ajAti vAda

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with a consistent theory of language and meaning, and rigorous requirements of consistency and non-contradiction. Analogies did play an important part in the logical analysis, but the spirit of the times called for more intellectual speculation and rationalization. This was the prime motivation for bAdarAyaNa's brahmasUtras, which attempted to harmonize the many teachings of the upanishads into one consistent system. The brahmasUtras are therefore called the nyAya-prasthAna (not to be confused with the independent philosophical system of the nyAya). The gauDapAdIya kArikAs and Sankara's bhAshyas follow in the same spirit. In establishing the main tenets of advaita vedAnta, Sankara drew upon mImAm.sA theories of perception and language, and sAm.khya notions of the transformations of prakRti. He also gave a place for yogic practice in his system, and used nyAya methods of inferential reasoning wherever appropriate. This was coupled with a critique of the logical shortcomings of these systems and rejecting those tenets which were not in accordance with the thought of the upanishads. Thus, for example, he accepted mImAm.sA rules of exegesis, but pointed out that their applicability was limited largely to the karmakANDa, the upanishads requiring different methods of interpretation. Similarly, he denied an independent existence to the sAm.khyan prakRti, and in his analysis of the relation of the universe to brahman, made the equivalent mAyA completely dependent upon the reality of brahman. maNDAna miSra, Sankara's contemporary, also developed powerful arguments that denied ultimate reality to difference. Between Sankara and maNDana, advaita vedAnta became the most important school of vedAnta, and indeed of all Indian philosophical thought. However, after this time, the followers of rival schools started re-evaluating their positions, modifying their views and began posing new objections to advaita. The later teachers in the advaita tradition lived and worked in such a milieu. Among the works of Sankara's immediate disciples (8th century CE), toTaka's SrutisArasamuddhAraNa did not attract sub-commentaries from later authors, while no texts attributed to hastAmalaka were widely known. sureSvara's upanishad-bhAshyavArttikAs and the naishkarmayasiddhi, and padmapAda's pancapAdikA influenced the course of post-Sankaran advaita vedAnta significantly. Soon after their time, vAcaspati miSra (9th century CE), wrote his bhAmatI commentary on Sankara's brahmasUtra bhAshya, and prakASAtman (10th century CE) wrote a vivaraNa to the pancapAdikA. Later authors sometimes wrote independent treatises of their own, but more often chose an earlier text to comment upon, thus building up sets of commentaries and subcommentaries, which make the philosophical views of the sub-schools clearer. These authors may be classified under four heads for the sake of convenience - • those who closely followed sureSvara's line of thought (e.g. sarvajnAtman, madhusUdana sarasvatI), • those who followed the pancapAdikA and prAkASAtman's vivaraNa commentary thereon (the vivaraNa school), • those who followed vAcaspati's line (the bhAmatI sub-school), and • those who made independent critiques of difference and thus established nonduality (e.g. SrIharsha and citsukha).
