[Advaita-l] ***UNCHECKED*** Re: All gods derive their knowledge from Brahman only

[कुवँर बिपिन चौहान]

Yes, Thanks to tell all from our shastra.


On 28 May 2017 at 13:02, V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> All gods derive their knowledge from Brahman only
>
> It is well known in the Upanishads that Brahman is Jnanasvarupam and
> everything else in the created world shines by that Pure Consciousness. All
> gods, humans, and other sentient entities derive their sentience from that
> Pure Consciousness alone. This Consciousness is the essence of all beings.
> Even those entities in the cosmos such as the sun derive their illumining
> power from this Pure Consciousness alone. In this background let us see the
> tenability of this verse of Sri Vedanta Desika:
>
> वेदान्त देशिकः when he makes a remark against  दक्षिणामुर्तिः vide shloka
> no. 7 of his हयग्रीवस्तोत्रं :
>
>  दाक्षिण्यरम्या  गिरिशस्य मूर्तिः देवी
>  सरोजासनधर्मपत्नी ।
>  व्यासादयोऽपि  व्यपदेश्यवाचः
>  स्फुरन्ति सर्वे तव  शक्तिलेशैः ॥ ७॥
>
> http://www.parakalamatham.org/Sri-Matham/Sri-Hayagriva-Stotram
>
>  //The pretty-to-behold (ramyA) form of KailAsanAthan (GirIsan) known as
> DakshiNAmUrthy, the “Goddess of Learning” and the wife of Brahma Devan with
> the name of Sarasvathi having the white lotus as Her abode and even Sage
> VyAsA and others famous for their powers of divine Vaak --all of them
> derive their Saarasvatham (power of divine speech) from a mere fragment of
> the power of the Adhi VidhyA Moorthy, Lord HayagrIvan.//
>
>
> We have in the Shvetashvatoropanishat the mention of Dakshinamurti, Lord
> Shiva:
>
> अजात इत्येवं कश्चिद्भीरुः प्रपद्यते।
> रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम्।।4.1.21।।
>
> [Unborn Thou art, in Thee does a mortal in the throes of fear take refuge,
> O Rudra (destroyer of ignorance), ever protect me with Thy able inspiring
> South-facing countenance.]
>
> In the Mahabharata Lord Krishna says:
>
> 14_004_1454 निवेशयति मन्मूर्त्या आत्मानं मद्गतः शुचिः
>
> 14_004_1455 रुद्रदक्षिणमूर्त्यां वा चतुर्दश्यां विशेषतः
>
> 14_004_1456 सिद्धैर्ब्रह्मर्षिभिश्चैव देवलोकैश्च पूजितः
>
> 14_004_1457 गन्धर्वैर्भूतसंघैश्च गीयमानो महातपाः
>
> 14_004_1458 प्रविशेत्स महातेजा मां वा शंकरमेव वा
>
> 14_004_1459 तस्यापुनर्भवं (sic) राजन्नात्र कार्या विचारणा
>
> Whoever on the Chaturdashī, gives himself up in devotion to My (Vishnu’s)
> form or to the form of Rudra-Dakshināmūrti, will be worshiped by the
> siddha-s, brahmaṛṣi-s and the devaloka-s and praised by the gandharva-s and
> the bhūta-groups, he, such a devotee is Mahātapāḥ. Such a devotee endowed
> with great Tejas will be united with Me or Shankara; he will be freed from
> rebirth. No doubt need to be had in this, O Yudhishtira!
