[Advaita-l] [advaitin] Works of Sri Vidyashankara
Sunil Bhattacharjya
sunil_bhattacharjya at yahoo.com
Thu Jan 5 11:39:36 CST 2017
Dear Subbuji,
Yes, in the beginning it appeared like that to me also and that is why I wondered if Sri Vidyashankara, considered by many to be an avatara of Adi Shankara, could have been the author of the Bhagavadgitabhashya. Thanks to a member of the group, who let us know about the paper of Aiyengar, On going through that I realized that it was not Sri Vidyashankara, but Sri Abhinava Shankara (also considered an avatara of Adi Shankaracharya), was the person, who composed the Bhagavadgitabhashya. I understand some advaitins consider Sri Abhinava Shankara to be no lesser scholar that Adi Shankara.
Regards,
Sunil KB
--------------------------------------------
On Thu, 1/5/17, V Subrahmanian v.subrahmanian at gmail.com [advaitin] <advaitin at yahoogroups.com> wrote:
Subject: Re: [Advaita-l] [advaitin] Works of Sri Vidyashankara
To: "Venkatraghavan S" <agnimile at gmail.com>, "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>, "Advaitin" <advaitin at yahoogroups.com>
Date: Thursday, January 5, 2017, 9:09 AM
The concluding observations of
Prof. Karmarkar clearly show that he was convinced that the
Advaita Gita commentary had come later than that of
Ramanuja. But we have seen that is not true since there is
incontrovertible evidence in Ramanuja's commentary to BG
2.12 criticizing the Advaitin's view of that very verse.
This is enough to show that the Prof's conclusions are
not worthy of serious consideration.
regardssubrahmanian.v
On Wed, Jan 4, 2017 at
12:31 PM, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:
It is to be further pointed out that
the following instances of Shankara using the first person
singular are also to be noted:
Mandukya upanishad bhashya
commencement invocatory verse:
मायासंख्यातुरीयं
परममृतमजं ब्रह्म
यत्तन्नतोऽस्मि ॥ १
॥
Mandukya upanishad
bhashya conclusion benedictory verse:
प्रणतभयविहन्तृ
ब्रह्म
यत्तन्नतोऽस्मि ॥ १
॥
पूज्याभिपूज्यं
परमगुरुममुं
पादपातैर्नतोऽस्मि ॥ २
॥
यत्प्रज्ञालोकभासा
प्रतिहतिमगमत्स्वान्तमोहान्धका
रो
मज्जोन्मज्जच्च
घोरे
ह्यसकृदुपजनोदन्वति
त्रासने मे ।
यत्पादावाश्रितानां
श्रुतिशमविनयप्राप्तिरग्न्या
ह्यमोघा
तत्पादौ
पावनीयौ भवभयविनुदौ
सर्वभावैर्नमस्ये ॥
३ ॥
All
the above verses are commented upon by
Anandagiri.
So
also the verses at the beginning of the Taittiriya bhashya
that Karmarkar thinks are suspect:
यैरिमे
गुरुभिः पूर्वं
पदवाक्यप्रमाणतः ।
व्याख्याताः
सर्ववेदान्तास्तान्नित्यं
प्रणतोऽस्म्यहम् ॥ २
॥
regardssubbu
On Tue, Jan 3, 2017 at
11:28 PM, Venkatraghavan S <agnimile at gmail.com>
wrote:
Great observation, Subbuji. Another pillar
supporting the different author theory falls.
This is why I find the determination
of authorship based on linguistic styles, fraught with
difficulties. It's subjective, immensely hard to prove,
and as has been demonstrated, quite easy to
disprove.
Regards,Venkatraghavan
On 3 Jan
2017 5:43 p.m., "V Subrahmanian" <v.subrahmanian at gmail.com>
wrote:
In the
Karmarkar paper, the author, at the beginning makes an
observation about the first-person usage by Shankara and
says (apart from the Gitabhashua introduction) nowhere is
such a usage made. However, we find in the Taittiriya
bhāṣya Shankara refers to himself in the first person
singular:
एतदेव
मे स्वस्त्ययनम् -
यन्मामेकयोगिनमनेकयोगिबहुप्रतिप
क्षमात्थ । अतो जेष्यामि सर्वान्
; आरभे च चिन्ताम्
॥
Translation: This itself is a
benediction to me that which you proclaim that I am a monist
confronted with a number of dualists opposed to me. Hence I
shall win all of them and shall commence the
discourse.
The
highlighted words are all in the singular first person
usage, whether it is a noun or a verb.
