History of Advaita Vedanta Advaita Vedanta

1 history of advaita vedanta

1.1 pre-shankara advaita vedanta

1.1.1 earliest vedanta - upanishads , brahma sutras
1.1.2 bādarāyana s brahma sutras
1.1.3 between brahma sutras , shankara


1.2 gaudapada , māṇḍukya kārikā

1.2.1 mandukya karika
1.2.2 shri gaudapadacharya math


1.3 adi shankara

1.3.1 historical context
1.3.2 writings
1.3.3 influence of shankara


1.4 sureśvara , maṇḍana miśra
1.5 advaita vedanta sub-schools

1.5.1 padmapada - pancapadika school
1.5.2 vachaspati misra – bhamati school
1.5.3 prakasatman - vivarana school
1.5.4 vimuktatman - ista-siddhi


1.6 later advaita vedanta tradition

history of advaita vedanta

adi shankara disciples, raja ravi varma (1904)

advaita vedanta existed prior adi shankara found in him influential expounder.

pre-shankara advaita vedanta

of vedanta-school before composition of brahma sutras (400–450 ce), wrote nakamura in 1950, nothing known. 2 advaita writings of pre-shankara period, known scholars such nakamura in first half of 20th-century, vākyapadīya, written bhartṛhari (second half 5th century), , māndūkya-kārikā written gaudapada (7th century ce).

scholarship after 1950 suggests sannyasa upanishads have strong advaita vedanta outlook. 6 of these sannyasa upanishads – aruni, kundika, kathashruti, paramahamsa, jabala , brahma – composed before 3rd-century ce, in centuries before or after start of common era, states sprockhoff; asrama upanishad dated 3rd-century.

the strong advaita vedanta views in these ancient texts may be, states patrick olivelle, because major hindu monasteries of period (early 1st millennium ce) belonged advaita vedanta tradition.

earliest vedanta - upanishads , brahma sutras

the upanishads form basic texts, of vedanta gives interpretation. upanishads not contain rigorous philosophical inquiry identifying doctrines , formulating supporting arguments . philosophical inquiry performed darsanas, various philosophical schools.

bādarāyana s brahma sutras

the brahma sutras of bādarāyana, called vedanta sutra, compiled in present form around 400–450 ce, great part of sutra must have been in existence earlier . estimates of date of bādarāyana s lifetime differ between 200 bce , 200 ce.

the brahma sutra critical study of teachings of upanishads. , guide-book great teachers of vedantic systems. bādarāyana not first person systematise teachings of upanishads. refers 7 vedantic teachers before him:

from way in bādarāyana cites views of others obvious teachings of upanishads must have been analyzed , interpreted quite few before him , systematization of them in 555 sutras arranged in 4 chapters must have been last attempt, best.

between brahma sutras , shankara

according nakamura, there must have been enormous number of other writings turned out in period, unfortunately of them have been scattered or lost , have not come down today . in commentaries, shankara mentions 99 different predecessors of sampradaya. in beginning of commentary on brhadaranyaka upanishad shankara salutes teachers of brahmavidya sampradaya. pre-shankara doctrines , sayings can traced in works of later schools, give insight development of vedanta philosophy.

the names of various important vedanta thinkers have been listed in siddhitraya yamunācārya (c.1050), vedārthasamgraha rāmānuja (c.1050–1157), , yatīndramatadīpikā Śrīnivāsa-dāsa. combined together, @ least fourteen thinkers known have existed between composition of brahman sutras , shankara s lifetime.

although shankara considered founder of advaita vedanta school, according nakamura, comparison of known teachings of these vedantins , shankara s thought shows of characteristics of shankara s thought advocated before Śankara . shankara person synthesized advaita-vāda had existed before him . in synthesis, rejuvenator , defender of ancient learning. unequalled commentator, due efforts , contributions advaita vedanta assumed dominant position within indian philosophy.

gaudapada , māṇḍukya kārikā


statue of gaudapada.

