[Advaita-l] Fwd: {भारतीयविद्वत्परिषत्} suggestions?

[V Subrahmanian]

Just for information.



---------- Forwarded message ---------
From: 'Vishal Agarwal' via भारतीयविद्वत्परिषत् <bvparishat at googlegroups.com>
Date: Wed, Apr 24, 2019 at 12:07 AM
Subject: Re: {भारतीयविद्वत्परिषत्} suggestions?
To: <bvparishat at googlegroups.com>


Namaskar,

Here are some pointers towards the literature already available.

I. UPANISHADS

The books that compare various commentaries verse for verse for Upanishads
are typically out of print. For instance, the two volumes on the three
Atharvana Upanishads by J K  Dave by BVB, and their volume on Isha and Kena
Up as well by Gajendragadkar which was recently reprinted and is available
from Amazon. For various Upanishads, here are some references (English
works only as requested):


1. The Ten Classical Upanisads, vol I (Isa and Kena) by P B Gajendragadkar.
BVB 1981

2. Thirteen Principal Upanisads vol II (Mandukya with Karikas) by
Jayantkrishna Dave, BVB 1990. He adds comments from modern works by
Karmakar and Bhattacharya but ignores the traditional Vishishtadvaita and
Dvaita commentaries on the Upanishad + Agama Prakarana. Even for Advaita,
Anandagiri and other subcommentators are ignored.

3. Thirteen Principal Upanisads vol I (Prasna and Mundaka Upanisads). BVB
1988

4. For Mahanarayana Upanishad, a comparison of Sayana and Bhattabhaskara
here and there in Swami Vimalananda's translation (R K Mission)

5. A Critical Study of the Kausitaki Brahmana Upanisad with its Available
Commentaries. S R Matha. Sri Venkateswara University (Tirupati) 1999

6. For Ishavasya, another useful (though with a Vishishtadvaita bias) is
Isavasyopanishad Bhashya by Sri Vedanta Desika criticall edited with intro,
trans and notes by K C Varadachari. Vedanta Desika Research Society
(Madras), 1975

7. There is another similar volume on Taittiriya Upanishad too - will need
to dig out the reference.

I am not aware of similar comparative studies (except in a summary manner)
of different Bhashyas verse by verse or para by para for Chh Up, Ait, Brh
Up, Shv Up etc and of course there will be none for Mait Up. For summary
studies comparing the three major Vedantic traditions, there are three
volumes covering the Prasthanatrayi but with a Vishishtadvaita Bias.
Likewise, there are volumes covering Upanishads and Gita from a Dvaita
bias. I am not including similar works on the Brahmasutras as there are
plenty (B N Sharma and so on).

II. GITA
1. Bhagavad Gita, an exegetical commentary by Robert Minor, South Asia
Books: Out of Print. Covers the three main Bhashyas and Shridharaswami
along with a host of western commentators and modern Indian commentators.
In my opinion, Minor gives too much space to trivial modern interpretations
and often his arguments for accepting one traditional interpretation over
the other are not very sound. He gives the variants from Bhaskara relying
on Buitenen's work but does not really refer to Bhaskara's interpretations.

2. Geetarnava Ratnamala 1989. V Srinivasan (New Delhi). This is rare and
out of print and the only reason I have a hard copy is that the Ashram has
a branch here in Minnesota. In my opinion, this is the most comprehensive
compilation of comments from various commentaries under each verse in very
brief, leaving out totally sampradaya specific arguments. He covers all the
Vedantacharya commentaries, their subcommentaries, and many other works -
old and modern. The quotes are random, meaning that each verse does not
reproduce the interpretation from each and every commentator but only those
that the compiler felt were important to him in English.

3. Six volumes by Steven Tsoukalas published by Edwin Mellen Press,
Lewiston (NY) from 2007-2015. They give a detailed interlinear translation
frequently referring to Shankara, Ramanuja, Madhva under most of the
verses. Among modern commentators, he refers to Davies, Douglas Hill,
Minor, Bhaktivedanta and sometimes a few others. There is extensive
grammatical analysis and padachheda for each and every verse. Gives
variants from Kashmirian text, Bhaskara and sometimes discusses them. But
skips other traditional commentaries altogether These volumes are
ridiculously expensive (over $1000 for the set) and very few US libraries
even carry even individual volumes (let alone the entire set). This
particular set would meet the requirements of the request very closely for
the Gita.

