‘The Sribhashya and the Kaivalyopanishat’ – in two parts
Here are two parts of an article on the above topic:
regards
Posted by: adbhutam | April 15, 2018
THE SRIBHASHYA AND THE KAIVALYOPANISHAT – IN TWO PARTS
Posted in Advaita, Advaita and Vishishtadvaita | Tags: kaivalyopanishat, Sribhashya
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Adbhutam's Blog 
I see Lord Shiva has referred that angushtamaatraha purusha is Lord Vishnu in Harivamsha and Varaha Puranas. Are there any references that you know where Lord Shiva is described as angushtamaatraha purusha by Lord Vishnu or anyone else?
By: Keshava on April 19, 2018
at 2:49 pm
No, I have not seen any of the above references. However, one thing is certain: Sri Sridhara Swamin has said in his invocation to the Srimadbhagavatam: माधवोमाधवावीशौ सर्वसिद्धिविधायिनौ। वन्दे परस्परात्मानौ परस्परनुतिप्रियौ॥
I bow to Mādhava and Umādhava (Shiva) who are both ‘Isha-s’, Supreme Lords. They are capable of bestowing all accomplishments (to their devotees). They are both the selves of each other and both love to engage in the stuti of each other.
So, even if you do not find a corresponding reference by Vishnu about Shiva, you can take it for granted that there is such a mutual praise by Hari and Hara.
By: adbhutam on April 19, 2018
at 3:45 pm
I totally consider the quote of Sridhara Swamin Sir. Since both of them have been glorified as the same, then there should be references for angushtamatra purusho for Lord Shiva also right. That is why I wanted to know about that in specific? In Varaha Purana chapter 73, Lord Shiva is found meditating and he says he realized the angushtamatra purusha is lord Vishnu and also in Harivamsha Purana Lord Shiva attributes Purusha Suktam verses to Lord Vishnu where we encounter “dashaangulam”.
By: Keshava on April 21, 2018
at 2:38 am
The idea of ‘angushtamaatra’ and ‘dashaangulam’ are not connected to each other; they are two different concepts altogether. The first is a supposed ‘size’ of Paramatman, purely for upasana purposes. The second only says: the Nirguna Brahman is completely untouched by the created world. It says that Brahman is ‘ten inches above’ the created world. All this only show that there is no way Brahman can be connected to the world really. So, if a purana says that Shiva adored Vishnu as the angushta maatra purusha, it only means that this adoration is an upalakshana, a representative, to hold any other deity of one’s choice, to be the angushta maatra purusha. That is what we conclude from Shankara’s statements. Brahman can be contemplated through any means. Advaita has an extremely wide choice. Vidyaranya says in the Panchadashi that from a blade of grass, to a pipul tree, a bamboo, up to the popular devata-s, anything can be considered to be Ishwara by that particular aspirant. Even a buffalo became saguna brahman, he cites an old episode, for a particular aspirant.
By: adbhutam on April 21, 2018
at 2:56 am
The term ‘anughthamaatra’ to refer to Paramatman is found in several places, apart from the Kathopanishat. it is there in Taittiriya Aranyaka, the Shvetashvataropanishat, etc. There are direct references, even by name or/and by specific mantras, to the Shvetashvataropanishat in puranas where the reference is to Shiva. So, even if one does not find Vishnu adoring Shiva as angushta maatra, there are above unmistakable cross references to angushtamaatra in relation to Shiva.
By: adbhutam on April 23, 2018
at 2:40 am
Thank you clarifying on the idea of ‘angushtamaatra’ and ‘dashaangulam’ in the first place. I know these come in Svetashvatara Upanishad. Looking at that only I wanted to know about proper references for ‘angushtamaatra’ and ‘dashaangulam’ for Lord Shiva. Kurma Purana specifies Svetashvatara Maharishi meditating on Lord Shiva and giving Pashupata Deeksha to many disciples and also many verses of Svetashvatara Upanishad are attributed to Lord Shiva. But I am looking for specific references where ‘angushtamaatra’ and ‘dashaangulam’ is specified for Lord Shiva. The reason because angushtamaatra, dashangulam talks about the inner Self (Paramatman) and Nirguna Brahman respectively as you mentioned. They are supremely important words which describe the abiding inner Self. Since it is specified for Lord Vishnu in the Puranas, why there shouldn’t be references for Lord Shiva. If you come across those references, please write an article on that Sir and also post them here.
By: Keshava on May 4, 2018
at 1:20 am
ओन्नमश्शिवाय। 🙏🏼
When we understand clearly that पुरुषसूक्तम् (puruṣasūktam) is a hymn on शिवः (वेदपुरुषः), then it’s equivalent that he is the parabrahma who is 10 inches above the created world & he is also an अङ्गुष्टमात्रपुरुषः (aṅguṣṭamātrapuruṣaḥ)
सहस्रशीर्षासूक्तञ्च शिवसङ्कल्पमेव च।
जपेत्पञ्चाक्षरञ्चैव सतारन्तारणक्षमम्॥ २.८.४१
Says so ज्ञानयोगखण्डः of सूतसंहिता of स्कान्दम् (स्कन्दमहापुराणम्). The सहस्रशीर्षासूक्तम् (पुरुषसूक्तम्) without any doubt refers to कैलासवासी परमेश्वरः, of course it also refers to गणपतिः/विष्णुः/स्कन्दः/सूर्यः as well.
I hope this alone suffice.
Interested one may also refer to the corresponding तात्पर्यदीपिका व्याख्या of विद्यारण्यस्वामी
https://archive.org/details/AKBc_suta-samhita-with-tatparya-deepika-by-vidyaranya-ed.-by-pama-chandra-shastri-and/page/n189/mode/2up
By: विवेकः (vivekaḥ) on July 26, 2022
at 3:31 pm
ओन्नमश्शिवाय। 🙏🏼
यः प्रपश्यति तां धेनुं दीयमानां नरोत्तम।
सर्वपापविनिर्मुक्तः शिवसायुज्यतां व्रजेत्॥ १३
He who sees that particular dhenu being given as a dānam, he’ll be freed of all sins & attains शिवसायुज्यम्।
सायुज्यम् is one form of 5 types of मोक्षः (सालोक्यं सामीप्यं सारूप्यं सार्ष्ट्यं सायुज्यञ्च as is stated in शिवमहापुराणम्, भागवतम् & so on)
The following was stated in नवनीतधेनुदानमाहात्म्यम् of वराहपुराणम्।
https://sa.wikisource.org/wiki/वराहपुराणम्/अध्यायः_१०७
By: विवेकः (vivekaḥ) on May 24, 2022
at 1:55 am