The Authorship of the Pacada and

the Textual Context of its Tptidpa-prakaraa

Prem Pahlajrai





A thesis
submitted in partial fulfillment of the
requirements for the degree of




Master of Arts




University of Washington

2005


Program Authorized to Offer Degree:
Department of Asian Languages and Literature


University of Washington
Abstract

The Authorship of the Pacada and
the Textual Context of its Tptidpa-prakaraa

Prem Pahlajrai

Chair of the Supervisory Committee:
Professor Richard Salomon
Department of Asian Languages and Literature

The Tptidpa-prakaraa- of the Pacada presents an overview of fourteenth-century
Advaita Vednta. This thesis explores the various theories of authorship regarding the
Pacada. In doing so, the identities of Mdhava, Vidyraya and Bhrattrtha are
examined, along with the various texts ascribed to each. A new hypothesis in support of
joint authorship of the Pacada by Vidyraya and Bhrattrtha is proposed.
A chapter-by-chapter synopsis of the Pacada as well as a detailed look at the
Tptidpa-prakaraa are presented along with the prakaraas extra-textual context in
the Bhadrayaka Upaniad and its primary and secondary commentaries.
Vidyrayas innovations and contributions to Advaita Vednta are presented in brief.

i
TABLE OF CONTENTS

Page
List of Tables ..................................................................................................................... iii
Abbreviations..................................................................................................................... iv
1. Introduction......................................................................................................................1
2. The Significance of PD7, Tptidpa-prakaraa ..............................................................4
3. Who were Vidyraya and Bhrattrtha? .......................................................................8
3.1 Theories of Authorship of the PD....................................................................... 8
3.2 Many Mdhavas.................................................................................................. 9
3.3 Historical facts about Mdhava, Vidy raya, ger and Vijayanagara ......... 12
3.4 Works ascribed to Mdhava-Vidyraya.......................................................... 14
3.5 Works ascribed to Bhrattrtha ........................................................................ 21
3.6 Bhrattrtha, Vidyraya and the PD............................................................... 23
3.7 Textual parallels between the AP and the PD................................................... 29
3.8 Impact of AP-PD parallels on joint-authorship theory (A2)............................. 31
3.9 Revised ascription of works to Vidyraya and Bhrattrtha.......................... 33
4. A Synopsis of the Pacada .........................................................................................37
4.1 Tattvaviveka Discrimination of Reality....................................................... 37
4.2 Pacamahbhtaviveka Discrimination of the Five Elements..................... 38
4.3 Pacakoaviveka Discrimination of the Five Sheaths ................................. 38
4.4 Dvaitaviveka Discrimination of Duality...................................................... 39
4.5 Mahvkyaviveka Discrimination of the Great Utterances ......................... 40
4.6 Citradpa Light of the Picture ...................................................................... 40
4.7 Tptidpa Light of Contentment ................................................................... 41
4.8 Kasthadpa Light of the Kastha ............................................................. 42
4.9 Dhynadpa Light of Meditation.................................................................. 42
4.10 Nakadpa Light of the Theatre .................................................................. 43
4.11 Yognanda Bliss of Yoga ............................................................................ 44
4.12 tmnanda Bliss of the Self ........................................................................ 45
4.13 Advaitnanda Bliss of Non-duality.............................................................. 46
4.14 Vidynanda Bliss of Knowledge ................................................................. 47
4.15 Viaynanda Bliss of Objects ...................................................................... 48
5. A Closer Look at Tptidpa-Prakaraa, PD7................................................................50
6. Extra-textual Context of PD7 ........................................................................................56
6.1 The context of BU 4.4.12 within the Bhadrayaka Upaniad ....................... 56
6.2 akarcryas bhya (BUBh) on BU 4.4.12 ............................................... 60
6.3 Vidyrayas Bhadrayaka-vrtika-sra (BVS) on BU 4.4.12 ...................... 63
7. Comparison of the various discourses on BU 4.4.12.....................................................67
7.1 The PD7s treatment of BU 4.4.12 ................................................................... 67
7.2 Comparison and consistency of the three treatments of BU 4.4.12.................. 69

ii
8. Vidyrayas Contributions to and Innovations in Advaita Vednta............................71
9. Conclusion ....................................................................................................................75
Bibliography ......................................................................................................................79
Primary sources & indices (including translations):..................................................... 79
Secondary sources......................................................................................................... 85
Appendix 1: PD7 Citations................................................................................................93
Appendix 2: Passages in Sanskrit ......................................................................................95
A. akar ryas bhya on BU 4.4.12: c .............................................................. 95
B. Vidyrayas Bhadranyaka-vrtikasra (BVS) on BU 4.4.12:...................... 95
C. Mahevaratrthas k on BVS 4.4.272-6: ....................................................... 96
Index ..................................................................................................................................97



iii
LIST OF TABLES
Table Number Page
1. ger mahas guru succession .................................................................................. 12
2. Texts and persons honored therein by Mdhava/Vidyraya....................................... 19
3. Texts and persons honored therein by Bhrattrtha ..................................................... 23
4. Works by Vidyraya and Bhrattrtha ....................................................................... 34
5. Texts Cited by PD7, Frequency.................................................................................... 93
6. Citations in PD7, sorted by Source............................................................................... 94


iv
Abbreviations
ABORI Annals of the Bhandarkar Oriental Research Institute, Poona
AiU Aitareya-Upaniad
AiUD Aitareya-Upaniad-Dpik
AP Anubhti-praka
BG Bhagavad Gt
BS Brahma Stra
BU Bhadrayaka Upaniad
BUBh akara-bhya on Bhadrayaka Upaniad
BVS Bhadrayaka-vrtika-sra
ChU Chndogya Upaniad
DDV Dg-dya-viveka
DV Dhtu-vtti
JMV Jvan-mukti-viveka
JNM Jaiminya-nyya-ml
KM Kla-mdhavya
KauU Kautaki Upaniad
MU Muaka Upaniad
MU Mkya Upaniad
Nai. Naikarmya-siddhi
NUTU Nsiha-uttara-tpanya-upaniad
NUTUD Nsiha-uttara-tpanya-upaniad-dpik
PaM Parara-mdhavya
PD Pacada
PrM Praava-mms
RV g Veda
Bh akara-bhya
SDS Sarva-darana-sagraha
DV akara-digvijaya
SLS Siddhnta-lea-sagraha

v
TU Taittirya Upaniad
US Upadea-shasr
VNM Vaiysika-nyya-ml
VPS Vivaraa-prameya-sagraha

vi
ACKNOWLEDGEMENTS


The author wishes to gratefully acknowledge the encouragement, support and
understanding of the two most important women in his life his wife, Theresa Pahlajrai
and his mother, Usha Pahlajrai without which this thesis would never have been
completed. The author also appreciates the rich and fertile learning environment and
culture nurtured and sustained by the faculty and staff of the Department of Asian
Languages and Literature, and of the Jackson School of International Studies; they make
learning a joyous and rewarding experience.

vii
DEDICATION

To all my teachers:

U
- - -
Salutations to the all-knowing teachers
by whom we have been led by means of knowledge
across the great ignorance-filled ocean of birth and death.
US 1.17.88








Frontispiece, Anubhtipraka, Nirnaya Sagara Press edition, 1902.
1


1. Introduction
The Pacada (PD) is considered a prakaraa grantha,
1
an independent
introductory text on Advaita Vednta. It comprises fifteen chapters and is further
subdivided into three sections, each containing five prakaraas, chapters. The first
section, viveka-pacaka, considers the discrimination of the real from the unreal. The
dpa-pacaka describes the nature of tman as pure illuminating consciousness. The last
section, nanda-pacaka, elaborates on the ultimate, blissful nature of tman. Some
2

hold that each of these three sections elucidate respectively the attributes sat, cit and
nanda (existence, consciousness and bliss) of brahman. This is a superficial
correspondence, however, as it will be observed in the synopsis to follow (in chapter 4)
that almost every prakaraa deals with one or more of these three aspects to varying
degrees.
The authorship of the Pacada is usually ascribed to Swm Vidyraya, the
akarcrya of the ger maha or monastery. Tradition also holds that the authorship
of the text changes with the seventh chapter, the Tptidpa-prakaraa, and that
Bhrattrtha, Vidyrayas guru also had a hand in authorship. Vidyraya is typically
associated with helping the Sagama kings Harihara I, Bukka I and Harihara II to
establish the city of Vijayanagara, near present day Hampi in Karnataka. Prior to
becoming a renunciate (sannysin) his name was Mdhava, and he is said to have been a

1
Mahadevan (1969), p. xiii: The characteristic feature of a prakaraa is that it selects a few topics falling
within the scope of a philosophical tradition and deals with them in a clear and concise manner.
straikadea-sambandham strakryntare sthitam | hu prakaraam nma grantha-bheda
vipacita || The source of this verse is not provided.
2
For example, Punjani, p. 22; Swahananda, p.ix.
2


minister of these kings. But the identities of Mdhava, Vidyraya and Bhrattrtha are
shrouded in conflicting opinions and historical controversies. This thesis takes a closer
look at the identity of these individuals, and their connection to Vijayanagara.
There are various works ascribed either to Mdhava-Vidyraya, or to Bhrattrtha
or to both. These works shall be examined with a view to sorting out their authorship,
with the greatest attention being paid to determining who really wrote the Pacada.
Was it exclusively authored by Vidyraya, by Bhrattrtha, or by both? If authored by
both, what, if anything, can be determined regarding which sections were written by
whom? The Tptidpa-prakaraa is of particular interest in connection with these
questions; tradition holds that the transition in the authorship of the Pacada occurred
at this chapter. An comparison of the writing style and contents of the Tptidpa-
prakaraa to the that of the rest of the Pacada will help shed light on these questions.
The Tptidpa-prakaraa also happens to be the longest chapter of the Pacada,
and as such it affords us a unique view of key Advaita Vednta concepts and their inter-
relationship. It is structured as an exposition of a ruti-vkya, a scriptural statement from
the Bhadrayaka Upaniad (BU) with which it opens (BU 4.4.12). In order to gain an
understanding of Vidyrayas thought and an appreciation for his masterful exposition
of Advaita Vednta in the Tptidpa, this chapter is examined in great detail and its
content is compared with: 1. the context of BU 4.4.12 within the Yjavalkya ka of
the Bhadrayaka Upaniad itself, 2. the bhya or commentary by akarcrya, the
de facto founder
3
of Advaita Vednta on BU 4.4.12, and 3. a sub-commentary on the

3
While there were earlier thinkers on Advaita Vednta (cf. Nakamura), very little of their work is extant in
entirety. akaras thought has had the greatest influence not only on Advaita Vednta, but on the many
3


BU passage, also attributed to Vidyraya, called the Bhadrayaka-vrtika-sra. This
may provide us a glimpse into the evolution of Advaita Vednta thought over time as
well as any innovations that Vidyraya may have contributed in the process to Advaita
thought.


other varieties of Vednta too, which often differentiate themselves from Advaita in terms of how they
differ from akara.
4


2. The Significance of PD7, Tptidpa-prakaraa
Though the Pacada is ascribed to Vidyraya, tradition holds that there was a
change in authorship at the seventh prakaraa. For example, according to Swami
Abhedananda, the first six chapters of Panchadasi was [sic] written by Bharati Tirtha,
but his sudden and unexpected death left the work to be completed by his disciple
[Vidyraya] who wrote the remaining nine chapters.
4
Acyutarya Moaka indicates a
similar transition in authorship in his sub-commentary on the PD, Prnandendu-
kaumud, though he has the direction of the handoff reversed: Now r Bhrattrtha,
with great compassion, thoroughly examined the six prakaraas ending with Citradpa.
[These six prakaraa-s] were a part of the fifteen extremely simple prakaraas, uniquely
helpful to the most eminent and intense seekers of liberation, conforming to the Advaita
stras. [The six prakaraa-s] had been begun by his own disciple, r Vidyraya-
crya, who was known as the omniscient Mdhavcrya in his prvrama.
[Bhrattrtha] was pleased [with it], and in order to explore the meaning of the last
section, particularly the last loka [of the sixth prakaraa], for the sake of diversion
alone, himself commenced the remaining nine prakaraas. He began with this very
seventh prakaraa, called tptidpa on account of the generation of the satisfaction [by its
mere] mention, by reading the mantra from the BU [4.4.12].
5

4
Abhedananda, p. 266.
5
Triph, p. 273: atha bhagavn bhrattrtha-munivara {sarvad vakyama-vaicrika-yaugiknyatar-
dvaittmatattva-nihaika-paryana} paramakaruay rmad-vidyraycrykhya-prvrama-
prakhyta-sarvaja-mdhavcrybhidha-svaiya-samrabdhdvaita-strya-tvratara-mumuku-
varaikopakraka-parama-sarala-pacadaa-prakaragata-citradpntaaprakara sampr
samavalokya santuas tadantyaloka-viia-carama-carartham anusandhya llayaivvaia-
navaprakara svayameva samrambhamas tatrdv ukta-tptimtra-janyatvt tptidpkhyam ida
saptama-prakaraam eva {vakyama-vaicrika-saptamabhmy-ekaniviatvena kurvas
5


In the introduction to his Marathi work, Srtha Pacada, D. V. Jog goes one step
further and claims that Vidyraya took sannysa at the hands of the then pontiff of
ger Maha, akarnanda in 1380 CE at the age of eighty-five. At this time he
undertook to write the Pacada but passed away (lit. became samdhi-stha) in 1386 CE
after completing only six prakaraa-s and therefore his guru Bhrattrtha completed the
text. He further posits that this Bhrattrtha was none other than Vidyrayas younger
brother, named Bhogantha prior to sannysa,
6
who was well versed in Vednta himself.
7
Venimadhava Shastri presents yet another plausible theory: namely, that only the
Tptidpa-prakaraa was written by Bhrattrtha, and the remaining fourteen chapters by
Vidyraya. He does not provide any evidence or sources to back up this claim,
8
but this
is no doubt based on the fact that Rmakas commentary to PD7 opens, Beginning
the prakaraa called Tptidpa, since it is an explanation of the ruti, guru Bhrattrtha
first states the ruti [passage] which is to be explained in detail.
9
Nowhere else in his
commentary does Rmaka refer only to Bhrattrtha; the invocations in all the
magala-loka-s at the beginning of each prakaraa or chapter are to both Vidyraya

tadviaydyapy vikurva prathita-pramdi-magalam apy kalayan} kvopanianmantram eva
pahati {tmnam ced iti} | Text enclosed within { } has not been translated above.
6
Well explore this aspect further in Section 3.5, p. 21.
7
Jog, pp. 4-5 (of the prastvan, in Marathi): rakarnanda he ty vees ger mahvar jagadguru
mhan hote. tyce psn ake 1302 (1380 CE) madhye sanys ghen rmdhavcrya he
rvidyraya bann gdvar basle. tyvees tyce vay 85 varce hote. evhy vddhvasyet
rvidyrayn pacada y nvc gratha lihvays ghetl. pa sah prakarae lihn jhlyvar
ake 1308 (1386 CE) madhye te samdhistha jhle, va rahilel gratha rmdhavcryce
(vidyrayce) guru rbhrattrtha yn pur kel. mjh as tarka he k to gratha tycy
dhky badhn rbhrattrtha (bhogantha) yn pur kel asv. kra te vedntastrt prav
hote.
8
Shastri (1986), p. 115.
9
tptidpkhya prakaraam rabhama r-bhrattrtha-gurus tasya ruti-vykhyna-rpatvt tad-
vykhyey rutim dau pahati. crya, p. 188.
6

and Bhrattrtha.
10
We shall keep this scenario in mind as we proceed with the
investigation.
Yet another dual-authorship scenario is attributed to a Nicalnanda or Nicaladsa
Svmin, author of the Vtti-prabhkara, namely that the first ten chapters were written by
Vidyraya and the remaining five by Bhrattrtha.
11
Mahadevan also mentions
Nicaladsas scenario, but states that it cannot be relied upon since Nicaladsa (1800-
1900 CE)
12
is so much later than Vidyraya, Bhrattrtha and even Appayya Dkita
(ca. 1585 CE).
13
The Vtti-prabhkara is said to be a commentary on the PD published
in 1911,
14
but this may be incorrect. I was able to locate a reprint of this text
15
and it is
an independent work on prama-s or means of knowledge, written in a Brajbh-like
dialect of Hindi.
16
This work does refer to the PD, in connection with the absence of the
nandamaya koa, the sheath of bliss, in the state of being vara, the lord. But the
reference to the dual-authorship theory is more to the effect that even if differing works
are examined, even though tradition says that the five viveka [prakaraa-s] and the five
dpa [prakaraa-s] are written by Vidyraya and the five nanda [prakaraa-s] by
Bhrattrtha, even so it is not at all possible that in one and the same text, there can be a

10
For example, at the beginning of his work, he states: natv r-bhrattrtha-vidyraya-munvarau |
pratyak-tattvavivekasya kriyate pada-dpik || The concluding (third) verse of the opening to the
commentary on PD7 states: natv r-bhrattrtha-vidyraya-munvarau | kriyate tptidpasya
vykhyna gurv-anugraht || Ibid., pp. 1,188. See also the discussion infra, p. 25.
11
Kripacharyulu, p. 128.
12
Thangaswami, p. 359.
13
Mahadevan (1938), p. 7. Appayya Dkitas date per Potter (2005).
14
Dasgupta, v. 2, p. 216, n. 1; Thangaswami, p. 127; Potter (2005).
15
Nicaladsa (1984).
16
Thangaswami, p. 263, however, quotes Nicaladsa in Sanskrit: prthamikdaa paricch[e]d eva
vidyraya-nirmit.
7


contradiction of what was stated earlier [in that text].
17
From the context of the quoted
passage it is actually clear that Nicaladsa thinks that the citradpa-prakaraa (PD6) and
the brahmnanda-pacaka (PD11-15) were written by Vidyraya, and that there is
agreement among the ideas presented in the two places.
Perhaps it is due to the alleged handoff, either from Bhrattrtha, the teacher to
Vidyraya, his student (per Abhedananda) or from student to teacher (per Acyutarya
Moaka and Jog), that PD7 is the longest of the fifteen chapters of this text. Or perhaps it
is because this was the only prakaraa that Bhrattrtha wrote. The incoming author
might have felt it necessary to review all that had been mentioned thus far and then
introduce the matter to be treated in the chapters that are to follow. In any case, PD7
serves as a comprehensive overview of general Advaita principles and can be studied by
itself. At the same time, it does not appear to be discontinuous with the earlier six
chapters of the text and is in fact well integrated with the subject matter of the text as a
whole. In order to explore the connection of PD7 to the rest of the Pacada, I shall
provide a synopsis of the remaining chapters (chapter 4, A Synopsis of the Pacada,
p. 37) followed by a detailed look at PD7 itself and how it relates to the rest of the text
(chapter 5, A Closer Look at Tptidpa-Prakaraa, PD7, p. 50). But first we shall look
at the issue of authorship more closely.

17
Nicaladsa, p.355, infra Vtti-prabhkara 8.19: yadyapi vilaka lekh dekhikai au [sic] parapar-
vacan-mai parapar-tai yah kahai hai; pc viveka au pc dp tau vidyraya-kt hai, aur
pc nand bhrattrtha-kt hai, tathpi ek-h granth-mai prva uttar-k virodh sabhavai nah;
yatai pacada-granth-mai nandamay-k vart vivakit nah,
8


3. Who were Vidyraya and Bhrattrtha?
3.1 Theories of Authorship of the PD
From the previous section, it is evident that the identity of the author(s) of the
Pacada is not certain. In brief, there are three theories of authorship prevailing:
A1. The PD was written solely by Vidyraya, who was named Mdhavcrya
before sannysa, i.e. during his prvrama.
A2. The PD was a collaboration between Vidyraya (of A1) and Bhrattrtha,
who was Vidyrayas guru.
18

A3. The PD was written exclusively by Bhrattrtha-Vidyraya, the latter name
being an appellation Forest of Learning.
19

Based on the discussion in the preceding section, the joint-authorship theory, A2,
itself has four branches:
A2.6V: Vidyraya wrote the first six prakaraa-s and Bhrattrtha, the
remaining nine;
A2.6B: Bhrattrtha wrote the first six prakaraa-s and Vidyraya, the remaining
nine;
A2.10V: Vidyraya wrote the first ten prakaraa-s and Bhrattrtha, the
remaining five (the scenario incorrectly attributed to Nicaladsa);
A2.B1: Bhrattrtha wrote only PD7 and Vidyraya wrote the rest of the PD.

18
As seen in chapter , p. 4. 2, The Significance of PD7, Tptidpa-prakaraa
19
Mahadevan (1969), p. xxi.
9


3.2 Many Mdhavas
Then there is the city of Vijayanagara, City of Victory, located on the banks of
the Tungabhadra river near the present-day village of Hampi in Karnataka. An alternate
name for this city is Vidynagara, City of Learning after Vidyraya, because it is
traditionally held that it was upon Vidyrayas sage advice that the brothers Bukka and
Harihara founded the city at its location.
20
There were four Mdhavas associated with
Vijayanagara during the time period of interest to us:
M1. Mdhavcrya, kulaguru and minister of the kings Bukka I (1354-1377 CE)
and Harihara II (1376-1404 CE),
21

M2. Mdhavamantrin, a minister of the kings Harihara I (1336-1354 CE), Bukka I,
and Harihara II,
M3. Mdhava, a possibly Sanskritized version of Myaa, son of Syaa and
possibly the author of Sarva-darana-sagraha (SDS),
22
and
M4. Mdhava, the older brother of Syaa, the famous commentator of the Vedas;
their younger brother Bhogantha may have taken sannysa earlier, becoming
Bhrattrtha.
23

Mdhavamantrin (M2) is accepted as being different from Mdhavcrya (M1). A
great warrior and governor of the Banavsi near Goa, Mdhavamantrin had different

20
See Sewell, pp. 20-22 and Saletore, v. 1, pp. 83-87 for an enumeration of the various founding myths.
21
Dates for the kings reigns are based on Rma Sharma, pp. x ii-xviii. v
22
Punjani, p. 9 suggests Mdhava is a corrupt form of Myaa. See n. 26. infra for more details on SDS
authorship.
23
In the Parara-mdhavya, authored by Mdhava, loka-s 1.6-7 state:
rmat janan yasya sukrtir myaa pit | syao bhogantha ca manobuddhi sahodarau ||
yasya baudhyana stra kh yasya ca yju | bhradvja kula yasya sarvaja sa hi mdhava ||
In Kane (1975), p. 785, n. 1173, Mahadevan (1938), p. 1 and crya (1994), p.20 (introd.) have a slightly
variant version for v. 7 (variations in bold) : baudhyana yasya stra kh yasya ca yju |
bhradvja yasya gotra sarvaja sa hi mdhava ||
10


parents and teachers and belonged to the grasa gotra.
24
He has however been
mistakenly identified with Vidyraya in the past and a commentary on the Sta-sahita
written by him (Mdhava-mantrin) called Ttparya-dpik has often been incorrectly
attributed to Vidyraya, due to the conflation of the two ministers, M1 and M2.
25

Very little is known about Mdhava (M3), but according to Kripacharyulu this
Mdhava is different from Mdhavcrya, he is Mdhavas (M1) nephew and the author
of the Sarva-darana-sagraha (SDS).
26
Some also credit him with writing the akara-
digvijaya (DV), also often mistakenly ascribed to Vidyraya.
27
It is safe to conclude
that he too is not connected to the author of the PD.
This leaves us with M1 and M4. The generally accepted view is that they are one
and the same person, who took the name Vidyraya after sannysa (A1 above). As
mentioned earlier, he is said to have influenced Harihara Is choice of the site for the
capital city of Vijayanagara.
28
It is often said that the city was originally named
Vidynagara in honor of Vidyrayas role in its establishment in 1336 CE
29
but this is

24
In an inscription dated to 1368-69 by Filliozat, pp. 93,98: v. 6: asti svastimatm udrayaasm
kraya ryas r bukkanm nrupa [sic]v. 7: mdhavay [sic] ity amtya | v. 8: gtr
ygiras pracaatapasa capruthvsura prahd udbhavam See also Kane, p. 791; Kulke,
p. 129; Kripacharyulu, pp. 74-6.
25
According to Jagannadham et al, pp. 79-84; Mishra, p. iii; Kripacharyulu, p. 76. Also cf. n. 156 infra.
26
Kripacharyulu, pp. 96-7. This is based on loka 1.3 of the SDS rmat-syaa-dugdhbdhi-
kaustubhena mahaujas | kriyate mdhavryea sarvadaranasagraha || Cowell & Gough, in their
translation of SDS want to emend the reading of rmat-syaa to riman-myaa to make it conform to
M4! (p. 1, n. 1). Updhyya, in his Hindi work on Syaa and Mdhava, says that Syaa had three sons.
Myaa being the second, who wrote SDS (pp. 61-2).
27
Venkataraman (1976), p.20. Updhyya, pp. 153-5, provides evidence proving that the DV is definitely
not a work by Mdhava-Vidyraya. But he makes no mention of Mdhavas nephew in this context. Cf.
n. 26 supra and n. 155 infra..
28
For example, Verghese, p. 421 and Michell, pp. 41-2 both tell of myths whereby the city was established
through Vidyrayas advice.
29
See various stories enumerated by Saletore, v. 1, pp. 83-90. Jog (among others) also gives this date in his
prastvan, p. 5.
11


held to be an erroneous view by Sewell, Saletore and others.
30
Heras questioned the
authenticity of the inscriptional evidence linking Vidyraya with Vijayanagara,
considering it a fabrication by the sixteenth century ger pontiff Rmacandra
Bhrati.
31
This was verified by Saletore
32
and tacitly assented to by Kane.
33
The best
that can be said reliably about Vijayanagaras founding is that it came into existence
gradually between 1346 and 1368 CE
34
and that Mdhavcrya (M1) played no
significant role in its foundation.
35
However, up until the present time, people persist in
associating Vijayanagaras foundation with Vidyraya.
36
The issue is made more
sensitive by the confluence of at least three ideological conflicts: 1) the perceived
historical importance of ger to the akarcrya tradition, 2) the struggle for the
revival of Hindu religion and culture in face of Muslim invaders, allegedly intent on
converting Hindus to Islam, and 3) the conflicting claims of regional affiliation, regarding
whether the rulers of Vijayanagara were kannaa or ndhra. However, this should in no
way detract from Vidyrayas importance to Advaita Vednta. In fact, Hacker suggests
that the establishment of the Advaita monastaries (maha-s) all over India, typically
credited to akara, was really the work of Vidyraya;
37
his scholarship and facility
with Advaita doctrine, which we are about to explore next, would certainly be a
considerable asset in carrying out such a monumental task.

