[Advaita-l] Ishvaro GururAmteti......reflected in Bhagavatam

[V Subrahmanian]

On Mon, Dec 16, 2019 at 10:35 AM Venkata sriram P via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste,
>
> पातञ्जलयोगसूत्राणि vide समाधि पादः (shloka no. 26) mentions :
>
> स पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात् ...
>
> He (Ishwara) is the Teacher of all Ancient Teachers, being not limited
> by Time.
>
> So, Ishwara = Guru
>

Sriram ji, thanks for the above. Please see the last sentence of
Anandagiri's teekaa below:

Sri Sureshwaracharya in the Br.Up.Vārtika has said:

यः पृथिव्यामितीशोऽसावन्तर्यामी जगद्गुरुः ।

हरिर्ब्रह्मा पिनाकीति बहुधैकोऽपि गीयते ॥

[The Br.Up. ‘he who, stationed in the pṛthvī devatā impels the
mind-body-organs of that devatā….’ who is the antaryāmī, jagadguru, even
though one, is variously spoken of as Hari, Brahmā and Pinākī (Śiva).]

Anandagiri: कथं श्रुत्यवष्टम्भेन ईश्वरस्य कारणत्वं, मूर्तित्रयस्य इतिहासादौ
सर्गस्थितिलयेषु यथायोगं कर्तृत्वश्रुतेः, अत आह । यः पृथिव्यामिति । प्रकृतो
हि ईश्वरः स्वरूपेण एकोऽपि मूर्तित्रयात्मना बहुधा उच्यते पृथिव्यादौ तस्यैव
अन्तर्यामित्वेन स्थितिश्रुतेः, न च तद्विरोधे पुराणादिप्रामाण्यं
सापेक्षत्वेन दौर्बल्यादिति भावः । *स पूर्वेषां गुरुरितिन्यायेन* अन्तर्यामी
इत्यस्य व्याख्या जगद्गुरुरिति ।


Anandagiri says: How is it that while Isvara  is the jagatkāraṇam according
to the Shruti,  the itihāsa, etc. say that there is the causehood as
appropriately assigned to the trimūrti-s in creation, sustenance and
dissolution? [the idea is: while the shruti says Brahman, Ishvara, is the
jagatkāraṇam, we find the itihāsa, purāna, etc. distributing that to three
different entities functionally] The above verse of Sureshvara is answering
this question: Even though Ishwara is one only, he is spoken of as many,
Hari, Brahmā, Pinākī. Why is it that Ishwara is admitted to be one only?
Since it is one Ishwara alone (not many) that is taught in the shruti as
the antaryāmin. If the purāṇa-s, etc. say something different (three
different individuals performing distinct functions), then since these
texts are dependent on the Shruti for their prāmāṇya, they do not enjoy the
status of the shruti; they are durbala, weak, only when they say something
contradictory to the Shruti. Since He, Ishwara, is the Guru of everyone
(including devatā-s) this antaryāmin, Ishwara, alone gets the epithet of
‘Jagadguru’.

regards
subbu

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