted in the siddhi – I propose to cover some of these arguments in a series of talks, the first of which is here. The example is of the hawk tied to a string occurring in 6.8.2: 
स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनं हि सोम्य मन इति ॥
https://youtu.be/QoiEcJhWlV8

The second talk:

Here, uddAlaka AruNi invokes this example to show how differences seen in the waking state are not seen in the deep sleep state when the jIva has resolved himself into his higher nature as Sat.
The opponent uses this example to argue that the difference in the nectars from different flowers is a real one, and similarly the difference between different jIvas and the jIvas and paramAtma is also real.
The siddhikAra reveals the true import of the example – https://youtu.be/aFJxKYJxZLA
The mantras under discussion – 6.9.1 – 6.9.3

The third talk:

After looking at the examples of the hawk and the string and the the nectar and honey, today we consider the examples of the rivers and ocean and the tree and its branches that are associated with the third and fourth time that the teaching “tattvamasi” occurs in the Chandogya upaniShad.
The siddhikAra argues that these examples are also compatible with a teaching of advaita, and therefore it cannot be argued that the reading of the sentence has to be atattvamasi, conveying difference, as opposed to tattvamasi, conveying identity.
https://youtu.be/CUechxodCZk

Follow the above link in You Tube for further talks in the series.

Regards,Venkatraghavan

Citing from the Shaiva Upanishads right from 13th Century CE onwards

This FB article in Tamil gives details about several Shaiva Upanishads cited as early as 13 Century CE by Shaiva Acharyas in their works: 

Brihajjabla Up, Shivasankalpa Up, Kalagni Rudra, Pancha Brahmopani, Rudraksha Jabala Up, .Panchakshara Jabala up. 
He wrote this article in refutation of a bigoted Vaishnava’s bizarre claim that ‘It was Appayya Dikshitar and his henchmen who concocted these upanishads and fabricated a 108 Upanishad document’   He had claimed ‘none of these so-called Shaiva upanishads have been cited by anyone before the last 600 years…’

Om Tat Sat 

It is well known that in the Madhviya Shankara Vijaya the parrot imagery is used to eulogize the Vedic wealth flourishing in Mandana Misra’s household:
स्वतः प्रमाणं परतः प्रमाणं, कीराङ्गना यत्र गिरं गिरन्ति।द्वारस्थनीड़ान्तरसन्निरुद्धा जानीहि तन् मण्डनपण्डितौकः॥   

[Know that to be Mandana Misra’s house at the entrance of which parrots inside the cage utter the words ‘are the Veda-s a pramaana by themselves or are they not?’]
There are two more verses in the above sarga (8) with similar identification to that house, where the कीराङ्गना यत्र गिरं गिरन्ति is repeated. 
Now, in the Periya Puranam of Sekkizhar, the description of a Tamil Saiva saint Thiruneela nakka nayanar  – the Vaidika Shaiva saint, we see a somewhat similar bird imagery to eulogize the rich Vedic tradition in his village:

https://en.wikipedia.org/wiki/Sekkizhar

The original Tamil verses rendering this Nayanar’s story:

https://shaivam.org/thirumurai/twelveth-thirumurai/889/periya-puranam-thiruninra-charukkam-thiru-nila-nakka-nayanar-puranam

Tamil easy poetry and English translation.

https://tinyurl.com/y625ya79

The brahmins here used to light all the three types of fire during their Vedic ceremonies. The fourth fire people kept alive here was Chastity. The birds called NAgaNavAi – which excel in singing – would teach the SAma vEdam to their young ones along with the brahmin brahmacharis learning SAma Vedam. If and when the boys committed a mistake the young birds would correct their mistakes.

Thiru Neela NakkanAr was born in the family of brahmins. He was a staunch devotee of Siva. He served the Lord and His devotees to the best of his capacity. It was his custom to celebrate ThiruvAdhirai day with great joy and devotion.https://hindu-mythology-modern-physicists.blogspot.com/2013/

இத்திருத்தலத்தில் வாழ்ந்து வரும் வேதியர்கள் அயவந்திநாதர் மலர்ப்பாதங்களில் இடையறாது பக்தி பூண்டொழுகி வந்தனர். எந்நேரமும் வேத பாராயணம் ‌‌செய்வர். திருவெண்ணீற்றின் பெருமையை உணர்ந்த இம்மறையவர்கள் மூன்று வகையான வைதீகத் தீயை வளர்ப்பர். இம்மறையவர்களார் மனைத்தக்க மாண்பு உடைய மாதர்களும், தங்களுக்கே உரித்தான நான்காவது தியாகக் கற்புத் தீயையும் வளர்ப்பர். இம்மறையவர்களிடம், அந்தணச் சிறுவர்கள் வேதம் பயில்கின்றபொழுது, சாம வேதம் பாடுகின்ற பூவை என்கிற நாகணவாய்ப் பறவைகள் தாமும் இவ்வேதங்களைத் தம் குஞ்சுகளுக்குக் கற்பிக்கும். சில சமயங்களில் அந்தணச் சிறுவர்கள் வேதம் பயி்ல்கின்றபோது சற்று பிழையாகக் கூறிவிட்டாலும் உடனே இப்பூவைப் பறவைகள் அச்சிறுவர்களின் தவற்றைத் திருத்திக் கூறவும் செய்கின்றன. இத்தகைய சீர்மீக்கத் திருச்சாத்த மங்கையில், சீலமிக்க வேதியர் மரபில் ஆலமுண்ட அண்ணல்பால் அடிமைத் திற பூண்டவராக விளங்கியவர்தான் திருநீலநக்க நாயனார். இவ்வடியார் வேத நுõல்கள் மொழிவதற்கு ஏற்ப எம்பெருமானுக்கும், எம்பெருமான் அடியவர்களுக்கும் திருத்தொண்டுகள் யாவும் புரிந்து நாடோறும் சிவகாம விதிப்படி சிவபெருமானைப் பூசித்து வந்தார். இவ்வாறு நாயனார், ஒழுகிவரும் நாளில் எம்பெருமானுக்கு உகந்த திருவாதிரை நன்னாள் வந்தது.  

There is a misconceived (or mischievous) propaganda that ‘vaidikas can’t be Shiva bhaktas’ and ‘only vaishnavas can be vaidika-s’.
Belying such a fanciful thinking there is evidence in the Tamil Saivite saints’ literature for a great number of vaidikas who were ardent devotees of Shiva. Here is just one case:  Thiruneela nakka nayanar (the ‘nakka’ is a corruption of the Sanskrit word ‘nagna’, alluding to the Darukavanam incident). 

Om Tat Sat