30
Sewell, p. 19, n. 2, p. 300, n. 1; Saletore, v. 1, pp. 93-101. See also Kulke (1985).
31
Heras, pp. 33-5.
32
pp. 93-101.
33
Though with protestations Kane, pp. 782,789; Kulke, p. 123.
34
Kulke, p. 126.
35
Ibid., p. 129.
36
See, for example, the essay Birth of Vijayanagar in Jagannadham et al (1990), pp. 12-23. Also cf.
Wagoner, pp. 300-305 (I am grateful to Robert Goodding for bringing this article to my attention).
37
In On akara and Advaitism in Halbfass (1995), p. 31.
12

3.3 Historical facts about Mdhava, Vidyraya, ger and Vijayanagara
What do we know about Vidyraya in connection with the ger maha?
According to the mahmnya-s, texts describing institutional history, we have the
following dates for Vidyraya and his gurus:
38
Table 1: ger mahas guru succession
Head Consecrated Died
Vidytrtha
(or Vidyakara/ Vidy karatrtha) a
1228 CE 1333 CE
Bhratt tha (or Bhratkatrtha) r 1328 CE 1380 CE
Vidyraya 1331 CE 1386 CE

There are many issues with these dates. Vidytrthas longevity could perhaps be
ascribed to yogic practices.
39
The overlaps between Vidytrtha and Bhrattrthas
reigns (1328-1333 CE) and Bhrattrtha and Vidyrayas reigns (1331-1380 CE) may
be explained by interpreting the consecration date to refer to the date each took
sannysa.
40
The more likely explanation, proposed by Heras,
41
is that the mahmnya
was later falsified to allow for Vidyraya to already be the head of ger by the time
Vijayanagara was established in 1336 CE
42
Kulkes examination of the non-spurious
epigraphical evidence confirms that Vidyraya is first mentioned only in 1375 CE, as

38
Based on Nanjundayya, v. 2, p. 458 and Srikantaya, p.138, n. 470. Venkataraman (1967), p. 23 and
Shastry, p. 121 have the same end dates, but the start dates for Bhrattrtha (1333) and Vidyraya (1380)
do not have the overlap discussed below.
39
According to Srikantaya, p. 158, Vidyatrtha entered lambika yoga in 1333 and the Vidyakara temple
was built at the site. (Srikantaya does not elaborate on the nature of lambika yoga). Also Venkataraman
(1976), p. 1: There was nothing strange about this long period, considering his mastery over the siddhis
that enabled him to prolong his life as long as he liked.
40
Updhyya suggests this approach. Then Bhrattrtha became the akarcrya of the maha in 1333 CE
(1255 aka, p. 66) and Vidyraya in 1380 CE (1437 Vikrama-savat., p. 141), upon the deaths of their
respective predecessors.
41
n. 31 supra.
42
Also Updhyya, p. 140, n. 1; also Kripacharyulu, pp. 31-2, though he goes on to (rather unconvincingly)
defend the mahmnya view, pp. 30-37.
13


the head of ger.
43
An inscription commemorating King Bukkas visit to ger in
1356 CE has Vidytrtha as the receiver of Bukkas largess and does not mention
Vidyraya at all.
44
Thus Vidyraya must have been consecrated sometime during the
interval 1356-1375 CE
45
There then follow several inscriptions
46
reflecting the
importance of Vidyraya as gers mahant and the high regard he was held in by the
kings Bukka I and Harihara II through his death in 1386 CE.
47

That the Mdhavas M1 and M4 are one and the same is not contested by anyone.
48

Both Syaa and Mdhavcrya seem to have been politically active in the courts of the
Vijayanagara kings,
49
and their younger brother Bhogantha was the narmasaciva,
50
sport
or pleasure companion of King Sagama II.
51
The identity of Mdhavcrya (M1, M4)
with Vidyraya (A1), on the other hand, is not as uncontested.
52
The works of
Mdhavcrya do not mention the name Vidyraya and later references to Vidyraya
do not link him with his prvrama name, Mdhava. Some would say that this is but
natural in ones prvrama one typically does not know whether one will take
sannysa, much less the name one will be assigned at that time. On assuming sannysa,

43
Kuupu Stone Inscription, Uttankita Epigraphs, pp. 84-86; Filliozat, Appendix, no. 25, p. 145.
44
Filliozat, no. 43, pp. 30-32.
45
Kulke, p. 130.
46
For example, the Beagua copper plates of 1384, Uttankita Epigraphs, pp. 104-9; the Vidyrayapura
copper plate of Harihara II in 1386, Uttankita Epigraphs, pp. 112-117.
47
Kulke, pp. 130-32.
48
See, for example, Kane, pp. 785-787; Kripacharyulu, pp. 77-81; Kulke, p. 136.
49
See, among others, Kane, p. 786; Srikantaya, p. 104.
50
Kane, p. 785, n. 1174: To translate the word Narmasaciva as simply jester is not quite accurate. The
idea is this: the very learned brothers Syaa and Mdhava (both ministers) were far above playfulness or
the cracking of jokes with the king, but Bhogantha, a poet, being young and less learned than the other
two, could be intimate with the king.
51
Kane, ibid.; Updhyya, p. 58; Punjani, p. 10.
52
Kripacharyulu, pp. 54-72 lists seven objections to the identity theory and then refutes them point-by-
point. I do not agree with all the issues raised and their treatment. For the sake of brevity, I have dealt with
only the issues I consider most relevant.
14

a renunciant in effect dies to his previous identity
53
and therefore would no longer refer to
himself by his prvrama identity.
54
3.4 Works ascribed to Mdhava-Vidyraya
The identity of Vidyraya with Mdhavcrya can be established through textual
sources. For example, Vidyrayas Jvan-mukti-viveka (JMV), an Advaita Vednta
work on the doctrine of liberation, refers to Mdhavas commentary on Parara-smti,
commonly known as the Parara-mdhavya (PaM), as being written by himself.
55
This
clearly indicates that Vidyraya, the author of the JMV, is the same as Mdhava, the
author of the PaM. The identity of Mdhava and Vidyraya is confirmed if we observe
the parallels in the persons being paid homage to in the two works. In the JMV,
Vidyraya pays homage to his guru Vidytrtha at the beginning and end of the text.
56

In the PaM, a dharma-stra digest of civil and religious law,
57
in the opening stanza,
Mdhava pays homage to Lord Gaea,
58
and in the next stanza lauds his three teachers,
Bhrattrtha, Vidytrtha and rkaha.
59
Mdhava also goes on to pay homage to King

53
Olivelle (1993), p. 207, speaks of renunciation as a ritual and civil death of the renouncer.
54
Updhyya, p. 134: sanys ram svkr kar lene par ko bh yati apne prapac me phase
rahnevle prva ram ke nm k ullekh karn acch nah samajht
55
JMV 1.0.11: ete tu samcr prokt prarasmte | vykhyne smbhir atrya parahaso
vivicyate || (Goodding, pp. 298-9).
56
JMV 1.0.1: yasya nivasita ved yo vedebhyo khila jagat | nirmame tam aha vande vidytrtha-
mahevaram || JMV 5.4.48: jvan-mukti-vivekena bandha hrda nivrayan | pumrtham akhila
deyd vidytrthamahevara || JMV 1.0.1 is identical to the opening verse of Syaas commentary to the
gveda. Cf. n. 58 infra regarding Syaa.
57
Kane, p. 779.
58
PaM 1.1: vgdy sumanasa sarvrthnm upakrame | ya natv kta-kty syus ta nammi
gajnanam || This verse also occurs as v.2 of the opening of Syaas commentary to the gveda. Some
scholars have suggested that Syaas works were jointly authored with Mdhava, e.g. Kripacharyulu, pp.
182-3. Exploration of the works of Syaa is sadly outside the scope of the present analysis.
59
PaM 1.2: so ha prpya viveka-trtha-padavm mnya-trthe para majjan sajjana-trtha-saga-
nipua sadvtta-trtha rayan | labdhmkalayan prabhva-lahar rbhrattrthato vidytrtham
uprayan hdi bhaje rkaham avyhatam || Srikantaya, p. 102 considers rkaha to be Vidytrthas
15


Bukka
60
and his own parents; he also mentions his brothers Syaa and Bhogantha, and
clearly indicates that he himself is the author.
61
We see that Vidyraya of the JMV and
Mdhava of the PaM both honor Vidytrtha as guru. The others honored by Mdhava in
the PaM, Bhrattrtha, rkaha and Bukka are not mentioned by Vidyraya in the
JMV. But we can say with greatest confidence that Mdhava-Vidyraya is the author of
the PaM and the JMV.
Another work that is universally attributed to the same author is the Kla-
mdhavya (KM), also referred to as the Kla-niraya, a dharma-stra treatise on the
proper times for the performance of religious rites.
62
The first three stanzas are
identical
63
to PaM 1.1-3: homage is paid to Lord Gaea, Bhrattrtha, Vidytrtha,
rkaha, and King Bukka.
64
The KM was written after the PaM as v. 5 of the KM
mentions the PaM explicitly.
65

The Jaiminya-nyya-ml (JNM) is yet another work universally ascribed to
Mdhava,
66
whose first verse is identical to the PaM 1.1 and KM 1 already cited.
67
The

prvrama-nman but that raises the question as to why Mdhavcrya would mention him by both names
in this context. rkaha may have been the guru of Syaa, Mdhava and Bhogantha in their early years
(Updhyya, pp. 67-9; Kripacharyulu, pp. 6-7). According to Rma Sharma, pp.19,25, n. 9, rkahantha
was their guru in Knchi and a aiva philosopher.
60
PaM 1.3d: smrttocchrya dhurandharo vijayate r-bukkaa-km-pati ||
61
For the verse mentioning his parents and brothers, see n. 23 supra. PaM 1.9: parara-smti prvair na
vykhyt nibandhbhi | may to mdhavryyea tad vykhyy prayatyate ||
62
For example, by Kane, p. 788; Mahadevan (1938), p. 2; Kripacharyulu, pp. 114-6; Updhyya, pp. 147-8.
63
Except for v. 2b where PaM has sajjana-trtha-saga-nipua, KM 2b has sajjana-saga-trtha-
nipua.
64
See nn. 58, 59, 60 supra.
65
KM 5: vykhyya mdhavcryo dharmn prarn atha | tad anuhna-klasya niraya vaktum
udyata ||
66
For example, by Kane, p. 788; Mahadevan (1938), p. 2; Updhyya, pp. 148-9; Venimadhava Shastri, p.
113; Kripcharyulu, pp. 116-120.
67
See n. 58 supra.
16


next verse offers homage to King Bukka,
68
and the following verse to King Bukka and
Vidytrtha.
69
Bhrattrtha is mentioned in v. 7,
70
and Mdhava names himself as the
author in v. 8.
71
In the PD, however, the opening verse offers salutations to akarnanda.
72

Rmakas commentary to the PD (ca. 1375 CE)
73
interprets akarnanda as
paramtman, who alone is the guru.
74
Thus akarnanda can possibly be interpreted as
standing in for any or all of Vidyrayas teachers and is definitely treated as such by
subsequent commentators. akarnanda is also invoked in the opening benediction to
Vivaraa-prameya-sagraha (VPS),
75
a commentary on Praktmans (10
th
or 13
th
c.
CE)
76
Paca-pdik-vivaraa.
77
The VPS, like the PD, is also ascribed to either
Vidyraya, Bhrattrtha or both.
78
The closing verse to the VPS, however, mentions
Vidytrtha as the authors guru,
79
strengthening the argument that akarnanda implies

68
JNM 1.2cd: nitya-sphrty-adhikravn gata-sadbdha svatantrevaro, jgarti rutimat-prasaga-
carita r-bukkaa-kmpati || Cf. PaM 1.3d (also KM 3d), n. 61 above.
69
JNM 1.3: yad brahma pratipdyate praguayat tat paca-mrti-prath, tatrya sthiti-mrtim
kalayati r-bukkaa-kmpati | vidytrtha-munis tad tmani lasan mrtis tvanugrhik, tensya
svaguair akhaita-pada srvajam udyotate ||
70
JNM 1.7: sa bhavyd bhrattrtha-yatndra-caturnant | kpm avyhat labdhv parrthya-pratimo
bhavat ||
71
JNM 1.8: nirmya mdhavcryo vidvad-nanda-dyinm | jaiminya-nyya-ml vycae
blabuddhaye ||
72
PD 1.1: nama rakarnanda-guru-pdmbu-janmane | savilsa-mahmoha-grha-grsaika-
karmae ||
73
Per Potter (2005). Cf. n. 133, p. 26 infra.
74
PD 1.1 s.v.: akarnanda pratyag-abhinna paramtm | sa eva guru
75
VPS 1: svamtray nanda yad atra jantn sarvtma-bhvena tath paratra | yac
chakarnandapada hdabje vibhrjate tad yatayo vianti ||
76
Potter (2005) gives 975 CE, while Dasgupta, v. 2, p. 52 and Venimadhava Shastri, p. 115 place him in
the thirteenth century.
77
The Paca-pdik-vivaraa itself is a commentary on Padmapdas Paca-pdik (8
th
century), dealing
with the first four stras of the Brahmastras and akara bhya. s
78
Two of the three editions consulted ascribe it to Vidyraya, one to Bhrattrtha. Venkataraman (1976)
suggests it could be a joint work (along with PD, JMV and DDV)!
79
yad vidytrthagurave ur ny na rocate tasmt | astv e bhaktiyut rvidytrtha-pdayo sev ||
17


Vidytrtha.
80
This would then indicate that at the very least, the author of the PD, if not
the same as the author Vidyraya of the JMV and Mdhava of the PaM, has the same
guru Vidytrtha. There is also the closing verse of the PD, where the reference to
Harihara can be interpreted as a clever pun on the word referring to the deities Viu and
iva as well as Bhrattrtha and Mdhavcrya/Vidyrayas royal patrons, Harihara I
(1336-54 CE) & Harihara II (1376-1404 CE).
81
Based on the evidence presented thus far,
either Vidyraya or Bhrattrtha or both could be the author of the PD.
There is yet another text ascribed to Vidyraya, the Bhadrayaka-vrtika-sra
(BVS), a sub-commentary on Surevaras Vrttika (8
th
century) on the BU.
82
We will
look at a portion of this work in greater detail in section 6.3, Vidyrayas
Bhadrayaka-vrtika-sra (BVS) on BU 4.4.12, p. 63 infra when considering the
extra-textual context of the PD. As far as opening and closing verses are concerned, this
text is not very helpful as no specific teachers are named, but the opening verse is
identical to the first verse of both the PaM and the KM.
83


80
Venkataraman (1976), however, says that akarnanda was a student of Vidytrtha who collaborated
with Vidyraya in founding several small maha-s (p. 18). No sources are provided. There is also a
akarnanda Bhrat listed in the ger mhmnya (Nanjundayya, p. 458) for the period 1428-1454,
which puts him out of consideration for our discussion. Thangaswami, pp. 257-261 presents three
possibilities: 1. akarnanda was an alternate name for Vidytrtha, 2. he was Vidytrthas guru, 3. he
was not Vidytrthas guru but along with him (Vidytrtha), he was a guru of Vidyraya.
81
A similar argument is presented in Kripacharyulu, pp. 66-7. Dates for the kings reigns based on Rma
Sharma, pp. xvii-xviii.
82
Marcaurelle, p.189; Updhyya, p. 153; Kripacharyulu, pp. 140-44.
83
The opening loka, BVS 1.0.1: vgdy sumanasa sarvrthnm upakrame | yan natv ktakty
syus ta nammi gajnanam || Cf. n. 58 supra. (There is a possibility that this opening verse has been
inserted later, since the next verse again is numbered 1 and seems to be the beginning of the work proper,
with homage paid to Surevara and his Vrttika. In the Dwived edition, the opening verse is unnumbered).
The final two lokas of this work dont mention any teachers 6.6.1-2: upasahtya t vidy
kavao tha varyate | sa vykhyta prvameva brahmptyai japyatm iti || navaty adhika-
sakhyt lok navaatni ca | santi vrtikasare smin adhyyasya sagrahe ||
18


The Anubhti-praka (AP), yet another work attributed to Vidyraya,
84
is a
metrical work interpreting selections from twelve upaniads in twenty chapters. While
there is no opening invocation, the concluding verse of every chapter honors
Vidytrtha.
85
The AP seems to be composed after the BVS, since its section on the BU,
chapters AP13-18, shares many verses with the BVS.
86

Vidyraya is also said to have written commentaries called Dpik-s on the
Aitareya and the Nsihottara-tpanya Upaniads (AiU, NUTU).
87
The opening and
closing loka-s of the AiU-Dpik are virtually identical to those of the JMV, wherein
Vidytrtha is invoked.
88
Thus we can confidently ascribe this work to Mdhava-
Vidyraya too. The NUTUD is entirely a prose commentary,
89
with the exception of the
opening and closing verses, neither of which resemble any of the invocations seen so
far.
90
For the purpose of the present analysis, I conclude that this work was most likely
not authored by Mdhava-Vidyraya.
91


84
Venimadhava Shastri, p. 115; Kripacharyulu, pp. 149-157; Updhyya, pp. 152-3 calls it the Anupama-
praka.
85
For example, AP 12.120: anta pravia steti yo ntarym rutrita | so smn mukhyaguru ptu
vidytrtha-mahevara || AP 20.156: r-smttihsnm abhipryavid-avyaya | ruti-vykhynatas
tuyd vidytrtha-mahevara ||
86
For example AP13.3 = BVS 4.1.5; AP 13.4 = BVS 4.1.10; AP 13.5-10 = BVS 4.2.1-2,8-11 u.s.w.
87
Updhyya, p. 153; Venimadhava Shastri, p. 116; Kripacharyulu, pp. 123-4.
88
AiUD opening loka is the same as that of the JMV (cf. n. 56 supra): yasya nivasita ved yo
vedebhyo khila jagat | nirmame tam aha vande vidytrtha-mahevaram || AiUD closing loka:
vedrthasya prakena tamo hrda nivrayan | pumrtham akhila deyd vidytrthamahevara || Cf.
JMV closing loka in n. 56 supra where the text in bold is instead jvan-mukti-vivekena bandha .
89
All the other works considered so far have been metrical.
90
NUTUD opening vv.: o namo bhagavate r-divyalakm-nsikya nama ||
nirasta-nikhilnartha-paramnanda-rpie | nsihya namaskurma sarvadh-vtti-skie ||1||
carabja-rajolea-samparkt sahs sakt | sarva-sasra-hno ha tnnatosmi gurn sad ||2||
tpanya-rahasyrtha-vivtir leato may | kriyate lpadhiy tasmt kantavya katam uttamai ||3||,
Closing vv.: tpanya-rahasyrtha-dpik timirpah | gurv-anugraha-labdhai satmas tu sukptaye ||1||
saccidnanda-sampra-pratyag-ekarastmane | tejase mahate bhyn nama pusiha-rpie ||2||
ye sasmti-mtrea taranti bhavasgaram | tn nato smi gurn bhakty dhiy vc ca karma ||3||
91
In the context of the commentary to NUTU 1.1, the Dpik cites lokas from texts referred to as Mantra-
rja-kalpa and Sra-sagraha. I was unable to locate the Mantra-rja-kalpa text in either Potter (2005) or
19

Lastly, there is a text of Vidyrayas which was recently discovered by Olivelle
(1981), the Praava-mms (PrM), on the syllable om. The text begins with homage
to Lord Gaea,
92
and a few verses later there occurs what Olivelle terms the signature
verse of both Vidyraya and his brother Syaa,
93
offering homage to Vidytrtha.
94

For the present analysis, I have deliberately not taken the colophons of texts into account,
since these can be later scribal additions. But this text can be considered an exception
owing to its uniqueness,
95
and its colophon also pays homage to Vidytrtha and King
Bukka.
The evidence presented can now be summed up tabularly:
Table 2: Texts and persons honored therein by Mdhava/Vidyraya
Text Abbr. Author Homage paid to:
1. Parara-mdhavya PaM Mdhava Gajnana, Vidytrtha,
Bhrattrtha,
rkaha, Bukkaa
2. Kla-mdhavya KM Mdhava Gajnana, Vidytrtha,
Bhrattrtha,
rk ha, Bukkaa a
Bukkaa, Vidytrtha,
Bhrattrtha
3. Jaiminya-nyya-
ml
JNM Mdhava
4. Jvan-mukti-viveka JMV Vidyraya Vidytrtha

Thangaswami. There are many works titled Sra-sagraha. Potter (2005) lists four titles, three of which
can be ruled out by virtue of their being Jain, Viidvaita (and Tamil) or Acintya-bhedbheda (ca. 1770
CE) texts. The Sra-sagraha by Vednta Deika or Vekaantha (1268-1369 CE) is of a period
contemporaneous with Mdhava-Vidyraya and is also unlikely to be cited profusely by him (26
consecutive lokas). Thangaswami mentions two Advaita texts by the same name, one a secondary
commentary on the rrika-nyya-maimla (itself a commentary on the BS Bh) is by an
Anantnandagiri (1900 CE) and the other, a commentary on Sarvajtmans Sakepa-rraka by
Madhusdana Sarasvati (1565-1665 CE), post-dating Vidyraya. If it be argued that Sra-sagraha is an
abbreviation for the Sarva-vednta-siddhnta-sra-sagraha ascribed to akara (falsely according to
Belvalkar, pp. 228-9), the verses cited in the NUTUD do not occur therein.
92
PrM 1: r-gaeya nama ||
93
p. 82 (1981).
94
PrM 4: yasya nivasita ved yo vedebhyo khila jagat | nirmame tam aha vande vidytrtha-
mahevaram || This is virtually identical to JMV 1.0.1 except that the text in bold is instead nivasita
cf. n. 56 supra.
95
Only one manuscript is extant. Olivelle (1981), pp.77-8.
20

Text Abbr. Author Homage paid to:
5. Vivaraa-prameya-
sagraha
VPS Vidyraya and/or
Bhr trtha at
akarnanda,
idytrtha V
6. Pacada PD Vidyraya and/or
Bhr trtha at
Vidyraya
akarnanda,
Harihara
7. Bhadrayaka-
vrtika-sra
BVS Gajnana
8. Anubhti-praka AP Vidyraya Vidytrtha
9. Aitareyopaniada-
dpik
AiUD Vidyraya Vidytrtha
10. Praava-mms PrM Vidyraya Gaea, Vidytrtha,
Bukka

The first three entries are definitively associated with Mdhava without any
question. The fact that Bhrattrtha is recognized in these texts as a guru means that he
is not in contention for authorship. Further, through the clear reference to the PaM in
Vidyrayas JMV as the authors own work, this Mdhava is Vidyraya and thus the
first four texts of Table 2 are by the same author, Mdhava-Vidyraya. Since the same
signature verse
96
occurs in JMV, AiUD and PrM, we can presume these works were
written by the same author, allowing us to group together entries 1-4 and 9-10. Due to
the extensive reuse of verses from the BVS in the AP without attribution to another
author,
97
we can group these two (7 & 8) as being the works of the same author. If we
take the opening loka of the BVS as genuine, it being identical to the first loka of the
PaM and the KM,
98
we can make the case that the BVS and AP were also written by
Mdhava-Vidyraya, extending the list of works that can be ascribed to him to consist

