[Advaita-l] [advaitin] Works of Sri Vidyashankara [1 Attachment]

Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
Wed Jan 11 01:35:07 CST 2017


Mr. Kaul,

You wrote as follows:
Quote
SKB://....also means that you do not believe in the historicity of Lord Krishna and the Mahabharata.
AKK://Bhagwan Krishna was an Incarnation of Bhagwan Vishnu.  Your confusion that I do not believe in the historicity of Bhagwan Krishna is therefore totally misplaced!
Regarding the historicity of Mahabharata, it is  common knowledge that though the Mahabharata was "written" initially by Veda Vyasa, but there has been a lot of "layering"---so much so that the last revision was in around 400 BCE and maybe even later.
Unquote

You forgot to mention that your date of Mahabharata is around 1500 BCE.  People who read the Mahabharata know  that Lord Krishna passed away 36 years after the Mahabharata war. So much for your historicity of Lord Krishna. 

Secondly, hope you remember that you wrote  that Lord Ram  was living  some million  years ago, as you you think the Dwapara yuga was 864,000 years long.

This was just to refresh your memory. As regards the Rajatarangini less said the better, as you did not even know that that there was king called Ravana who ruled Kashmir, according to the Rajatarangini. 

Sincerely,
SKB



--------------------------------------------
On Tue, 1/10/17, A K Kaul jyotirved at gmail.com [advaitin] <advaitin at yahoogroups.com> wrote:

 Subject: Re: [Advaita-l] [advaitin] Works of Sri Vidyashankara [1 Attachment]
 To: "advaitin at yahoogroups.com" <advaitin at yahoogroups.com>
 Cc: "Venkatraghavan S" <agnimile at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>, "Vidyasankar Sundaresan" <svidyasankar at gmail.com>
 Date: Tuesday, January 10, 2017, 10:49 PM
 
 
  
 
 
 
   
 
 
     
       
               
         [Attachment(s) from A K Kaul included
 below]
         