gaudapada (6th century) teacher of govinda bhagavatpada , grandteacher of shankara. gaudapada uses concepts of ajativada , maya establish level of ultimate truth world cosmic illusion, , suggests whole of our waking experience same illusory , insubstantial dream. in contrast, adi shankara insists upon distinction between waking experience , dreams.

mandukya karika

gaudapada wrote or compiled māṇḍukya kārikā, known gauḍapāda kārikā or Āgama Śāstra. māṇḍukya kārikā commentary in verse form on mandukya upanishad, 1 of shortest upanishads consisting of 13 prose sentences. of ancient literature related advaita vedanta, oldest surviving complete text māṇḍukya kārikā. many other texts same type of teachings , older māṇḍukya kārikā existed , unquestionable because other scholars , views cited gaudapada, shankara , anandagiri, according hajime nakamura. gaudapada relied particularly on mandukya upanishad, brihadaranyaka , chandogya upanishads.

the mandukya upanishad considered Śruti before era of adi shankara, not treated particularly important. in later post-shankara period value became far more important, , regarded expressing essence of upanishad philosophy. entire karika became key text advaita school in later era.

shri gaudapadacharya math

around 740 ad gaudapada founded shri gaudapadacharya math, known kavaḷē maṭha. located in kavale, ponda, goa, , oldest matha of south indian saraswat brahmins.

adi shankara

adi shankara (788–820), known Śaṅkara bhagavatpādācārya , Ādi Śaṅkarācārya, represents turning point in development of vedanta. after growing influence of buddhism on vedanta, culminating in works of gaudapada, adi shankara gave vedantic character buddhistic elements in these works, synthesising , rejuvenating doctrine of advaita. using ideas in ancient indian texts, shankara systematized foundation advaita vedanta in 8th century ce, though school founded many centuries earlier badarayana. thematic focus extended beyond metaphysics , soteriology, , laid strong emphasis on pramanas, epistemology or means gain knowledge, reasoning methods empower 1 gain reliable knowledge . rambachan, example, summarizes held view on 1 aspect of shankara s epistemology before critiquing follows,

according these [widely represented contemporary] studies, shankara accorded provisional validity knowledge gained inquiry words of Śruti (vedas) , did not see latter unique source (pramana) of brahmajnana. affirmations of Śruti, argued, need verified , confirmed knowledge gained through direct experience (anubhava) , authority of Śruti, therefore, secondary.

sengaku mayeda concurs, adding shankara maintained need objectivity in process of gaining knowledge (vastutantra), , considered subjective opinions (purushatantra) , injunctions in Śruti (codanatantra) secondary. mayeda cites shankara s explicit statements emphasizing epistemology (pramana-janya) in section 1.18.133 of upadesasahasri , section 1.1.4 of brahmasutra-bhasya.

adi shankara cautioned against cherrypicking phrase or verse out of context vedic literature, , remarked anvaya (theme or purport) of treatise can correctly understood if 1 attends samanvayat tatparya linga, 6 characteristics of text under consideration:

while methodology has roots in theoretical works of nyaya school of hinduism, shankara consolidated , applied unique exegetical method called anvaya-vyatireka, states proper understanding 1 must accept meanings compatible characteristics , exclude meanings incompatible .

hacker , phillips note insight rules of reasoning , hierarchical emphasis on epistemic steps doubtlessly suggestion of shankara in brahma-sutra, insight flowers in works of companion , disciple padmapada. merrell-wolff states shankara accepts vedas , upanishads source of knowledge develops philosophical theses, yet never rests case on ancient texts, rather proves each thesis, point point using pranamas (epistemology), reason , experience.

historical context

shankara lived in time of so-called late classical hinduism , lasted 650 1100 ce. era 1 of political instability followed gupta dynasty , king harsha of 7th century ce. time of social , cultural change ideas of buddhism, jainism, , various traditions within hinduism competing members. buddhism in particular influenced india s spiritual traditions in first 700 years of 1st millennium ce. shankara , contemporaries made significant contribution in understanding buddhism , ancient vedic traditions; transformed extant ideas, particularly reforming vedanta tradition of hinduism, making india s important tradition more thousand years.

