[Advaita-l] Narada purana - Tattvamasi Jnana is Nirvikalapakam

[V Subrahmanian]

Shankara, in his Bhashyas, has stated that the Brahman of Vedanta is
Nirvikalpakam,nirvishesham.  This is admitted in the following verse of the
Narada Purana:

नारदपुराणम्- पूर्वार्धः/अध्यायः ८१
https://sa.wikisource.org/s/4zt
एवं सिद्धे मनौ ज्ञानं साधकेंद्रस्य नारद ।।
जायते तत्त्वमस्यादिवाक्योक्तं निर्विकल्पकम् ।। ८१-१०९ ।।

BSB 3.2.11:
उपाधीनां च अविद्याप्रत्युपस्थापितत्वात् । अतश्च अन्यतरलिङ्गपरिग्रहेऽपि
समस्तविशेषरहितं निर्विकल्पकमेव ब्रह्म प्रतिपत्तव्यम् , न तद्विपरीतम् ।
BSB 3.2.21
तस्मात् निर्विकल्पकैकलिङ्गमेव ब्रह्म, न उभयलिङ्गं विपरीतलिङ्गं वा इति
सिद्धम् ॥
Gita Bhashya 14.27

अथवा, ब्रह्मशब्दवाच्यत्वात् सविकल्पकं ब्रह्म । तस्य ब्रह्मणो निर्विकल्पकः
अहमेव नान्यः प्रतिष्ठा आश्रयः ।
Says the Vedanta Paribhasha:
ननु वाक्यजन्यज्ञानस्य पदार्थसंसर्गावगाहितया कथं निर्विकल्पकत्वम् ? उच्यते ।
वाक्यजन्यज्ञानविषयत्वे हि न पदार्थसंसर्गत्वं तन्त्रम्, अनभिमतसंसर्गस्यापि
वाक्यजन्यज्ञानविषयत्वापत्तेः । किन्तु तात्पर्यविषयत्वम् । प्रकृते च " सदेव
सोम्येदमग्र आसीत्"(छा.उ. ६.२.१)
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 इत्युपक्रम्य "तत् सत्यम् , स आत्मा, तत्त्वमसि श्वेतकेतो"(छा.उ. ६.१४.३)
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इत्युपसंहारेण
विशुद्धे ब्रह्मणि वेदान्तानां तात्पर्यमवसितम् इति कथं तात्पर्याविषयं
संसर्गमवबोधयेत् ? इदमेव " तत्त्वमसि"(छा.उ. ६.८.७)
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इत्यादिवाक्यानामखण्डार्थत्वं
यत् संसर्गानवगाहियथार्थज्ञानजनकत्वमिति । तदुक्तम्- "
संसर्गासङ्गिसम्यग्धीहेतुता या गिरामियम् । उक्ताखण्डार्थता यद्वा
तत्प्रातिपदिकार्थता ॥" प्रातिपदिकार्थमात्रपरत्वं वाऽखण्डार्थत्वम् इति
चतुर्थपादार्थः ।
Thus, the Narada Purana, stating that Brahman is Nirvikalpakam, it is
endorsing the idea that the Krishna spoken of there is actually Nirguna
Brahman. The use of the Tattvamasi mahavakya, the jnanam stated to be
Nirvikalpakam and by stating that all deities are actually one Narayana,
the chapter of this Purana is Vedanta-friendly.

Om Tat Sat