       
       Shri Sunil Bhattacharjyaji,Jai Shri Ram!Many thanks for your response listing my
 "beliefs".  It has given me a chance to clarify
 them one by one!​SKB://​I am
 enjoying your argumentsAKK:// Glad to note that!SKB://you believe that the the
 Indians did not know about the rashis and that knowledge
 came to India from outside. 
 AKK:// Quite true, since there are no Mesha
 etc. Rashis in any of the Vedas or the Vedangas nor in the
 Mahabharata!  Rashis cannot therefore be of Indian origin!
   SKB://You expressed doubt
 about the historicity of Lord Ram.AKK:// No!  Bhagwan Ram was definitely a
 historical ''Avatar" but it is impossible to
 decide the period when He Incarnated.  It is evident from
 the fact that the planetary positions of His horoscope are
 said to have been anywhere from 2000 BCE to 7000
 BCE!SKB://You believe that the
 Kali yugadi in 3102 BCE is a hoax, in spite of the Puranas
 telling that Kali yuga started on the day of passing away of
 Lord Krishna.AKK:// Kaliyuga is supposed to have started
 on February 17/18, 3102 BCE midnight as per the Old as well
 as current Surya Siddhanta because the mean longitudes of
 almost all the planets was zero on that date and time at
 Ujjain.  Again as per Aryabhatiya, Kaliyuga started
 on February 18, 3102 BCE at 6-00 am Ujjain Mean Time at
 Ujjain.Since this is an astronomical impossibility,
 thus it is really a hoax!As per the Pauranic lore, Kaliyuga did start
 when Bhagwan Krishna "passed away" but then nobody
 knows as to when that happened
 actually!  It is a vicious circle that since Kaliyuga
 started in 3102 BCE  that is why Bhagwan Krishna had passed
 away then!  Unless incontrovertible proofs are provided for
 either of the two theories, we cannot claim both of them to
 be correct!SKB://....also means that
 you do not believe in the historicity of Lord Krishna and
 the Mahabharata.AKK://Bhagwan Krishna was an Incarnation of
 Bhagwan Vishnu.  Your confusion that I do not believe in
 the historicity of Bhagwan Krishna is therefore totally
 misplaced!Regarding the historicity of Mahabharata, it
 is  common knowledge that though the Mahabharata was
 "written" initially by Veda Vyasa, but there has
 been a lot of "layering"---so much so that the
 last revision was in around 400 BCE and maybe even
 later.You are yourself raising a lot of dust that
 the Bhagwad  Gita in the Gita Press edition or the
 Nilakantha edition of the Mahabharata is not the original
 Bhagvadgita as it contains only 700 shlokas instead of 745
 shlokas, though a commentary has been written on the same by
 Aadi Shanaankara himself apart from Sant Gyaneshwar of 11th
 century besides Anandagiri, Ramanujacharya and so
 on!You are even challenging the same, which
 means you have no faith in the integrity of the Gita, much
 less the Mahabharata yourself!SKB://You don't believe
 in the timeline given in the Rajatarangini.AKK://Kalhana had "compiled"
 Rajatarangini in 1148 AD i.e. after more than 600 years of
 Varahamihira.Kalhan has said in "First Book"
 (i.e. Prathama Ullasa) of his work:48-49.
 The kings Gonanda[the First] and his successors ruled Kasmir
 during twenty-two hundred and sixty-eight years in the
 Kaliyuga. This calculation of the duration of these
 kings' reigns] has been thought wrong by some
 authors] who were misled by the statement
 that the Bharata [war] took place at the end of the Dvapara
 [Yuga]. 51. When
 six hundred and fifty-three years of the Kaliyuga had passed
 away, the Kurus and Pandavas lived on the
 earth.
 That is
 exactly what Varahamihira had said in his Brihat Samhita,
 Saptarshi-Chara Adyaya, 3rd shlokaआसन्मघासु
 मुनयः शासति पृथ्वीं
 युधिष्ठिरे  नृपतौ
 !षड्द्विकपञ्चद्वियुतः
 शक्कालस्तस्य
 राज्ञश्च ||"During the reign of
 Yudishthira, 2526 years before the commencement of Vikrama
 Shaka, the Seven Rishis were at the constellation of Magha
 (Regulus)." (Chidambram Iyer
 translation).2526
 Shaka minus 78 = 2448 AD.  As Kaliyuga is supposed to have
 started in -3101 AD that means as per Kalahana and also
 Varahamihira, Yudhishthira was ruling after 653 of Kaliyuga
 had elapsed as per Varahamihira also! That is
 in contradiction to the Surya Siddhanta, Aryabhatiya and
 common sense since Kliyuga is supposed to have started after
 the "Swargarohan of Pandavas"!
 Kalhana has said further in 52 of the same
 Üllasa"52. At present, in the
 twenty-fourth year of the Laukika [era], one thousand and
 seventy years of the S'ake era have paased.  (Laukika
 here means Saptarshi)That is
 why I have no faith in either Kali Era or Saptarshi Era or
 in what Varahamihira had said about Sapatarshi
 Chara.  That
 also proves that Saptarshi Era, which is supposed to have
 started before 25 years of Kali Era, is as imaginary as the
 Kali Era is!
 