Both the bhAmatI and vivaraNa lines base themselves upon differing interpretations of SankarAcArya's brahmasUtra bhAshya. Since the brahmasUtras continued to be the defining source for all vedAnta schools, the bhAmatI and vivaraNa schools attained the most prominence in the dialogue that developed between advaita and rival vedAnta schools on the one hand, and advaita vedAnta and non-vedAnta schools on the other. Pre-Sankaran vedAnta - (upto 6th cent.) A SELECT BIBLIOGRAPHY ..... Transliteration Key 1. M. T. Sahasrabuddhe, A Survey of the Pre-Sankara Advaita Vedanta, Univ. of Poona, 1968. 2. Karl H. Potter (ed.), Encyclopedia of Indian Philosophies, vol. 3, chapter 1, pp. 3- 4, Princeton University Press, Princeton, 1981. LC Call No.: B131 .E5 1977 vol. 3 B132.A3 3. Sangam Lal Pandey, Pre-Sankara Advaita Philosophy, Darshan Peeth, Allahabad, 2nd ed., 1983. LC Call No.: B132.A3 P36 1983 4. Hajime Nakamura, A History of Early Vedanta Philosophy, translated by Trevor Leggett et. al., Motilal Banarsidass, 1983. LC Call No.: B132.V3 N2413 1983 gauDapAda - (6th cent.) 1. The discussion about authorship of the four prakaraNas of the mANDUkyakArikas may be found in the following texts, and also in references 5 and 6 below. o Manilal N. Dvivedi, The Mandukyopanishad with Gaudapada's Karikas, and the Bhashya of Sankara, Theosophical Publication Fund, Bombay, 1909. o Emile Lesimple, Mandukya upanisad et Karika de Gaudapada, Adrien- Maisonneuve, Paris, 1944. (in French) o Swami Chinmayananda, Discourses on Mandukya Upanishad with Gaudapada's Karika, Chinmaya Publication Trust, Madras, 1966. LC Call No.: BL1120.A632 1966 o Raghunath D. Kamarkar, Gaudapada-karika, with English translation, notes and appendices, Bhandarkar Oriental Research Institute, Pune, 1973. LC Call No.: B132.A3 3813 1973 o Swami Nikhilananda, The Mandukyopanishad with Gaudapada's Karika and Sankara's commentary, 6th ed., Sri Ramakrishna ashrama, Mysore,
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Before you start, please take a loo
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NOTES: 1. The pronunciation of vowe
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12. What are the advaita institutio
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do other schools of Indian philosop
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kRshNa, the jagadguru, and as rAma,
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Rameswaram, Sivaganga, Kolhapur, Ka
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y Swami Sivananda, now headed by Sw
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today. It is typical of advaita tha
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thus mentally decided to renounce t
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of maThas. His had been a short, bu
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14. Prem Lata, Shankaracharya, Sumi
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Rhat Sankaravijaya of citsukha seem
Page 25 and 26: o Vani Vilas Press, Srirangam, 1972
Page 27 and 28: names, araNya, ASrama, parvata, van
Page 29 and 30: • Sringeri: SrI "ugra" narasimha
Page 31 and 32: karapAtrI swAmi (hariharAnanda sara
Page 33 and 34: Literature: 1. Read an article at t
Page 35 and 36: The vishNu purANa is in the form of
Page 37 and 38: svabhAva - "own-nature". gauDapAda
Page 39 and 40: It is SankarAcArya's interpretation
Page 41 and 42: The traditional identification of m
Page 43 and 44: gangA, when he heard Sankara call o
Page 45 and 46: A list of post-Sankaran authors in
Page 47 and 48: sArasvata grammatical tradition, an
Page 49 and 50: SrIkaNTha's brahmasUtrabhAshya. In
Page 51 and 52: teaching their disciples in the tra
Page 53 and 54: The orthodox schools are traditiona
Page 55 and 56: The upanishads are expositions of d
Page 57 and 58: nirvANa nAdabindu 17 sAm.nyAsa upan
Page 59 and 60: as a Saiva upanishad, while skanda
Page 61 and 62: ordinary ones who desire the transi
Page 63 and 64: Introduction - The advaita philosop
Page 65 and 66: described as in the upanishads, as
Page 67 and 68: in infallible Sruti, if there is a
Page 69 and 70: a measure of reality with respect t
Page 71 and 72: premises of any question or definit
Page 73 and 74: All change was then described as th
Page 75: universe is normally perceived to b
Page 79 and 80: specific upanishad bhAshyas or prak
Page 81 and 82: London, 1995. LC Call No.: B133.S49
Page 83 and 84: Trevor Leggett, Sankara on the Yoga
Page 85 and 86: padmapAda - (8th-9th cent.) pancapA
Page 87 and 88: o Edited with pratyaksvarUpa's naya
Page 89 and 90: o Translated into English by S. S.
Page 91 and 92: o Translated into Marathi by Kevala
Page 93 and 94: o Edited with English translation,
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ajAti vAda

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