[Advaita-l] Veda Vyasa's consistency across Bhagavata, Vishnu and Shiva Puranas

[Dev Babu]

Thank you so much Subramaniyam ji
for sharing this wonderful comparison,
Shambo Mahadeva
Om Namo Narayanaya
Om Caturmukha BrahmAya Namaha

Babu

On Mon, Feb 17, 2020 at 10:36 PM V Subrahmanian via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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:
> 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:
>
> अहं ब्रह्मा च विष्णुश्च जगतः कारणं परम् ।
> आत्मेश्वर उपद्रष्टा स्वयंदृगविशेषणः ॥ १२ ॥
>
> Turiya: svayam drk = kevala chaityanyam, avisheshahaH = 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 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.
>
> regards
> subbu
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