This and the Gita instance are the
only two of this type, in my observation.
regardssubbu
On Tue, Jan 3, 2017 at 2:50
PM, Venkatraghavan S via Advaita-l <advaita-l at lists.advaita-vedan
ta.org> wrote:
Namaste Sri Vidyasankar,
Thanks for your comments. The reference to devatA mArga in
the gIta bhAshya
does address Prof. Karmarkar's comment.
The common wording between the adhyAsa and kshetrajna
bhAshyas is also
noteworthy. Thanks for pointing out.
Another recurring theme that comes to mind is the
"whose is avidya"
discussion that occurs in the gIta (13.2), BrihadAraNyaka
(4.1.6) and sUtra
bhAshyas (4.1.3). Prof Ingalls has written a paper on this
very topic.
Regards,
Venkatraghavan
On 3 Jan 2017 2:10 a.m., "Vidyasankar Sundaresan"
<svidyasankar at gmail.com>
wrote:
Dear Sri Venkataraghavan,
Thank you for the detailed analysis of the points raised by
Karmarkar's
paper.
For the last point in your list, please note that the
gItAbhAshya 8th
chapter says, devatA eva mArgabhUtA iti sthito (a)nyatra.
Thus, the author
is here making a reference to another work where the
devayAna and pitRyAna
are discussed. That work has got to be the brahmasUtra
bhAshya or one of
the upanishad bhAshyas.
And I would also like to draw attention to the wording used
in the kshetra
kshetrajna yoga chapter, which mirrors that of the
adhyAsabhAshya -
yushmadasmad pratyaya, tamaHprakASavad viruddha, etc.
As such, my considered view is that no careful or impartial
scholar can
ever conclude that the gItAbhAshya could have been written
by someone else!
Best regards,
Vidyasankar
On Jan 3, 2017 5:26 AM, "Venkatraghavan S via
Advaita-l" <
advaita-l at lists.advaita-vedant
a.org> wrote:
> Dear all,
> Firstly, here is wishing everyone a very happy new
year.
>
> Good news. I have managed to find the ABORI edition
where Prof. Karmarkar's
> paper on the authorship of the Gita was published. Here
is the link
> http://www.dli.ernet.in/handle
/2015/97593
>
> I was initially reluctant from sharing my thoughts on
the paper with the
> group as I am in no way to qualified to question the
erudite Professor, but
> I am doing so having consulted with some esteemed list
members, who thought
> this may be of interest to a broader group. At the
outset, I want to
> clarify that no disrespect whatsoever is intended to
the Professor or his
> learning.
>
> Having read the paper, I am sorry to say that I do not
find the objections
> to Shankara's authorship of the gIta bhAshya
convincing at all. I have
> tried to present the summary conclusions of Prof.
Karmarkar and my replies
> below.
>
> 1) One of Prof. Karmarkar's objections is that in
the introductory portion
> of the Gita bhAshya, the whole description of Ishvara
as NArAyaNa, VishNu,
> etc., the reference to the six-fold jnAna-aishvarya
shakti of Ishvara and
> vaishNavIm svAm mAyAm, do not appear quite in line
with Shankara as an
> advaitin. The passage, he says, looks more apt in the
mouth of a
> Vaishnavite or some follower of the Bhakti school
proper.
>
> This does not seem to take into account the practice of
advaita vedAnta at
> all - bhakti is very much accepted within the sphere of
advaita practice
> and is viewed as a means for chitta shuddhi which is a
necessary
> pre-requisite for the gain of advaita jnAna. The
acknowledgment of Vishnu
> as Bhagavan occurs in the Brahma sUtra bhAshya
itself.
>
> 2) Prof Karmarkar goes on to say that Shankara scarcely
refers to VedavyAsa
> as Bhagavan and sarvajna in the Brahma sUtra bhAshya
but the author of the
> gIta bhAshya does so. However, he does not provide the
number of instances
> where VedavyAsa is referred to as sarvajna BhagavAn in
the gIta bhAshya vs
> the sUtra bhAshya to prove his point - now, if the
argument was based on
> the usage of the epithet in the gIta bhAshya and the
scarcity of its usage
> in the sUtra bhAshya, then it would be important to
justify that argument
> with statistics. Prof. Karmarkar fails to do so.
>
> From my search, the usage of the epithet
"Bhagavan" when applied to
> VedavyAsa appears twice in the gIta bhAshya - once in
the introduction
> section (which is referred to by Prof. Karmarkar) and
once in the bhAshya
> for sloka 2.21 (which is not). In comparison, the
number of occasions the
> sUtrakAra is referred to as BhagavAn / Bhagavata in
sUtra bhAshya is thrice
> by my count (once in BS 1.1.1 when Shankara calls the
sUtrakAra as
>
"भगवान्सूत्रकारः",
once in BS 3.4.8 as "भगवतो
बादरायणस्य" and once in
> 4.4.21 as "भगवान्बादरायण
आचार्यः".) Prof. Karmarkar fails to
mention the
> other two occurrences in the sUtra bhAshya, and says
that Shankara
> uses this epithet in relation to BAdarAyaNa only once -
in 4.4.21. Even
> there he claims that, the use of Bhagavan is probably
"an addition by some
> copyist".
