[Advaita-l] Pure Conscousness alone the Truth; all else is false - Vishnu Puranam

[V Subrahmanian]

In the Kalpataru, commentary on the Bhamati,  Sri Amalananda says:
.....पुराणानामद्वैतपरत्वम् the puranas have Advaita as their purport.


On an enquiry, I was led to this chapter of the Vishnu Puranam:


http://satsangdhara.net/vp/adhyaya-02-12.htm

ज्योतींषि विष्णुर्भुवनानि विष्णु-
    र्वनानि विष्णुर्गिरयो दिशश्च ।
नद्यः समुद्राश्च स एव सर्वं
    यदस्ति यन्नास्ति च विप्रवर्य ॥ ३८ ॥
ज्ञानस्वरूपो भगवान्यतोसा-
    वशेषमूर्तिर्न तु वस्तुभूतः ।
ततो हि शैलाब्धिधरादिभेदा-
    ञ्जानीहि विज्ञानविजृम्भितानि ॥ ३९ ॥
यदा तु शुद्धं निजरूपि सर्वं
    कर्मक्षये ज्ञानमपास्तदोषम् ।
तदा हि संकल्पतरोः फलानि
    भवन्ति नो वस्तुषु वस्तुभेदाः ॥ ४० ॥
वस्त्वस्ति किं कुत्राचिदादिमध्य-
    पर्यन्तहीनं सततैकरूपम् ।
यच्चान्यथात्वं द्विज याति भूयो
    न तत्तथा तत्र कुतो हि तत्त्वम् ॥ ४१ ॥
मही घटत्वं घटतः कपालिका
    कपालिकाचूर्णरजस्ततोऽणुः ।
जनैः स्वकर्मस्तिमितात्मनिश्चयै-
    रालक्ष्यते ब्रूहि किमत्र वस्तु ॥ ४२ ॥
तस्मान्न विज्ञानमृतेऽस्ति किञ्चित्-
    क्वचित्कदाचिद्‌द्विज वस्तुजातम् ।
विज्ञानमेकं इजकर्मभेद-
    विभिन्नचित्तैर्बहुधाभ्युपेतम् ॥ ४३ ॥
 ज्ञानं विशुद्धं विमलं विशोक-
    मशेषलोभादिनिरस्तसङ्‍गम् ।
एकं सदैकं परमः परेशः
    स वासुदेवो न यतोऽन्यदस्ति ॥ ४४ ॥

The translation of the above:
https://www.sacred-texts.com/hin/vp/vp070.htm

The stars are Vishńu; the worlds are Vishńu; forests, mountains, regions,
rivers, oceans are Vishńu: he is all that is, all that is not. He, the
lord, is identical with knowledge, through which he is all forms, but is
not a substance. You must conceive therefore mountains, oceans, and all the
diversities of earth and the rest, are the illusions of the apprehension.
When knowledge is pure, real, universal, independent of works, and exempt
from defect, then the varieties of substance, which are the fruit of the
tree of desire, cease to exist in matter. For what is substance? Where is
the thing that is devoid of beginning, middle, and end, of one uniform
nature? How can reality be predicated of that which is subject to change,
and reassumes no more its original character? Earth is fabricated into a
jar; the jar is divided into two halves; the halves are broken to pieces;
the pieces become dust; the dust becomes atoms. Say, is this reality?
though it be so understood by man, whose self-knowledge is impeded by his
own acts. Hence, Brahman, except discriminative knowledge, there is nothing
any where, or at any time, that is real. Such knowledge is but one,
although it appear manifold, as diversified by the various consequences of
our own acts. Knowledge perfect, pure, free from pain, and detaching the
affections from all that causes affliction; knowledge single and
eternal--is the supreme Vásudeva, besides whom there is nothing. The truth
has been thus communicated to you by me; that knowledge which is truth;
from which all that differs is false.

The Sanskrit commentary of Sridhara Swamin (who has commented upon the
Bhagavatam as well) gives very good Advaitic information along with citing
the Chandogya passage: vacarambhanam vikaro namadheyam... (all
translformations are mere names; the truth in them is the material cause
alone.)

We find that this passage of the Upanishad is cited about 40 times in the
Prasthana traya bhashya by Shankara Bhagavatpada.

regards

subbu