96
yasya nivasita ved yo vedebhyokhila jagat | nirmame tam aha vande vidytrtha-mahevaram ||
Cf. nn. 56, 88, 94 supra.
97
As attested to in n. 86 supra.
98
vgdy sumanasa sarvrthnm upakrame | ya natv kta-kty syus ta nammi gajnanam ||
Cf. nn. 58, 63-64, 83 supra.
21


of entries 1-4 and 7-10. Next, due to the shared and unique feature of homage paid to
akarnanda,
99
we can group the VPS and PD together as being authored by the same
individual, or in case the PD has two authors, begun by the same author who wrote the
VPS. Both works pay homage to akarnanda in the beginning, so the author who
wrote the VPS began the PD. In order to definitively ascribe authorship of the PD to
Mdhava-Vidyraya based on this evidence we would need to show a stronger link
between any of the texts in the first group (entries 1-4 and 7-10) with either of the texts in
the second group (entries 5 and 6). I believe this can be done, but first we need to
examine the facts known about Bhrattrtha.
3.5 Works ascribed to Bhrattrtha
What do we know about Bhrattrtha? As seen in the discussion in this chapter so
far, there is sufficient evidence to confirm that he was one of Mdhavcrya/
Vidyrayas gurus and his predecessor as the head of the ger maha. Mdhavcrya
is said to have obtained sannysa from Bhrattrtha.
100
Both of them may also have
counted Vidytrtha as their guru. The earliest known inscription mentioning the ger
maha (as a trtha, a place of pilgrimage)
101
is dated to 1346 CE and mentions donations
by King Harihara I to support Bhrattrtha-rpda and his disciples. Earlier, we saw
Jogs opinion that Bhrattrtha was Vidyrayas younger brother Bhogantha, who took
sannysa earlier.
102
This opinion is also put forth by Venkataraman (1967)
103
but is not

99
Cf. nn. 72, 75 supra.
100
Updhyya, p. 66.
101
Filliozat, no. 14, pp. 8-10; Uttankita Epigraphs, pp. 69-73.
102
See chapter , , p. 4 supra. 2 The Significance of PD7, Tptidpa-prakaraa
22


accepted by Srikantaya, because it is apparently based on ger kaita or account
books of the maha, whose accuracy is doubted.
104
Most other sources do not report any
connection between Bhogantha and Bhrattrtha.
105
Besides the PD and VPS seen earlier, there are two more works that are attributed
to Bhrattrtha the Dg-dya-viveka (DDV) and the Vaiysika-nyya-ml (VNM).
106

These texts are also often attributed to Vidyraya instead of, or in addition to,
Bhrattrtha, on the basis of Mdhava-Vidyrayas authorship of the Jaiminya-nyya-
ml (JNM).
107
The DDV is a brief work consisting of only 46 loka-s and has no
opening and closing magala-loka-s. It is also known as the Vkya-sudh.
108
It is an
inquiry into the discrimination of the Self from the not-Self, and is often mistakenly
attributed to akara (8
th
c. CE).
109
The VNM is a summary of the Brahmastras and it
opens with salutations to Vidytrtha.
110
There is no closing salutation. The brevity of
the opening salutation and the absence of a closing salutation may be dictated by the

103
p. 23. This is most likely based on the account of the guru-vaa-kvya (ca. 1735 CE, per Shastry, p.
8), whose historical accuracy is in doubt. See, for example, Kulke pp.130-1, 135; Srikantaya, pp. 110,138-
9.
104
Srikantaya, pp. 127,137-8; Kulke, p. 140, n. 53.
105
For example, Kane, pp. 785-6,789; Kripacharyulu, Thangaswami pp. 260-61.
106
Mahadevan (1938), p. 7; Updhyya, pp 66-7; Nikhilnanda, p. vi (in his tr. of the DDV),
Thangaswami, pp. 259-60. Updhyya says that some commentators suggest that Vidyraya may have
helped his guru in the composition of one or both of these texts.
107
For example, Venimadhava Shastri, pp. 113-6 attributes both texts to Vidyraya. Venkatarama Iyer
ascribes joint authorship (in Venkataraman (1976), pt. 2, p.p. 4-5) for both texts. In the preface to his
commentary on the BS and the VNM, the Brahma-stra-rahasyam, Ramanuja Tatacharya credits
Vidyraya with the authorship of the VNM. So does Kane, p. 788. Nicaladsa, p. 355, attributes the
DDV to Vidyraya.
108
Venimadhava Shastri, p. 116; Thangaswami, p.259. However, Nikhilnanda, p. vi (in his tr.), suggests
that Vkya-sudh is the name of the commentary on the DDV by Brahmnanda Bhrat. Thangaswami, p.
260 confirms this.
109
For example, Raphaels translation of the DDV is titled Self and Non-self: The Drigdriyaviveka
Attributed to akara.
110
VNM 1.1: praamya paramtmna r-vidytrtha-rpiam | vaiysika-nyya-mla lokai
saghyate sphuam ||
23

format for each adhikaraa
111
of the Brahmastra, there are two loka-s. The first
loka states the viaya, sandeha and prvapaka (subject, doubt, and prima facie view)
for the adhikaraa, while the second loka states the siddhnta or conclusion. The last
member of the adhikaraa, sagati or consistency is considered self-evident.
112
The
evidence regarding texts attributed to Bhrattrtha can be tabularly summarized:
Table 3: Texts and persons honored therein by Bhrattrtha
Text Abbr. Author Homage paid to:
1. Dg-dya-viveka DDV Bhrattrtha and/or
Vidyraya

2. Vaiysika-nyya-ml VNM Bhrattrth and/or a
Vidyraya
Vidytrtha

3.6 Bhrattrtha, Vidyraya and the PD
The theory that Bhrattrtha was the author of the PD (A3 in Section 3.1, p. 8
supra) is propounded primarily by T.M.P. Mahadevan. According to Mahadevan, while
it is probable that Mdhava may have been Vidyraya (M1 above), the PD is not
authored by him (ruling out M1, M2, M3 and M4) but by his guru, Bhrattrtha, who
also possessed as an appellation the title Vidyraya or Forest of Learning,
113
and
who was also connected with the early kings of Vijayanagara.
114
Mahadevan based this
view primarily on Appayya Dkitas attribution of the PD to Bhrattrtha in his

111
Each adhikaraa of the Brahma-Stras consists of six parts: 1. viaya, subject. 2. saaya, doubt. 3.
prvapaka, prima facie view. 4. uttarapaka, opposite view. 5. siddhnta, conclusion and 6. sagati,
consistency with other parts of the work.
112
VNM 1.2: eko viaya-sandeha-prvapakvabhsaka | loko paras tu siddhntavd sagataya
sphu ||
113
Mahadevan (1969), p. xxi.
114
Mahadevan (1938), p. 8.
24


Siddhnta-lea-sagraha (SLS, ca. 1585 CE),
115
supported by other textual citations
occurring even later.
116
Mahadevan holds that Mdhava-Vidyraya is the author of the
JMV, where the PD is quoted as though it is authored by someone else, whom he calls
Bhrattrtha-Vidyraya. To the objection that trtha and araya are distinct sannys-
surnames and cannot occur in the same individuals name,
117
he counters that the
Vidyraya is not a surname as such but only an appellation meaning Forest of
Learning applied to [Bhrattrtha].
118
Let us examine Mahadevans arguments more
closely.
Appayya Dkitas SLS mentions Bhrattrtha as the author of the VPS.
119
He
mentions the DDV in connection with the Citradpa-prakaraa, PD6.
120
Slightly earlier
he also refers to the Brahmnanda-pacaka, PD11-15.
121
In an earlier section there is a
reference to Bhrattrtha and others in connection with the views expressed in PD6.
122

In a later section, Bhrattrtha is mentioned as the author of the Dhynadpa, PD9.
123
Is
there any significance to the fact that the name appears in the nominative plural?
124
One

115
Potter (2005).
116
Mahadevan (1938), pp. 6-7; (1969), pp. xiv-xxi.
117
The sannysins are often referred to as daanmins on account of their using one of ten surnames
derived from the academic titles of ten disciples of akaras immediate pupils. The names are 1. Sarasvati,
2. Bhrati, 3. Pri, 4. Trtha, 5. Sgara, 6. Vana, 7. Araya, 8. Giri, 9. Parvata and 10. Sgara (again).
Of these, Sgara, Araya and Parvata are no longer used, according to Nanjundayya, v. 2, p. 455.
118
Mahadevan (1969), pp. xx-xxi.
119
SLS II.3.5421 (Suryanarayana Sastri, v. 2, p. 93): vivaraopanyse bhrattrtha-vacanam iti.
Vivaraopanysa is Appayya Dkits name for VPS.
120
SLS I.2.3117 (Ibid., p. 22): dg-dya-viveke tu citradpa-vyutpditam kastham jva-kov
antarbhvya cit-trai-vidhya-prakriyaivvalambiteti viea |
121
SLS I.2.3116 (Ibid., p. 20): brahmnande tu
122
SLS I.4.1 (Ibid., p. 31): iti bhrattrthdi-paka prg eva darita. Suryanarayana Sastri, v. 2, notes
p. vi, n. 137: Cp. Pacada 6.153-163.
123
SLS III.3.0 (Ibid., p. 131): evam bhrattrth dhynadpe hu |
124
i.e. bhrattrth hu instead of bhrattrtha ha.
25


possibility is that the plural is used to indicate respect,
125
but there may be another
explanation. Vidyraya is mentioned ambiguously as Vidyraya-guru
126
the
compound can be interpreted as either Guru Vidyraya or the guru of Vidyraya,
i.e. Bhrattrtha.
127
I suggest that Appayya Dkitas references to Bhrattrtha and
Vidyraya can also be taken as indicative of his awareness of the joint-authorship theory
( A2), that the PD was authored by both Bhrattrtha and Vidyraya. That is why
Appayya Dkita says Bhrattrtha and others, and uses the plural form
Bhrattrth. The reference Vidyraya-guru could either be deliberately
ambiguous, or simply indicative of the respect that Vidyraya has come to be held in by
the Advaita tradition in the two hundred years that have elapsed since his death 1386 CE.
Furthermore, Mahadevans view that the PD is solely authored by Bhrattrtha-
Vidyraya is also based on deliberately deprecating an important source of evidence.
Mahadevan writes, That Rmaka Paita at the beginning of his commentary on the
Tpti-dpa mentions
128
Bhrattrtha as the author is no ground for stating that the earlier
chapters are the work of Mdhava-Vidyraya. The mention of Bhrattrtha in the
Tptidpa may indicate his authorship not of that chapter alone, nor of that and the
succeeding chapters alone but of the whole book. Rmaka Paita no doubt pays
obeisance to both Vidyraya and Bhrattrtha. But this would at best prove that

125
pjy bahuvacanam
126
SLS II.3.4112 (Ibid., p. 83): trividh-jva-vdinm vidyraya-guruprabhtnm
127
SLS Suryanarayana Sastri, v. 2, notes p. x, n. 50: The reference seems clearly to be to vv. 36-46 of the
DDV, attributed to Bhratttha. It is an open question therefore whether Appayya means the preceptor of
Vidyraya or the preceptor, Vidyraya, identifying him with Bhrattrtha. In the translation, v. 1, p.
276, he chooses the latter, Preceptor Vidyraya.
128
Rmakas commentary to PD7 starts: tptidpkhya prakaraam rabhama r-bhrattrtha-
gurus tasya ruti-vykhyna-rpatvt tad-vykhyey rutim dau pahati. crya, p. 188.
26


Rmaka was probably the disciple of both and not that the Pacada was the work of
both.
129
Rmaka was indeed a disciple of Vidyraya according to Thangaswamis
bibliographical survey of Advaita Vednta literature.
130
Potter dates Rmaka to 1375
CE.
131
According to Thangaswami, Bhrattrtha had two other disciples besides
Vidyraya: Brahmnanda-bhrat who wrote the Vkya-sudh commentary on the DDV,
and Knanda-bhrat, who wrote a work called the Mahvkya-darpaa.
132
He shows
Vidyraya, on the other hand, as having three disciples Knanda-bhrat,
Brahmnanda-bhrat, and Rmaka.
133
Rmaka is the only disciple of the three
who does not also have Bhrattrtha as a guru. His commentary to the PD only mentions
Bhrattrtha the one time.
134
Everywhere else, he refers to the author of the PD as
crya.
135
If anything, this serves to draw greater attention to his mention of
Bhrattrtha at the start of his commentary to PD7. This would suggest that Rmaka
was aware that PD7 was authored by Bhrattrtha, while his guru Vidyraya wrote the
rest of the PD. There would be no other reason for Rmaka to share his gurus
authorship credit with Bhrattrtha and every reason to ascribe complete authorship to
Vidyraya, if he wished to do so. Based on the contemporaneity of Rmaka with
Vidyraya and Bhrattrtha, and his direct association with Vidyraya, I am inclined to

129
Mahadevan (1938), p. 7.
130
pp. 260-61.
131
Potter (2005).
132
p. 259: brahmnanda-bhrty-khy apara-iyopi bhrattrthasya | brahmnanda-bhrty dg-dya-
vivekasya vykhy kt | mahvkya-darpaa-kra knanda-bhrat ca bhrattrtha-iya |
133
p. 260: vidyraya knanda-bhrat-brahmnanda-bhrati-rmakn guru See also:
guru-iya-prampar-vka on p. 261.
134
See n. 128 supra.
135
See, for example, the introduction to PD3 and PD8, in crya, pp. 63,283.
27

attach greater significance to the implications of his mention of Bhrattrtha at the start
of PD7 than Mahadevan does.
Mahadevan also draws attention to the fact that when, in the JMV, the author refers
to his prior work, the PM, he does so unambiguously,
136
whereas when he cites the PD, it
is done neutrally without any allusion to whether the PD too was authored by him. In the
JMV, the author says have been explained in the fourth chapter of the Brahmnanda
[pacaka, i.e. PD14].
137
There are certainly no metrical constraints inhibiting the author
from inserting by us if he so desired. Mahadevan also points out that in the PD itself, a
similar neutral statement is made, have been explained,
138
but the context makes it
clear that what is being referred to is the preceding verse.
139
But in the very next verse
we have have been set forth by us in the Tptidpa [prakaraa] (emphasis mine),
140

and the remainder of the chapter is a repetition of verses from PD7.
141
Mahadevan
himself suggests that one should not read too much into the use of the phrase have been
explained versus have been explained by us, and he says that the evidence is
inconclusive It is true that such an expression is sometimes used to refer to ones own
earlier work; but it may also be used to refer to a work other than ones own the work

136
(1969), p. xix. See also n. 55 and the relevant discussion on p. 14 supra.
137
JMV 4.4.1-2: dukha-na-sukhvirbhva-rpa-caturtha-pacama-rpe prayojane vidynandtmakena
brahmnanda-gatena caturthdhyyena nirpite | tad ubhayam atra sakipyocyate: This is followed by a
citation of BU 4.4.12/PD 7.1/PD 14.5. Dasgupta, v. 2, p. 251, n. 2 also revises his earlier opinion (that the
same Vidyraya wrote the PD and JMV) based on this reference to brahmnanda in JMV.
138
PD 14.38: dukhbhva ca kmptir ubhe nirpite | kta-ktyatvam anyac ca prpta-prpyatvam
kat ||
139
Mahadevan (1969), p. xx.
140
PD 14.39: ubhaya tptidpe hi samyag asmbhir ritam | ta evtrnusandhey lok buddhi-
viuddhaye ||
141
PD 14.40-64 = PD 7.253-270,291-297.
28

of ones preceptor which is well-known, or of one with whom one is closely
connected.
142

There is another possible explanation for such usage. If the dual-authorship theory
of the PD (A2, p. 8) is true, then Mdhava-Vidyraya, the author of the JMV might have
deliberately chosen to say have been explained in order to refer to the portion of the PD
written by his guru, Bhrattrtha.
143
Whereas, if the second portion of the PD (chapters
7-15) were indeed written by Bhrattrtha, in PD 14.39
144
it would be but natural for him
(Bhrattrtha) to refer to his own passages in PD7 by saying have been set forth by
us. Or, if Bhrattrtha did indeed write only PD7, as suggested by the evidence in
Rmakas commentary, then perhaps Vidyraya is referring in PD 14.39 to both
Bhrattrtha and himself when he says by us. Once again, this is merely conjecture
and by no means conclusive evidence, but it does help, in my opinion, to strengthen the
case for the possibility of Mdhava-Vidyrayas joint authorship of the PD with
Bhrattrtha.

142
Mahadevan (1969), p. xix.
143
The PD is cited in four more places in the JMV: 1) JMV 2.3.26 cites PD 7.156, using hu, they said.
2) JMV 2.10.10 cites PD 7.139 (also MB 13.15.3971-2 per Goodding, p. 181, n. 66) using iti. 3) JMV
2.10.27-29 cites PD 12.65-67, prefaced by putraviveko brahmnande darita, discernement regarding
sons is described in the Brahmnanda [pacaka, PD 11-15]. 4) JMV 5.1.25 cites PD 4.68 (also Muktika
Upaniad 2.64, per Goodding, p. 443), prefaced by tath ca smaryate, similary, it is mentioned in the
Smti. All four mentions are impersonal, with the exception of the fourth, all the references are within PD
7-15, the section thought to have been authored by the second author of the PD, who would have to be
Bhrattrtha by my current reasoning. The impersonal reference to the fourth citation, though it falls
outside this section, is a smti reference and thus would not merit asmbhir uktam/ritam, it was said/set-
forth by us.
144
See n. 140 supra.
29


3.7 Textual parallels between the AP and the PD
There is one final piece of evidence to consider. There is the suggestion of
Mdhava-Vidyrayas authorship of the PD based on inter-textual sharing between the
AP and the PD. Through a by no means complete examination
145
of the loka indices to
both the PD and the AP, I have found a few instances of sharing between these two texts.
Here is a list of the parallels found (the variations are in bold type):
1. PD 2.2: abda-sparau rpa-rasau gandho bhta-gu ime |
eka-dvi-tri-catu-paca-gu vyomdiu kramt ||
AP 11.62: abda-sparau rpa-rasau gandho bhta-gu ime |
eka-dvi-tri-catu-paca-gu vyomdaya kramt ||

2. PD 2.20: vkasya svagato bheda patra-pupa-phaldibhi |
vkntart sajtyo vijtya ildita ||
AP 3.32: vkasya svagato bheda khdy avayavais tath |
vkntart sajtyo vijtya ildita ||

3. PD 8.73: yay yay bhavet pus vyutpatti pratyagtmani |
sa saiva prakriyeha syt sdhvty crya-bhitam ||
AP 13.108: yay yay bhavet pus vyutpatti pratyagtmani |
sa saiva prakriyeha syt sdhv s cnavasthit ||
[cf. Surevaras works
146
]

4. PD 11.7: bhidyate hdaya-granthi chidyante sarva-saay |
kyante csya karmi tasmin de parvare ||
AP 6.65: bhidyate hdaya-granthi chidyante sarva-saay |
kyante csya karmi tasmin de parvare ||
[MU 2.2.8]

5. PD 11.18: sa purn paca ved chstri vividhni ca |
jtvpy antmavittvena nrado ti-uoca ha ||
AP 4.2: pura-pacamn vedn stri vividhni ca |
jtvpy antmavittvena nrad okamptavn ||
[cf. ChU 7.1.2]


145
The indices on which I base my analysis only provided the beginnings of the lokas, i.e., pda-a of a
four-part loka. If the comparison were done on the basis of comparing each pda of the loka, more
matches might presumably be found.
146
The verse is not in Nai, though.
30

6. PD 11.19: vedbhyst pur tpa-traya-mtrea okit |
pact tv abhysa-vismra-bhaga-garvai ca okit ||
AP 4.3: vedbhyst pur tpa-traya-mtrea okit |
pact tv abhysa-vismra-bhaga-garvai ca okit ||
[cf. ChU 7.1.3]

7. PD 12.60: vittt putra priya putrt pia pit tathendriya |
indriyc ca priya pra prd tm priya para ||
AP 13.201: vittt putra priya putrt pia pit tathendriya |
indriyebhya priya pra tm priyatamas tata ||
[cf. BU 1.4.8]

There are also some partial pda matches:
8. PD 4.7 visphulig yath vahner jyante karatas tath |
vividh cij-ja bhv ity tharvaik ruti ||
AP 14.58 visphulig yath cgner jyante gni-svabhvata |
tath supttmanau jv vijnamaya-nmak ||
[cf. MU 2.1.1]

9. PD 11.47 akuni stra-baddha san diku vyptya viramam |
alabdhv bandhana-sthna hasta-stambhdy uprayet ||
AP 11.62 akuni stra-baddho ya sa gacchan vividh dia |
alabdhvdhram ke bandhana-sthnam vrajet ||
[cf. ChU 6.8.2]

10. PD 2.11ab vk-pi-pda-pypasthair akais tat-kriy-jani |
AP 1.75ab vk-pi-pda-pypasth karmendriya-pacakam |

11. PD 4.4ab kha vyv-agni-jalor vyoadhy anna-deh kramd am |
AP 2.32ab kha vyv-agni-jalor vyoadhy anna-deheu kraam |
[cf 2.1.1]

12. PD 6.181ab etasya v akarasya prasana iti ruti |
AP 13.172ab etasya v akarasya asane saty ado jagat |
[BU 3.8.9]

However, these parallels cannot be considered as incontrovertible evidence of
common authorship for two reasons. First, with the exception of three instances, the rest
are all references to ruti passages, and two (nos. 4 and 12) are outright quotations. It is
31


feasible that these passages are standard formulaic references that were commonly
known. Even the three remaining cases might be references to texts that I am not familiar
with, either minor upaniads or secondary literature. Second, even if these were not
commonly occurring passages, it could be argued that two distinct, talented individuals
composing works in the same anuubh metre, referring to the same textual passage or
doctrinal concept, might come up with virtually identical loka-s, particularly if they
shared the same teaching lineage (as Bhrattrtha and Vidyraya did).
147

Tempering any conjecture with these two counter-explanations, if we were to
persist in supposing that the author of the PD and the AP were the same, how does it
affect the dual-authorship theory (A2, p. 8)?
3.8 Impact of AP-PD parallels on joint-authorship theory ( A2)
Even though we have squarely assigned authorship of the AP to Mdhava-
Vidyraya, we have no idea of the relative chronology of composition, i.e., whether the
PD was composed later than the AP or not. Tradition holds that the PD was composed in
the last few years of Vidyrayas life, even though no evidence has been offered to
support this.
148
Setting aside for the moment the lack of evidence, the AP, being simply a
synopsis of select upaniads, could have been composed earlier than the PD. The PD
may have been composed later to present Vidyrayas comprehensive overview of
Advaita Vednta.

