[Advaita-l] Pancikarana vs. Trivrtkarana (was Re: Dr Mani Dravid)

[Vidyasankar Sundaresan]

The book, Jayamangala, was published by Chowkhamba (http://www.chowkhambasanskritseries.com/). The Bharatiya Vidya Bhavan publication is the only one I am aware of for an English translation of the Lalita Trishati Bhashya. 

 

Regards,

Vidyasankar
 
> Date: Mon, 23 Mar 2009 18:43:18 -0700
> From: sunil_bhattacharjya at yahoo.com
> To: advaita-l at lists.advaita-vedanta.org
> Subject: Re: [Advaita-l] Pancikarana vs. Trivrtkarana (was Re: Dr Mani Dravid)
> 
> Dear Shri Vidyasankarji,
>  
> I am looking for two books of Adi Sankaracharya and shall be grateful if you kindly let me know where to get these from, in case you are in the know of that. These are as follows:
>  
> 1)
> Jayamangala Bhashya on Sankhya karika), both Sanskrit verses and English translation. Of course the scholars are not unanimous as to who is its author.
>  
> 2) 
> Lalita Trishati Bhashya, English translation. (I have the original Sanskrit book) I think the one published by the Bharatiya Vidya Bhavan is out of print.
>  
> Regards,
>  
> Sunil K. Bhattacharjya
>  
> 
> --- On Mon, 3/23/09, Sundaresan, Vidyasankar (GE Infra, Water) <vidyasankar.sundaresan at ge.com> wrote:
> 
> 
> From: Sundaresan, Vidyasankar (GE Infra, Water) <vidyasankar.sundaresan at ge.com>
> Subject: [Advaita-l] Pancikarana vs. Trivrtkarana (was Re: Dr Mani Dravid)
> To: advaita-l at lists.advaita-vedanta.org
> Date: Monday, March 23, 2009, 1:25 PM
> 
> 
> Dear Sri Devanathan,
> 
> Here are the publication details - What Determines Sankara's Authorship?
> The Case of the Pañcīkarana -  Vidyasankar Sundaresan Philosophy East
> and West, Vol. 52, No. 1 (Jan., 2002), pp. 1-35 (article consists of 35 pages).
> URL: http://www.jstor.org/stable/1400131 
> 
> I cannot circulate soft copies without violating copyright, but if you email me
> (privately, not on the list) your postal address, I can send you a photocopy
> via the regular mail.
> 
> >In the sadhana-adhyaya the bhasyakara clearly calls the Chandogya portion
> >VI.3.4 as the Trvrt-karana Sruti and not otherwise. This itself is a clear 
> 
> That is besides the point completely. When chAndogya describes trivRtkaraNa,
> why should not the bhAshyakAra describe that passage as trivRtkaraNa Sruti?!!
> 
> In the sUtra "saMjnAmUrti kLptis tu trivRtkurvata upadeSAt", the discussion is
> not about trivRtkaraNa vs. pancIkaraNa. Rather, the discussion is whether one
> should interpret this chAndogya passage as referring to jIva or parameSvara with
> respect to sRshTi, and the answer is that it is parameSvara who creates. 
> 
> >evidence that Sankara categorically subscribes to the Trvrtkarana theory and
> >not the pancikarana process. 
> 
> That does not follow, does it? The points I made in my earlier post have not
> been addressed at all. So, let me restate:
> 
> 1. Do you agree that the same Sankara bhagavatpAda wrote a bhAshya on
> the brahmasUtra-s and a bhAshya on the chAndogya upanishad?
> 
> 2. Have you read what chAndogya bhAshya has to say about pancIkaraNa?
> 
> If you have, and your answer to Q.1 above is yes, you cannot make your
> above statement at all. Assuming that you have read the text and given that
> you state with such great confidence that Sankara does not support the
> pancIkaraNa process, I am forced to conclude that your answer to Q.1 above
> is no. In that case, can you enlighten us on why you think a different author
> wrote the chAndogya bhAshya? Your reason cannot be the pancIkaraNa
> reference, as that would be a circular argument (sAdhya-sama).
> 
> 3. In the brahmasUtra bhAshya itself, you are no doubt aware of the first few
> sUtras in the 2nd adhyAya, 3rd pada - na viyad aSruteH, asti tu, etc. Have
> you worked out the meaning of what Sankara bhagavatpAda has to say
> about the mention of AkASa and vAyu in the taittirIya and how that trumps
> the non-mention of these two in the chAndogya?
> 
> Specifically, you have to agree that AkASa and vAyu are products that are
> born. Do you mean to say that somehow they remain nir-vikAra and stay
> separate from agni (tejas), ap and pRthvi in the process of combination of
> these elements? Where in any of Sankara's works do you find support for
> such a conclusion?
> 
> 4. Where in vAcaspati miSra's bhAmatI is there an argument pitting
> trivRtkaraNa and pancIkaraNa against each other? If there is one, I would
> like a specific textual reference, as I haven't been able to find any.
> 
> 5. pancIkaraNa is described in the smRti, specifically, the mahAbhArata.
> I have already mentioned that Sankara bhagavatpAda does not see any
> conflict between trivRtkaraNa and pancIkaraNa processes. Under the
> circumstances, sound reasoning dictates that there is avirodha between
> Sruti and smRti in this regard.
> 
> Additional points:
> 
> i. Where in the sUtra or the bhAshya (or for that matter in bhAmatI) is
> there any reference to caraka and SuSruta? What is their relevance in
> this discussion?
> 
> ii. You must be aware of madhusUdana sarasvatI's siddhAntabindu, a
> commentary on daSaSlokI. Please see the discussion under Sloka 8,
> especially the passage beginning "trivRtkaraNam eva kecin manyante".
> That great author has presented all aspects of this topic in great detail,
> much better than I can hope to do and all I can suggest is to read
> siddhAntabindu carefully before coming to conclusions about what view
> Sankara bhagavatpAda supports.
> 
> Of course, I differ from those who interpret the "kecit" in the above
> quote as a reference to vAcaspati miSra. In my view, we have to exclude
> vAcaspati miSra from the trivRtkaraNa-only-not-pancIkaraNa camp -
> there is nothing to that effect in the bhAmatI. To reiterate, I'm willing to
> be corrected on this, if you can point to me a specific passage where
> vAcaspati does take such a stance about trivRtkaraNa only and not
> pancIkaraNa. I am always amenable to pertinent facts, but have little
> patience for convoluted arguments.
> 
> Regards,
> Vidyasankar
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