writings

adi shankara best known systematic reviews , commentaries (bhasyas) on ancient indian texts. shankara s masterpiece of commentary brahmasutrabhasya (literally, commentary on brahma sutra), fundamental text of vedanta school of hinduism. commentaries on ten mukhya (principal) upanishads considered authentic scholars. other authentic works of shankara include commentaries on bhagavad gita (part of prasthana trayi bhasya).

shankara s vivarana (tertiary notes) on commentary vedavyasa on yogasutras on apastamba dharma-sũtras (adhyatama-patala-bhasya) accepted scholars authentic works of adi shankara. among stotra (poetic works), daksinamurti stotra, bhajagovinda stotra, sivanandalahari, carpata-panjarika, visnu-satpadi, harimide, dasa-shloki, , krishna-staka authentic. authored upadesasahasri, important original philosophical work. of other original prakaranas (प्रकरण, monographs, treatise), 76 works attributed adi shankara. modern era indian scholars belvalkar , upadhyaya accept 5 , thirty 9 works, respectively, authentic.

several commentaries on nrisimha-purvatatapaniya , shveshvatara upanishads have been attributed adi shankara, authenticity highly doubtful. similarly, commentaries on several , later upanishads attributed shankara rejected scholars works, , works of later advaita vedanta scholars; these include kaushitaki upanishad, maitri upanishad, kaivalya upanishad, paramahamsa upanishad, sakatayana upanishad, mandala brahmana upanishad, maha narayana upanishad, , gopalatapaniya upanishad.

the authenticity of shankara being author of vivekacūḍāmaṇi has been questioned, scholars credit him. authorship of shankara of mandukya upanishad bhasya , supplementary commentary on gaudapada s māṇḍukya kārikā has been disputed nakamura. however, other scholars state commentary on mandukya, commentary on madukya-karikas gaudapada, may authentic.

influence of shankara

shankara s status in tradition of advaita vedanta unparallelled. travelled on india restore study of vedas. teachings , tradition form basis of smartism , have influenced sant mat lineages. introduced pañcāyatana form of worship, simultaneous worship of 5 deities – ganesha, surya, vishnu, shiva, , devi. shankara explained deities different forms of 1 brahman, invisible supreme being.

benedict ashley credits adi shankara unifying 2 seemingly disparate philosophical doctrines in hinduism, namely atman , brahman. isaeva states shankara s influence extended reforming hinduism, founding monasteries, edifying disciples, disputing opponents, , engaging in philosophic activity that, in eyes of indian tradition, helped revive orthodox idea of unity of beings , vedanta thought.

some scholars doubt shankara s influence in india. according king , roodurmun, until 10th century shankara overshadowed older contemporary mandana-misra, considered major representative of advaita. other scholars state historical records period unclear, , little reliable information known various contemporaries , disciples of shankara.

several scholars suggest historical fame , cultural influence of shankara grew centuries later, particularly during era of muslim invasions , consequent devastation of india. many of shankara s biographies created , published in , after 14th century, such cited vidyaranya s Śankara-vijaya. vidyaranya, known madhava, 12th jagadguru of Śringeri Śarada pītham 1380 1386, inspired re-creation of hindu vijayanagara empire of south india in response devastation caused islamic delhi sultanate. , brothers, suggest paul hacker , other scholars, wrote Śankara extensive advaitic commentaries on vedas , dharma. vidyaranya minister in vijayanagara empire , enjoyed royal support, , sponsorship , methodical efforts helped establish shankara rallying symbol of values, spread historical , cultural influence of shankara s vedanta philosophies, , establish monasteries (mathas) expand cultural influence of shankara , advaita vedanta.

sureśvara , maṇḍana miśra

sureśvara (fl. 800-900 ce) , maṇḍana miśra contemporaries of shankara, sureśvara (incorrectly) being identified maṇḍana miśra. both explained sankara on basis of personal convictions . sureśvara has been credited founder of pre-shankara branch of advaita vedanta.

