[Advaita-l] vedAntins at the time of shankara

[Venkatesh Murthy]

Namaste

 There is strong reason for saying Bhartuhari is a strong Advaiti
only. But he argued for Shabda Advaita.

The great Visistadvaiti Yamunacharya has said Bhartruhari is a
Vyakhyanakara of Brahma Sutras in the Siddhi Traya.

Moreover the great Grammarian Bhattoji Dikshita has made a very
important comment in the Shabda Kaustubha.

1 Advaitaupanishade BrahmaNyapi Vyutpadyatamiti Abhiprayena Bhagavan
Bhartruharihi Vivartavadamapi Prasangat Vyudapadayat

One more writer Helaraja has written in Vakyapadiya Vyakhyana-

Padartha Carcavishaye Brahmadarshananayenaiva Sambandhadivicare Vinigamanat

Bhartruhari has accepted the pet theory of Advaitis Vivartavada in
Vakyapadiya.

Anadinidhanam Brahma Shabdatattvam Yadaksharam |
Vivarte Arthabhavena Prakriya Jagato Yataha ||  Vakya Padiya 1-1

He has accepted the Shabda Tattva is Brahman. The World is a Vivarta
of Brahman.

Sabda Dhatu Samiksha is without any doubt Bhartruhari's work. In that
there is a Karika. This Karika is referenced in the Nayana Prasidini
Vyakhyana -

Suddha Tattvam Prapanchasya Na Heturanivruttitaha |
Jnanajneyadirupasya Mayaiva Janani Tataha   ||

In this Karika the important Maya is the Mother cause of the World
with things which are Known and we have Knowledge. But the Suddha
Tattva is not the Cause.

We can see Bhatruhari is talking the language of Advaitis. In another
place in Vakya Padiya also he talking the same language.

Satyam Vastu Tadakarair Asatyairavadharyate |
Asatyopadhibhihi Sabdaihi Satyamevabhidhiyate || VP 1-20

In this he is using the Advaiti word Upadhi. He is saying Satya Vastu
is signified by Asatya Upadhis the Sabdas.


On Sat, Sep 16, 2017 at 10:19 PM, Kalyan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Vishishthadvaitins hold that Bodhayana is the same as Upavarsha, that
> Shankara refers to. Both Shankara and Bhaskara hold Upavarsha in high
> esteem, even though their schools are different, so it cannot be claimed
> for certain that Upavarsha was an advaitin.
>
> Narayana Panditacharya, the biographer of Madhva, refers to a vrittikAra
> as one of the commentators on BS. Bodhayana or Upavarsha (whether or not
> they are the same person) could be this vrittikAra.
>
> //The schools that
>  Shankara refutes in the second chapter of BSB are all
>  non-Vedantic//
>
> This does not prove anything. Bhartrprapancha, a bhedAbhedavAdin, has
> written a commentary on BS (according to Narayana Panditacharya) and I dont
> remember that he is refuted by Shankara in the second chapter.  Just
> because no other vedantic school was refuted by Shankara in the 2nd
> chapter, it does not mean that there was no other vedantic school at the
> time of Shankara.
>
> Regards
> Kalyan
>
>
> --------------------------------------------
> On Sat, 9/16/17, V Subrahmanian <v.subrahmanian at gmail.com> wrote:
>
>  Subject: Re: [Advaita-l] vedAntins at the time of shankara
>  To: "Kalyan" <kalyan_kg at yahoo.com>
>  Cc: "A discussion group for Advaita Vedanta" <
> advaita-l at lists.advaita-vedanta.org>
>  Date: Saturday, September 16, 2017, 3:45 PM
>
>
>
>  On 16 Sep
>  2017 20:44, "Kalyan" <kalyan_kg at yahoo.com>
>  wrote:
>  In the
>  following blog of yours, you state that there was no
>  non-advaitic vedanta school prior to Shankara -
>
>
>
>
>
>  https://www.google.co.in/amp/
>  s/adbhutam.wordpress.com/2013/
>  03/12/no-non-advaitic-vedanta- prior-to-shankara/amp/
>
>
>
>
>
>  Is there any reason for the change of heart?
>
>  There has been no change of heart. I
>  only reported what those schools claim. Advaitins hold, for
>  instance, if the Bodhayana vritti was really extant during
>  Shankara's time, scholarly awareness would have been
>  there. While Shankara has commented upon certain views in
>  the bhashyas, this would also have found a place. But
>  Shankara states that about the Upanishadvadins' common
>  view.
>  The schools that
>  Shankara refutes in the second chapter of BSB are all
>  non-Vedantic.
>  RegardsVS
>
>
>
>
>
>  Regards
>
>  Kalyan
>
>
>
>  ------------------------------ --------------
>
>  On Sat, 9/16/17, V Subrahmanian <v.subrahmanian at gmail.com>
>  wrote:
>
>
>
>   Subject: Re: [Advaita-l] vedAntins at the time of
>  shankara
>
>   To: "A discussion group for Advaita Vedanta"
>  <advaita-l at lists.advaita-
>  vedanta.org>, "Kalyan" <kalyan_kg at yahoo.com>
>
>   Date: Saturday, September 16, 2017, 11:17 AM
>
>
>
>
>
>
>
>   On 16 Sep
>
>   2017 11:54, "Kalyan via Advaita-l" <advaita-l at lists.advaita-
>  vedanta.org>
>
>   wrote:
>
>   //Completely dualistic schools of
>
>   Vedanta are a relatively recent
>
>
>
>   development.  The
>
>   only dualists in early times were Samkhyas.  It is
>  they
>
>
>
>   that Shankaracharya is contrasting with
>
>   "followers of the Upanishads."//
>
>
>
>
>
>
>
>
>
>
>
>   I agree. Strict dualism in vedAnta is relatively new. One
>  of
>
>   the views floating around here is that post-advaitic
>  rival
>
>   vedAntic schools were caused by the difference in the
>  views
>
>   among the advaitins. I don't know how far this is
>
>   true.
>
>
>
>
>
>
>
>
>
>
>
>   The way I see it, the advent of these new rival
>  vedAntic
>
>   schools is probably due to a theistic reaction to the
>
>   perceived non-theism of advaita. Neither sAmkhya nor
>  early
>
>   bhedAbheda were theistic. The new vedAntic schools came
>  to
>
>   fill in the theistic gap.
>
>
>
>   Both the adherents of the two rival
>
>   schools clearly say that their Acharyas brought to the
>  fore
>
>   what was already in vogue. Madhwas trace their system
>  to
>
>   Narayana, Brahma.. Ramanujas too say theirs is a firm
>
>   preexistent system. Bodhayana vritti on the Brahmsutra
>  is
>
>   the basis for the Sribhashya they say. Their system was
>
>   practiced by the Azhwars they claim.
>
>   Narayana pandita in Manimanjari even
>
>   gives names of several Tirthas who preceded
>
>   Madhva.
>
>   RegardsVS
>
>
>
>
>
>
>
>
>
>   Regards
>
>
>
>   Kalyan
>
>
>
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-- 
Regards

-Venkatesh