147
Both acknowledge Vidytrtha as their guru. Vidytrtha was also their predecessor as head of ger
Maha. Cf. , p. 12; nn. 56, 59, 64, 69 et passim and , p. 19 for Vidyraya and n. 110 and
, p. 23 for Bhrattrtha. Also Thangaswami, p. 261. for a vaa-vka.
Table 1 Table 2
Table 3
148
See for example, the discussion of Jogs opinion on p. 5 supra and also n. 7.
32

Some even hold that the JMV was Vidyrayas penultimate work and a
supplement to the PD, perhaps intended to be its sixteenth chapter.
149
That could make
the PD his last work, which was interrupted by his death and then completed by
Bhrattrtha (supporting theories A2.6V and A2.10V in section 3.1 supra). There is,
however, a problem with this scenario which puts the JMVs authorship as occuring
before the PD: there are multiple instances where the JMV refers to the PD, specifically
sections from PD chapters 4, 7, 12 and 14.
150
This would either require the opposite, that
the PD was written before the JMV, or that at the very least PD7 and PD12 were written
(by either Bhrattrtha or Vidyraya) before the JMV,
151
and that Vidyraya, as author
of JMV was already planning to organize the PD into three pacaka-s, and was intending
to name the last pacaka the brahmnanda pacaka.
152
This would suggest that perhaps
Vidyraya sketched out an outline for the organization of his PD, wrote at least a couple
of possibly non-sequential chapters for the PD, then setting the unfinished PD aside,
wrote the JMV, after which he resumed the PD, and passed away before completing it.
This seems highly contrived and improbable. The simpler possibility, that the PD was
written before the JMV, is more likely.
Do the shared references between the AP and the PD support the hypothesis that
Bhrattrtha completed the PD after Vidyrayas death? Parallels to the AP are found

149
Kripacaryulu reports this opinion without any references, p. 131: Scholars already considered [that] the
JMV[,] the penultimate work of the same author[,] is a supplement to this work PD as its sixteenth
chapter.
150
Cf. nn. 137, 143 supra.
151
The verses referred to from PD4 and PD14 also occur in the Muktika Upaniad and the BU respectively,
and thus arguably need not necessarily be PD references. Cf. n 143 supra.
152
JMV 4.4.1 very specifically references the fourth chapter of the Brahmnanda pacaka, i.e., PD14,
before citing BU 4.4.12 which is also PD 14.5 and PD 7.1. Cf. n. 137 supra.
33

in the following prakaraa-s of the PD: 2, 4, 6, 8, 11, 12. This would contradict the
theories that Vidyraya only wrote PD1-6 (theory A2.6V) or PD1-10 (theory A2.10V,
improperly attributed to Nicaladsa). It is still possible that Bhrattrtha wrote only
PD7 (theory A2.B1). There is also the other, more remote possibility, that Bhrattrtha
did write either PD1-6 or PD7-15 (theories A2.6B and A2.6V respectively) but was
familiar enough with Vidyrayas AP to quote from it. Of course, all of the preceding
discussion in this paragraph has been conjecture based upon conjecture. The most we
can say with certainty regarding the data presented by the parallels between the PD and
the AP is that it strengthens the likelihood the same author, Mdhava-Vidyraya wrote
both the AP and the PD (theory A1) or portions of the PD (particularly theory A2.B1).
3.9 Revised ascription of works to Vidyraya and Bhrattrtha
Thus, if one were to take Rmakas references to Bhrattrtha at the start of
PD7 more seriously than Mahadevan does, for the reasons discussed above, it would
strengthen the case that Bhrattrtha wrote only PD7. The evidence reviewed regarding
the JMVs references to the PD also supports joint authorship of the PD, either that
Bhrattrtha wrote only PD7 or that he wrote PD7-15, which is far less likely. The
evidence, albeit incomplete, of parallels between Mdhava-Vidyrayas AP and the PD
examined earlier in section 3.8, p. 31 strongly favors the theory that only the PD7 was
written by Bhrattrtha, while Vidyraya wrote the rest of the prakaraa-s. Thus I
would like to propose that we revise our opinion of authorship regarding the PD
accordingly. The assignment of the various texts between Bhrattrtha and Vidyraya
can be revised as follows:
34

Table 4: Works by Vidyraya and Bhrattrtha
Text Abbr. Author Homage paid to:
1. Parara-mdhavya PaM Mdhava Gajnana, Vidytrtha,
Bhrattrtha, rkaha,
Bukkaa
2. Kla-mdhavya KM Mdhava Gajnana, Vidytrtha,
Bhrattrtha, rkaha,
Bukkaa
3. Jaiminya-nyya-ml JNM Mdhava Bukkaa, Vidytrtha,
Bhrattrtha
4. Jvan-mukti-viveka JMV Vidyraya Vidytrtha
5. Vivaraa-prameya-
sagraha
VPS Bhrattrtha* akarnanda,
Vidytrtha
6. Pacada PD Vidyraya and
Bhrattrtha
(PD7 only)
akarnanda, Harihara
7. Bhadrayaka-
vrtika-sra
BVS Vidyraya Gajnana
8. Anubhti-praka AP Vidyraya Vidytrtha
9. Aitareyopaniada-
dpik
AiUD Vidyraya Vidytrtha
10. Praava-mms PrM Vidyraya Gaea, Vidytrtha,
Bukka
11. Dg-dya-viveka DDV Bhrattrtha*
12. Vaiysika-nyya-ml VNM Bhrattrtha Vidytrtha
Authorship marked by * is assigned provisionally.
The VPS and the DDV are provisionally assigned to Bhrattrtha, the VPS
primarily on the basis of Appayya Dkitas explicit attribution of the work to
Bhrattrtha,
153
and the DDV mainly because there is no convincing evidence to counter
its traditional ascription to Bhrattrtha,
154
and possibly also on stylistic parallel to VPS

153
See n. 119 supra.
154
Venimadhava Shastri, p. 116 makes a case for attributing the DDV to Vidyraya based on Appaya
Dkitas reference to the DDV in SLS 2.3.4112: advaita-vidy-ktas tu pratibimbasya mithytvam
abhyupagacchat trividha-jva-vdin vidyraya-guru-prabhtinm Venimadhava Shastri says,
And the three types of self is the thesis found in DDV only. He is referring to DDV 32: avacchinna
cidbhsas ttya svapna-kalpita | vijeyas tri-vidho jvas tatrdya pramrthika || This is a tenuous
argument, because a) this concept is not exclusive to Vidyraya and b) there is no reason why Vidyraya
could not refer to ideas in Bhrattrthas work (the DDV).
35


with regard to brevity. More work is needed to definitively settle issues of authorship
regarding these texts.
In the preceding analysis, I have restricted myself primarily to analyzing the
opening and closing invocations, purposefully choosing not to consider the evidence of
the colophons, as their authenticity is often tenuous perhaps inserted by scribes at some
later point in time rather than by the authors themselves. A more thorough analysis
would, of course, have to consider the coherency of the content of these various texts. I
have attempted to do so, albeit to a very limited extent, in section 3.7 supra, where the
parallels between the PD and the AP were explored, and in chapter 6, Extra-textual
Context of PD7 infra, where I shall compare the context of PD7 to the context of BU
4.4.12, its commentary BUBh and the corresponding section in the BVS.
Lastly, there are five texts often ascribed to Mdhava-Vidyraya which I have not
considered in this discussion. One is the akara-digvijaya (DV), which is almost
certainly a later text.
155
The commentary Ttparya-dpik on the Sta-sahita is also not
by our Mdhava-Vidyraya but instead by Mdhavamantrin (M2).
156
Then there is the
Dhtu-vtti (DV), whose authorship by Mdhava is also uncertain.
157
The Sagta-sra is

155
For example, Updhyya, pp. 153-5. Thangaswami, p. 263: granthoyam na vidyraya-krti | parantu
abhinava-klidsa-ktir iti siddhnta | Also cf. n. 27 supra.
156
See, for example, S. S. Janakis Madhava, the Commentator on Suta Samhita in Jagannadham et al,
pp. 79-84; Srikantaya, pp. 152-5. Cf. n. 25 supra.
157
For example, Srikantaya, pp. 147-8. The opening invocatory verse to this text actually is the same as
seen earlier in the PaM, KM and BVS (nn. 58, 83): DV 1: vgdy sumanasa sarvrthnm upakrame
| ya natv kta-kty syus ta nammi gajnanam || Further along, there is a verse (v. 7) mentioning
Myaa-syaa, minister of King Sagama. In vv. 12-13 the text is named the mdhavya-dhtu-vtti and
the author is given as Syaa, son of Myana. Kripacharyulu, pp. 85-9 also assigns the authorship to
Syaa. The issue of shared authorship of works by Syaa and Mdhava is also a complex issue and one
that Ive deliberately side-stepped in this present work. Cf. nn. 56, 58 supra.
36


a work on music attributed to Vidyraya, but is not extant.
158
There is also a
commentary or dpik on an Advaita text reputedly by akara himself, the
Aparoknubhti. It is a non-metrical work and its attribution to Vidyraya is in
doubt.
159
We now have a clearer understanding of the authorship issues as well as some
evidence in favor of joint authorship of the Pacada, suggesting that Vidyraya may
have written all of it except for the Tptidpa- prakaraa, (PD7). I have suggested that
PD7 was authored by Bhrattrtha, Vidyrayas guru and predecessor at geri. Is this
conclusion supported by the text itself? Can we detect any divergence either in literary
style or in doctrinal content between PD7 and the rest of the text? In order to explore this
facet of the issue, I shall first present a chapter-by-chapter overview of the ideas treated
by the Pacada in chapter 4, A Synopsis of the Pacada. This will set the stage for
chapter 5, A Closer Look at Tptidpa-Prakaraa, PD7.





158
Kripacharyulu, pp. 157-8; Updhyya, pp. 158-9; P. S. Sundaram Iyer, Sri Vidyaranya and Music in
Karmarkar et al., pp. 333-342.
159
Belvalkar, p. 226, n. 1: The editor [of akaras Misc. Works, Mysore, 1898] is not sure about the
ascription of the com. to Vidyraya. Even the original work [the Aparoknubhti] does not rise above the
common place, and may have been an early work of the crya [akara].
37


4. A Synopsis of the Pacada
4.1 Tattvaviveka Discrimination of Reality
This chapter introduces the subject matter of this text, namely reality, tattva which
is brahman. The nature of ones experience in the waking, dreaming and deep-sleep
states is examined, showing that consciousness is common to all three states. This
consciousness is our true Self, tman, of the nature of sat-cit-nanda, existence-
consciousness-bliss, which is identical to brahman, as taught in the upaniads. Yet one
does not live with this awareness of tman/brahman and is instead attracted to objects
and experiences duality. The cause of this contrary experience is beginningless
ignorance, avidy. Avidy, my (illusion),
160
vara (the creator) and jva (the
individual) are analyzed in terms of prakti and its constituent guas, namely sattva,
goodness, rajas, passion and tamas, inertia.
161
The jva is also described as consisting of
three bodies, arras or five sheaths, koas (PD3). By differentiating the Self from the
three bodies or the five sheaths, one is able to recognize the identity of the jva with
brahman through reasoning, yukti. ravaa is defined as the investigation of this identity
through the mahvkyas, upaniadic utterances and manana, exploring the validity of this
identity by means of logical reasoning. Through ravaa and manana, one can then
achieve nididhysana, unbroken meditation, described as single-pointedly dwelling on
brahman without any doubts.
162
This then leads to samdhi, a state of the mind where
ones identity as meditator, the effort of meditation and the object being meditated on all

160
Illusion for my is a provisional translation. The term my also connotes unreality, falseness,
magic, mysterious power. Henceforth, the Sanskrit term will be used.
161
The translation of these terms is limited and the original Sanskrit terms will be used instead.
162
PD 1.52-53
38

merge. This neutralizes obstacles and leads to direct realization of self-knowledge,
aparoktma-vijna, which leads to immediate freedom from bondage. In effect, this
chapter serves to introduce the aspects of self-realization that will be elaborated in detail
in the remaining fourteen chapters.
4.2 Pacamahbhtaviveka Discrimination of the Five Elements
To know the non-dual reality brahman, one must know what it is not. To that end
the five elements, their properties and relationship to the senses, the mind, and organs of
action are considered here. Sat, being is other than all these and is relationless, without
any svagata, sajtya and vijtya bheda-s, differences within itself, between members of
the same species, and with members from other species. Nor is sat non-existent, nya
(as claimed by the Buddhists). The world as we empirically see it is a creation of my,
which is neither sat nor nya.
163
My is a power that is mithy, apparent and creates
illusory modifications with brahman as its basis. The one who understands that the
appearance of duality is due to my and is illusory and unreal, knows that reality is non-
dual. When one is firmly rooted in this understanding of non-duality, one becomes
jvanmukta, liberated while still alive.
4.3 Pacakoaviveka Discrimination of the Five Sheaths
The five-sheath model of the human body presented by the TU is taken up with a
view to differentiating these from brahman/tman. Each koa, sheath, envelops the next
one, proceeding from the gross to subtler versions. The annamayakoa is the physical

163
PD 2.49
39


body constituted by food. Within it is the pramayakoa, the sheath composed of the
vital airs. Next are the manomayakoa and the vijnamayakoa, the mental and
intellectual sheaths respectively. Innermost is the nandamayakoa, the sheath of bliss.
None of these are the tman, since they are either devoid of consciousness (the first two
koas), or changing (the next two) or temporary (nandamayakoa), whereas the tman is
eternal and the source of all joy.
164
Having concluded that none of these koas is tman,
the nature of tman is taken up by the rest of the chapter. tman is brahman, not limited
by space, time or objects. vara, the creator is the superimposition on brahman due to
my; jva, the individual is the superimposition on brahman due to avidy.
165
Knowing
brahman to be thus, one becomes brahman and is free from rebirth.
4.4 Dvaitaviveka Discrimination of Duality
This chapter explores the extent of duality created by vara and jva so that it may
be understood and overcome. My is the creative power of vara. The world and jva-s
are created by vara, as affirmed by various Upaniads. My also has the power to
delude the jva into forgetting that its true nature is brahman; the jva instead identifies
with the body and therefore is subject to grief. Objects are created by vara, but jva
also creates, by converting these into objects of enjoyment. Different jva-s relate to the
same object differently as conditioned by their respective mental states. There is a
mentally modified version of the material object to which the jva relates it is this
version that causes the jva pleasure and pain. Thus the duality created by the jva is
binding, whereas varas duality simply is the substratum on which jvas duality is

164
PD 3.10
165
PD 3.37
40


projected. The tendency to mentally dwell on objects can be overcome by meditation on
brahman. By gaining control of the mind through understanding of the nature of
brahman, one knows that the objects are not real and is freed from the modifications of
the mind such as attachment, desire, anger, etc. Then one knows oneself to be brahman.
4.5 Mahvkyaviveka Discrimination of the Great Utterances
This brief chapter (8 verses) explains the meaning of the four mahvkyas of the
Upaniads: prajna brahma, consciousness is brahman (AiU 3.1.1), aha
brahmsmi, I am brahman (BU 1.4.10), tat tvam asi, you are that (ChU 6.8.7) and ayam
tm brahma, this Self is brahman (MU 2). All express the identity of tman and
brahman.
4.6 Citradpa Light of the Picture
166

This chapter starts by drawing an analogy between the superimposition of empirical
reality on brahman and a painting on a canvas. tman/brahman is at various times
referred to as kastha, vara, cidtm, jva, and the different terms and their
interrelationship, as well as the superimposition of jva on kastha is explained. Various
opposing theories from other philosophical schools regarding where tman resides as
well as the nature of vara and jva-s are presented and refuted. According to ruti,
tman is infinite, without parts and all-pervading; vara is the lord of my, prakti and
the gua-s, and the antarymin, the inner controller. Jva-s are only bound on account of

166
In the dpa-pacakam, the nature of the chapter title samsa is ambiguous; it can be treated as either a
ah tatpurua, Lamp/light of or a saptam tatpurua, Light on . Ive chosen the former in
keeping with the analysis of the remaining pacakas as ah tatpuruas as well, viveka-pacaka =
Discrimination of and nanda-pacaka = Bliss of .
41


their ignorance. My is neither sat nor asat, but inexplicable, anirvcya. Yet from a
worldly standpoint, it is quite real. Without affecting brahman, my transforms it into
vara, the jva-s and the creation, like a magician putting on a convincing show.
Inconceivable entities like my cannot be dealt with by logic.
167
My as a reflection of
tman appears as vara and the jva-s. However, vara controls my whereas the jva
is but a fraction of vara and is controlled by my. Instead of being distracted by the
relative natures of vara and jva, it is most important to understand brahman. Even
bondage and release are ultimately illusory, being caused by my. Kastha and
brahman differ in name alone.
168
Duality is caused by my; by the negation of duality,
one is left with non-duality, free from all ills. The unreality of duality cannot be arrived
at by logic alone, it has to be directly perceived. Once one disidentifies with the I-notion,
ahakra, desires and diseases cease to bind. The knot of ignorance is cut and one no
longer mistakes the ahakra to be tman. Knowledge of reality is the direct cause of
liberation. Detachment, vairgya and withdrawal from action, uparama assist in the
arising of knowledge. ravaa, manana and nididhysana (PD1) are the cause of the
knowledge of reality. The nature of this knowledge is the discrimination between the real
and the unreal, and prevents the knot of ignorance from ever arising again.
4.7 Tptidpa Light of Contentment
This prakaraa begins by quoting Bhadrayaka Upaniad (BU) 4.4.12, which is
then analyzed in detail in the remainder of the prakaraa with the goal of explaining the

167
PD 6.150
168
PD 6.237
42


contentment, tpti of one who is liberated while living, jvanmukta.
169
This prakaraa is
the focus of this thesis and will be explored in greater detail shortly in chapter 5, A
Closer Look at Tptidpa-Prakaraa, PD7.
4.8 Kasthadpa Light of the Kastha
The relationship between the kastha, the unchangeable (brahman) and the
cidbhsa, reflected consciousness is explained here. Their roles in cognition are
analyzed and the difference between the two is explained. Kastha brahman is not the
cidbhsa but rather the basis for it. The relationship between the kastha, cidbhsa
and the locus (of cidbhsa, i.e., the mind, antakaraa) is compared to the relationship
between the face, its reflection and the mirror.
170
The association between an embodied,
limited and changing jva and immutable brahman is explained to be one of
superimposition based on avidy; actually they are identical. From the perspective of the
kastha, there is no creation or destruction, bondage or liberation. The ruti conveys this
reality, which is beyond words and the mind, in terms of jva, vara and jagat, the world.
4.9 Dhynadpa Light of Meditation
In earlier chapters (PD1, PD6, PD7), ravaa, manana, and nididhysana were
presented as the means to knowing brahman. For those who are not capable of these, the
method of dhyna, meditation is offered here as a subordinate means. Even though one
is ignorant of the true nature of brahman and worships it in the form of deities, this can
still lead to proper knowledge via paroka, indirect or mediate knowledge. Such paroka

169
PD 7.2: asy ruter abhiprya samyag atra vicryate | jvanmuktasya y tpti s tena viadyate ||
170
PD 8.26
43


knowledge is gained through study of the stras, scriptures. Direct, aparoka
knowledge of brahman is only achieved through vicra, enquiry. There are three kinds
of obstructions to vicra past, present and future, which are described. But no vicra is
in vain either in the present birth or in some future birth, all impediments will be
removed through vicra and one will eventually gain aparoka knowledge. For those not
able to practice vicra due to such obstacles, upsana, meditation on brahman, sagua or
nirgua, with or without attributes, is prescribed. Nirga upsana is held to be superior
since it is closest to the goal, brahman. The relationship between meditation and
knowledge is discussed at length. Meditation, bhvan should be engaged in constantly
since it results in the meditator feeling identity with brahman. This feeling however
ceases when meditation, dhyna ceases. The attitude towards the world of one who is
one-pointed in meditation and the states of samdhi and nirodha are described. The one
who sees enquiry (skhya) and meditation (yoga) as one, he truly knows.
171

Ultimately, meditation helps one to overcome ones doubts, to dissociate from the body,
to see the difference between tman and antman and to realize brahman directly.
4.10 Nakadpa Light of the Theatre
Here tman or consciousness, cit is presented as the witness, skin to the agent, the
action and the various objects. It is likened to a lamp in a theatre which equally reveals
the patron (ego, ahakra), the audience (sense objects, viaya), the dancer (intellect,
mati) and the musicians (sense organs). Even when these are not present, the lamp
(consciousness) continues to shine. Divisions of internal and external, object and

171
PD 9.134, also BG 5.5
44


perceiver are only possible with reference to the mind and the body, but the witness
consciousness is neither internal nor external it is all-pervading, beyond words, the
mind, and means of knowledge. It is self-luminous, and to know it one must study the
ruti from a teacher (ravaa), reflect on the teachings intellectually (manana) and
understand (through nididhysana) the internal and external creations to be based on the
witness-consciousness.
4.11 Yognanda Bliss of Yoga
The remaining five chapters describe the nanda, bliss resulting from the
knowledge of brahman. nanda is said to be of three kinds 1. brahmnanda, the bliss
of brahman, 2. the bliss born of knowledge, vidysukha and 3. the bliss created by sense
objects, viaynanda. This chapter and the next two describe brahmnanda. Deep sleep
is presented as an example of the nanda directly experienced as arising from non-
duality. The ignorance prevailing in this state, the nandamaya koa, is discussed. The
mind and intellect are latent during deep sleep. The bliss known in the absence of objects
is an impression, vsan of brahmnanda.
172
So we have yet another three-way
classification of nanda 1. brahmnanda, 2. vsannanda, the bliss arising due to
impressions of brahmnanda, and 3. viaynanda, the bliss from objects. The latter two
are dependent on the first. Vsannanda is also experienced via the ego during the
waking state during detached intervals between pleasure and pain. Through practice of
yoga, concentration, one forgets the ego and increasingly experiences non-dual
brahmnanda while not asleep. Yoga is defined as the dissociation from connection with

172
PD 11.85
45


suffering.
173
Such practice is likened to baling out the ocean drop by drop with a blade of
grass, and to starving a fire of fuel. But even a brief glimpse of brahmnanda motivates
one to strive for it ceaselessly. Once attained, one is ever present in brahmnanda, even
while engaged in worldly tasks. One is able to enjoy both brahmnanda and worldly
nanda like a person who knows two languages. One is no longer affected by suffering.
And since one dreams of what one experiences while awake, even in ones dreams there
is brahmnanda. Thus there is brahmnanda in waking, dream and deep sleep.
4.12 tmnanda Bliss of the Self
In contrast to the previous chapter which dealt with brahmnanda with regard to
those capable of concentration, the present chapter concerns the experience of nanda by
ignorant, mha and (spiritually) dull, mandapraja persons. Such persons are to be
shown that one does not love other persons or objects for their sake but for ones own
sake. Therefore the tman alone is the real goal of ones love. This love is other than
rga, passionate love, raddh, pious faith, bhakti, devotion to deities and icch, desire.
The love of tman is independent of all these emotions and their objects. Then what is
one to make of ruti statements which equate tman to the son (KauU 2.11, BU 1.5.17
etc)? These are figurative, gaua statements. The term tman can be mentioned in either
the figurative, illusory (mithy) or primary (mukhya) sense. The love for tman is always
greatest with regard to the primary sense; towards that which is dependent, the love is
moderate and towards what is not tman, there is either disregard or hatred. Through
discrimination, one learns to see the witness as tman and not anything else. One who

173
PD 11.85, also BG 6.23ab: ta vidyd dukha-sayoga-viyoga yogasajitam |
46

loves something other than tman only experiences suffering. But the tman is
indestructible, the source of highest bliss as the love for tman increases, nanda
increases. So long as one arrives at this knowledge, whether one does so through
concentration, yoga or discrimination, viveka is immaterial.
4.13 Advaitnanda Bliss of Non-duality
The previous two chapters dealt with brahmnanda (attained through yoga) and
tmnanda (attained through viveka). This chapter presents the non-duality of brahman
and equates the earlier two types of nanda. The world is mere appearance of change,
vivarta in the non-dual nanda brought about by my, the indescribable power of
brahman. This power does not exist apart from brahman, yet is not identical to it. If it
were identical to brahman, in the absence of my, there would be no brahman either.
The power of my is different from its effect and also from its substratum, it is beyond
thought and description. As an analogy, a pot (the effect) and clay (its substratum) are
both other than the power that created the pot. Yet the pot is not different from the clay,
nor is it identical to clay it is not visible in the clay state, but its potential to be is
implicit in the clay, and it cannot be separated from clay once formed. The pot as a
product of power when not perceptible is indescribable; when perceptible, it is a pot.
Similarly, products of my are considered unreal; reality is only possible for that which
is the substrate of my, brahman, just like clay for the pot. The substrate and its
manifest effect exist by turns, while the unmanifest power persists at all times. The
substrate is real, unchanged and indestructible at all times while the manifest effect has a
name and form. Name and form are both unreal as they are subject to creation and
47

destruction. Liberation is achieved by knowledge of the unreality of the world, which is
a manifest effect superimposed on the substrate, brahman. By knowing one lump of
clay, one effectively knows the nature of all objects made of clay; similarly by knowing
brahman, one knows the nature of the entire phenomenal world. In the steady natural
bliss of the Self, there is no duality, no name and form, nor creation and destruction.
Through the continuous practice, abhysa of brahman, one is liberated even while living.
When the worldly objects are disregarded, the mind is freed of obstacles and abides in
brahman, no longer affected by the worldly effects.
4.14 Vidynanda Bliss of Knowledge
The bliss arising from knowledge of brahman is a modification of the intellect, dh.
It has four aspects: the absence of sorrow, the fulfillment of all desires, the feeling that all
that is to be done has been done, and the feeling that all that is to be obtained has been
obtained. BU 4.4.12, with which PD7 began, is restated here, and its insights are
reiterated. Suffering persists as long as one identifies with the body and the jva; the
tman does not suffer. Desire too is only for one who considers objects of enjoyment to
be real, but the knower of non-duality has no desire for or attachment to anything. Even
worries regarding the future cease as the store of all future actions, sacita-karman ceases
to exist with knowledge of brahman, and there is no further rebirth. The bliss of tman is
unsurpassed and beyond the bliss of all other stations or attainments, worldly or
otherwise. Until one knows oneself to be the witness, skin, one doesnt experience any
satisfaction. The chapter concludes by repeating twenty-five verses from chapter 7 (vv.
48

253-270, 291-297) describing the nature of the perfect satisfaction of one who knows
brahman.
4.15 Viaynanda Bliss of Objects
Lastly the bliss experienced through sense objects is described. Though it is only a
reflection of a fraction of the bliss of brahman, the viaynanda functions as a door into
brahmnanda. tman, though non-dual, exists in every being. If there is a prevalence of
rjasika and tmasika vtti-s of the mind, the bliss of brahman is obscured while the
consciousness, cit aspect is reflected. When sttvika vtti-s predominate, both
consciousness and bliss are manifested. Desires when fulfilled usually provide
happiness; however, when thwarted, there is grief, anger and hatred. This is due to rajas
and tamas. However, the greatest happiness results when one is dispassionate, virakta, as
seen in previous chapter. There is a continuum of manifestation of brahmans sat, cit and
nanda: objects only possess sat, existence, while rjasika and tmasika vtti-s manifest
sat and cit, and sttivika vtti-s manifest all three attributes, gua-s. My manifests
objects and takes three forms: 1. non-existence or absence of sat, 2. inertness or absence
of cit, and 3. sorrow or absence of nanda. To get to know brahman, one must ignore
non-existent objects and contemplate the inert objects by rejecting their name and form
(PD13) and focusing on their sat-aspect. Similarly, one must contemplate the rjasika
and tmasika vtti-s by rejecting the sorrow associated with them and instead focusing on
their sat and cit aspects. The most superior contemplation is on sttvika vtti-s where one
focuses on all three aspects of brahman. These three forms of contemplation are
intended for those who are dull, manda, and engaged in worldly affairs. Eventually,
49

through the development of indifference to objects, an even higher form of contemplation
arises focusing on the bliss of impressions, vsannanda (discussed in PD11). These
four types of meditation involve both yoga and knowledge, jna, and thus provide
knowledge of brahman itself. Through one-pointed meditation, this knowledge becomes
steady and one knows sat, cit, and nanda not individually but as a single indivisible
essence. In fact, the knower-known-knowledge distinctions cease and there is an
abundance of bliss, bhumnanda.