Then of course there are numerous works on the Gita like Word Indices (I
have 3 with me), Gita's grammar (I have two with me) and so on but I will
not list them here.

Regards,

Vishal Agarwal
__________________

On Monday, April 22, 2019, 6:38:08 AM PDT, Nagaraj Paturi <
nagarajpaturi at gmail.com> wrote:


------- Response as a member------

Respected Prof. Deshpande,

Let us divide your target /task into four parts.

1. Various interpretations to the same expressions in the Gita

2. Various interpretations to  to the same expressions in the Upanishads

3. Various padacchedas to the same padacombinations in the Gita

4. Various padacchedas to the same padacombinations in the Upanishads

# 1 was requested by Sri Krishna Kashyap-ji and you yourself helped him
out.

#3 & # 4 can not be too big in number. So it can all be covered as one page
list for #3 and another one page list for #4.

#2 is a good researchable topic. It is probably covered by researchers in
their research works in parts ; but I I don't think there is a
comprehensive collection of all those at one place.


On Mon, Apr 22, 2019 at 6:29 PM Nagaraj Paturi <nagarajpaturi at gmail.com>
wrote:

-----------Response as moderator-----------

There are infinite advaita groups but why turn BVP into one.more [though
professed to be objective and inclusive] ?

--- That is what BVP management too believes.

I joined only because some vaishnavas were associated and thought
pramanika, free-thought is encouraged.


- ----- You might remember many occasions during which I asserted that BVP
is not an Advaita group or sides can not be taken . You might remember that
I did this at the risk of incurring displeasure from some highly respected
members of the group.

S I request highly respected members like you not to get the impression
that the tilt towards one school of Vedanta or the other in postings is
going to be allowed in the list.

So, unmoderated members resort to such biases and the posts land here. We
bring the member under moderation.

Debates among schools of Vedanta or debates between Vaidika and avaidika
Indic schools when run in a well argued or well substantiated fashion are
welcome. But posting claims and conclusions of a particular school of
Vedanta without substantiation is discouraged on this list and if continues
after caution can lead to loss of membership.

Since never was such posting claims and conclusions of a particular school
of Vedanta without substantiation allowed without being pointed out or
controlled on this list , please don't get disappointed and don't let
others get disappointed.





On Mon, Apr 22, 2019 at 5:54 PM Ramanujachar P <ramanujachar at gmail.com>
wrote:

श्रीमद्वेदान्तदेशिकचरणानां -

यतिक्ष्माभृद्दृष्टं मतमिह नवीनं, तदपि किम् ?
ततः प्रागेवान्यद्वद, तदपि किं वर्णनिकषे ?।
निशाम्यन्तां यद्वा निजमति-तिरस्कारविगमात्
निरातङ्काष्टङ्कद्रमिडकुहदेवप्रभृतयः ॥

अत्र अभ्युगम्यवादेनापि शङ्करानुयायिनां न किमपि साध्यमिति प्रदर्शनायैव
लक्ष्मणार्यमतं नवीनं चेदपि किं छिन्नम्, तेन तव को लाभः इत्येव वादसरणिः ।

उपवर्षापरपर्याय बोधायनवार्तिकादारभ्य
टङ्क-द्रमिड-कुहदेव-कपर्दि-भारुचि-ब्रह्मनन्दि-शठकोप-नाथमुन्यादि-पूर्वाचार्य-प्रवर्तितं
मतमिदमित्येव सिद्धान्तः अत्र प्रस्तूयते ।

नास्ति चेदस्ति नो हानिरितिवत् इति विभाव्यताम् ।

रामानुजः

On Mon, Apr 22, 2019 at 3:01 PM Dr. T. Ganesan <ganesan at ifpindia.org> wrote:

In the Samkalpasuryodaya Vedanta desika says something to this effect
: *लक्ष्मणार्यदर्शनं
नवीनम्।*

Ganesan


On 22-04-2019 12:40, rniyengar wrote:

Dear Sir,
This argument is *sectarian* couched in a historical cover which falls off
quickly.  You may have several reasons to carry out pada-vibhaaga in your
own way and to interpret Sanskrit texts.  But the purported logic of
historical considerations is wrong. Like BG, Narayaneeya ( aka EkAyana? I
have to verify) is also found in the Mahabharata. This is one of the
foundations of Vis'is'TAdvaita. In MB itself this is eulogized as coming
out of the mouth of BhagavAn, like BG. Hence historically, in the time of
MB, ( long before Shankaracharya's Advaita) the philosophical foundations
of Vis'is'TAdvaita existed.
I would be glad if you can disprove me with properly verifiable (objective)
historical foot prints.

