[Advaita-l] [advaitin] Works of Sri Vidyashankara
Sunil Bhattacharjya
sunil_bhattacharjya at yahoo.com
Mon Jan 2 15:51:06 CST 2017
Dear friends,
The Mahabharata as published by the GIta Press does contain the statement that the Bhagavad Gita as originally composed was of 745 verses and goes on the say it has 620 verses attributed to Lord Krishna. Mr. Kaul has not read the Mahabharata. well. He is used to telling numerous lies and he thinks that everybody lies.
Bhaskara wrote a bhashya without those missing verses, as whatever he found difficult to handle he left them out. The refutation of that by Shankara (not Adi Shanaka) obviously got limited to that vulgate version. That is why also the Gita press incorporated the commonly available vulgate version.
Those who do not want to read the original Bhagavad Gita of 745 verses, may very well forget about that. Lord Krishna advises towards the end of the Bhaagavad gita not to talk about the Bhagavad Gita to the unbelievers.
Regards,
SKB
--------------------------------------------
On Mon, 1/2/17, 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>, advaita-l at lists.advaita-vedanta.org
Date: Monday, January 2, 2017, 2:39 AM
Shri
Sunil Bhattacharjyaji,Jai Shri
Ram!In your
response to Shri Venkataraghavan of "Advaita-l"
lists (appended below), you have saidQuoteTthe
Bhagavadgitabhashya does not have 745 verses, even
though the Gita press
edition of the Mahabharata clearly
shows that the
Bhagavad Gita had 745 verses.
UnquoteThat is a lie of the worst kind since the
Gita Press edition of the Mahabharata also contains the Gita
of only 700 (not even 701) shlokas, not to speak of 745
verses!.It has exactly the same number of shlokas as
detailed by me in my mail of December 31, 2016, and I
quoteQuoteFollowing is
the number of shlokas in each Adhyaya of the
Gyaneshwari-Gita vis-v-vis the Gita of Gita Press as well as
the commentary of Aadi Shankara:I=47;
II=72; III=43; IV=42; V=29; VI=47; VII=30; VIII=28; IX=34;
X=42; XI=55; XII=20; XIII=35 (as against 34 of Aadi
Shankara/Gita Press Gita); XIV=27; XV=20; XVI=24; XVII=28;
XVIII=78.The
total of all these shlokas of Gyaneshwari--Marathi, comes to
701 shlokas as against 700 shlokas.UnquoteThe Gita
of the Gita Press Mahabharata does not have even the
additional shloka of the thirteenth Adyaya of
Gyaneshwari-Marathi edition!Why do
you spin lies to prove your points which you can never
prove!You have
also yet to tell us as to how Prof. Narahari Achar has
"used modern astronomy " to show that Aadi
Shankara was born in 509 BCE. How long do we have to wait
for those clarifications?Jai Shri
Ram!On Mon, Jan 2, 2017 at 4:22
AM, Sunil Bhattacharjya sunil_bhattacharjya at yahoo.com
[advaitin] <advaitin at yahoogroups.com>
wrote:
Dear Vidyashankarji,
I think you have not known that my doubts about the
authorship of the Bhagavadgitabhashya by Adi Shankara,
arose
only after I came to know about Prof. Karmarkar's
analysis.
It looks as if due to prejudice many have not cared to
read
the paper of Karmarkar. So there is no case of
force-fitting, and it was only the open way of examining
new
information.
Good that now I find that the general opinion is that
Sri
Vidyashankar had not written any text. But there must be
some reason why both the Kudali Sringeri and the
Sringeri
mathas have the grand Vidyashankar temples in their
premises, but similar honour to the other
post-AdiShankara
pontiffs are miising.
Regarding Nava Shankara or Abhinava Shankara, it was
Shri
Pathak who got the three page document on that according
to
which this Nava Shankara was born in 788 CE. Shri Pathak
published a paper on that. It is interesting to see that
the
Sringeri matha also claimed the date of their first
mathadhipati from that time. This probably gave an
impression to some scholars like Udaivir Shastri that
the
Sringeri math was established by this Abhinava Shankara.
Abhinava Shankara, for your kind information is one of
the
pontiffs of the Kanchi Kamakoti matha.
As regards Shri Niranjan Saha's paper I wrote back to
him in
private as he asked for a review of his paper. I am yet
to
hear from Shri Saha.
I don't condemn the mathas other than the Sringeri
matha,
and I also look with an open mind at what others are
saying,
even if they differ from the opinion of the Sringeri,
for
which I have great respect. I wish I belonged to the
inner
circle of the Shringeri matha, so that I could have
helped
the matha to undo the wrongs the historians had done to
that
matha.
Regards,
Sunil KB
------------------------------ --------------
On Sun, 1/1/17, Vidyasankar Sundaresan <svidyasankar at gmail.com>
wrote:
Subject: Re: [Advaita-l] [advaitin] Works of Sri
Vidyashankara
To: "Sunil Bhattacharjya" <sunil_bhattacharjya at yahoo.com
>
Cc: "A discussion group for Advaita Vedanta"
<advaita-l at lists.advaita-
vedanta.org>,
"Venkatraghavan S" <agnimile at gmail.com>
Date: Sunday, January 1, 2017, 9:54 AM
Dear
Sunilji,
In general, if you want to answer questions of
textual and historical import, you have to have a more
solid
basis first to ask questions, not just some doubts and
hunches. Secondly, you should try not to force fit data
to
preconceived conclusions.
