[Advaita-l] Re: Mathur Prakriya
venkat_advaita at yahoo.com
Tue Apr 19 00:39:33 CDT 2005
In fact, H.H. The Sringeri Jagaduru Sri Abhinva Vidya Thirtha Mahasannidhanam actually praised Holenarsipur Swamiji as "a true Bhakta of the (mula) Acharya". The Srigeri Jagadguru donated in fact, towards the Swamiji's "Vedanta Prakriya Prathyabhignya" his Magnum Opus in Sanskrit. This Swamiji is one of the very few, whom the Sringeri Jagadguru visited and met.
The Late Kodur Krishna Joyes, Asthana Vidwan of Sringeri was his student in fact. Many of the Sringeri Patroned Vidwans are his students.
He got his Bhashya Shanthi and Panchakshara Mantropadesa from Jagadguru Sri Sachindananda Shiva Abhinava Nrusimha Bharathi Mahaswami during the Jagadguru's stay at Kaladi during the Kumbabhisheka.
He was really grand in his learning. i have seen his library, not even a single book of those 4000 volumes of books is that, that does not contain his remark / noting etc.
His Gita Shastrartha Viveka is remarkable for its clarity on the Gita Bhashya.
Vidyasankar Sundaresan <svidyasankar at hotmail.com> wrote:
>I find that that some correspondence is being exchanged on Mathur in
>respect of Rudram etc.Vedam and Upanishads are different.Mathur people
>agree that Sri Rudram is part of Vedam and is not a Upanishads.In fact
>Advaithins also agree on this.Hence there should be no confusion on this.
That is correct. The textual divisions of what is samhitA and what is
upaniShat are traditional.
>When U bring Mathur people into discussion please understand that the
>prakriya of Mathur is slightly different.While they are also Advaithins
>some of the Sankara Moola Bhashya in Gita as well as Brahma Suthra are
>slightly changed (I can venture to say to suit them-while breaking a word
>etc) and give a different meaning.The advaithins normally would hv left
>this as a different prakriya but for the fact that the Sanyasin from H.pur
>said that Vivekachoodamani was not written by Sri Adisankara and also used
>some abusive language in respect of Sri Padmapada while discussing Moola
>Vidyanirasa.This irked Advaithins and they retaliated by condemning the
>Sanyasin particularly the sishyas of Sringeri.I have visited mathur with
>my Guru Sri R Krishnamurthy Sastrigal for a religious seminor and stayed
>for a week when I picked up the above.The group will accept only Sankara
>Moola Bhashya and further commentaries on Brahma Suthra like
>Bhamathi,parimalam are not accepted by them.Anyway so m
> uch about them.
Here, we must be careful about distinguishing between the root text and its
interpretation. To my knowledge, the followers of Holenarsipur Swami have
not changed the reading of the text of the bhAShyas. In fact, old-timers
remember that through the recommendation of the Karavir math Sankaracharya,
the Holenarsipur Swami studied the bhAShyas traditionally under Sringeri
Sankaracharya and Sri Virupaksha Sastri, who also taught Swami
Chandrasekhara Bharati of Sringeri. Where the Holenarsipur Swami mainly
differs from the vivaraNa school is in splitting the term mithyAjnAna as
mithyA + jnAna instead of mithyA + ajnAna. Granted that this is a major
difference in interpretation, and that this has had major consequences for
scholarly debate, but it does not amount to changing the Mula Bhashya
itself. I have also seen a souvenir publication commemorating the
Holenarsipur Swami, published in the 70s, which had a Srimukham from Swami
Abhinava Vidyatirtha of Sringeri. So it is not correct to say that sishyas
of Sringeri Math condemned the Holenarsipur Swami. I am also not sure if a
term like Mathur Prakriya needs to be coined for their school, as every
aspect of their interpretation is actually quite old and already present
within the tradition.
>I found that an authentic version of Sankara Moola Bhashya has to be
>brought out for posterity.In view of palm leave manuscript there are likely
>to be copying mistakes which we can now correct.
Bringing out the text of the commentaries in modern form and formats
(CD-ROMs, audio recordings, digitized text etc) is indeed a worthwhile
project. Again, however, I must caution that these media are not free of
errors either. Just as a human copyist can make mistakes when copying palm
leaf manuscripts, and just as printed editions are prone to typographical
errors (this has always been especially so with Indian publishers and
increasingly so nowadays with Western publishers), errors can creep into
electronic media too. Keeping this in mind, if a careful effort is done, the
job can be accomplished.
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