[Advaita-l] Ksheeraswamin's Advaita-friendly commentary in the Amarakosha

[V Subrahmanian]

Shiva related names and other selected words of interest to Vedanta in the
Amarakosha and the commentary of Ksheerasvamin thereon

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This post is of interest to Advaita and Advaitins mainly because of
Ksheeraswamin's commentary to the term 'Brahma': [Some other details are
also captured in the post in the form of images]

//He cites the  आत्मैवेदं सर्वम्’ (छा. उ. ७ । २५ । २) which Shankara has
cited at least 20 times in the bhashyas. The commentary also cites another
key Advaita-friendly passage of the Kathopanishat ‘नेह नानास्ति किञ्चन’ (क.
उ. २ । १ । ११) (which also occurs in the Brihadaranyaka Upanishad) which,
again, is a favourite of Shankara who cites it several times.
Ksheerasvamin has revealed his Advaitic following through the above shruti
passages while commenting on the word ‘Brahman’.  These passages are ‘trade
mark’ Advaita-proclaiming ones. Non-Advaitins would never prefer this genre
of passages to depict their doctrine. They would go with ‘dvA suparNa’ of
the Mundaka (to affirm jiveshvara bheda of Madhva) or ‘ya Atmani
tiShThan…..antaryAmi..yasya
AtmA sharIram..’ of the Brihadaranyaka for proclaiming the sharIra-sharIri
bhava (Ramanuja). The ones cited by Ksheerasvami will be given a perfectly
bheda-friendly meaning by them.  Hence it is very clear that Ksheeraswamin
was an Advaitin.

The above short study reveals that Ksheerasvamin of the 11th Century CE was
an Advaitin who was too far removed from Vidyaranya and Appayya Dikshitar
to be able to have been ‘corrupted’ by the latter twoJ

Om Tat Sat//
The post can be viewed along with all the images without having to download
the file, here:
https://www.facebook.com/subrahmanian.vaidyanathan/posts/2440303245983022