50


5. A Closer Look at Tptidpa-Prakaraa, PD7
Now that weve examined the rest of the PD, let us take a detailed look at PD7, the
Tptidpa-prakaraa, paying attention to concepts also treated in other chapters. PD7 is
composed of 298 anuubh loka-s, making it the longest of the fifteen chapters in the
PD. As mentioned earlier, the goal of PD7 is to elucidate the contentment, tpti of one
who is liberated while living, jvanmukta, by analyzing BU 4.4.12 in detail.
174
BU 4.4.12
states: tmna ced vijnyd ayam asmti prua | kim icchan kasya kmya arram
anusajvaret || If a person truly knows the self, tman, as I am this, desiring what,
and for the love of whom (or what) would (s)he suffer on account of the body?
PD 7.3-6 present the meaning of prua, followed by vv. 7-18 discussing the
meaning of aham asmi, and 19-22 the meaning of ayam in the ruti-vkya PD 7.1/BU
4.4.12. In the process the terms cidbhsa, reflected consciousness and kastha,
immutable consciousness or brahman, are both introduced as secondary senses of the
word aham. Paroka- and aparoka-jna, indirect and direct knowledge are also
introduced. Vv. 23-27 introduce the "tenth man" allegory to illustrate how, despite the
potential for direct knowledge of the self being ever-present, one can still have a
mistaken sense regarding oneself. The indirect knowledge of brahman which is signified
by ayam alleviates suffering, but with direct knowledge the cause for suffering itself is
eliminated. This section briefly alludes to portions of PD1 (mys relationship with
vara and jva), PD2 (the nature of creation, si), PD6 and PD8 (kastha and
cidbhsa) and PD12 (three senses of the term tman).

174
PD 7.2: asy ruter abhiprya samyag atra vicryate | jvanmuktasya y tpti s tena viadyate ||
51


In vv. 28-84, the seven stages of self-knowledge are discussed: 1. ajna,
ignorance, 2. vti, covering, 3. vikepa, superimposition, 4. paroka-jna, indirect
knowledge, 5. aparoka-jna, direct knowledge, 6. oka-apagama, the cessation of
affliction, and 7. tpti, contentment. The first three are considered the cause of bondage
and the remaining four are causes of liberation. BU 4.4.12 refers to two of these stages,
direct knowledge as in I am this (brahman) and the cessation of affliction. The
difference between paroka and aparoka knowledge is discussed (48-84, and features of
the tenth-man allegory are used to illustrate the distinction between the two (57-60.
Paroka and aparoka knowledge are also discussed in PD9. In PD2, mys ability to
obscure non-dual reality is examined through the analysis of the five elements.
In vv. 83-96, the differences between jva and brahman are discussed along with the
nature of direct knowledge produced. Vv. 97-135 consider the need for repeated study,
abhysa to be performed by means of ravaa, listening, manana, reflection and
nididhysana, deep meditation for the sake of strengthening the direct knowledge
produced by the mahvkyas. These topics were also introduced in PD1 and again
alluded to in PD6. The entire (albeit short, 8 vv.) PD5, mahvkyaviveka is devoted to
the four mahvkyas. PD9, dhynadpa is devoted to the practice of meditation. The
practice of yoga, concentration on tman is also treated in PD11, yognanda while
viveka, discrimination is treated in PD12, tmnanda.
There is a fourth process to be performed after ravaa, manana and nididhysana
have been perfected: samdhi, where the meditator-meditation difference dissolves.
175


175
PD 1.55: dhytr-dhyne parityajya kramd dhyeyakagocaram | nivta-dpavac-citta samdhir
abhidhyate ||
52


Though samdhi is not explicitly mentioned as a practice in PD7, one can infer its utility
in attaining aparoka-jna.
176
PD1 and PD9 refer to samdhi explicitly.
Then in vv. 136-142, the meaning of kim icchan, desiring what is considered. On
realizing the deficiency in objects of pleasure, ones desire for pleasure goes away. Vv.
143-191 discuss desires arising due to prrabdha karman which is of three varieties:
1. icch-, causing enjoyments with desire, 2. anicch-, causing enjoyments without
desire, and 3. parecch-prrabdha, causing enjoyments through the desire of others.
The wise person spontaneously enjoys the fruits of such karman without being bound by
their karmic results. Even desires that arise for such an individual are like roasted seeds
that are nourishing but do not have the potential to bear fruit anymore.
177
The wise
recognize duality in order to teach in much the way one derives enjoyment from a magic
show while still knowing it to be an illusion. Due to self-knowledge, any desires that
arise for the wise are non-binding. The nature of objects and desire is also discussed in
PD4 and PD6, and treated at length in PD15, viaynanda. PD10 presents tman as a
skin, witness to a play, tranquilly relating to all objects without being affected by them.
Next, vv. 192-221 elaborate on the meaning of kasya kmya, regarding
enjoyership in light of the falsity, mithytva of the world. The self as cidbhsa is
subject to change, but as kastha is neither a doer nor an enjoyer. The afflictions
produced due to desire for pleasure have no effect. Thus one is exhorted to devote
oneself to gaining this self-knowledge and to strengthening it. Vv. 222-251 then go on to

176
For instance, PD 7.265: vikepo nsti yasmn me samdhis tato mama | vikepo v samdhir v
manasa syd vikria ||
177
PD 7.164: bharjitni tu bjni santy akrya-kari ca | vidvad-icch tatheavy sattva-bodhn na
krya-kt ||
53


consider the absence of bodily afflictions for a knower of brahman by way of examining
the nature of afflictions in the three arras, bodies, namely sthla-, gross physical,
skma-, subtle and kraa-, causal. Once again, by means of the tenth-man story, the
nature of affliction is illustrated. Though the understanding of ones self-nature may
occur instantaneously, overcoming ones prrabdha karman and the habit of identifying
with ones body might take a while (247,50), but one does eventually heal,
178
i.e.,
suffering/affliction ceases when identification with the body ceases. The nature of the
body was also treated in PD1 (in terms of the sthla, skma and kraa arras) and in
terms of the paca koas in PD3.
Once released from suffering, one enters the final of the seven stages, tpti,
satisfaction. Vv. 251-298 describe the state of unlimited satisfaction for a knower of
brahman and his/her conduct in the midst of those who are still ignorant of their true
nature. All that was to be achieved has already been achieved, nothing more remains to
be done,
179
not even ravaa, manana, nididhysana or samdhi, since one already
knows oneself to be brahman. The wise one can act or remain actionless ones firm,
unshakeable self-knowledge is not affected or obstructed by this one is ever free from
suffering. The body will persist as long as there are prrabdha karma-s to be exhausted,
but their results do not affect the limitless self, brahman (262-3). The nanda-pacaka,
PD11-15 also exhaustively describes the nature of bliss resulting from the knowledge of
brahman. In fact, PD 14.40-67 are identical to PD 7.253-270, 7.291-297.

178
PD 7.247: irovraas tu msena anai myati
179
PD 7.252: kta ktya prpaya prptam ity eva tpyati ||
54

Thus we can see that in the process of expanding on the ruti-vkya BU 4.4.12, PD7
touched upon topics covered throughout the rest of the PD in varying degrees of detail.
While there is no apparent divergence in content between the PD7 and the rest of the text
to suggest a change in authorship, this does not necessarily mean that there was no
change in authorship. The two authors could very well have been in agreement regarding
their doctrinal views. Bhrattrtha was after all, one of Vidyrayas gurus and they both
share Vidytrtha as a teacher as well.
The PD7 serves as an overarching review of the entire text, outlining the entire
trajectory of an individual from ignorance through contentment resulting from
enlightenment through the intervening five stages (vti, vikepa, paroka-jna,
aparoka-jna and oka-apagama). Also woven in are the means for attaining this
knowledge of ones true advaita nature, assurances that there is no backsliding and
descriptions of what it is like to function in the world after liberation.
PD7 in effect provides us a condensed representation of the life cycle of a mumuku
(seeker of liberation), within which we can examine select Advaita issues to understand
the interaction between the epistemological, metaphysical and praxeological aspects of
the system. It provides us a microcosm within which we can explore aspects of Advaita
praxis such as the means advocated for knowing brahman and achieving jvanmukti.
(Such aspects are generally implicit to any given text and not typically treated
independently. I plan to research this in a future work). We are also afforded a forum for
investigating innovations made by Vidyraya and Bhrattrtha on akaras system of
Advaita, if any. Before that task is undertaken in chapter 8, Vidyrayas Contributions
55

to and Innovations in Advaita Vednta, we need to complete our contextual analysis of
PD7 by comparing its context to the context of BU 4.4.12, its BUBh and the
corresponding section in the BVS. We now turn to the analysis of the PD7s extra-
textual context.

56


6. Extra-textual Context of PD7
In chapter 5, A Closer Look at Tptidpa-Prakaraa, PD7, we saw how
Bhrattrthas Tptidpa-prakaraa-, the seventh chapter of the Pacada (PD) starts
with the ruti-vkya, BU 4.4.12. Now, lets take a look at:
1. The context of BU 4.4.12 within the Bhadrayaka Upaniad (BU),
2. akarcryas bhya (BUBh) on BU 4.4.12, and
3. Vidyrayas Bhadrayaka-vrtika-sra (BVS) on BU 4.4.12 accompanied
by Mahevaratrthas Laghusagraha on the same.
This will then enable us to examine the similarities and differences, if any, among
akara, Vidyraya in the BVS, Vidyraya and Bhrattrtha in the PD and the
author(s) of the BU.
6.1 The context of BU 4.4.12 within the Bhadrayaka Upaniad
The BU is considered the oldest of the Upaniads, based on linguistic evidence. It
is divided into three kas, sections. The first, Madhu-ka conveys the main
teaching of the Advaita doctrine and is of the nature of upadea, instruction. The
second, Yjavalkya- or Muni-ka, wherein BU 4.4.12 occurs, embodies the logical
argument and explanation showing the soundness of the upadea. The third, Khila-
ka deals with certain upsanas or modes of meditation.
180
It is the Yjavalkya-
kas context which is primarily relevant for this discussion. It comprises two
adhyyas, chapters (3-4), each further subdivided into brhmaas. In the third adhyya,

180
Mdhavnanda (1988), p. xii.
57


the jalpa style of argumentation
181
is employed by Yjavalkya to gain victory over
various opponents and to elucidate the nature of brahman and tman in the process.
In the fourth adhyya, King Janaka, in whose assembly the debates of the third
adhyya had taken place, is asked by Yjavalkya to tell him what he has learned from
various teachers. Yjavalkya dismisses the teachings of each teacher that Janaka relates
as obvious
182
and incomplete,
183
and is then asked by Janaka to complete the picture.
Eventually Janaka explicitly asks Yjavalkya to teach him (4.2.1) and Yjavalkyas
response culminates in the famous statement by Yjavalkya that all one can say about
this tman is neti, neti.
184
In 4.3, Yjavalkya doesnt wish to say anything, but Janaka calls in a boon granted
him earlier by Yjavalkya to ask him any question he (Janaka) wished. Janaka asks,
What is the (source of) light for a person here?
185
Yjavalkyas answer is that it is the
self, tman (4.3.6). He goes on to discuss how the self travels between the realms of
dream and wakefulness (4.3.9-18). Deep sleep is the state where the self has no desires
and sees no dreams (4.3.19). The person embraced by the self consisting of knowledge
is oblivious to everything within or without.
186
There isnt a second (reality) here
that he could see as something distinct and separate from himself.
187
This, O King,
is the world of brahman.
188
After the glory of brahman has been extolled, Janaka still

181
jalpa - a kind of disputation (overbearing reply and disputed rejoinder), MW, s.v.
182
BU 4.1.2: Yath mtmn pitmn cryavn bryt tath
183
BU 4.1.2: eka-pd v etat
184
See n. 197.
185
BU 4.3.2: kijyotir aya purua iti |
186
BU 4.3.21: aya purua prjentman saparivakto na bhya kicana veda nntaram |
187
BU 4.3.23: na tu tad dvityam asti tato nyad vibhakta yat payet |
188
BU 4.3.32: ea brahmaloka samr |
58


wants to know more, much to Yjavalkyas chagrin.
189
He then launches into a
description of transmigration (4.3.34-38) which is continued in the next brhmaa (4.4).
The deterioration of the vital breath, pra is described, leading to the withdrawal
of the tman from the old body to a new one. This non-corporeal and immortal pra is
nothing but brahman, nothing but light.
190
Next a series of loka-s are cited (4.4.8-21),
which includes 4.4.12, the ruti-vkya of particular interest to us. Vv. 8-9 describe the
path by which the knowers of brahman, brahmavid-s go to the heavenly world on release.
Vv. 10-11 describe the progressively darker worlds of blind darkness, andha tama,
entered by worshippers of ignorance and by worshippers of learning.
191
In contrast, a
person who truly knows tman wants for nothing and is not afflicted by his body; on the
contrary the tman is the maker of everything, indeed he is the world (12-13).
192
Those
who know this become immortal, while others only have suffering to look forward to
(14). The tman is to be sought out; it is venerated as life immortal. tman is the
immortal brahman (15-17). Brahman is behind breathing, sight, hearing, thinking; it is
non-diverse, realized through the mind alone, singular, immeasurable, immovable,
taintless, beyond space, unborn, immense (18-20). It should be known though intuitive
knowledge, praj and not through words (21).
193

The prose section then resumes. tman is the goal of all, brahmins and ascetics
alike. Knowing tman, they give up desire for sons, wealth and worlds. tman is

189
BU 4.3.33: yjavalkyo bibhycakra medhv rj sarvebhyo mntebhya udarautsd iti | This is
an interesting situation and certainly raises questions as to why Yjavalkya would be afraid. Fodder for a
future exploration
190
BU 4.4.7: ayam aarro mrta pro brahmaiva teja eva |
191
BU 4.4.10: andha tama pravianti ye vidym upsate | tato bhya iva te tamo ya u vidyy rat ||
192
BU 4.4.13: sa vivakt sa hi sarvasya kart tasya loka sa u loka eva ||
193
BU 4.4.21: tam eva dhro vijya praj kurvta brhmaa | nnudhyyd bahu chabdn vco
viglpana hi tad iti ||
59

ungraspable, undecaying, unbound, not subject to fear or injury, beyond good and bad,
not subject to that which is done or undone. One who knows this becomes
tman/brahman (22-25). Thus the fourth brhmaa concludes.
The fifth brhmaa repeats the Maitrey-Yjavalkya dialogue of 2.4 in the Madhu-
ka. The sixth and final brhmaa provides the lineage of the teachers. This is
followed by the two adhyyas of the Khila-ka, whose contents are not relevant to this
discussion.
Thus BU 4.4.12 occurs in the midst of Yjavalkyas teachings on brahma-tattva to
Janaka. The transmigration of the tman upon death to a new body is described and the
nature of this new body depends on the nature of ones desires and actions in the past
body (4.3.35-38, 4.4.1-6). On the other hand, one who is without desire becomes
immortal and attains brahman right here, in this life (7). Then deprecating both
ignorance and learning (10-11), 4.4.12 rhetorically suggests that the body and its ills are
of no consequence when compared to what is gained by the knowledge of tman. The
remainder of the fourth brhmaa then adds greater detail to this suggestive proposition,
explicitly stating that what is gained by this knowledge is the awareness that one is the
maker of all, vivakt (13), immortal, amta (14), brahman (17). In contrast, those who
do not know this face suffering, dukha and great destruction, mahat vinai (14). The
implicit message of BU 4.4.12 is the desirability of the knowledge of tman/brahman.
When known, nothing else is needed and nothing can adversely affect one.
60

6.2 akarcryas bhya (BUBh) on BU 4.4.12
akaras commentary on this verse is short enough that a complete translation can
be provided here. English words in italics are from BU 4.4.12 itself. (The footnotes
provide the relevant Sanskrit passages in the sequence corresponding to the English
translation, see Appendix 2A, p. 95 for the entire Sanskrit passage):
If (a person), one in thousands
194
truly knows the self, tman, his own (which is
also) the highest which knows the desires of all sentient beings, (which is) situated in the
heart, (which is) beyond hunger and other characteristics:
195
(The qualification) if
shows the rarity of self-knowledge, tma-vidy. How (does one know)? I am this
supreme self, the witness to the notions of all sentient beings,
196
described by
(statements) such as neti, neti,
197
(and) other than which (there is) no one who sees,
hears, thinks, or knows,
198
constant, situated in all beings, whose nature is eternal, pure,
awake and liberated.
199
That person, what other object could he possibly desire as a
result that is other than his own nature?
200
And for the love of whom (or what) other than
himself,
201
for what motive?
202
Because there is no result to be desired by him, (since he
is) the self. Nor is there anyone other than the self, for whose sake he desires, since he is

194
sahasreu kacit
195
sva para sarva-pri-manita-ja htstham aanydi-dharmttam
196
sarva-pri-pratyaya-sk
197
Olivelle, p.67, pp.501-2 n.3.6, suggests neti, neti be rendered as not , not instead of the
commonly held not this, not this which would require iti na instead. While this is syntactically valid,
not this seems a friendlier translation than not without causing any significant violation to the
import of the text.
198
yasmn nnyo sti dra rot mant vijt
199
sama sarva-bhta-stho nitya-uddha-buddha-mukta-svabhvo
200
tat-svarpa-vyatiriktam anyad vastu phala-bhta
201
anyasya tmano vyatiriktasya kmya
202
[kasya] prayojanya
61


the self of all.
203
Therefore, desiring what and for whose sake would he suffer, be
ruined,
204
on account of the body, i.e., (why) would he be afflicted on account of the
suffering caused by bodily limitations,
205
(why) would he suffer on account of bodily
affliction?
206
Because (this happens) only to one who does not know the tman,
207
(and
therefore is) striving to obtain some object other than it (tman).
208
Desiring
209
(that)
this should be mine, this (other) for my son, this (third thing) for my wife,
210
mounted
on (the sasra-cakras) uninterrupted sequence of birth and death,
211
(he) suffers the
disease(s) of the body.
212
But this could not happen to one who sees the whole self: this
is what is said (here).
213
It appears that akara is reinforcing what weve already gathered from our
analysis of the Yjavalkya-ka. The limitations of the body and its attendant ills such
as hunger are reinforced particularly in contrast to the ultimacy of the knowledge of the
self. The all-pervasiveness of the self is also highlighted, as is the rarity of achieving
self-knowledge. In effect, akara is saying that according to the ruti, given that
knowing tman means knowing ones true nature, which is eternal, pure, awake,
liberated, all-pervasive, all-knowing, it is absurd to persist in identifying with the body,

203
na hi tasya tmana eavya phalam, na cpy tmano nyo sti, yasya kmyecchati, sarvasytma-
bhtatvt |
204
bhraet
205
arropdhikta-dukham-anu dukh syt
206
arra-tpam-anutapyeta |
207
antma-darino hi
208
tad-vyatirikta-vastv-antarepso Ive taken antara in this compound as different from, strengthening
the force of vyatirikta.
209
hamna
210
mameda syt putrasyeda bhryy ida ity evam
211
puna punar janana-maraa-prabandha-rha
212
arra-rogam anu rujyate
213
sarvtma-darinas tu tad asabhava ity etad ha |
62

enduring the ills it undergoes, viewing oneself as limited and pursuing limited desires,
thereby committing to sasra. In fact, one who knows the self has no truck with
limited desires firstly, being all-pervasive there is nothing other than ones self that can
be desired and secondly, limited desires only reinforce the identifying with the body and
its ills.
Further, while at first glance it may seem odd that akara is situating the all-
pervasive tman in the heart, he is not adding a new inconsistency, but is being informed
by the BU itself. For example, 4.3.7: the inner light within the heart, hdyantar jyoti,
4.4.1: (the tman) descends back into the heart, hdayam evnvavakrmati. Later, we
have 4.4.20: (The self is) beyond space, para kd. 4.1.7 unequivocally states: The
highest brahman is the heart, hdaya vai samr parama brahma. This last occurs
after successive declarative statements in the first brhmaa that brahman has as its
abode speech, breath, sight, hearing and the mind, but ultimately it is the heart that is the
foundation of all beings. Thus it is clear from the BU context that a statement locating
tman/brahman in a specific place in the body is not to be taken literally. It is intended
as a metaphor, perhaps suggesting at the same time the nearness of brahman in fact
nothing could be nearer as one is brahman, because that is ones true nature as well as
its dearness, that which is most desirable to know, upon knowing which all suffering,
let alone that associated with the body, ceases.
63


6.3 Vidyrayas Bhadrayaka-vrtika-sra (BVS) on BU 4.4.12
The Bhadrayaka-vrtika-sra, a sub-commentary on Surevaras Vrttika
214
on
the BU,
215
is a relatively lesser known work of Vidyraya. For example, there is no
mention of it in Dasguptas A History of Indian Philosophy (1922), or by other works
dealing with Vidyraya, such as Mahadevan (1938, 69), Punjani (1985), and Goodding
(2002). Potters bibliography has three editions listed, the earliest by Vajhe (1915-19)
which includes Mahevaratrthas k, a recent edition by Dwived (1999) which is
accompanied by a Hindi translation and commentary, and another dating to 1941 which I
was unable to examine.
216
Based on my analysis in section 3.4, Works ascribed to
Mdhava-Vidyraya, particularly pp. 17,20, I have concluded that the ascription of the
authorship of BVS to Mdhava-Vidyraya is genuine and thus it will be of great interest
to compare Vidyrayas treatment of BU 4.4.12 here with that in PD7.
The BVS is a metrical text, mostly in anuubh meter, like the PD. The fourth
brhmaa of the BVSs fourth adhyya has a total of 491 loka-s, among which BU
4.4.12 receives just five, 4.4.272-276. This section is brief enough to be translated in its
entirety.
217
English words in italics are from BU 4.4.12, (the corresponding Sanskrit
appears in boldface in the footnotes; see Appendix 2B, p. 95 for the entire Sanskrit

214
I wished to consult this as well, but sadly, I was unable to locate the section containing BU 4.4.12.
215
Marcaurelle, p.189.
216
Potter (2005): 809.5.1 Edited, with Uttamalokatrtha's Laghuvrttikavykhy and Mahevara Trtha's
Laghusagraha, by Bhau Sastri Vajhe. ChSS 46, 1915, 1919; 809.5.2 Edited by Chandiprasada Sukla
Sastri and Krsna Pant. AG 10, 1941; 809.5.3 Edited by Vacaspati Dwivedi. Varanasi 1999
217
As far as I am aware, there are no published English translations of the BVS.
64


passage), and Mahevaratrthas relevant k is provided within square brackets (see
Appendix 2C, p. 96 for the Sanskrit):
The fifth loka
218
here clearly sets forth the complete disappearance of suffering
for those who are possessed of the knowledge of brahman. [(The BU loka) tmnam
is taken up].
219
What suffering is there on account of the body for the fully satisfied
person who directly knows, I am this? [Analyzing
220
the words of the (BU) loka, the
nature of (self-)knowledge is brought forth (in this BVS loka)].
221
Someone who does
not know ones self, tman, would subsequently suffer on account of mistaking the self to
be the body, desiring pleasure for the sake of pleasure for oneself (as an) enjoyer. [To
present the cause of the cessation of affliction due to self-knowledge, the cause of the
affliction of that ignorance is stated. On account of mistaking oneself as an enjoyer, there
is desire (lit: desiring) (for) all sorts of (objects of) enjoyment (lit: what is to be enjoyed);
upon the destruction of (the objects of) enjoyment, (there is) suffering i.e. ones body
would consequently suffer].
222
The one who, on account of (realizing) the knowledge of
being the tman of all, would be excluded from (being the) enjoyer and from (the
experience of) enjoyment, what could he possibly desire, and for the love of whom (or
what) would he suffer on account of the body? [(This loka) presents knowledge as the