>
> https://adbhutam.wordpress.com/2017/04/24/worship-of-
> shiva-or-vishnu-lead-to-the-same-result-mahabharata/
>
> The Sūtasamhitā, a part of the Skanda Purāṇa, has a 'Dakshinamurti
> stotram':
>
> http://sanskritdocuments.org/doc_shiva/dakShiNAmUrtistotraSu
> tasamhita.html?lang=sa
>
> ईशानं सर्वविद्यानामीश्वरेश्वरमव्ययम् ।
> उत्पत्त्यादिविनिर्मुक्तं ओङ्कारकमलासनम् ॥ ९॥
>
>
> The Lord of all vidyā-s, the Lord of all lords, transcending birth, etc.,
> seated on the lotus of Omakāra,
>
> रुद्र यत्ते मुखं तेन दक्षिणं पाहि मामिति ।
> उक्त्वा पुनः पुनर्देवं पूजयामास भक्तितः ॥ १३॥
>
>
> He was worshiped by beseeching Him again and again as 'O Rudra, protect us,
> with Thy South-faced countenance..' (a reference to the
> Shvetashvataropanishat which has been proclaimed to be Shiva specific alone
> and not any other deity by puranas.)
>
> The epithet 'ādhāram sarvavidyānām' used in the Hayagriva stotra, is not
> unique. It is also used by Krishna in the Mahabharatha 12.46/17th chapter
> applying it to Bhīṣma. Krishna is in rapt meditation while Bhishma on his
> death bed is meditating on Krishna. Yudhishtira asks Krishna 'Whom are you
> meditating upon?' and Krishna in reply says it is on Bhishma and in that
> discourse says:
>
> 17 rāmasya dayitaṃ śiṣyaṃ jāmadagnyasya pāṇḍava
>      ādhāraṃ sarvavidyānāṃ tam asmi manasā gataḥ
>
> http://www.sacred-texts.com/hin/m12/m12a046.htm
>
> [I was thinking of him, O son of Pandu, who is the favourite disciple of
> (Parashu) Rama, the son of Jamadagni, and *who is the receptacle of the
> sciences.]*
>
> We find a variant of that epithet as 'Īśānam sarvavidyānām' used in the
> praise of Dakshinamurti in the Suta samhita verse. That the epithet, in one
> or the other variant, is quite common and is not unique can be seen even
> from the Bhagavadgita 15th chapter 19th verse:
>
> यो मामेवमसंमूढो जानाति पुरुषोत्तमम् ।
> स सर्वविद्भजति मां सर्वभावेन भारत ॥ १९ ॥
>
> The word 'sarvavit' means: all-knowing. Shankara comments that word
> as: // सर्ववित्
> सर्वात्मना सर्वं वेत्तीति सर्वज्ञः He who knows everything in their
> comprehensive way is omniscient.// Any self-realized person is sarvavit.
>
> Brahmavidyā sarvavidyā pratiṣṭhā:
>
> The Mundakopanishat opens with this mantra:
>
> ब्रह्मा देवानां प्रथमः सम्बभूव विश्वस्य कर्ता भुवनस्य गोप्ता ।
> स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह ॥ १ ॥
>
> 1 Om. Brahma, the Creator of the universe and the Preserver of the world,
> was the first among the devas. He told His eldest son Atharva about
> the *Knowledge
> of Brahman, the foundation of all knowledge. *
>
> Shankara says for the terms: तां ब्रह्मविद्याम्  सर्वविद्याप्रतिष्ठां
> सर्वविद्याभिव्यक्तिहेतुत्वात्सर्वविद्याश्रयामित्यर्थः ;
>  सर्वविद्यावेद्यं वा वस्त्वनयैव ज्ञायत इति, ‘येनाश्रुतं श्रुतं भवति अमतं
> मतमविज्ञातं विज्ञातम्’ (छा. उ. ६ । १ । ३)
> <http://advaitasharada.sringeri.net/display/bhashya/
> Chandogya?page=6&id=Ch_C06_S01_V03&hl=%E0%A4%AF%E0%A5%87%
> E0%A4%A8%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%
> A4%E0%A4%82%20%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%
> E0%A4%82%20%E0%A4%AD%E0%A4%B5%E0%A4%A4%E0%A4%BF%20%E0%A4%85%
> E0%A4%AE%E0%A4%A4%E0%A4%82%20%E0%A4%AE%E0%A4%A4%E0%A4%AE%E0%
> A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A4%
> E0%A4%82%20%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%
> A4%BE%E0%A4%A4%E0%A4%AE%E0%A5%8D>
> इति
> श्रुतेः ।
>
> Brahmavidyā, knowledge of Brahman, is the abode, support, of all knowledge
> because it is the cause of the manifestation of all knowledge. It is due to
> this Consciousness that the object of all sciences is known. The Chandogya
> shruti says: By hearing which everything else is deemed to have been
> heard.....'