maṇḍana miśra mimamsa scholar , follower of kumarila, wrote seminal text on advaita has survived modern era, brahma-siddhi. according tradition, maṇḍana miśra , wife defeated shankara in debate, after became follower of shankara. yet, attitude toward shankara of self-confident rival teacher of advaita , , influence such regard brahma-siddhi have set forth non-shankaran brand of advaita theory of error set forth in work became normative advaita vedanta theory of error. vachaspati misra s commentary on work linked shankara s teaching. influential thesis in advaita tradition has been errors opportunities because lead truth , , full correct knowledge requires not should 1 understand truth examine , understand errors not truth.

hiriyanna , kuppuswami sastra have pointed out sureśvara , maṇḍana miśra had different views on various doctrinal points:

the locus of avidya: according maṇḍana miśra, individual jiva locus of avidya, whereas suresvara contends avidya regarding brahman located in brahman. these 2 different stances reflected in opposing positions of bhamati school , vivarana school.
liberation: according maṇḍana miśra, knowledge arises mahavakya insufficient liberation. direct realization of brahma liberating, can attained meditation. according suresvara, knowledge directly liberating, while meditation @ best useful aid.

advaita vedanta sub-schools

after shankara s death, several sub-schools developed. 2 of them still exist today, bhāmatī , vivarana. 2 defunct schools pancapadika , istasiddhi, replaced prakasatman s vivarana school.

these schools worked out logical implications of various advaita doctrines. 2 of problems encountered further interpretations of concepts of māyā , avidya.

padmapada - pancapadika school

padmapada (c. 800 ce) direct disciple of shankara wrote pancapadika, commentary on sankara-bhaya. padmapada diverged shankara in description of avidya, designating prakrti avidya or ajnana.

vachaspati misra – bhamati school

vachaspati misra (800–900 ce) wrote brahmatattva-samiksa, commentary on maṇḍana miśra s brahma-siddhi, provides link between mandana misra , shankara , attempts harmonise shankara s thought of mandana misra. according advaita tradition, shankara reincarnated vachaspati misra popularise advaita system through bhamati . 2 works known of vachaspati misra, brahmatattva-samiksa on maṇḍana miśra s brahma-siddhi, , bhamati on sankara-bhasya, shankara s commentary on brahma-sutras. name of bhamati sub-school derived bhamati.

the bhamati school takes ontological approach. sees jiva source of avidya. sees meditation main factor in acquirement of liberation, while study of vedas , reflection additional factors.

prakasatman - vivarana school

prakasatman (c. 1200–1300) wrote pancapadika-vivarana, commentary on pancapadika padmapadacharya. vivarana lends name subsequent school. according roodurmum, [h]is line of thought [...] became leitmotif of subsequent developments in evolution of advaita tradition.

the vivarana school takes epistemological approach. prakasatman first propound theory of mulavidya or maya being of positive beginningless nature , , sees brahman source of avidya. critics object brahman pure consciousness, cannot source of avidya. problem contradictory qualities, namely knowledge , ignorance, attributed brahman.

vimuktatman - ista-siddhi

vimuktatman (c. 1200 ce) wrote ista-siddhi. 1 of 4 traditional siddhi, mandana s brahma-siddhi, suresvara s naiskarmya-siddhi, , madusudana s advaita-siddhi. according vimuktatman, absolute reality pure intuitive consciousness . school of thought replaced prakasatman s vivarana school.

later advaita vedanta tradition

according sangeetha menon, prominent names in later advaita tradition are:

prakāsātman, vimuktātman, sarvajñātman (10th century),
Śrī harṣa, citsukha (12th century),
ānandagiri, amalānandā (13th century),
vidyāraņya, Śaṅkarānandā (14th century),
sadānandā (15th century),
prakāṣānanda, nṛsiṁhāśrama (16th century),
madhusūdhana sarasvati, dharmarāja advarindra, appaya dīkśita (17th century),
sadaśiva brahmendra (18th century),
candraśekhara bhārati, chandrasekharendra saraswati swamigal, sacchidānandendra saraswati (20th century).

contemporary teachers orthodox jagadguru of sringeri sharada peetham; more traditional teachers sivananda saraswati (1887–1963), chinmayananda saraswati, , dayananda saraswati (arsha vidya); , less traditional teachers such narayana guru.

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