218
BU 4.4.12 is fifth in the series of lokas quoted starting at BU 4.4.8.
219
BVS 4.4.272: brahmvabodha-yuktn nieo dukha-sakaya | lokena pacamentra
vispaam abhidhyate || [tmnam ity ady avatrayati brahmeti |]
220
vykurvan literally means to separate from, to sever, divide; to explain. Hence my translation, to
analyze.
221
Ibid. 273: purua paripro yam asmti hy parokata | ya tmna vijnti arrnu jvaro sya
ka || [lokkari vykurvan jna-prakram abhinayati purua iti |]
222
Ibid. 274: na vetti cet svam tmna dehtmatva-bhramd asau | bhoktus tasyaiva bhogya bhogam
icchann anujvaret || [tmadhiyo jvara-nivtti-hetutvam upapdayitu tad ajnasya jvara-hetutvam ha
neti | svasya bhokttva-bhramd bhogya-jtam icchan bhogya-ne jvaran tad deham anu jvaret tapyetety
artha | ]
65


cause of the cessation of that (suffering). When the knowledge of the enjoyers
brahman-nature and (the knowledge of) the emptiness of enjoyment(s) (is there), desiring
what enjoyment for the love of which enjoyer, would one suffer on account of the
suffering created by the limitations of the body?]
223
For this detached (person), there is
no association at all with the body, and hence there is no suffering on account of the
suffering related to the body, etc., for the individual self, pratyag-tman. [(This loka)
clarifies (what was) already stated, (that) there isnt any affliction (caused) for the self by
the affliction(s) of the body.]
224
It appears that Vidyraya, and to an even greater extent, Mahevaratrtha is
interested in explicitly stating the connection between identification with the body,
desires for the enjoyment of pleasure, and the consequent suffering that arises when the
enjoyment ceases. This connection is implicitly and unknowingly made by those who do
not have the knowledge of tman/brahman and who instead identify the self as the body,
the enjoyer, bhokt in search of enjoyment, bhogya. However, enjoyments are limited
and can be destroyed, leading to suffering. The body too is subject to limitations and
afflictions and identification with the body leads to the consequent experience of
suffering. Therefore, the one who knows the self, tman to be brahman, the self of all
beings, knows (that) (s)he is not the body or the enjoyer and thus is not subject to their
desires and suffering. Vidyraya is consistent with akaras commentary on this

223
Ibid., 275: yasya srvtmyabodhena bdha syd bhoktbhogyayo | kim i[c]chan kasya kmya
arram anusajvaret || [jnasya tan nivtti-hetutvam upapdayati yasyeti | bhoktur brahma-rpatve
bhogyasya tucchatve ca jne ki bhogya kasya bhoktu kmyecchan arropadhi-kta-dukham anu
dukh syad ity artha | ]
224
Ibid., 276: nisagasybhisambandho dehensya na kacana | nto dehdi-dukhena dukhitva
prtyagtmana || [deha-tpentmanas tpbhvam uktam eva spaayati nisagasyeti | ]
66

passage; the difference lies mainly in the seeming intensity of Vidyrayas focus
regarding this passage. Vidyraya doesnt say anything about the significance of the
cet, or elaborate on the nature of bodily afflictions, and desires leading to an
uninterrupted cycle of birth and death. Vidyraya single-mindedly focuses on the
contrast between the individual who knows tman and the one who doesnt, as seen in
regards to being an enjoyer and sufferer of bodily afflictions. Mahevaratrtha, following
Vidyrayas example, also restricts himself to the these aspects. However, this isnt
really a shortcoming on either Vidyraya or Mahevaratrthas part; they have dealt with
some of these issues a few verses earlier in the BVS, in connection with BU 4.4.10-11.
67


7. Comparison of the various discourses on BU 4.4.12
7.1 The PD7s treatment of BU 4.4.12
In chapter 5, A Closer Look at Tptidpa-Prakaraa, PD7, we saw that
Bhrattrtha covers a lot of ground in the process of explaining the ruti-vkya, BU
4.4.12. Perhaps the context of the source text placed constraints on the commentators in
the cases of the BUBh and the BVS and restricted the range of their discursions.
Because the PD is an independent treatise, there are no such constraints and Bhrattrtha
is free to support his analysis with other ruti and smti as well as worldly and accessible
similes and allegories. As Rmaka points out in his commentary to PD 7.2, there are
five attributes to an explanation, vykhyna: padaccheda, separation of (constituent)
words, padrthokti, stating the meaning of the words (glossing), vigraha, analysis,
vkyayojan, syntax of the sentence, and kepasya samdhna, replying to
objections.
225
In PD7, Bhrattrtha certainly addresses all of these aspects in far greater
detail than in the other two versions we looked at, the BUBh and the BVS.
Beyond explaining the constituent words and phrases of the passage, he also
presents other Advaita concepts to support the concepts he wishes to convey. Thus in
PD7 we have discussions on the difference between jva and vara, cidbhsa and
kastha (vv. 3-18) and jva and brahman (vv. 83-96). The seven stages of knowledge
are considered in great detail, ranging from ignorance to perfect contentment (vv. 28-84),
with an embedded treatment on the difference between paroka and aparoka knowledge
and how the former leads to the latter (vv. 48-84). How the direct knowledge of brahman

225
crya, pp.188-9: padaccheda padrthoktir vigraho vkyayojan | kepasya samdhna
vykhyna pacalakaam || (Paraara Pura, Ch. 18).
68


is brought about is covered in vv. 87-129, including by means of ravaa, manana and
nididhysana. In connection with desire, the concept of prrabdha karman is treated
thoroughly (vv. 143-191). With regard to bodily afflictions, the sthla, skma and
kraa arras and their respective afflictions are discussed (vv. 222-251). Lastly, the
nature of liberation, jvanmukti is described extensively. In connection with these topics,
objections are raised and resolved but the emphasis is not merely on demonstrating the
consistency, samdhna of the Advaita metaphysics, but also on making the subject
accessible by means of parallels from daily life and by parables and similes,
226
and
providing the reader with an introductory how-to manual on achieving self-knowledge.
Bhrattrtha cites ruti (BU, ChU, TU, Katha, Kaivalya and MU are cited multiple
times), smti (BS, BG and others) and also the works of other Vedntins such as
akaras Brahmastra bhya and the Upadeashasr, Surevaras Naikarmyasiddhi
and Mandana Miras Bhmati among others. [See Appendix 1: PD7 Citations on pp.95-
94 for details].
While bringing all of this additional material into the picture, Bhrattrtha still
remains true to the overall context of BU 4.4.12. Transmigration is the lot of one who
does not know the self
227
and weve already reviewed the detailed discussions of the
consequences of prrabdha karman on jvanmukti in chapter 5, A Closer Look at
Tptidpa-Prakaraa, PD7.
228
PDs jvanmukti itself is corroborated by BU 4.4.7.
229
As

226
See n. 251, p. 74 supra.
227
e.g. PD 7.103: bahu-janma-dhbhysd dehdiv tmadh kat | puna punar udety eva jagat-
satyatva-dhr api ||
228
Cf. the discussion concerning PD 7.143-191, 247, 250, 262-3
229
BU 4.4.7: yad sarve pramucyante km yesya hdi rit | atha martyomto bhavaty atra brahma
samanuta iti ||
69


in BU 4.4.10-11, the pursuit of worldly knowledge for its own sake is mocked.
230
We
can see why the Pacada is called a prakaraa grantha, on account of the lucid and
comprehensive yet accessible treatment of Advaita fundamentals.
7.2 Comparison and consistency of the three treatments of BU 4.4.12
What can be said regarding the faithfulness of three separate discourses on BU
4.4.12 as compared to each other and to the source context itself in the BU? Weve seen
that all the versions considered (BUBh, BVS, PD7) are faithful to the context of BU
4.4.12. They differ in the manner in which the contrast between the ignorant and those
who know the self is presented. akara highlights the consequence of uninterrupted,
repeated birth and death resulting from identification with the body and seems to be
suggesting, Why on earth would anyone persist with such a worldview, given that the
alternative is liberation?! The BVS seems more interested in explicitly spelling out the
connection between identification with the body and desires and the consequent suffering
resulting from lack of self-knowledge, contrasting it with the lack of suffering for one
who does not associate the self with the body, thereby implicitly suggesting the
attractiveness of the latter view. Both the BUBh and BVS passages are constrained by
their formats, occurring within primary or secondary commentaries to the BU. Thus they
restrict themselves to elucidating the ruti at hand and do not elaborate at great length,
since the relevant context of the BU presents more appropriate opportunities for
elaboration elsewhere. PD7, on the other hand, being within an independent prakaraa-
grantha has far more flexibility, and we see how Bhrattrtha avails himself of the

230
e.g. PD 7.206: kvya-naka-tarkdim abhyasyati nirantaram | vijigur yath tadvan mumumku
sva vicrayet ||
70

opportunity to make relevant Advaita concepts accessible and understood in the process
of exegesis. Not surprisingly, all three advaitin authors do not deviate from the basic
message of BU 4.4.12, that self-knowledge is the logical alternative to identifying with
the body, its desires and afflictions. The area of innovation then seems to be on what
aspect they each choose to emphasize, and in the case of PD7, the thoroughness with
which Bhrattrtha and Vidyraya elaborate on the basics of Advaita Vednta, using
BU 4.4.12 to provide a framework within which concepts are masterfully laid out.
Now that weve examined Bhrattrtha and Vidyrayas innovation in the
framework of textual context, we can pull back further and look next at their
contributions to Advaita Vednta as a whole as evidenced in the PD.

71


8. Vidyrayas Contributions to and Innovations in Advaita Vednta
Vidyraya
231
belongs to the Vivaraa sub-school of akaras Advaita Vednta, so
named after Praktmans subcommentary, Paca-pdik-vivaraa on akaras direct
disciple Padmapdas Paca-pdik.
232
This sub-school advocates study of Vednta and
a direct apprehension of brahman for the attainment of liberation; it also holds brahman
to be the locus of avidy, ignorance.
233
Vidyraya is considered an important Advaita
scholar and is credited with strengthening the position of the Vivaraa school through his
works.
234
Perhaps Vidyrayas most significant contribution is his description of the
relationship between my and avidy. For akara, these terms are used synonymously.
Vidyraya distinguishes between the two: he describes my as prakti with only pure
sattva, whereas avidy is prakti tainted by rajas and tamas.
235
vara is the reflection of
brahman in my,
236
while the jva-s, the corresponding reflections of brahman in

231
In this section, for brevity sake, I speak only of Vidyraya since these remarks apply to the PD as a
whole. But in all likelihood, based on what we have seen of the concord between Bhrattrthas thought
in PD7 and that of Vidyrayas in the rest of the PD, these innovations can be credited to Bhrattrtha as
well.
232
Cf. n. 77, p. 16 supra.
233
In contrast, the other sub-school based on ankaras exposition of Vednta, the Bhmat school (named
after Maana Miras commentary on the first four stras of the Bh on the BS, 9
th
century CE) holds that
yogic practices and mmsaka activities are key to achieving liberation and also that the individual jva-s
are the locus of avidy (King 1999, pp. 55-6).
234
Venkatarama Iyer in Venkataraman et al (1976), pt. 2, p. i: It will not be an exaggeration if we say that
[Bhrattrtha and Vidyraya] occupy the topmost place among post-Sankara writers on Advaita Vednta.
S.P. Sharma, p. 85: The credit of establishing the Vivarana School in the Post-Sankara-Vedanta goes to
Vidyaranya only.
235
PD 1.16ab: sattvauddhyaviuddhibhy my vidye ca te mate |
236
PD 1.16cd: mybimbo vaktya t syt sarvaja vara ||
72


avidy, are diverse because avidy has differing degrees of rajas and tamas.
237
But
fundamentally, vara and jva-s are just two different superimpositions on brahman.
238

Vidyrayas fourfold categorization of consciousness, cit into kastha, brahman,
vara, and jva is also novel;
239
the conventional list is brahman, vara and jva only.
240

The concept of cidbhsa in particular is also a distinctive contribution: cidbhsa is
the reflection of consciousness, which is illumined by brahman and in turn appears
in and illumines the mind and its modifications.
241
The kastha consciousness is
distinct from cidbhsa; cidbhsa is in effect when intellectual modifications (vtti-s)
arise, but the kastha is in effect in the intervals between the vtti-s,
242
it is the skin,
witness.
243
The relationship between kastha, cidbhsa and the mind is like that
between a face, its reflection and the mirror.
244

The concept of savdi-bhrama, coinciding-error is also novel: even though the
idea of meditation on or worship of brahman is erroneous since it treats brahman as an
object, it still leads to liberation, the right end, hence the name concurring- or

237
PD 1.17: avidy-vaa-gas tv-anyas tad-vaicitryd anekadh | s kraa-arra syt prajas
tatrbhimnavn ||
238
PD 3.37: satya jnam ananta yad brahma tad vastu tasya tat | varatva ca jvatvam updhi-
dvaya-kalpita ||
239
PD 6.18ab: kastho brahma jvesv ityeva cic caturvidh | Cf. PD 6.1-5, PD 7.83-96.
240
S.P. Sharma, p. 89.
241
Fort (2000), p. 497. Also cf. PD 8.6-10.
242
PD 8.3: cidbhsa-viin tathneka-dhiym asau | sandhi dhiym abhva ca bhsayan
pravivicyatm ||
243
PD 8.25: antakarana-tad-vtti-skty-dv-anekadh | kastha eva sarvatra prvcryair vinicita
||
244
PD 8.26: tmbhsray caiva mukhbhsray yath | gamyante stra-yuktibhym ity-bhsa
ca varita || Here Vidyraya is quoting akaras US I.18.43abc, but while akara is talking about
tman, its reflection and the mind, Vidyraya is re-mapping the loka to his own terms by context,
particularly kastha and cidbhsa.
73


coinciding-error.
245
While such meditation is naturally second to meditation on the
attributeless brahman, it is still suited to those with manda-buddhi, dull intellects or those
otherwise incapable of ravaa, manana and nididhysana,
246
and yet it is better than
performing scripturally enjoined actions, and far superior to being engaged in worldly
activity, vyavahra.
247

The notion of the enjoyment of objects causing happiness through the reflection of
brahman is not novel, yet Vidyraya presents such enjoyment as a door to brahmnanda
and dedicates an entire chapter to it (PD15). In his mind understanding the nature of such
enjoyments helps a seeker strengthen ones understanding effectively.
248

Lastly, Vidyraya and Bhrattrthas use of easily accessible analogies and
metaphors get his ideas across effectively the allegory of the tenth-man
249
is skillfully
developed to illustrate the progression through the seven stages of self-knowledge in
PD7.
250
Such similes occur in virtually every chapter, with PD7 having the highest

245
PD 9.13: svayabhramo pi savd yath samyakphalaprada | brahmatattvopsanpi tath
muktiphalaprad || Also PD 9.123: yath savdi-vibhrnti phala-kle pramyate | vidyyate
tathopstir mukti-kle tipkata ||
246
PD 9.54: atyanta-buddhimndyd v smagry vpy-asambhavt | yo vicra na labhate brahmopsta
so niam ||
247
PD 9. 121: pmara vyavahter vara karmady-anuhiti | tato pi saguopstir nirguopsan
tata ||
248
PD 15.19ab: yadyat sukha bhavet tattad brahmaiva pratibimbant |
PD 15.34cd: viaynanda etena dvren praviyatm || ta
249
This allegory is by no means novel. akara also draws upon this story in US 1.12.3, 1.18.170-
4,187,190,199, and also in his Bh to BU 1.4.7, and to TU 2.1 (Mayeda 1979, p. 131, n. 2 et passim). The
trope is also common in folk tales see the entry Numskulls Unable to Count their own Number,
Thompson & Roberts, pp. 135-6. The folk tales have a wide regional distribution, for example in Kashmir
(Knowles 1893), the upper Indus area (Swynnerton 1892), Kumaon and Garwhal in the Himalayas (Upreti
1894), Mahakoshal in Central India (Elwin1944) and the Nilgiri Hills in South India (Rivers 1906).
Animal versions of this tale also exist (Bdker 1957).
250
PD 7.23-27, 57-60, 80, 247-48, 250.
74


concentration.
251
Such anecdotes give the reader a sense of the authors first-hand
experience with the subject matter and at the same time provide the reader with the
assurance that she, too, is capable of having similar experiences. At the same time, the
author does not shy away from dialectic analysis and refutation,
252
but these are
subordinated to explaining and clarifying the primary concepts. This accounts for the
great popularity and importance that this work has enjoyed in the Advaita tradition and it
continues to do so in the present time as well.

251
Punjani, p. 246, n. 1 shows that the most similes in the text occur in PD7. Some of these (besides the
tenth-man allegory) are: 7.114-117, a hungry man eats as he likes, without following any rules or
injunctions; 134, two tired travelers on a journey, one knows the destination is near and perseveres, the
other doesnt; 136, desire for a knower is like a lamp without oil; 164, desire is like roasted grain; 219, a
dying man has no desire to marry; 228, the three bodies without any affliction are like cloth without thread
or a blanket without wool; 237-8, the embarrassment of cidbhsa on knowing the truth is like that of a
man doing repeated penance for sins, or of a disfigured courtesan; 240, cidbhsa avoids associating
with the body as a brahman avoids mlecchas; 259, a wise man not affected by worldly pleasure, like a bush
with red berries is not really on fire; 279, if a living rat cant kill a cat, how can a dead one? Similarly for
the perception of duality affecting the wise ones knowledge; 282, the corpses of ignorance only proclaim
the conquerors glory; 287-8 a wise man is towards ignorant ones like an indulgent father towards a
disrespectful young child.
252
For example, PD 7.14-16 on the unreality of the cidbhsa and kastha, v. 21 on the knowability of
brahman, vv. 81-84 on direct knowledge through the stra-s, vv. 88-89 on giving up the I notion, vv.
130-32, 276-278 regarding coexistance of knowledge and action, vv. 181-190 on the nature of direct
knowledge.
75


9. Conclusion
With a view to establishing the identity of the author(s) of the Pacada, this thesis
has reviewed the historical evidence regarding the connection of Vidyraya with the
founding of Vijayanagara, with the ger maha and also with the different Mdhava-s
contemporaneous in the mid-fourteenth century. We have very strong evidence that
Vidyraya, prior to his sannysa, was Mdhavcrya, minister of the kings Bukka I and
Harihara II, on the grounds that Vidyraya in his Jvan-mukti-viveka (JMV) mentions
Mdhavcryas work, the Parara-mdhavya (PaM), as being written by himself.
253

But this Mdhavcrya was not connected with the founding of Vijayanagara, and the
inscriptional evidence linking Vidyraya with Vijayanagara had been proven by
scholars such as Kulke (1985) and Saletore (1934) to be the fabrication of the sixteenth
century ger pontiff Rmacandra Bhrati.
254
This fact, however, does not detract from
the significance of Vidyraya as a scholar and an important contributor to the Advaita
tradition.
Through the examination of the parallels in the opening and closing verses to
various works, an attempt has been made to identify works that are definitely authored by
Mdhava-Vidyraya and by his guru and predecessor at geri, Bhrattrtha.
255
An
argument has been made for the joint authorship of the Pacada by Vidyraya and
Bhrattrtha, on the basis of a re-examination of the evidence, primarily references to the
PD in the JMV, as well as Appayya Dkitas references to the PD in his Siddhnta-lea-
sagraha (SLS). This is further augmented by the attribution of the Tptidpa-prakaraa,

253
Cf. p. 14.
254
Cf. pp. 10-11.
255
Cf. , p. 34. Table 4: Works by Vidyraya and Bhrattrtha
76

PD7 to Bhrattrtha by Vidyrayas disciple, Rmaka in his commentary to the PD.
I suggest that we would be ill-advised to deprecate the testimony afforded by Rmaka,
owing to his contemporaneity with Vidyraya and Bhrattrtha as well as his direct
discipleship of Vidyraya. If anything, the historical proximity ought to force us to
consider this evidence more significant relative to textual citations made approximately
two hundered years later (by Appayya Dkita). The persistence of memory regarding
dual-authorship in traditional accounts may have some basis in fact, particularly when
there seems more prestige to be gained by attributing the entire work to Vidyraya
alone. Taken altogether, it appears that Vidyraya authored the PD with Bhrattrtha
authoring only PD7. The review of the parallel loka-s and pda-s found between the PD
and the Anubhti-praka (AP),
256
particularly the lack of any shared references to verses
in PD7, also supports this conclusion, though this aspect of the analysis is by no means
complete or definitive and presumably some hitherto undetected parallels may surface on
further exhaustive study.
I then turn to the Pacada itself, in order to investigate whether there is any
evidence of sylistic or doctrinal discontinuity between PD7 and the rest of the text that
would corroborate the joint authorship hypothesis.
257
PD7 proves to be a comprehensive
overview of the entire text, structured as an exposition of the ruti-vkya BU 4.4.12. As
such, no evident discontinuity of doctrinal ideas or literary style between PD7 and the
whole text is observed. This is not altogether surprising, since Bhrattrtha, the proposed
author of PD7, was Vidyrayas guru, and both of them also acknowledged Vidytrtha

256
Cf. sections 3.7 and 3.8, pp. 29-33.
257
Cf. chapters 4 and 5, pp. 37-55
77


as their guru; therefore their ideas of Advaita Vednta doctrine, as evidenced in their
writings in the PD at the very least, would likely be in concord. PD7 proves to be a
masterful presentation of the stages that a seeker after liberation, moka, passes through,
beginning with being ignorant of ones true, non-dual nature and culminating with
experiencing endless and absolute satisfaction, tpti during jvanmukti, liberation while
still alive.
Next, in order to investigate whether Bhrattrtha and Vidyraya present any
novel interpretations of Advaita Vednta doctrine in the PD, the extra-textual context of
the ruti-vkya BU 4.4.12 was examined in three sources: the Bhadrayaka Upaniad
(BU) itself, akaras bhya on this vkya (BUBh), and its treatment in Vidyrayas
Bhadrayaka-vrtika-sra (BVS).
258
We find that all the texts considered are faithful
to the context of BU 4.4.12. differing only in the presentation of the contrast between an
ignorant person and one who knows ones true nature. BUBh and BVS are relatively
terse as they are constrained by the circumstance of occuring within a commentary to the
BU. The PD7, being part of an independent treatise, has far greater freedom to provide a
detailed exegesis and a thorough exposition of the fundamentals of Advaita doctrine.
Vidyraya (and Bhrattrtha) can be credited with several innovations, which were
summarized in chapter 8.
259
Without oversimplifying matters, the importance of
liberation and the means for achieving it are succintly presented in the Pacada, and
doubts are raised and resolved. Most importantly, the view from the other side what
life looks like from the perspective of one who is enlightened is dealt with at length.

258
Cf. chapter , , pp. 56-66; chapter , Comparison of the various
discourses on BU 4.4.12, pp. 67-70.
6 Extra-textual Context of PD7 7
259
Cf. pp. 71-74.
78

The text is highly accessible owing to its use of delightful analogies and metaphors. It
makes the attainment of liberation seem not just the purview of a select, exalted few but
rather something that anybody can achieve with the proper preparation and effort. These
factors help explain why the Pacada is one of the more popular Advaita Vednta texts
even today.