It looks like you are determined, somehow or
the other, to come up with a different author for the
gItAbhAshya than Adi Sankara. So, in your estimation,
it
must be anybody else, either an entirely mythical and
non-historical abhinava Sankara or the historical
vidyASankara who has traditionally not been known to
have
written any texts at all.
Our list member, Niranjan Saha, has already
shared with you, by private email, a very recent paper
surveying the academic scholarly output regarding the
authorship of the gItAbhAshya. Please read it with some
care.
I don't understand why you would throw out
both the tradition that says that this bhAshya is by
Adi
Sankara and also the bulk of the modern scholarship
that
concludes that this traditional attribution is right.
Instead, you are basing your argument upon a solitary
paper
that is now quite outdated, along with a highly
speculative
attempt at reconstructing history. The entire exercise
is
very strange indeed!
Best regards,
Vidyasankar
On Jan 1, 2017 2:29 AM,
"Sunil Bhattacharjya via Advaita-l" <advaita-l at lists.advaita-
vedanta.org>
wrote:
Namaste
Venkataraghavanji,
Thank you for your mail. may I request you kindly to
send
me
a photocopy of T.K. Gopalaswamy Aiyengar's
paper
titled "BhAskara on the
Gita" presented at the GIta SamIkshA conference held
in
Tirupati on March, 1970.
Would you think that Abhinava Shankara, another very
famous
avatara of Adi Shankaracharya, could have written the
Bhagavadgita bhashya, if and when all evidences confirm
that a fresh bhashya on the Bhagavadhita was needed
to
be
written by Sri Vidyashankara to refute Sri
Ramabujacharya's Bhagavadgitabjashya, as one
advaitic
bhashya was already therein Sri ramanujacharya's
time.
This will be satisfy the objection that language style
of
the Bhagavadgitabhshya was different for Adi
Shankara's
other bhashyas.
Tthe Bhagavadgitabhashya does not have 745 verses, even
though the Gita press edition of the Mahabharata
clearly
shows that the Bhagavad Gita had 745 verses. One
possibility
is that Sri Vidyashankara had just to refute only the
version with 700 verses on which Sri Ramanujacharya
wrote
his bhashya. But if any one before Sri Ramanujacharya
wrote the advaitic bhashya on the Bhagavadgita, then
the
question as to why the 45 verses were omitted still
stands,
Regards,
Sunil KB
------------------------------ --------------
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.
Unfortunately, not too many surviving
works
of BhAskara are available to us. Thankfully, there
are
some
fragments
available from his gIta bhAshya (9
chapters of his gIta bhAshya are
published
by the Benares Sanskrit University, edited by Dr.
Subhadropadhyaya, 1964).
In the few fragments of the BhAskara gIta
bhAshya available today, there is
one
interesting comment he makes when commenting on sloka
2.21:
वेदाविनाशिनं
नित्यं य
एनमजमव्ययम्
।
कथं स पुरुषः
पार्थ कं घातयति
हन्ति
कम् ॥ २१ ॥
These are Shankara's words in his
commentary to the bhAshya:
हेत्वर्थस्य
च
अविक्रियत्वस्य
तुल्यत्वात् *विदुषः
सर्वकर्मप्रतिषेध
एव
प्रकारणार्थः
अभिप्रेतो भगवता*
।
Turning to BhAskara, he
quotes Shankara in the bhAshya to the same verse:
अत्र क्लेशभीरव:
केचित् स्वमतं
भगवत्यारोप्य
वर्णयन्ति *विदुष:
सर्वकर्मप्रतिषेध
एव
प्रकरणार्थोSभिप्रेतो
भगवता* इति.
In commenting on this verse, BhAskara
criticises Shankara's bhAshya by
saying
that Shankaracharya is simply attributing his own
views
onto
Lord
Krishna when he says "in this
context, Krishna's view is that for the wise
person total renunciation of karma is
prescribed".
Its quite
clear here that BhAskara is quoting Shankara's
gIta
bhAshya
verbatim. Given that BhAskara also
quotes Shankara in his Brahma sUtra
bhAshya,
we can conclude that the Shankara that wrote the gIta
bhAshya must
have lived at the same time as
the Shankara that wrote the brahma sUtra
bhAshya. A reasonable simplification to make is
that it is indeed the same
person.
(The above references to
BhAskara's bhAshya and his quotation of
Shankara's
bhAshya are from T.K.
Gopalaswamy Aiyengar's paper titled
"BhAskara
on
the
Gita" presented at the GIta
SamIkshA conference held in Tirupati on March
1970. The proceedings of the conference have
been published by Sri
Venkateswara
University, Tirupati. It is available in electronic
form
at
archive.org)
Regards,
Venkatraghavan
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