RN Iyengar


On Monday, April 22, 2019 at 9:07:43 AM UTC+5:30, Venkatesh Murthy wrote:

Namaste

There was some discussion in the Advaita list about the Vedanta philosophy
itself before Adi Sankara and during his time. At that time there was no
Visistadvaita and no Dvaita or no Dvaita-Advaita philosophy. Bheda-Abheda
also came later. It means Advaita was the only Vedanta Philosophy in Adi
Sankara's time. There were other Advaitapara philosophies like Mandana
Misra's Brahma Siddhi. I am trying to say Advaita was the dominant or only
philosophy of the Upanishads at that time.

Why I am saying all this? Because Geeta is the milk of the Upanishad cows
only. If Upanishad philosophy at Adi Sankara's time or before him was
Advaitapara it means Geeta philosophy ORIGINALLY when it was written was
Advaitapara. Padaccheda must be according to Adi Sankara only because he
was following Advaita. It is also a misconception to think he started
Advaita Vedanta. It was there long before him enshrined in the Upanishads.

What it means now? Later commentators from non Advaita schools had to
change the Padaccheda and the text itself to fit the pet philosophy like
Visistadvaita, Dvaita, and so on.

Any person reading Geeta has to remember this when reading it.


On Mon, Apr 22, 2019 at 8:01 AM Sivasenani Nori <sivas... at gmail.com> wrote:

Like, श्वेतकेतो तत्त्वमसि / श्वेतकेतो౽तत्त्वमसि  is what the learned
Professor means, I guess.

I wonder if there are enough such, for a book-length treatment. The
differences are more about what is mukhya and what is gauNa amongst
bhedavaakyas and abhedavaakyas. Also, between the Sankaracharya's bhashya
and Rangaramanujacharya's bhashya on the Upanishads, my impression was that
the latter follows the former for most part of the text. The 250 or so
Vedic sentences quoted in Brahmasutras and at a stretch, the 2,200 Shruti
vaakyas quoted by Sankaracharya's in his bhashya are where most differences
in interpretation would be located.

Comparatively, the Bhagavad-Gita as interpreted by different Acharya
differs significantly (only comparatively speaking, it may be repeated) in
the text itself. Even there, the differences in interpretation of text such
as what words like karma, akarma, vikarma mean or who the different
Purushas are much more prominent than differences in interpretation due to
padachcheda is the impression I have.

It will be very interesting to read differences due to padachcheda therein.

We do find differences in the Vedanta Sutras, though, in splitting of the
Sutras apart from division into Adhikaranas (which means there is a
difference in topic division itself) and the number of Sutras as well. Off
hand, I recollect the comparative study (A Critique of Brahmasutras) by Dr.
P M Modi in early 1900s where some of these may be found. The foreword by
George Thibaut to his translation of Sri Bhashya also contains a good
summary of the differences between Saankarabhaashya and Sribhaashya, though
one does not recollect discussion of any differences due to Padachcheda
strictly speaking (though splitting of Sutras is noted therein).

Regards
N Siva Senani

On Mon, 22 Apr, 2019, 6:32 AM Madhav Deshpande, <mmd... at umich.edu> wrote:

I am looking for some English language book or article that discusses how
passages from the Bhagavadgītā or Upaniṣads have been subjected to multiple
*padacchedas* and interpretations by different commentators.  I have most
of the Sanskrit commentaries, but I need to provide some reading materials
for a few readers who are interested in this phenomenon, but don't read
Sanskrit commentaries.  Any suggestions?

Madhav M. Deshpande
Professor Emeritus
Sanskrit and Linguistics
University of Michigan
[Residence: Campbell, California]
-- 


-Venkatesh

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Parankushachar Institute of Vedic Studies (Regd.)
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-- 
Nagaraj Paturi

Hyderabad, Telangana, INDIA.


Director,  Inter-Gurukula-University Centre for Indic Knowledge Systems.
BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

FLAME School of Communication and FLAME School of  Liberal Education,

(Pune, Maharashtra, INDIA )






-- 
Nagaraj Paturi

Hyderabad, Telangana, INDIA.


Director,  Inter-Gurukula-University Centre for Indic Knowledge Systems.
BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

FLAME School of Communication and FLAME School of  Liberal Education,

(Pune, Maharashtra, INDIA )




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