79

Bibliography
Primary sources & indices (including translations):
Aitareyopaniad (AiU):
Author Unknown (1980) nandagiri-kta-k-savalita-kara-bhya-samet
aitareyopaniat | Vidyraya-prat Aitareyopaniaddpik ca. Poona:
Anandashrama.
Anubhti-praka (AP):
Mishra, Godabarisha, ed. & tr. (1992) The Anubhtipraka of Vidyraya: The
Philosophy of Upaniads: An Interpretive Exposition. Critically Edited
with Introduction, English Translation, Notes and Indexes. University of
Madras.
Mukerji, Bithika (1983) The Translation of the Taittiriyaka-vidya-prakasah with
an Introduction, Verse Analyses and Notes, in Neo-Vedanta and
Modernity. Varanasi: Ashutosh Prakashan Sansthan.
Unknown (1902) r-vidyraya-viracita upaniat-ttparya-rponubhti-
praka. n.p.: Nirnaya Sagar Press.
Aparoknubhti:
Sarasvati, Svm Akhananda (1970) rimac-chakarcrya-kta-
aparoknubhti, r Vidyraya-svm Kta Dpik Vykhy Sahita.
Bombay: Sat-shitya-prakan Trust.
Vimuktananda, Swami (1938) Aparokshnubhuti, or Self-realization of Sri
Sankarchrya: Text, with Word-for-word Translation, English Rendering
and Comments. Calcutta: Advaita Ashrama.
Bhagavad-gta (BG):
Belvalkar, Shripad Krishna, ed. (1968) The Bhagavadgt Being Reprint of
Relevant Parts of Bmaparvan from B.O.R. Institutes Edition of the
Mahbhrata. Poona: Bhandarkar Oriental Research Institute.
Van Buitenen, J.A.B., tr. (1981) The Bhagavadgt in the Mahbhrata: Text and
Translation. The University of Chicago Press.
80

Warrier, A.G. Krishna, tr. (1983) Srmad Bhagavad Gt Bhya of Sri
Sakarcrya with Text in Devanagiri & English Rendering and Index of
First Lines of Verses. Madras: Sri Ramakrishna Math.
Brahma-Stra (BS):
Apte, V. M. trans. (1960) Brahma-Stra Shnkara-Bhshya: Bdaryas
Brahma-Stras with Shankarchrys Commentary. Bombay: Popular
Book Depot.
Author Unknown (2005) Brahmastra. Online at
http://www.brahmasutra.iitk.ac.in/, accessed Dec. 2004.
Date, V. H. (1973) Vednta explained; akara's Commentary on the Brahma-
stras, v.1 & 2. New Delhi: Munshiram Manoharlal
Jayammal, K. (1998) A Glossary of Technical Terms in the Commentaries of
ankara, Rmnuja, and Madhva on the Brahma-Stras, Parts One and
Two. New Delhi: Indian Council of Philosophical Research.
Mahadevan, T.M.P., ed. (1973) Word Index to the Brahma-Stra-Bhya of
akara, Part Two. University of Madras.
Shastri, J. L., ed. (1980) Brahmastra-karabhyam r Govinda-krtay
Bhyaratnaprabhay, r Vcaspatimira-viracitay Bhmaty, rmad
nandagiri-prantena Nyyanirayena samupetam. Delhi: Motilal
Banarsidass.
Vireswarananda, Swami (1978) Brahma-Sutras with Text, Word-for-word
Translation, English Rendering, Comments According to the Commentary
of r akara, and Index. Calcutta: Advaita Ashrama.
Bhadrayaka Upaniad (BU):
Author Unknown (1968) Bhadrayakopaniad (snuvda karabhya
sahita). Gorakhpur: Gita Press.
DSa, Francis X., ed. (1996) Word Index to Bhad-rayaka Upaniad. Pune:
Institute for the Study of Religion.
Mdhavnanda, Swm, tr. (1988) The Bhadrayaka Upaniad with the
Commentary of akarcrya. Calcutta: Advaita Ashrama.
Panoli, V. (1994) Upanishads in Sankaras Own Words (Brihadaranyaka), v.4.
Calicut: Mathrubhumi Press.
81

Bhadrayaka-vrtika-sra (BVS):
Dwived, Vcaspati, (1999) Bhadrayakavrtikasra of Vidyraya Svm, v.4.
Varanasi: Sampurnanand Sanskrit University.
Vajhe, Bhau Sastri, ed. (1915-19) Bhadrayakavrtikasra by Vidyranya
Swami, with a Commentary called Laghusagraha by Maheshwar Tirth.
Benares: Chaukhamba Sanskrit Series Office.
Dhtu-vtti (DV):
Phaake, Ananta stri and Sada iva arma astri, eds. (1934) The Mdgavya-
dhtu-vitti of Sayachrya. Benares: Kashi Sanskrit Series no. 103.
Dg-dya-viveka (DDV):
Nikhilnanda, Swm, tr. (1964) Dg-dya-viveka: An Inquiry into the Nature of
the Seer' and the Seen'. Mysore: Sri Ramakrishna Ashrama.
Raphael [pseud.?] (1990) Self and Non-self: The Drigdriyaviveka Attributed to
akara. Translated from the Sanskrit with a Commentary. London:
Kegan Paul International.
Jaiminya-nyya-ml (JNM):
Dkitha, M. Rmantha, ed. (1983) Jaiminya-nyyaml r-mdhavchryea
Viracit Tad-viracita-vistrkhyay rmad-appayya-dkita-racita
Prva-mms-viaya-sagraha-dpikay ca Savalit. Karnataka:
Vidyraya Vidyptham.
Jvan-mukti-viveka (JMV):
Goodding, Robert Alan (2002) The Treatise on Liberation-in-Life: Critical
Edition and Annotated Translation of the Jvanmuktiviveka of Vidyraya.
Ph.D. Dis., University of Texas at Austin.
Mokadnanda, Swm, tr. (1992) Jvan-mukti-viveka of Swm Vidyraya.
Calcutta: Advaita Ashrama.
Kla-mdhavya (KM):
akarastri (1977) r-mdhavcrya-prata Kla-mdhava-krik Bhaa-
vaidyantha-sri-kta-vivaraa-sahit. Pune: nandrama.
82

Kahopaniad:
Gambhrnanda, Swm, tr. (1987) Kaha Upaniad with the Commentary of
akarcrya. Calcutta: Advaita Ashrama.
Mkya Upaniad (MU) & Krik:
Bhattacharya, Vidhushekhara (1943) The gamastra of Gauapda. University
of Calcutta.
Gambhrnanda, Swm (1987) The Mkya-krik. Trichur: Sri Ramakrishna
Math.
Karmarkar, Raghunath Damodar (1953) Gauapda-Krik. Reprint, 1973,
Poona: Bhandarkar Oriental Research Institute.
Nikhilnanda, Swm (1936) The Mkyopaniad with Gauapdas Krik
and akaras Commentary. Mysore: Sri Ramakrishna Ashrama.
Nikarmya-siddhi (Nai):
Alston, A. J., tr. (1959) The Naikarmya Siddhi of r Surevara. London:
Shanti Sadan.
Jacob, G. A and M. Hiriyanna, eds. (1980) The Naikarmya-siddhi of
Surevarcrya with the Candrik of Jnottama, rev. 4
th
ed. Poona:
Bhandarkar Oriental Research Institute.
Nsiha-uttara-tpanya-upaniad (NUTU):
Apte, Hari Nryaa, ed. (1896) The Nrisimhatpanyopanishad (Prva and
Uttara) with the Bhshya of Srmat Sankarchrya on the Prva and the
Dpik of Srmat Vidyranya on the Uttara Tapanya. Poona:
nandrama Sanskrita Series No. 30.
Pacada (PD):
crya, Nryan Rm, ed. (1987) rmad Vidyrayamuni Prat Pacada,
Rmakakta Vykhyay, Viamsthala-ippaphntara-rutkoa-
loka-viayasy-dibhi, rimat Paramahasa-parivrjakcrya
Mahevara-mahodayn Bhmikay ca Samalakt. Delhi:
Chaukhamba Sanskrit Pratishthan.
Jog, Datttreya Vsudeva (2004) r Vidyraya-Bhrattrtha Viracita Srtha
Pacada. Pune: A. D. Jog.
83

Ptmbara, tr. & comm. (1965) r Pacada rmat-paramhasa-
parivrjakcrya r Vidyrayamuni Viracit, Brahmaniha-pait r
Ptmbarj kta Tattvaprakik Bh-vykhyay Eva ippaa Sahita.
Delhi: Ratan & Co., Booksellers.
Sgar, r Knand, ed. (1984) rmad Vidyrayamuni viracit Pacada,
Rmaka vykhyay samalakt, Sarvadarancrya r
Kndasgarea svaktay Tattvarajan hindvykhyay saha
prakit. Uttar Kashi: Shri Totakacharya Ashrama
Swhnanda, Swm, tr. & comm. (1967) Pacada of r Vidyraya Swm,
Madras: Sri Ramakrishna Math.
Triph, crya Karupati, ed. (1989) r Vidyrayamuni viracit Pacada,
r Rmaka viracita Tattvadpik vykhyay, r Acyutaryamoaka
viracita Prndendukaumud vykhyay ca samalakt. Lucknow:
Uttar Pradesh Sanskrit Academy.
Parara-mdhavya (PM):
Tarklakra, Candraknta (1893) Parara-smti rman mdhavcry-kta-
vykhy sahit, 3 v. Reprint, 1974, Calcutta: The Asiatic Society.
Praava-mms (PrM):
Olivelle, Patrick (1981) Praavamms: A Newly Discovered Work of
Vidyraya. ABORI 62:77-101
akara-digvijaya (DV):
Tapasyananda, Swami, tr. (1978) Sankara-digvijaya: The Traditional Life of Sri
Sankaracharya. Madras: Sri Ramakrishna Math.
Updhyya, Baladeva, tr. (1968) r-akara-digvijaya (mdhavcrya-viracita)
[hind anuvd, vistt ippa tath vivecantmak bhmik ke sth].
Haridvar: r ravaanth Jn Mandir.
Sarva-darana-sagraha (SDS):
Abhyankar, Vasudev Shastri ed. & comm. (1924) Sarva-darana-sagraha of
Syaa-Mdhava. 3
rd
ed. repr. 1978 Poona: Bhandarkar Oriental Research
Institute.
Agrawal, Madan Mohan (2002) The Sarva-Darana-Sagraha of Mdhavcrya
with English Translation, Transliteration and Indices. Delhi: Chaukhamba
Sanskrit Pratishthan.
84

Cowell, E. B. & A. E. Gough, trans. (1996) The Sarva-darana-sagraha of
Mdhavchrya or Review of the Different Systems of Hindu Philosophy.
Delhi: Motilal Banarsidass.
Sarva-vednta-siddhnta-sra-sagraha:
akara (1983) r-kara-granthvali: Complete Works of Sri Sankaracharya
in the original Sanskrit, v. 3. Upadea-racanvali. Chennai: Samata
Books.
Tattwananda, Swami (1960) The Quintessence of Vedanta, being a translation of
the Sarva-vedanta-siddhanta-sarasangraha of Acharya Sankara. Kalady,
Kerala: Sri Ramakrishna Advaita Ashrama.
Siddhnta-lea-sagraha (SLS):
Sgara Knanda (1996) rmad-appayya-dkitendra-viracita stra-
siddhnta-lea-sagraha rmad-gagdharendra-sarasvat-kta-
vednta-skti-majar-sahita rmad Acyuta-knatrtha-kta-
klakra-vykhyopeta Sarva-darancrya-r-knda-sgarea
svaktay siddhnta-rajan-hind-vykhyay Saha Sampadya
Prakita. Varanasi: By the author.
Suryanarayana Sastri, S. S., tr. (1935) The Siddhntaleasagraha of Appayya
Dkita, 2 v. University of Madras.
Tattvabodha:
Author Unknown (1981) Tattvabodha of Sankaracharya, Bombay: Central
Chinmaya Mission Trust.
Upadea-shasr (US):
Mayeda, Sengaku (1973) akaras Upadeashasr: Critically Edited with
Introduction and Indices. Tokyo: Hokuseido Press.
Mayeda, Sengaku (1979) A Thousand Teachings: The Upadeashasr of
akara. Tokyo, repr. 1992, Albany: State University of New York Press.
Upaniads:
Author Unknown (1964) Ten Principal Upaniads with akarabhya. Delhi:
Motilal Banarsidass
Jacob, G. A. (1891, repr. 1963) Upaniadvkyakoa: A Concordance to the
Principal Upanishads and Bhagavadgt. Delhi: Motilal Banarsidass.
85

Olivelle, Patrick (1998) The Early Upaniads: Annotated Text and Translation.
Oxford University Press.
Panoli, V. (1991) Upanishads in Sankaras Own Words (Isa, Kena, Katha and
Mandukya with the Karika of Gaudapada), v.1. Calicut: Mathrubhumi
Press. pp.149-296.
Vaiysika-nyya-ml (VNM):
Giri, Vidynanda (1998) r-bhrattrtha-muni-viracit viysika-nyya-ml
(with Hindi commentary, Lalit). Rishikesh: Kailsa-vidy-prakanam.
Saccittrtha, Svm (1986) Brahma-stra-rahasyam (Brahma-str
Vaiysika-nyya-mly ca Vtti-rpam) N. S. Ramanuja Tatacharya, ed.
Tirupati: Kendriya Sanskrit Vidyapeetha.
Saraswat, Svmi Satynanda (1972) Paramahasa-parivrjakcrya-r-
bhrattrtha-muni-prat Tat-tad-adhikaraa-pradaraka-mahari-
veda-vysa-prata-brahma-strair Vibhit Vaiysikanyyaml
rmat-paramahasa-parivrjakcrya-r-svmi-satynanda-sarasvat-
kta-bhnuvdena ippay ca Samalakt. Varanasi: By the author.
Vivaraa-prameya-sagraha (VPS):
Prasd, Lalit (1999) Vivaraaprameyasagraha rmat-paramahasa-
parivjakcrya-vidyraya-muni-viracita Sarala Bhnuvdena
Sahita. Varanasi: Amar Publications.
Suryanarayana Sastri, S. S. & Saileswar Sen, tr. (1941) The Vivaraa-
prameyasagraha of Bhrattrtha, 2 v. Kumbakonam: Sri Vidya Press
Tailanga, Rmasstr, ed. (1893) Vivaraa-prameya-sagraha rimat-
pramahasa-parivajakcrya-varya-pjyapda-vidyraya-muni-
pranta. Benares: E. J. Lazarus.
Secondary sources
Abhedananda, Swami (1967) An Introduction to the Philosophy of Panchadasi. In
Complete Works of Swami Abhedananda, v. 2, pp. 260-277. Calcutta: Ramkrishna
Vedanta Math.
Agrawal, Madan Mohan (2002) The Sarva-Darana-Sagraha of Mdhavcrya with
English Translation, Transliteration and Indices. Delhi: Chaukhamba Sanskrit
Pratishthan.
86

Belvalkar, S. K. (1929) Shree Gopal Bsu Mallik Lectures on Vednta Philosophy. Part
1: Lectures 1-6. Poona: Bilvakuja Publishing House.
Bdker, Laurits (1957) Indian Animal Tales:A preliminary Survey. Folklore Fellows
Communications, 68, no. 170. Helsinki: Suomalainen Tiedeakatemia.
Cardona, George (1968) Anvaya and Vyatireka in Indian Grammar. Adyar Library
Bulletin, 31-32:313-352.
Cenkner, William (1983) A Tradition of Teachers: akara and the Jagadgurus Today.
Missouri: South Asia Books.
Clear, Edeltraud Harzer (1990) Mdhava (d. 1386). In Routledge Encyclopedia of
Philosophy, Ver. 1.0, London: Routledge. Electronic reproduction (2001),
Boulder, CO: NetLibrary.
Comans, Michael (2000) The Method of Early Advaita Vednta: A Study of Gauapda,
akara, Surevara and Padmapda. Delhi: Motilal Banarsidass.
Cronk, George (2003) On Shankara. Wadsworth Philosophy Series. n.p.: Thomson.
Dallapiccola, Anna L. & Anila Verghese (1998) Sculpture at Vijayanagara: Iconography
and Style. New Delhi: American Institute of Indian Studies/Manohar.
Dasgupta, Surendranath (1922) A History of Indian Philosophy, v.1-5. Delhi: Motilal
Banarsidass.
Deussen, Paul (1912) The System of the Vednta, Authorized Translation by Charles
Johnston. New York: Dover Publications.
Deutsch, Elliot (1973) Advaita Vednta: A Philosophical Reconstruction. Honolulu:
University of Hawaii Press.
Dikshit, G. S., ed. (1986) Early Vijayanagara: Studies in its History & Culture:
Proceedings of S. Srikantaya Centenary Seminar. Bangalore: B.M.S. Memorial
Foundation.
Elwin, Verrier (1944) Folk-tales of Mahakoshal. London: Oxford University Press.
Filliozat, Vasundhara (1973) Lpigraphie de Vijayanagar du dbut 1377. Paris: cole
Franaise dExtrme-Orient.
Fort, Andrew O. (1988) Beyond Pleasure: akara on Bliss. Journal of Indian
Philosophy 16:177-189.
87

Fort, Andrew O. (2000) Reflections on Reflections: Kastha, Cidbhsa and Vttis in
the Pacada. Journal of Indian Philosophy 28:497-510.
Fox, Douglas A. (1993) Shankara Dispelling Illusion: Gauapdas Altanti with
an Introduction. Albany: State University of New York Press.
Grimes, John (1989) A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined
in English. Albany: State University of New York Press.
Hacker, Paul (1969) akara der Yogin und akara der Advaitin. Wiener Zeitschrift
fr die Kunde Sd- und Ostasiens, 12-13:119-148.
Hacker, Paul (1972) Notes on the Mkyopaniad and akaras
gamastravivaraa. In Gaeffke, P. and Ensink, J, eds. India Maior:
Congratulatory Volume Presented to J. Gonda, 115:132. Leiden: E.J. Brill.
Halbfass, Wilhelm (1983) Studies in Kumrila and akara. Reinbek: Verlag fr
Orientalische Fachpublikationen.
Halbfass, Wilhelm (1988) India and Europe: An Essay in Understanding. Albany: State
University of New York Press.
Halbfass, Wilhelm (1991) Tradition and Reflection: Explorations in Indian Thought.
Albany: State University of New York Press.
Halbfass, Wilhelm, ed. (1995) Philology and Confrontation: Paul Hacker on Traditional
and Modern Vednta. Albany: SUNY Press.
Harshananda, Swami. (1990) A Dictionary of Advaita Vednta (with two essays and ten
charts). Bangalore: Sri Ramakrishna Ashrama.
Harzer, Edeltraud. See Clear.
Heras, Henry (1929) Beginnings of Vijayanagara History. Bombay: Indian Historical
Research Institute.
Ingalls, Daniel H.H. (1953) akara on the Question: Whose is Avidy? Philosophy
East and West, 3:69-72.
Ingalls, Daniel H.H. (1954) akaras Arguments Against the Buddhists. Philosophy
East and West, 3:291-306.
Isayeva, Natalia (1993) Shankara and Indian Philosophy. Albany: State University of
New York Press.
88

Isayeva, Natalia (1995) From Early Vedanta to Kashmir Shaivism: Gaudapada,
Bhartrhari and Abhinavagupta. Albany: State University of New York Press.
Jagannadham, Pervaram, B. Rukmini, K. Katyayani, and A. Bhoomiah (1990)
Vidyaranya Bharati: Essays on Vidyaranya. Warangal (AP): Kakatiya University.
Janaki, S. S. (1990) Madhava, the commentator on the Suta Samhita. In Jagannadham,
Pervaram et al., Vidyaranya Bharati: Essays on Vidyaranya, pp. 79-84. Warangal
(AP): Kakatiya University.
Kamble, M. T. (2000) Vijayanagara Temples. Varanasi: Ganga Kaveri Publishing House
Kane, Pandurang Vaman (1975) History of Dharmastra (Ancient and Medival
Religious and Civil Law), v. 1, pt. 2. Poona: Bhandarkar Oriental research
Institute
Karmarkar, D. P. and S. Krishnaswami Aiyangar (1936) Vijayanagara Sexcentenary
Commemoration Volume. Dharwar.
Karmarkar, Raghunath Damodar (1966) akaras Advaita. Dharwar: Karnatak
University.
Kasulis, Thomas P. (1992) Philosophy as Metapraxis. In Reynolds, Frank and David
Tracy, eds., Discourse and Practice. Albany: State University of New York Press,
pp. 169-196.
King, Richard (1995) Early Advaita Vednta and Buddhism: The Mahyna Context of
the Gauapdya-krik. Albany: State University of New York Press.
King, Richard (1999) Indian Philosophy: An Introduction to Hindu and Buddhist
Thought. Washington D.C: Georgetown University Press.
Knowles, J. Hinton (1893) Folk-tales of Kashmir. London: Kegan Paul, Trench, Trbner,
& Co.
Kripacharyulu, Munuganti (1986) Syaa and Mdhava-Vidyraya: A Study of Their
Lives and Letters. Guntur: Rajyalakshmi Publications.
Krishnaswami Ayyangar, S. (1919) Sources of Vijayanagar History. Indian repr. 1986.
Delhi: Gian Publishing House.
Kulke, Hermann (1985) Mahrjas, Mahants and Historians: Reflections on the
Historiography of Early Vijayanagara and Sringeri. In Dallapiccola, A. & S. Z.
Lallemant, eds. Vijayanagara City and Empire: New Currents of Research. v.1,
pp.120-143. Stuttgart: Steiner Verlag Wiesbaden.
89

Kunjunni Raja, K. (1990) Parisakhyna versus Prasakhyna in akaras
Philosophy. Adyar Library Bulletin, 54:191-193.
Mahadevan, T.M.P. (1938) The Philosophy of Advaita, with Special Reference to
Bhrattrtha-Vidyranya, London: Luzac & Co., Fourth ed. (1976) Madras:
Ganesh & Co.
Mahadevan, T.M.P (1952) Gauapda: A Study in Early Advaita. University of Madras.
Mahadevan, T.M.P. (1969) The Pacadas of Bhrattrtha-Vidyranya; an interpretative
exposition, University of Madras
Malkovsky, Bradley J. (2001) The Role of Divine Grace in the Soteriology of
akarcrya. Leiden: Brill
Marcaurelle, Roger (2000) Freedom through Inner Renunciation: akaras Philosophy
in a New Light. Albany: SUNY Press.
Mayeda, Sengaku (1969) The Advaita Theory of Perception. Wiener Zeitschrift fr die
Kunde Sd- und Ostasiens, 12-13:221-239.
Mayeda, Sengaku (1979) A Thousand Teachings: The Upadeashasr of akara.
Tokyo, repr. 1992, Albany: State University of New York Press.
Mayeda, Sengaku (2000) akara and Buddhism. In Malkovsky, Bradley J. ed. New
Perspectives on Advaita Vednta: Essays in Commemoration of Professor
Richard de Smet, S.J. 18:29. Leiden: Brill
Michell, George & Vasundhara Filliozat, guest eds. (1981) Splendours of the
Vijayanagara Empire Hampi. Bombay: Marg Publications.
Mukerji, Bithika (1983) Neo-Vedanta and Modernity. Varanasi: Ashutosh Prakashan
Sansthan.
Nakamura, Hajime (1983) A History of Early Vedanta Philosophy, 2v. tr. Trevor Legett,
Sengaku Mayeda, Taitetz Unno et al. Delhi: Motilal Banarsidass
Nanjundayya, H. V. & L. K. Ananthakrishna Iyer (1928) The Mysore Tribes and Castes,
v. 2. Mysore University.
Nicaladsa, Sdhu (1984) Vtti-prabhkara sdhu-r-nicaladsa-j-prata. Bombay:
Kemrj rkads.
Olivelle, Patrick (1981) Praavamms: A Newly Discovered Work of Vidyraya.
In ABORI 62:77:101.
90

Olivelle, Patrick (1993) The rama System: This History and Hermeneutics of a
Religious Institution. London: Oxford University Press. 2004 repr. New Delhi:
Mushiram Manoharlal.
Potter, Karl H. (1979) Was Gauapda an Idealist? In M. Nagatomi, B.K. Matilal,
J.M. Masson, E. Dimmock, eds. Sanskrit and Indian Studies: Essays in Honour of
Daniel H.H. Ingalls, 183-199.
Potter, Karl H. (1981) Encyclopedia of Indian Philosophies, v.3: Advaita Vednta up to
akara and His Pupils. Delhi: Motilal Banarsidass.
Potter, Karl H. (2005) Encyclopedia of Indian Philosophies, Bibliography. Online at
http://faculty.washington.edu/kpotter/xhome.htm, accessed Apr. 2005.
Punjani, Shakuntala (1985) Pacada: A Critical Study. Delhi: Parimal Publications.
Ramanuja Tatacharya, N. S., ed. (1986) Brahmastrarahasyam (Vritti on Brahma-sutras
and Vaiyasikanyayamala) by Shri Satcit Tirth Swamiji. Tirupati: Kendriya
Sanskrit Vidyapeetha.
Rma Sharma, M. H. (1978) The History of the Vijayanagar Empire: Beginnings and
Expansion (1308-1569). M. H. Gopal, ed. Bombay: Popular Prakashan.
Rambachan, Anantanand (1991) Accomplishing the Accomplished: The Vedas as a
source of Knowledge in akara. Honolulu: University of Hawaii Press.
Rambachan, Anantanand (1994). The Limits of Scripture: Vivekanandas
Reinterpretation of the Vedas. Honolulu: University of Hawaii Press.
Rivers, W. H. R. (1906) The Todas. London: Macmillan and Co.
Saletore, Bhaskar Anand (1934) Social and Political Life in the Vijayanagara Empire
(A.D. 1346A.D. 1646), 2 v. Madras: B. G. Paul & Co.
Sewell, Robert (1924) A Forgotten Empire (Vijayanagar): A Contribution to the History
of India. London: Allen & Unwin.
Sharma, Arvind (1995) The Philosophy of Religion and Advaita Vedanta: A Comparative
Study in Religion and Reason. Pennsylvania State University Press.
Sharma, S. P. (1990) Contributions of Vidyaranya to Post-Sankara Vedanta. In
Jagannadham, Pervaram et al., Vidyaranya Bharati: Essays on Vidyaranya, pp.
85-93. Warangal (AP): Kakatiya University.
91

Shastri, Venimadhava (1986) Works of Vidyraya. In Dikshit, G. S., ed., Early
Vijayanagara: Studies in its History & Culture: Proceedings of S. Srikantaya
Centenary Seminar, Bangalore: B.M.S. Memorial Foundation
Shastry, A. K. (1982) A History of Sriger. Dharwad: Karnatak University.
Slaje, Walter (1998) On Changing Others Ideas: The Case of Vidyraya and the
Yogavsiha. Indo-Iranian Journal 41:103-124.
Speijer, J. S. (1886) Sanskrit Syntax. Reprint, 1998, Delhi: Motilal Banarsidass.
Srikantaya, S. (1938) Founders of Vijayanagara. Bangalore: The Mythic Society.
Sundaresan, Vidyasankar (1998) On Prasakhyna and Parisakhyna: Meditation in
Advaita Vednta and Pre-akaran Vednta. Adyar Library Bulletin, 62:51-89.
Sundaresan, Vidyasankar (2002) What determines akaras Authorship? The Case of
the Packaraa. Philosophy East and West, 52:1-35.
Suthren Hirst, Jacqueline Strategies of Interpretation: akaras Commentary on
Bhadrayakopaniad. Journal of the American Oriental Society, 116:58-75.
Swynnerton, Charles (1892) Indian Nights Entertainment or Folk-tales from the Upper
Indus. London: Elliot Stock.
Tedesco, P. (1960) Notes to Mayrhofer's Etymological Sanskrit Dictionary. Journal of
the American Oriental Society, 80:360-366.
Thangaswami, R. (1980) A Bibliographical Survey of Advaita Vednta Literature.
University of Madras.
Thompson, Stith & Warren E. Roberts (1960) Types of Indic Oral Tales: India, Pakistan
and Ceylon. Folklore Fellows Communications, 73, no. 180. Helsinki:
Suomalainen Tiedeakatemia.
Updhyya, Baladeva (1984) crya Syaa aur Mdhava. Prayg: Hind Shitya
Sammelan.
Upreti, Pandit Ganga Dutt (1894) Proverbs and Folklore of Kumaun and Garhwal. 2003
ed: New Delhi: Indira Gandhi National Centre for the Arts.
Uttankita Vidya Aranya Trust (1985) Uttankita Sanskrit Vidya-aranya Epigraphs, v. 1:
Vidyranya. Bombay: Bharatiya Vidya Bhavan.
92

