[Advaita-l] In the Narada Purana is stated the genuine, pure Upanishadic Advaita

[V Subrahmanian]

In this chapter the Upanishadic doctrine of Advaita and its accomplishment
are stated:

नारदपुराणम्- पूर्वार्धः/अध्यायः ३५
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वेदमालि कदाचित्तु ज्ञानलेशप्रचोदितः
कोऽहं मम क्रिया केति स्वयमेव व्यचिन्तयत् ५७
मम जन्म कथं जातं रूपं कीदृग्विधं मम
एवं विचारणपरो दिवानिशमतन्द्रि तः ५८

How is Vedanta enquired upon?

Who am I? What is Karma? How did birth happen for me? What am I by nature?

Complementary to this kind of questioning, the Vedanta Vichara is stated
thus in the Purana:

जानन्तिरुवाच
सत्यं सत्यं महाभाग चित्तं भ्रान्तं सुनिश्चितम्
अविद्यानिलयं चित्तं कथं सद्भावमेष्यति ६१
ममेति गदितं यत्तु तदपि भ्रान्तिरिष्यते
अहङ्कारो मनोधर्म आत्मनो न हि पण्डित ६२

The ego 'I am' belongs to the mind and not to the Atman.

पुनश्च कोऽहंमित्युक्तं वेदमाले त्वया तु यत्
मम जात्यादिशून्यस्य कथं नाम करोम्यहम् ६३

For me birth and growing up are not there who am without all these. How can
there be karma for me?

अनौपम्यस्वभावस्य निर्गुणस्य परात्मनः
निरूपस्याप्रमेस्य कथं नाम करोम्यहम् ६४

How is karma (action) possible for me, who is Nirguna, the Supreme Being,
without form (body) and without any comparison?

परं ज्योतिस्स्वरूपस्य परिपूर्णाव्ययात्मनः
अविच्छिन्नस्वभावस्य कथ्यते च कथं क्रिया ६५

How can action be possible for me, who is Paranjyoti, of Supreme effulgence
form, perfect and indestructible?

स्वप्रकाशात्मनो विप्र नित्यस्य परमात्मनः
अनन्तस्य क्रिया चैव कथं जन्म च कथ्यते ६६

How can I be born, who is self-evident, who is eternal, who is supreme, who
is infinite?

ज्ञानैकवेद्यमजरं परं ब्रह्म सनातनम्
परिपूर्णं परानन्दं तस्मान्नान्यदिह द्विज ६७

The Eternal Parabrahman, known only by knowledge, is perfect bliss. There
is nothing other than that.

तत्त्वमस्यादिवाक्येभ्यो ज्ञानं मोक्षस्य साधनम्
ज्ञाने त्वनाहते सिद्धे सर्वं ब्रह्ममयं भवेत् ६८

Knowledge arising from sentences like Tattvamasi is the means of salvation.
When this is in place, everything is perceived as Brahman.

एवं प्रबोधितस्तेन वेदमालिर्मुनीश्वर
मुमोद पश्यन्नात्मानमात्मन्येवाच्युतं प्रभुम् ६९

Thus enlightened, this sadhaka was delighted to know that he was the
Achyuta Para Brahma. ('Achyuta': chyuti' = fall, destruction. that without
this is Achyuta, the imperishable Brahman.)

उपाधिरहितं ब्रह्म स्वप्रकाशं निरञ्जनम्
अहमेवेति निश्चित्य परां शान्तिमवाप्तवान् ७०

Having determined that I am Brahman, self-luminous, solitary, nameless,
this aspirant attained great peace.

ततश्च व्यवहारार्थं वेदमालिर्मुनीश्वरम्
गुरुं प्रणम्य जानन्तिं सदा ध्यानपरोऽभवत् ७१

He offered salutations to the Guru remained meditative.

गते बहुतिथे काले वेदमालिर्मुनीश्वर
वाराणसीपुरं प्राप्य परं मोक्षमवाप्तवान् ७२

In course of time he reached Varanasi and attained ultimate liberation.

य इमं पठतेऽध्यायं शृणुयाद्वा समाहितः
स कर्मपाशविच्छेदं प्राप्य सौख्यमवाप्नुयात् ७३

Whoever listens to this chapter with focus and dedication will be freed
from the bonds of karma and attain supreme bliss.

इति श्रीबृहन्नारदीयपुराणे पूर्वभागे प्रथमपादे ज्ञाननिरूपणं नाम
पञ्चत्रिंशोऽध्यायः३५

All the things stated above are found only in Advaita Vedanta.
Here it is clearly stated: 'Brahma Satyam and Jaganmithya: Brahman alone is
Real and the world is unreal. And only in Advaita is it admitted that the
traits of the attributeless Brahman belong to the attributeless jiva as
well. Here this is established.

And the upanishad's premise 'tattvamasi' knowledge (not atattvamasi) that
is stated here.

Om Tat Sat