[Advaita-l] 'Trayee saankhyam...' is in Shiva rahasya

[V Subrahmanian]

The famous verse of Pushpadanta's shiva mahimna stotra in the Siva rahasya
purana.

This verse is number 7 in the Pushpadanta's work.  It is seen to be in the
Shiva rahasya purana as verse number 262

त्रयी साङ्ख्यं योगः पशुपतिमतं वैष्णवमिति
प्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च ।
रुचीनां वैचित्र्यादृजुकुटिल नानापथजुषां
नृणामेको गम्यस्त्वमसि पयसामर्णव इव ॥२६२॥

~ Śiva Rahasya  Amśa-7 Ch-13

https://archive.org/details/shiv-rahasya-chapter-7-part-2-series-no.-376-thanjavur-sarasvati-mahal-series/page/31/mode/2up?view=theater

The meaning of the verse:
The different practices based on the three Vedas, SaMkhya, Yoga,
Pashupata-mata, VaishhNava-mata etc . are but different paths (to reach to
the Greatest Truth) and people on account of their different aptitude
choose from them whatever they think best and deserved to be accepted . But
as the sea is the final resting place for all types of streams , You are
the only reaching place  for all people whichever path, straight or zigzag,
they may accept .  (7)

There is a commentary to the Mahimna stotra by Madhusudana Saraswati:

https://archive.org/details/FNiB_mahimna-stotram-of-pushpadanta-with-commentary-of-madhu-sudana-saraswati-edited-/page/n19/mode/2up

The speciality of the above commentary is that every verse is commented
upon as praising Hari and Hara.  Madhusudana Saraswati has composed a
'Prasthana bheda', a short book for the above cited verse.  The book has a
description of the contents of the Jaimini Purva mimamsa sutras and the
Badarayana Brahma sutras.

'ShaNmata' is mentioned by Thyagaraja

The famous Pancharatna kriti of Thyagaraja, 'Endaro mahanubhaavulu..', in
one of its charaNams, mentions the term 'ShaNmata' with a prefix 'shiva
aadi'.  The meaning can be read in this site:
http://www.shivkumar.org/music/endaromahanubhavulu-new.htm

The six schools of devotional practice culminating in Para Brahman
realization are: Saivam, Saaktam, Vaishnavam, Sauram, GaaNaapatyam and
Kaumaaram.
It is significant that this term 'ShaNmatam' is found in a text that is not
related to Shankaracharya or Advaita. Thyagaraja, even though a great
devotee of Sri Rama, was not a bigoted follower. That he was of a very
broad vision is known from his many other compositions too. Here he says
that those are exalted men who are endowed with the knowledge of the core
scriptures including the Veda, Bhagavatam, Ramayana, Bh.Gita, etc. and the
paths of bhakti which are devoted to Shiva, Shakti, Vishnu, Ganesha, Kumara
and Surya. In his vision, if someone is opposed to this view is not a
'mahaanubhaava'.

Charanam-9: These are the great men who have derived boundless happiness by
gathering the ocean of knowledge contained in Bhagvatam, Ramayana, Geeta,
Vedas, Shastras by pondering over the secrets of the six religions orders
under the class Sauram and Koumaram, by understanding the mind of the
countless devas, by living a full life through the joy derived from music
based on bhava, raga and laya.]



Bhaagavatha: Bhaagavatham

Ramayana: Ramayana

Geetha adi: Bhagavadgeetha

Sruthi: Vedas

Sastra: Sastras

Puraana: Purana’s

Marmamula: secrets

Siva adi Shan mathamula: six schools of devotion

Ghudamulan: secrets

Muppadi mukkoti: 33 crores

Sura antharangamula: devatha’s minds

Bhaavambulan: meaning

Eringi: Knowing

Bhaava: Meaning

Raga:Raga

Laya adi: Laya

Sowkhyamu che: state of well being

Chirayuvul: long life

Kaligi:have

Niravadi: no gap

Sukhathmulai: happiness

Thyagaraja aapthulaina: Friends to Thyagaraja

Vaaru: They



चरणम्  9
भागवत रामायण गीतादि श्रुति शास्त्र पुराणपु
मर्ममुल *शिवादि षण्मतमुल* गूढमुलन मुप्पदि
मुक्कोटि सुरान्तरङ्गमुल भावम्बुल नॆरिंगि भाव राग लयादि सौख्य
-मुचे चिरायुवुल् गलिगि निरवधि सुखात्मुलै
त्यागराजाप्तुलैन वार-


Thyagaraja's attitude is found reflected in a galaxy of persons of the
Sanatana Dharma. Madhusudana Saraswati's verse in the Bh.Gita 15th chapter
commentary:
शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः। भवन्ति यन्मयाः सर्वे सोहमस्मि
परः शिवः।।3।

'I am that Supreme Śiva which is what the Śaivas, Sauras, Gāṇeśas,
Vaiśṇavas, Śāktas meditate upon.'

Annamācārya, who has declared that he is a follower of the Ramanuja
school,  reflects in this song:
http://karnatiklyrics.blogspot.in/2011/06/entha-matramuna..html
<http://karnatiklyrics.blogspot.in/2011/06/entha-matramuna.html>

//The Vaishnavas worship you with reverence as Vishnu. The Vedic
philosophers tell that you are the Supreme Consciousness. The Shaivas
believe that you are Śiva & the Kapalikas praise you as Adibhairava. The
Shakteyas consider you as the manifestation of the supreme power Shakti.
People chant your praise in a number of ways. Ignorant people assume that
you are insignificant.The wise recognize your infinite greatness.// [Iit is
noteworthy that Sri Annamācārya excludes the vaiṣṇavas from Vedāntins, just
as Śankara has excluded the Pāñcarātra/bhāgavata school from the Vedānta
darśana in the BSB:

koluthuru mimu vaishnavulu, koorimitho vishnudani palukuduru mimu
vaedaantulu, parabrahma anuchu

By ‘Vedāntins’ he obviously refers to Advaitins for they alone hold the
Supreme Reality to be ‘Brahman’ beyond all names and forms. Those who hold
the highest tattvam to be ‘Viṣṇu’ (the deity identified as Lakṣmipati,
etc.) are not vedantins as per this composer. None other than a true
Vedantin can compose a verse that gives that lofty message that finds
correspondence with Madhusudana and Pushpadanta and several unknown authors.


The highly catholic view of Jayantha Bhatta, of the 9th Century, is very
commendable. His another work 'AagamaDambara', a drama, is also full of
such concepts. For the verse composed by him, in the era contemporaneous
with Shankara and prior to Ramanuja, see image in the post here:

https://adbhutam.wordpress.com/2024/06/23/the-broad-view-of-jayantha-bhatta-9th-century-ce/

Another verse of the above genre:

यं शैवाः समुपासते शिव इति ब्रह्मेति वेदान्तिनो
बौद्धा बुद्ध इति प्रमाणपटवः कर्तेति नैयायिकाः।
अर्हन्नित्यथ जैनशासनरताः कर्मेति मीमांसकाः
सोऽयं नो विदधातु वाञ्छितफलं त्रैलोक्यनाथो हरिः ॥
(हनुमन्नाटकम् १.३)

In conclusion, it could be seen that the above concept (the Trimurti's
being non-different from each other) is extremely popular in the Vishnu
Purana, Bhagavatam, Mahabharata, Harivamsha, Padma purana, etc.

Om Tat Sat





<http://www.ms.uky.edu/%7Esohum/sanskrit/mahimna/trayii.wma>