>
> Thus, it is the Pure consciousness the realization of which constitutes the
> means for liberation, is the abode, ādhāram, of all vidyā. Therefore any
> Jnani being endowed with the realization of the Supreme Consciousness is
> the ādhāram of all vidyā.
>
> The Padmapurana, Shivagita (for which a Jagadguru of the Sringeri Peetham
> has written a bhashya in the 15/16 CE) holds the Shvetashvatara Upanishad
> and also the Kaivalyopanishat as being Shiva-specific:
>
> *श्वेताश्वतरमन्त्रेण* स्तुवन्तं गिरिजापतिम् ।
>
> अनन्तादिमहानागान्कैलासगिरिसन्निभान् ॥ ४२॥
>
> *कैवल्योपनिषत्पाठान्म*णिरत्नविभूषितान् ।  [clear that the Kaivalyopaniṣat
> is Rudra-specific]
>
> Also, there itself:
>
> कैवल्योपनिषत्सूक्तं श्वेताश्वतरमेव च । [Kaivalya and Śvetāśvatara are
> Rudra-specific]
>
> Even before the Hayagriva stotram claims that Dakshinamurti, Shiva, derives
> his knowledge from Hayagriva, the Suta samhita of the Skanda purana has
> said:
>
> ब्रह्माणं मुनयः पूर्वं सृष्ट्वा तस्मै महेश्वरः ।
>
> दत्तवानखिलान्वेदानात्मन्येव स्थितानिमान् ॥ ४०
>
> Maheshvara created in the yore Brahmā and to him bestowed all the Vedas
> that are stored in His Self.
>
> ब्रह्मा सर्वजगत्कर्ता शिवस्य परमात्मनः ।
>
> प्रसादादेव रुद्रस्य स्मृतीः सस्मार सुव्रताः ॥ ४१
>
> Brahmā, the Creator of all the worlds, attained the memory of all smrtis by
> the grace of Rudra alone, the Supreme Self.
>
> विष्णुर्विश्वजगन्नाथो विश्वेशस्य शिवस्य तु ।
>
> आज्ञया परया युक्तो व्यासो जज्ञे गुरुर्मम ॥ ४२
>
> Vishnu, the Lord of the universe, by the command of Shiva alone incarnated
> as Vyasa.
>
> स पुनर्देवदेवस्य प्रसादादम्बिकापतेः ।
>
> संक्षिप्य सकलान्वेदांश्चतुर्धा कृतवान्द्विजाः ॥ ४३
>
> Vyasa, again, by the grace of the Lord, Ambikāpati, Shiva, condensed the
> entire vedic corpus and codified it four-fold.
>
>
> Thus, the idea conveyed by Vedanta Desika in the Hayagriva stotra is
> already there in the Purana, with Shiva as the Source of all knowledge that
> all divinities possess. For the Vedantin, this Shiva is Turiya, Brahman. On
> this template any one deity can be placed as the Source and all the other
> deities can be shown as the 'receivers' of knowledge. That is perfectly in
> order in view of the variety of tastes, proclivities, etc. Trouble arises
> only when someone becomes a victim of bigotry and tries to claim supremacy
> of 'his' iṣṭa deity to the detriment of all other deities. An Advaitin
> alone, as exemplified by Appayya Dikshta, can transcend all petty ideas and
> portray the true spirit of the Vedanta. Non-advaitic schools, dependent on
> a particular deity, therefore, cannot be free from partisan handicaps.
>
> For the Upanishadic expression 'Eko Narayanaḥ', the Brahmanandi commentary
> for the Advaitasiddhi says that it is Chinmātra, Pure Consciousness, that
> is, not any formed deity.
>
> Om Tat Sat
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