Vedanta Deshika accepts Shankara was Trimurti abheda and Turiya Ishwara vaadin In the Sribhashyam of Sri Ramanuja, after the 'mahaa purvapaksha' there is the indictment as follows: //तदिदमौपनिषदपरमपुरुषवरणीयता.........अनादरणीयम् ।// There are the commentaries of Sudarshana Suri (shrutaprakashika) and Vedanta Desika for the Sribhashyam. The 'TattvaTeekaa' is the name of Desika's commentary. There, for the 'indictment' part, he says:
परमपुरुषोक्तिः ईश्वरोत्तीर्णताव्युदासाय | अर्थात् त्रिमूर्तिसाम्योत्तीर्णतादिपक्षापोहः |
[The term 'paramapuruSha' is to refute the idea of a transcendental Ishwara, which extends to the refutation of the idea of Trimurti saamyam, that is, holding the Triad of Brahma, Vishnu and Shiva as of the same status, non-difference and an Ishwara who transcends the three.]
The direct reference to the above concept in Shankara's words can be seen to be in the countless citations he has given in the Vishnu Sahasra Nama bhashyam on the topic of Hari Hara abheda and Trimurti saamyam. In that very VSN bhashya, Shankara gives the following etymology to the name 'Keshava': कश्च अश्च ईशश्च त्रिमूर्तयः केशास्ते यद्वशेन वर्तन्ते स केशवः ।
[Brahmā, Vishnu and Shiva are the trimūrti-s – all of whom are under the control of that entity which is called Keśava.]
Also, the Sureshwaracharya's Vartika verse and its citing and explaining by Anandagiri in the context of the Brahma Sutra Bhashya:
See also the fundamental difference between Shankara's Vishnu and that of Ramanuja in this article where too the Turiya Ishwara and Trimurti Samyam concept is discussed:
The Sribhashyam, in the context is citing the Adhyasa Bhashyam following it with the above stated indictment. Hence, the gloss of Vedanta Desika is to be understood in the context of Shankara.
Om Tat Sat
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