>
> In fact, as we have seen, Shankara uses this epithet
thrice in the sUtra
> bhAshya. One occurrence can be dismissed as the work of
a copyist, but to
> explain away three instances is difficult. Therefore,
Prof. Karmarkar's
> statement that "To Sankara, Upavarsa alone is
Bhagavan proper" is unfounded
> my view. Shankara's reference to vedavyAsa as
Bhagavan is not out of
> character, given what we see in the Brahma sUtra.
>
> 3) Prof. Karmarkar further states that the description
of Ashvattha does
> not tally between the gIta and KaTha bhAshyas. He says
"the most important
> point, however, is that
'अवाक्शाख:' is explained as
>
'स्वर्गनरकतिर्यक्प्रेतादिभि:
शाखाभि:' " in the KaTha bhAshyam,
whereas the
> same term is explained in Gita 15.1 as
"अध:शाखं
महदहङ्कारतन्मात्रादय:
शाखा
> इवास्यधो
भवन्तीति". Prof. Karmarkar says
"It appears there can be no
> justification for such variation in the
interpretations, if both the
> Bhasyas were by the same author".
>
> However, in the next verse Gita 15.2, while explaining
the line
> "अधश्चोर्ध्वं
> प्रसृतास्तस्य
शाखा" of the sloka, the author of the gIta
bhAshya gives the
> meaning as "अधः
मनुष्यादिभ्यो यावत्
स्थावरम् ऊर्ध्वं च
यावत् ब्रह्मणः
> विश्वसृजो धाम
इत्येतदन्तं", which achieves the
same meaning as the one
> given for the kaTha bhAshyam. Therefore, the difference
in variations
> perceived by Prof. Karmarkar is because the explanation
of the next gIta
> verse is not taken into account.
>
> 4) The Professor then says that the reference to
जलसूर्यक दृष्टान्त in
gIta
> bhAshya 15.7 is not relevant and that it is not in
keeping with Shankara's
> tendencies, as he "usually uses सृगजल,
रज्जुसर्प and उपाधि
दृष्टान्तs".
> However, there is an important reason why Shankara
gives this example in
> this sloka. This is one of the bhAshya portions where
Shankara presents
> both the AbhAsa vAda and avaccheda vAda as acceptable
prakriyas within
> advaita siddhAnta. Therefore, the usage of
जलसूर्यक दृष्टान्त should
be
> viewed in parallel with the usage of
घटाद्युपाधिपरिच्छिन्नो
घटाद्याकाशः
> immediately afterwards, as two alternative views of the
jIva acceptable
> within advaita siddhAnta. To complain that Shankara
never uses the जलसूर्यक
> दृष्टान्त is failing to appreciate
the true reason for the usage.
>
> 5) Prof. Karmarkar points to sloka 13.12 's bhAshya
that Shankara has split
> the word अनादिमत्परं occurring in
the verse as अनादिमत् + परम् as
opposed
> to अनादि + मत्परं which is
Ramanuja's preference. Through this, he argues
> that the author of the shAnkara bhAshya did so in
response to Ramanuja's
> commentary which must have preceded his. Therefore, Adi
Shankara cannot
> have been the author of the gIta bhAshya.
>
> However, it is clear that the author of the gIta
bhAshya is doing so in
> response to a commentary that is earlier than his (and
not Ramanuja),
> because in the shAnkara bhAshya, the pUrvapaksha
interpretation is
> described as अहं
वासुदेवाख्या परा
शक्तिर्यस्य
तन्मत्परमिति. The pUrvapakshi
> is saying by matparam, what Krishna means is "Me,
the one endowed with the
> highest power called paravAsudeva shakti". Shankar
goes out of his way to
> name the shakti as वासुदेवाख्या
परा शक्ति.
>
> Therefore, if the shAnkara gIta bhAshya had followerd
RAmAnuja's, we
> would expect the specific name of the shakti to be
present in RAmAnuja's
> bhAshya too. However, RAmAnuja does not specifically
call this vAsudeva
> shakti, he simply says अहं परो यस्य
तत् मत्परं. Therefore, this
> specificity must have existed in some other pAncarAtra
bhAshya of the gIta
> that Shankara referred to when he wrote the gIta
commentary.
