[Advaita-l] Did Vyaasa mean Athaato Vishnu Jijnaasaa or Shiva Jijnaasaa?

V Subrahmanian v.subrahmanian at gmail.com
Sat Jul 23 02:54:22 CDT 2016

2016-07-22 23:50 GMT+05:30 Srinath Vedagarbha via Advaita-l <
advaita-l at lists.advaita-vedanta.org>:

> On Wed, Jul 20, 2016 at 2:48 AM, Venkatesh Murthy via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > अथवा न विद्यते राः धनं यस्य स अराः निर्धन इति यावत् । स निर्धनो न
> > भवतीति नाराः धनाधिपः कुबेर इत्यर्थः । तं सख्येन अणयति संलपतीति नारायण
> > इति व्युत्पत्तिमाश्रित्य शिव एव गृह्यते ।
> >
> > Raa is wealth and Araa is poor person. Naaraa is not poor person. This
> > means he is Lord of Wealth Kubera. He is talking Anayati to Kubera as
> > a friend. Therefore He is Narayana. He is Siva only. This is the
> > meaning.
> >
> Narayana is Vishnu only -- do not forget direct shruti pramAna --
>  nArayanAya vidmahey vAsudEvAya dhimaI tanno *vishNu* prachOdayAt

In fact the word 'narayana' is used for Brahmā in the Manusmriti and
another puranam. Also, in that Gāyatri, the name Vishnu need not apply to
the popularly understood deity; even Shiva is named Vishnu in the Shiva
Sahasra Nama of the Mahabharata which is not an interpolated text for
Dvaitins. Moreover, Shiva says to Vishnu:

Shankara cites in the introduction to the Vishnu Sahasra Nama bhashya a few
verses from the Harivamṣa 3.88. 61, 61, 62 which are addressed by Maheśwara
during the Kailāsa yātra episode:

अहं त्वं सर्वगो देव त्वमेवाहं जनार्दन ।

आवयोरन्तरं नास्ति शब्दैरर्थैर्जगत्त्रये ॥

[I am thou and thou alone am I, O Janārdana.  There is no difference
between us, by word or by sense in all the three worlsd.] That is being
elucidated in the sequel:

नामानि तव गोविन्द यानि लोके महान्ति च ।

तान्येव मम नामानि नात्र कार्या विचारणा ॥

[*O Govinda, your esteemed names alone are mine as well; no doubt need to
be had in this regard] *There Veda Vyasa, through Shiva, conveys that all
the names of Viṣṇu, including the name ‘Nārāyaṇa’ are that of Śiva.  Thus
the thousand names of Viṣṇu are also those of Śiva since there is no
difference in name and sense between the pair Hari and Hara.

त्वदुपासा जगन्नाथ सैवास्तु मम गोपते ।

यश्च त्वां द्वेष्टि भो देव स मां द्वेष्टि न संशयः ॥

[The worship/meditation of You, O Gopati, let that be meditation of mine
too.  He who hates you O Deva, hates me too, undoubtedly.]

At the end of citing these verses Shankara says that these establish
‘ekatva’, Oneness, Advaita, the core teaching of the Vedas and the Smrtis.

This is just a sample of such countless pronouncements of Veda Vyasa, based
on the Vedas, across the Mahabharata and the puranas.

Also, the name Vāsudeva too has an etymology which does not say anything
about the popularly understood Vishnu. The word Vishnu too means that which
is aḷl-pervading. So, all the three names in that Gayatri have no
deity-specific content.

> Now, who is arguing on kutarka and who is arguing on shruti pramANa?

You can decide for yourself.


> /sv
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