[Advaita-l] Partlessness of Brahman and Maya

Venkatraghavan S agnimile at gmail.com
Fri Jun 21 14:42:46 EDT 2019

Agreed Subbuji, I was thinking of Sri Appayya Dikshitar in this regard too.

Kind regards,

On Fri, Jun 21, 2019 at 7:34 PM V Subrahmanian <v.subrahmanian at gmail.com>

> On Fri, Jun 21, 2019 at 11:57 PM Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> Namaste Bhaskar ji,
>> As I said, it is not certain whether it is one and the same
>> gauDapAdAchArya. The author of the sAnkhya kArika bhAShya has clearly
>> commented it from the perspective of sAnkhya. However, that in itself does
>> not rule out the same person authoring two works from different
>> darshana-s,
>> and doing so in a fairly objective and impartial manner. In fact, that is
>> a
>> mark of the quality of a scholar - when they are arguing from one
>> darshana's position, they do so without prejudice and do full justice to
>> the system under consideration.
>> For example, vAcaspati miSra wrote tattvakaumudi from the perspective of
>> sAnkhya, bhAmati from the perspective of advaita, tattva vaiSAradi from
>> the
>> perspective of yoga, nyAya sUcI nibandha and nyAya vArttika tAtparya TIkA
>> from the perspective of nyAya, in addition to nyAyakaNikA and tattvabindu
>> from the perspective of pUrva mImAmsa. It is unsurprising therefore that
>> he
>> was conferred the epithet, sarvatantra svatantra. Normally that means a
>> thorough knowledge of all systems, but in his case, that name was quite
>> appropriate from another perspective too. On reading his works, it appears
>> that every tantra is his own.
> In this vein we can mention Sri Appayya Dikshitar too, who has written
> works on other shaastras. Also, he has summarized the four schools,
> Advaita, Shivavishishtadvaita, Vishishtadvaita of Ramanuja and Dvaita of
> Madhva in four different works based on the Brahma sutras, each from the
> perspective of that school only.
> warm regards
> subbu
>> Coming back to gauDapAda, personally I feel that (and this is just based
>> on
>> a "feeling", not anything objective) the author of the sAnkhya kArika
>> bhAShya is different from the author of the mANDUkya kArika. The economy
>> of
>> expression and the profundity of thoughts in the mANDUkya kArika is
>> somehow
>> missing in the sAnkhya kArika bhAShya.
>> Kind regards,
>> Venkatraghavan

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