>
> Further, vedAnta desika, in commenting on
RAmAnuja's bhAshya, quotes
> Shankara's bhAshya in introducing the section where
RAmAnuja talks about
> Brahman being endowed with guNas
(बृहत्वगुणयोगि / स्वत:
शरीरादिभि:
> परिच्छेदरहितं), with a view
to refute Shankara's point that nirguNa Brahman
> is being referred to in this verse.
>
> Another point to be noted is that RAmAnuja translates
sat and asat as kArya
> and kAraNa, which is the meaning that Anandagiri gives
- which is a simpler
> interpretation of the sloka. Shankara could simply have
used this meaning,
> instead he takes a different meaning - sat as
existence and asat as
> non-existence. Prof. Karmarkar states this must be from
RAmAnuja's Brahma
> sUtra bhAshya. He does acknowledge that it may be some
other prior bhAshya
> that Shankara had access to, but states there is no
evidence of such a
> bhAshya.
>
> Professor Daniel Ingalls, while remarking that
BhAskara's commentary is
> vociferously, even caustically different from
Shankara's on certain sUtras,
> also states that it is remarkably similar on several
other sUtras. This
> leads him to conclude that there must be a vrittikAra,
a proto-commentator
> which both of them have based their commentary on. This
is in line with the
> traditional view too. In my view, this could be the
same source from which
> RAmAnuja bases his brahma sUtra commentary too,
explaining the similarity
> of language between the gIta bhAshya and RAmAnuja's
sUtra bhAshya.
>
> 6) Prof. Karmarkar also complains that the author of
the gIta bhAshya
> "ignores completely the first adhyAya of the Gita
(46 slokas) and 10 slokas
> of the second Adhyaya" and that "this goes
against Shankara's method of
> explanation" as "in the case of the various
section of the Upanishads
> where even small introductory AkhyAyikas are
introduced". It is
> unthinkable, he says that Shankara could have given
only a very inadequate
> and short reference to the introductory portion of the
Gita.
>
> a) Firstly neither Shankara has ignored the stated
portion nor has he
> omitted giving an introduction to the gIta. In fact he
has written an
> upodghAta bhAshya introducing the gIta, after which he
separately
> summarises the verses that he has not commented upon,
to present only the
> message that is relevant to that topic at hand. What is
the point in
> writing page upon page commenting on which Kaurava and
Pandava warrior blew
> which conch, etc when that is completely irrelevant to
the central message
> of the Gita?
> b) Secondly, Shankara does have form in ignoring
portions of text that are
> not of much relevance. For example, in the vaitathya
prakaraNa of the
> mANDUkya kArika, Shankara ignores kArikas 2.20 to 2.27
in his commentary
> completely. Therefore, it would be incorrect to assert
that Shankara
> comments on every word of every text for which he
writes a bhAshya.
> c) Thirdly, the Professor remarks that some of the
commentary of Shankara
> in the gIta bhAshya is puerile, and that he is stating
the obvious in doing
> so. It appears that whatever the author of the gIta
bhAshya does, he is
> damned in the eyes of the Professor. If Shankara
comments on obvious
> passages where there is little room for commentary, the
Professor remarks
> that the commentary is puerile. If Shankara then
ignores descriptions of
> battle formation, names of warriors and their
paraphernalia as irrelevant,
> the Professor says that Shankara is ignoring the
text.
>
> 7) Finally, there are a few minor nits that the
Professor picks on, such as
> Shankara not using the same name for the Gita in many
places, or that he
> does not name the devayAna / pitryAna in Chapter
8's commentary, or that he
> sometimes refers to himself in the singular in the gIta
bhAshya but at
> least in my view, these are not major flaws that would
necessitate a
> conclusion questioning the authorship of the gIta
itself.
>
> In light of the above, I believe that the objections of
Professor
> Karmarkar's to Shankara's authorship are not
very convincing.
>
> Regards,
> Venkatraghavan
> ______________________________ _________________
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div.yiv9287146961file-title a:active, #yiv9287146961
div.yiv9287146961file-title a:hover, #yiv9287146961
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#yiv9287146961 #yiv9287146961ygrp-msg
p#yiv9287146961attach-count span {
color:#1E66AE;font-weight:700;}
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#yiv9287146961reco-head {
color:#ff7900;font-weight:700;}
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margin-bottom:20px;padding:0px;}
#yiv9287146961 #yiv9287146961ygrp-sponsor #yiv9287146961ov
li a {
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li {
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ul {
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#yiv9287146961 #yiv9287146961ygrp-vital ul li:last-child {
border-right:none !important;
}
#yiv9287146961
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