 SKB:// You believe that
 Aryabhatta back calculated and created a fake Kaliyugadi in
 3102 BCE. AKK:// That is a fact! As per the attached
  "Kali-zero" paper the mean longitudes of all the
 planets, except for Rahu and lunar Apogee,  were zero as
 per the old Surya Siddhanta, the current Surya Siddhanta and
 also Aryabhata Siddhanta, but it could never have been so
 actually at least over the last 20000 years as per modern
 astronomy!The mean longitudes of the Surya Siddhanta
 of Pnachasiddhantika, the current Surya Siddhanta as well as
 Aryabhata Siddhanta had therefore really been
 "manipulated" in such a manner so as to make them
 yield zero longitudes, that too for Ujjain mean time
 midnight, and that also at Ujjain on February 17/18, 3102
 BCE!Surprisingly, Aryabhata in his Aryabhatiya
 has calculated the start of Kali Era at the sunrise time of
 February 18, 3102 BCE, but in his Arya-Siddhanta, he has
 "proved" Kaliyuga to have started  at midnight of
 February 17/18, 3102  Ujjain meantime!Anybody with common sense can see it for
 himself that Kaliyuga could not have started twice within
 less than six hours, that too at Ujjain and that too as per
 Ujjain meantime!Even Varahamihira was peeved at such a
 gimmick of Aryabhata and he has expressed it in
 Panchasiddhantika XV/20!Thus the Kali era that we are using in our
 panchangas these days is really a fake era without any
 astronomical or Pauranic corroboration!SKB://You believe that the
 Vamana purana, which defines the 12 rashis is a recent text
 and that it has incorporated the rashis after that knowledge
 came from outside.AKK://Varahamihira has said in 3/2 of Brihat
 Samhitaसांप्रतं
 अयनं सवितुः
 कर्कटाद्य्म्
 मृगादितश्चान्य्त|"The sun turns South
 (Dakshinayana  - Summer Solstice) when it enters Karkata
 and it turns towards North (Uttarayana - Winter Solstice)
 when it enters Capricorn (Makara
 Rashi)"The
 Vamana Purana has said exactly the same thing in
 2/16/12ततो दिवाकरो
 रात्रिं संप्रयाति च
 कर्कटम् | ततो अमराणां
 रजनी  भवति
 दक्षिणायनम् "The sun enters then Karkata
 Rashi, which is the start of the six months' night of
 gods, known as Dakshinaayana".Varahamihira has said in
 Panchasiddhantika 3/21 साम्प्रतम्
 अयनं पुनर्वसुतः i.e.
 "Presently the Dakshinayana starts from the last
 quarter of Punarvasu".  And since the Vamana Purana
 also has said in an earlier Adyaya that last quarter of
 Punarvasu falls in the start of Karkata Rashi, it means both
 are repeating one and the same thing!It could
 have happened only either if Varahamihira and Vamana Purana
 had been contemporaneous, or as an alternative, both of
 these works are referring to such phenomena which take place
 always like that according to them!That
 means both of them are so called saayana---following a
 seasonal year and months!Since
 the Vamana Purana says that Makar Samkranti is the shortest
 day of the year and at the same time it says that Makar
 Samkranti coincided with the sun in in Uttarashadha
 nakshatra, it means that it has absolutely no knowledge of
 precession!  
 Regarding Makar Samkranti, it was the
 shortest day of the year  as per Varahamihira
 (Panchasiddhantika III/24) उदगयनं
 मकरादावृतवः
 शिशिरादयश्च
 सुर्यवषात! द्विभवन
 कालसमानं  दक्षिणं
 अयनंच कर्कटात् "The sun's turning northward is
 when it reaches  the zero point of Makara (Capricorn) i.e
 at winter solstice, and its turning southward is at the zero
 point of Karkata (Cancer) i.e. at summer solstice, with the
 attendant sacred days.  The seasons Shishira etc. commence
 with the winter solstice and each season lasts two tropical
 months".Same is
 the case with  all the other puranas including the Vishnu
 Purana, Srimad Bhagvata, the Shiva Purana, the
 Vishnudharmotara Purana and so on---all of them are talking
 about a so called saayana Rashischakra.  
 As such, I am
 repeating my challenge to all the scholars including you to
 quote even a single shloka from any Purana or siddhanta that
 does not say that Makar Samkranti is the shortest day of the
 year, Karata Samkranti the longest day of the year, Mesha
 Samkranti the day of Vernal Equinox and Tula Samkranti the
 day of  Autumn Equinox!That is why I am crying from housetops
 that all the festivals and Muhurtas that we are celebrating
 these days are on wrong days. So
 I am afraid that the Pongal-cum-Makar Samkranti that the
 entire Hindu community will be celebrating on January 15,
 2017 has absolutely no, I repeat, absolutely no sanction
 from any shastra!The respected Jagadgurus of all the Amnaayas
 may kindly take note of the
 same!SKB://You believe that
 varahamihira was born in the 6th century CE, in spite of the
 textual evidences showing that he was born in the 1st
 century BCE.AKK://Panchasiddhantika 1/10 has said
 सप्ताश्विवेद सङ्ख्यं
 शककालमपास्य्  which
 means ''After deducting 427 years from Shaka
 kaala". Shaka Era started from 78 AD. Adding 427 to the
 same, it comes to 505 AD. Thus Varahamihira was around in
 505 AD.Yet another proof for the same is that
 Varahamihira has talked about Aryabhata, who was born in 476
 AD as per his Aryabhatiya!If  Varahamihira had been around in first
 century BCE, he could not have talked about
 Aryabhata!SKB://You believe that the
 rashis mentioned in the rashi verse in the Vedanga jyotisha
 is interpolated and so fake. AKK://It is not only my "belief"
 but the belief of all the scholars, without exception,
  including Somakar and Dr. K V Sarma, who have written
 commentaries on that work!Logically also, since we do not find Mesha
 etc. Rashis in much later works like Atharva Jyotisha or
 Atharva-Veda Parishishta, it means Rashis had not come to
 India till the Surya Siddhanta was "created" in
 the early centuries of CE.  That is the earliest
 astronomical work  and the only siddhanta out of all the
 five siddhantas of Panchasiddhantika talking
 of Mesha etc. RashisSKB://Your belief system and
 argumentation is different from that of mine. So go with
 your beliefs and let us enjoy.AKK:// My dear Bhattacharjyaji!  I am not
 thrusting my beliefs on anybody including you!  I am just
 keeping the facts before public that too since you have
 raised all these points!I had naturally to
 clarify them!It is up to you and the rest of the
 scholarly members of this august forum whether they continue
 to celebrate all the festivals including Pongal-cum-Makar
 Samkranti ---apart from all the muhurtas---- on wrong days,
 or start following the dharmashastras from this moment
 onward in right earnest!Jai Shri Ram!Avtar Krishen Kaul
 On Fri, Jan 6, 2017 at 10:27 PM, Sunil
 Bhattacharjya sunil_bhattacharjya at yahoo.com
 [advaitin] <advaitin at yahoogroups.com>
 wrote:
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
  
 
 
 
   
 
 
     
       
       
       Ha ha ha Mr.
 Kaul,
 
 
 
 I am enjoying your arguments. I have  no intention of
 convincing you. Your past correspondence had shown
 that you believe that the the Indians did not know about the
 rashis and that knowledge came to India from outside. . You
 expressed doubt about the historicity of Lord Ram. You
 believe that the Kali yugadi in 3102 BCE is a hoax, inspite
 of the Puranas telling that Kali yuga started on the day of
 passing away of Lord Krishna and that also means that you do
 not believe in the historicity of Lord Krisjna and the 
 Mahabharata. You don't believe in the timeline given in
 the Rajatarangini. You believe that Aryabhatta back
 calculated and created a fake Kaliyugadi in 3102 BCE. You
 believe that the Vamana purana, which defines the 12 rashus
 is a recent text and that it has incoroporated the rashis
 after that knowledge came from outside. You believe that
 varahamihira was born inthe 6th century CE, inspit of the
 textual evidences showing that he was born in the 1st
 cebtury BCE. You believe that the  rashis mentioned in the
 rashi verse in the Vedanga jyotisha is interpolated and so
 fake. 
 
 
 
 Your belief system and argumentation is different from that
 of mine. So go with your beliefs and let us enjoy.
 
 
 
 Sincerely,
 
 SKB
 
 
 
 ------------------------------ --------------
 
 On Fri, 1/6/17, A K Kaul jyotirved at gmail.com
 [advaitin] <advaitin at yahoogroups.com>
 wrote:
 
 
 
 Subject: Re: [Advaita-l] [advaitin] Works of Sri
 Vidyashankara
 
  To: "advaitin at yahoogroups.com"
 <advaitin at yahoogroups.com>
 
  Cc: "Venkatraghavan S" <agnimile at gmail.com>,
 "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedan
 ta.org>, "Vidyasankar Sundaresan" <svidyasankar at gmail.com>
 
  Date: Friday, January 6, 2017, 6:35 AM
 
  
 Shri Sunil Bhattacharjyaji,Jai Shri Ram!SKB://Mahabharata did say that the Bhagavad gita
 had 745 verses and Lord Krishna was attributed 620 verses
 etc. AKK:// We have already seen that these five shlokas
 of Bhishma Parva 43, claiming that the Gita had 745 shlokas,
 are conspicuous by their absence from most of the
 editions. K M Ganguli in is translation of the Gita (in the
 Mahbharata) has this to sayQuote51:1 The text of the Gita has come down to
 us without, it may be ventured to be stated, any
 interpolation. The difference of reading are few and far
 between. For Jayadratha some texts read
 tathaivacha.There is not a single edition of the Gita in
 any language that has claimed to have more than 700
 shlokas.UnquoteSant Gyaneshwar was born in Shaka 1193 i.e
 1178 AD, and Gyaneshwari   i.e. "Bhavartha
 Deepika" commentary was recited in about 1210
 AD.The publishers of Gyaneshwari have consulted
 as many as 32 manuscripts the earliest one being of Shaka
 1515 i.e. 1438 AD.  Do you mean to say that all those
 manuscripts are not of the "original Gita" since
 they contain only 700/701 shlokas, instead of 745
 verses? 
 
 
 
 Then the million dollar question is as to
 why did Ramanujacharya not point out that the Gita that Aadi
 Shankara had written a commentary on was not "the
 original Gita" since there were only 700 shlokas in the
 same?  Besides, why did Ramanujacharya select a Gita that
 was "not original" for writing a
 commentary?You may as well start crying from housetops
 that even that commentary is not by Ramanujacharya since it
 is a commentary on 700 instead of 745
 shlokas!Then again B. G. Tilak has written a
 commentary on the Gita of 700 verses.  Is that work also
 "not by Tilak" as the Gita should have been of 745
 shlokas?If that is the criterion that you are using
 for "The original Gita", then I must put on record
 that except for your Gita and that of ISKCON we do not have
 any  other "original" Gita around these
 days!Is that what you are trying to
 prove?It is no use to discuss BORI or even
 Nilakantha  etc. with you since anyone who does not agree
 with you,  does not deserve to live in this
 world!Jai Shri Ram!Avtar Krishen Kaul
  Jan
 5, 2017 at 12:57 AM, Sunil Bhattacharjya sunil_bhattachar
 jya at yahoo.com[advaitin] <advai
 tin at yahoogroups.com> wrote:
 Dear
 friends,
 
 Mahabharata did
 say that the Bhagavad gita had 745 verses and Lord Krishna
 was attributed 620 verses etc. I have never changed my
 statement and only given the detail about the number of
 verses attributed to Lord Krishna in the second mail. 
 
 As regards the Critical
 edition of the Mahabharata I have written in the past many
 times that the chief editor of the critical edition, Dr.
 Sukhtankar, made the decision that only those verses which
 were common in all versions will be included in the critical
 edition. The rest of the verses will be added as extra. But
 unfortunately for him (Dr. Sukhtankar), when he gave the
 last four-lectures series of talk on the Mahabharata, in the
 Asiatic Siciety in Bombay (Mumbai), he could deliver the
 first three and expired in the morning of the fourth day,
 when the last lecture was to be delivered. The editor of the
 series of these lectures included the Dr. Sukhtankar's
 note of the fourth lecture to be delivered and added the
 preface to the booklet, in which the all the details of the
 lectures were included. . The editor mentioned in the
 preface, that Dr. Sukhtankara negated all that he was
 upholding during the making of the critical edition that the
 the verses not commonly found were not authentic. 
 
 It appears to me that the
 shock was too much on Dr, Sukhtankar at the late realization
 of his folly as he quoted in the lecture, mostly the verses
 which he earlier thought to be not genuine, and the poor man
 had a heart attack in the morning, he was to deliver the
 last lecture.
 
 Now, my
 request to moderatorji :
 
 I
 do not want to continue on this topic with Kaul. If it is
 personal mail he can write to my personal mail. If he writes
 to the group let him address his mails to all the members. .
 But if Mr. kaul makes false accuasations as he had several
 times in the past, please do not stop me from replying and
 exposing him. THis is my request
 
 Regards,
 Sunil
 KB
  
 
  
 
  
 
  ------------------------------ --------------
 
  
 
  On Wed, 1/4/17, A K Kaul jyotirved at gmail.com
 
  [advaitin] <advaitin at yahoogroups.com>
 
  wrote:
    
 
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      --------------------------- --- --------------
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      On Sat, 12/31/16, Venkatraghavan S via Advaita-l
 
  
 
   
 
  
 
    <advaita-l at lists.advaita-
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      vedanta.org> wrote:
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       Subject: Re: [Advaita-l] [advaitin] Works of
 Sri
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      Vidyashankara
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       To: "A discussion group for Advaita
 
  
 
   
 
  
 
    Vedanta"
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      <advaita-l at lists.advaita-
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      vedanta.org>
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       Date: Saturday, December 31, 2016, 10:06 AM
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       Namaste,
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       One thing we can use to determine objectively
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       if Shankara bhagavatpAda
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       wrote the gIta
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       bhAshya, or if it was a later advaitin in his
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      tradition,
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       is
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       to see if there is any evidence from
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       other commentators that are
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       chronologically
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       proximate to him.
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       It is
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       widely accepted that BhAskara, a
 
  bhedAbhedavadin,
 
  
 
   who
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      is
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       said to have
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       lived around c. 800 AD
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       ("BhAskara the VedAntin", Daniel
 
  
 
   Ingalls),
 
  
 
   
 
  
 
    is
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      a
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       close contemporary of Shankaracharya. BhAskara
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       quotes Shankara's brahma
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       sUtra bhAshya
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       quite extensively in his own bhAshya to this
 
  
 
   
 
  
 
    prasthAna.
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       BhAskara, in turn, is quoted by VAcaspati
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       Mishra in BhAmati. Therefore, he
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       must have
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       lived between Shankara's and
 VAcaspati's
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       lifetimes.
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       Now turning to
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       the question if there are any references to
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      Shankara's
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       gIta
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
       bhAshya in any of BhAskara's works.
 
  
 
   
 
  
 
    
 
  
 
   
 
  
 
      
 
  
 
   
 
  
 
    
 
  
 
   
 
  
       
 
 
 
     
      
 
     
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