Venkataraman, K. R. (1967) The Throne of Transcendental Wisdom: Sri
Sankaracharyas Sarada Pitha in Sringeri. (2
nd
rev. ed.) Madras: Akhila Bharata
Samkara Seva Samiti Publication.
Venkataraman, K. R. (1969) Samkara and his Sarada Pitha in Sringeri: A Study in
Growth and Integration. Calcutta: Kalpa Printers and Publishers.
Venkataraman, K. R., M. K. Venkatarama Iyer & K. R. Srinivasan (1976) The Age of
Vidyaranya. Calcutta: Kalpa Printers and Publishers Pvt. Ltd.
Verghese, Anila (2004) Deities, Cults and Kings at Vijayanagara. World Archeology
36(3):416-431.
Vetter, Tillmann (1969) Zur Bedeutung des Illusionismus bei akara. Wiener
Zeitschrift fr die Kunde Sd- und Ostasiens, 12-13:407-423.
Vetter, Tilmann (1979) Studien zur Lehre und Entwicklung akaras. Vienna: De Nobili
Research Library.
Wagoner, Phillip B. (2000) Harihara, Bukka, and the Sultan: The Delhi Sultanate in the
Political Imagination of Vijayanagara. In Gilmartin, David and Bruce B.
Lawrence, eds., Beyond Turk and Hindu: Rethinking Religious Identities in
Islamicate South Asia. Gainesville, FL: University Press of Florida, pp. 300-326.
Wood, Thomas E. (1990) The Mkya Upaniad and the gama stra: An
Investigation into the Meaning of Vednta. Honolulu: University of Hawaii Press.
93

Appendix 1: PD7 Citations
Table 5: Texts Cited by PD7, Frequency
Abbrev. Text Times
Cited
AiU Aitareya Upaniad 2
BU Bhadrayaka Upaniad 19
BBU Brahma- (or Amta-) Bindu
Upaniad
2
BG Bhagavad Gt 9
BhP Bhgavata Pura 1
BS Brahmastra 2
BSBh Brahmastra Bhmati 1
ChU Chndogya Upaniad 6
a a Upaniad 1
Ka Kaha Upaniad 4
Kaiv Kaivalya Upaniad 4
MS Manu Sahita 1
MN Mahnryaa Upaniad 1
MU Muaka Upaniad 4
NUTU Nsihottara-tpanya Upaniad 2
Nai Naikarmyasiddhi of Surevara 2
PD Pacada 7
Bh akara Bhya 1
vet vetvatara Upaniad 1
TU Taittirya Upaniad 3
US Upadeashasr 2
V Vkyavtti (akara?) 5
VR UP Vsiha Rmyaa, Utpatti
Prakaraa
1
VR VP Vsiha Rmyaa, Vairgya
Prakaraa
1
ViP Viu Pura 1
YS Yogastra 1
YV Yoga Vsiha 1

94

Table 6: Citations in PD7, sorted by Source
Source PD7 v. Source PD7 v.
AiU 1.1.1-1.3 68 a 7 181
AiU 3.1.1 199 Ka 1.2.7+ 297
BU 1.4.8+ 202 Ka 2.1.4+ 171
BU 2.4.14+ 181 Ka 2.2.4,8 219
BU 2.4.5 193 Ka 4.11 95
BU 2.4.5 202 Kaiv 1.12-14 217
BU 2.4.5+ 97 Kaiv 1.17 or 20 213
BU 2.5.18+ 5 Kaiv 1.18 or 21 215
BU 4.1.4+ 198 Kaiv 42 286
BU 4.3.15-17 212 MN 10.5 286
BU 4.3.23+ 219 MS 2.94 147
BU 4.4.12 1 MU 2.2.5 128
BU 4.4.12+ 18 MU 3.1.4 107
BU 4.4.21 107 MU 3.1.7 95
BU 4.4.21 128 MU 3.2.9 241
BU 4.4.6+ 183 NUTU 9 217
BU 4.4.9 95 NUTU 9 3
BU 4.5.13-15 183 Nai 2.77 195
BU 4.5.6 193 Nai 4.67 191
BU 4.5.6 97 PD 1.40+ 72
BU Bh 1.4.15-39 191 PD 1.44+ 72
BBU 11 214 PD 13.83 106
BBU 9 95 PD 14.40-57 253-270
BG 14.22 225 PD 14.5 1
BG 18.60 161 PD 14.58-64 291-297
BG 18.66 286 PD 6.213 4
BG 3.25-26 285 vet 4.9-10 217
BG 3.33 155 TU 2.1.5 66
BG 3.36 159 TU 3.1.1 63
BG 3.37 160 TU 3.6.1 64
BG 6.34 120 US 17.61+ 173
BG 9.22 108 US 4.5 20
BS 4.1.1+ 97 V 37-53+ 70
BS 4.4.16 183 V 38-41 75-78
BSBh 4.1.16 17 V 44-46 71-73
BhP 11.23.17 139 V 48 74
ChU 6.2.1 61 V 49 97
ChU 6.8.1 183 VR UP 22.24 106
ChU 6.8.7 61 V VP 21.1 R 140
ChU 7.24.1 181 ViP 1.20.19 203
ChU 8.11.1 226 YS 1.50+ 149
ChU 8.7.1-3 67 YV ? 121
The notation XX nn+ indicates a paraphrase of or allusion to the specified section
as opposed to an exact citation.
95


Appendix 2: Passages in Sanskrit
A. akarcryas bhya on BU 4.4.12:
260

tmna sva para sarva-pri-manita-ja htstham aanydi-dharmttam ced
yadi vijnyt sahasreu kacit | ced ity tma-vidyy durlabhatava darayati |
katha? aya para tm sarva-pri-pratyaya-sk yo neti nettydy ukto, yasmn
nnyo sti dra rot mant vijt sama sarva-bhta-stho nitya-uddha-buddha-
mukta-svabhvosmi bhavmti, prua purua | sa kim icchan tat-svarpa-
vyatiriktam anyad vastu phala-bhta kim icchan kasya vnyasya tmano vyatiriktasya
kmya prayojanya | na hi tasytmana eavya phalam | na cpy tmanonyo sti,
yasya kmyecchati, sarvasytma-bhtatvt | ata kim icchan kasya kmya arram
anusajvaret bhraet | arropdhikta-dukham anudukh syt | arra-tpam
anutapyeta | antma-darino hi tad-vyatirikta-vastv-antarepso | mameda syt
putrasyeda bhryy ida ity evam hamna puna punar janana-maraa-
prabandha-rha arra-rogam anurujyate | sarvtma-darinas tu tad asabhava ity
etad ha |
B. Vidyrayas Bhadranyaka-vrtikasra (BVS) on BU 4.4.12:
261

BVS 4.4.272: brahmvabodha-yuktn nieo dukha-sakaya |
lokena pacamentra vispaam abhidhyate ||
273: purua paripro yam asmti hy parokyata |
ya tmna vijnti arrnujvaro sya ka ||
274: na vetti cet svam tmna dehtmatva-bhramd asau |
bhoktus tasyaiva bhogya bhogam icchann anujvaret ||
275: yasya srvtmya-bodhena bdha syd bhokt-bhogyayo |
kim i[c]chan kasya kmya arram anusajvaret ||
276: nisagasybhisambandho dehensya na kacana |
nto dehdi-dukhena dukhitva pratyag-tmana ||

260
Upaniads, Author Unknown (1964), p.925.
261
Vajhe, p.928; Dwived, v.4, pp.2355-6.
96

C. Mahevaratrthas k on BVS 4.4.272-6:
262

272: tmnam ity ady avatrayati brahmeti |
273: lokkari vykurvan jna-prakram abhinayati purua iti |
274: tmadhiyo jvara-nivtti-hetutvam upapdayitu tad ajnasya jvara-hetutvam ha
neti | svasya bhokttva-bhramd bhogya-jtam icchan bhogya-ne jvaran tad
deham anu jvaret tapyetety artha |
275: jnasya tan nivtti-hetutvam upapdayati yasyeti | bhoktur brahma-rpatve
bhogyasya tucchatve ca jne ki bhogya kasya bhoktu kmyecchan
arropadhi-kta-dukham anu dukh syad ity artha |
276: deha-tpentmanas tpbhvam uktam eva spaayati nisagasyeti |

Image of Vidyraya in JNM, Dkita (1983), p. iii.

262
BVS: Vajhe, p.928.
97

Index
Entries are arranged in the order of the English alphabet. Sanskrit terms are in italics.
Names of persons, places, works and other proper nouns are listed without italics, with
the first letter capitalized. Though footnotes are also indexed, limitations of the indexing
software do not allow for listing the footnote numbers wherein an entry occurs, only the
page number where it occurs is provided.

Abhedananda............................... 4, 7, 85
abhysa ................................... 30, 47, 51
crya........... 5, 9, 25, 26, 67, 82, 83, 91
acintya-bhedbheda............................. 19
Acyutar a Moaka.......................... 4, 7 y
adhikaraa..................................... 23, 85
adhyya................................... 56, 57, 63
advaitnanda ....................................... 46
ahakra ........................................ 41, 43
Aitareya-Upaniad ....... iv, 18, 40, 79, 93
ajna .................................................. 51
nanda.....................................................
...... 1, 6, 16, 37, 40, 44, 45, 46, 48, 53
nanda-pacaka......................... 1, 40, 53
ndhra.................................................. 11
anger.............................................. 40, 48
grasa gotra .................................... 10
anirv cya ........................................... 41 ..
antakaraa ......................................... 42
Anubhti-praka.. iv, 18, 20, 29, 30, 31,
32, 33, 34, 35, 76, 79, 88, 90
Anupama-praka ............................... 18
anuubh.................................. 31, 50, 63
aparok ................ 43, 50, 51, 52, 54, 67 a
Aparoknubhti ........................... 36, 79
aparoktma-vijna ........................... 38
Appayya Dkita......................................
...................... 6, 23, 24, 25, 34, 75, 84
araya.................................................. 24
tman.... 1, 37, 38, 40, 43, 45, 47, 50, 51,
52, 57, 58, 59, 60, 61, 62, 64, 65, 72
tmnanda............................... 45, 46, 51
attachment ........................................... 40
avidy.......................... 37, 39, 42, 71, 72
vti ............................................... 51, 54
Banavsi................................................ 9
Beagua copper plates ........................ 13
Belvalkar, S.K. .................. 19, 36, 79, 86
bhakti................................................... 45
Bhmati ......................................... 68, 93
Bhrattrtha ... iv, iii, 1, 2, 4, 5, 6, 7, 8, 9,
12, 14, 15, 16, 19, 20, 21, 22, 23, 24,
25, 28, 31, 32, 33, 34, 36, 54, 56, 67,
68, 69, 70, 71, 73, 75, 76, 77, 82, 85,
89
bhya .... iv, 2, 16, 56, 60, 68, 77, 79, 95
bhvan........................... See meditation
Bhogantha ..................... 5, 9, 13, 15, 21
bhumnanda ........................................ 49
brahman..................................................
... 1, 37, 38, 39, 40, 42, 44, 46, 47, 48,
50, 51, 53, 54, 57, 58, 59, 62, 64, 65,
67, 71, 72, 73, 74
brhmaa.......................... 58, 59, 62, 63
brahmnanda... 7, 24, 26, 27, 28, 32, 44,
45, 46, 48, 73
Brahmnanda Bhrat.................... 22, 26
Brahma tra ...................... 23, 68, 80, 93 s
Brajbh .................. .......................... 6 . ..
Bhadrayaka Upaniad .... iv, 2, 17, 18,
27, 30, 32, 40, 41, 45, 56, 57, 62, 63,
64, 66, 68, 69, 70, 73, 77, 80, 93
BU 4.3.2.......................................... 57
BU 4.3.21........................................ 57
BU 4.3.23........................................ 57
BU 4.3.32........................................ 57
BU 4.3.33........................................ 58
BU 4.4.10........................................ 58
BU 4.4.122, 27, 32, 35, 41, 47, 50, 51,
54, 55, 56, 59, 60, 63, 64, 67, 68,
69, 76, 77, 95
BU 4.4.13........................................ 58
98

BU 4.4.21........................................ 58
BU 4.4.7.......................................... 68
BU 4.4.7.......................................... 58
Bhadrayaka-vrtika-sra ....................
.... iv, 3, 17, 18, 20, 34, 35, 55, 56, 63,
64, 66, 67, 69, 77, 81, 95, 96
Buddhist ........................................ 38, 88
Bukka I.... 1, 9, 13, 15, 16, 19, 20, 34, 75
Chndogya Upaniad .. iv, 29, 30, 40, 68,
93
cidbhsa.............. 42, 50, 52, 67, 72, 74
cidtm................................................ 40
cit ............................ 1, 24, 37, 43, 48, 72
citradpa................................ 4, 7, 24, 40
colophon.............................................. 19
Cowell & Gough................................. 10
daanmin ........................................... 24
Dasgupta, S. .................. 6, 16, 27, 63, 86
deep sleep...................................... 44, 57
desire.. 40, 41, 45, 47, 52, 57, 58, 59, 60,
62, 64, 65, 66, 68, 69, 70, 74
detachment .......................... See vairgya
dharma- stra ................................ 14, 15
Dhtu-vtti................................ iv, 35, 81
dh ....................................................... 47
dhynadpa.............................. 24, 42, 51
dpa ............................................. 1, 6, 40
dpa-pacaka ......................................... 1
dpik.................. iv, 6, 18, 20, 34, 36, 79
discrimination ............... 1, 22, 41, 45, 51
dream............................................. 45, 57
Dg-dya-viveka .. iv, 16, 22, 23, 24, 25,
26, 34, 81
duality ....... 37, 38, 39, 41, 44, 46, 52, 74
dvaitaviveka ........................................ 39
Dwived, V........................ 17, 63, 81, 95
elements, five .....................................See
pacamahbhtaviveka
Filliozat, V.................. 10, 13, 21, 86, 89
Gaea......................... 14, 15, 19, 20, 34
Goa........................................................ 9
Goodding, R................ 11, 14, 28, 63, 81
gua......................................... 37, 40, 48
guru-vaa-kvya............................... 22
Hacker, P....................................... 11, 87
Halbfass, W................................... 11, 87
Hampi.......................................... 1, 9, 89
Harihara I ........................ 1, 9, 10, 17, 21
Harihara II....................... 1, 9, 13, 17, 75
Heras, H.................................. 11, 12, 87
hdaya.................................................. 62
icch.............................................. 45, 52
Islam.................................................... 11
vara..... 6, 37, 39, 40, 42, 50, 67, 71, 72
Jagannadham, P........... 10, 11, 35, 88, 90
jagat ................ 14, 18, 19, 20, 30, 42, 68
Jaiminya-Nyya-Ml............................
............... iv, 15, 16, 19, 22, 34, 81, 96
Jain...................................................... 19
jalpa..................................................... 57
Janaka............................................ 57, 59
Janaki, S. S. ................................... 35, 88
jva...........................................................
. 24, 25, 34, 37, 39, 40, 42, 47, 50, 51,
67, 71, 72
jvanmukta............................... 38, 42, 50
jvanmukti................................ 54, 68, 77
Jvan-mukti-viveka .................................
.. iv, 14, 15, 16, 17, 18, 19, 20, 24, 27,
28, 32, 33, 34, 75, 81
JMV 2.10.10 ................................... 28
JMV 2.10.27-29.............................. 28
JMV 2.3.26 ..................................... 28
JMV 5.1.25 ..................................... 28
jna ..................... 49, 50, 51, 54, 64, 96
Jog, D.V. ................... 5, 7, 10, 21, 31, 82
Kla-Mdhavya.... iv, 15, 16, 17, 19, 20,
34, 35, 81
Kla-niraya........... See Kala-mdhavya
Knchi ................................................. 15
Kane, P.V. ... 9, 10, 11, 13, 14, 15, 22, 88
kannaa ............................................... 11
Karmarkar, D.P. ...................... 36, 82, 88
Karnatak .................................. 1, 9, 81 a ..
Khila-ka................................... 56, 59
koa ......................................... 37, 38, 53
99

nandamaya.......................... 6, 39, 44
annamayakoa ................................ 38
manomaya....................................... 39
pramaya ...................................... 39
vijnamaya.................................... 39
Kripacharyulu, M. .. 6, 10, 12, 13, 14, 15,
, 18, 22, 35, 36, 88 17
Knanda-bhrat ............................. 26
kulaguru ................................................ 9
Kulke, H. ......... 10, 11, 12, 13, 22, 75, 88
kastha...................................................
........ 40, 41, 42, 50, 52, 67, 72, 74, 87
Laghusagraha ........................ 56, 63, 81
Laghu-vrttika-vykhy...................... 63
Mdhava..... iv, iii, 1, 2, 9, 10, 12, 13, 14,
15, 17, 18, 19, 20, 22, 23, 25, 28, 29,
31, 33, 34, 35, 63, 75, 83, 86, 88, 91
Mdhavcrya.4, 8, 9, 10, 11, 13, 14, 15,
17, 21, 75, 83, 85
Mdhavamantrin ............................. 9, 35
Mdhavnanda .............................. 56, 80
Madhu-ka ................................ 56, 59
Madhusdana Sarasvati ...................... 19
Mahadevan, T.M.P..1, 6, 8, 9, 15, 22, 23,
24, 25, 26, 27, 28, 33, 63, 80, 89
mahvkya ........................ 26, 37, 40, 51
Mahvkya-darpaa............................ 26
Mahevaratrtha........... 56, 63, 64, 65, 96
Maitrey............................................... 59
manana...... 37, 41, 42, 44, 51, 53, 68, 73
manda............................................ 48, 73
Mandana Mira ................................... 68
man praja........................................ 45 da
Mkya Upaniad ................ iv, 40, 82
magala-loka ................................. 5, 22
Marcaurelle, R......................... 17, 63, 89
maha.................. iii, 1, 11, 12, 17, 21, 75
my ........ 37, 38, 39, 40, 46, 50, 51, 71 ..
Myaa...................................... 9, 10, 35
meditation ............. 37, 40, 49, 51, 56, 72
bhvan........................................... 43
dhyna....................................... 42, 43
upsana..................................... 43, 56
Michell, G. .................................... 10, 89
Mishra, G. ..................................... 10, 79
mith ...................................... 38, 45, 52 y
mo a .................................................. 77 k
mha.................................................. 45
Muktika Upaniad......................... 28, 32
mu ku............................................. 54 mu
Muaka Upaniad ...... iv, 29, 30, 68, 93
Muni-ka....... See Yjavalkya-ka
Naikarmyasiddhi ......................... 68, 93
Nakamura, H. .................................. 2, 89
Nanjundayya, H.V. ........... 12, 17, 24, 89
narmasaciva......................................... 13
nakadpa ........................................... 43
neti, neti......................................... 57, 60
nididhysana.. 37, 41, 42, 44, 51, 53, 68,
73
Nikh nanda, S....................... 22, 81, 82 il
nirgua ................................................ 43
Nicaladsa ................. 6, 7, 8, 22, 33, 89
Nicalnanda................. See Nicaladsa
non-duality.......................................... 47
Nsihottara-tpanya Upaniad .. 18, 82
Dpik.............................................. 18
Dpik closing vv 1-2...................... 18
Dpik opening vv 1-3 .................... 18
NUTU 1.1 ....................................... 18
Olivelle, P. ...... 14, 19, 60, 83, 85, 89, 90
om........................................................ 19
pain................................................ 39, 44
Pacada................................................
. i, iv, 1, 2, 4, 5, 6, 7, 8, 10, 16, 17, 20,
21, 22, 23, 24, 25, 26, 27, 28, 29, 30,
31, 32, 33, 34, 35, 36, 37, 50, 53, 54,
56, 63, 67, 68, 69, 70, 71, 72, 73, 74,
75, 76, 77, 82
PD 1.1 ............................................. 16
PD 1.16 ........................................... 71
PD 1.17 ........................................... 72
PD 1.52-53...................................... 37
PD 1.55 ........................................... 51
PD 11.85 ................................... 44, 45
PD 12.65-67.................................... 28
PD 14.38 ......................................... 27
PD 14.39 ......................................... 27
100

PD 14.40-64.................................... 27
PD 14.5 ..................................... 27, 32
PD 15.19 ......................................... 73
PD 15.34 ......................................... 73
PD 2.49 ........................................... 38
PD 3.10 ........................................... 39
PD 3.37 ..................................... 39, 72
PD 4.68 ........................................... 28
PD 6.150 ......................................... 41
PD 6.153-163.................................. 24
PD 6.18 ........................................... 72
PD 6.237 ......................................... 41
PD 7.1 ................................. 27, 32, 50
PD 7.103 ......................................... 68
PD 7.139 ......................................... 28
PD 7.156 ......................................... 28
PD 7.164 ......................................... 52
PD 7.2 ....................................... 42, 50
PD 7.206 ......................................... 69
PD 7.247 ......................................... 53
PD 7.252 ......................................... 53
PD 7.253-270.................................. 27
PD 7.265 ......................................... 52
PD 7.291-297.................................. 27
PD 8.25 ........................................... 72
PD 8.26 ..................................... 42, 72
PD 8.3 ............................................. 72
PD 9.121 ......................................... 73
PD 9.13 ........................................... 73
PD 9.134 ......................................... 43
PD 9.54 ........................................... 73
pacaka..................................... 7, 28, 32
pacakoaviveka ................................. 38
pacamahbhtaviveka....................... 38
Paca-pdik. ...................................... 71
Paca-pdik-vivaraa.................. 16, 71
Parara-mdhavya ................................
.... iv, 9, 14, 15, 16, 17, 19, 20, 34, 35,
75, 83
Parara-smti .. See Prara-mdhavya
paroka........................ 42, 50, 51, 54, 67
pleasure ........... 13, 39, 44, 52, 64, 65, 74
Potter, K. ........... 6, 16, 18, 24, 26, 63, 90
praj.................................................. 58
prakaraa........ 1, 4, 5, 6, 7, 8, 33, 41, 69
prakaraa grantha.......................... 1, 69
Praktman.................................. 16, 71
prakti ..................................... 37, 40, 71
pr a................................................... 58
Praava-mms........ iv, 19, 20, 34, 83
prrabdha karman .................. 52, 53, 68
pratyag-tman..................................... 65
Punjani, S. ................. 1, 9, 13, 63, 74, 90
Prnandendu-kaumud ...................... 4
prua ................................................. 50
prvapaka.......................................... 23
prvrama ........................... 4, 8, 13, 15
rga..................................................... 45
rajas ........................................ 37, 48, 71
Rma Sharma, M.H............. 9, 15, 17, 90
Rmacandra Bhrati...................... 11, 75
Rmaka... 5, 16, 25, 28, 33, 67, 76, 83
Ramanuja Tatacharya.......................... 22
Raphael ......................................... 22, 81
rebirth............................................ 39, 47
reflection ......... 41, 42, 48, 51, 71, 72, 73
gveda ................................................ 14
sagua................................................. 43
aiva.................................................... 15
sajtya-bheda..................................... 38
skin................................. 43, 47, 52, 72
Saletore, B.A. ................ 9, 10, 11, 75, 90
samdhna.................................... 67, 68
samdhi ................... 5, 37, 43, 51, 52, 53
samsa................................................. 40
s h a............................................... 43 k y
Sakepa-rraka .............................. 19
sasra................................... 18, 61, 62
savdi-bhrama ................................. 72
sacita-karman ................................... 47
sandeha ............................................... 23
Sagama.................................... 1, 13, 35
sagati................................................. 23
Sagta-sra......................................... 35
akara.... iv, 1, 2, 11, 16, 19, 22, 24, 36,
54, 56, 60, 61, 62, 65, 68, 69, 71, 72,
73, 77, 80, 82, 84, 86, 87, 88, 89, 90,
91, 92, 93, 95
101

akarcrya................................. 11, 12
akara-digvijaya .............. iv, 10, 35, 83
akarnanda .......... 5, 16, 17, 20, 21, 34
sannysa.......... 5, 8, 9, 10, 12, 13, 21, 75
sanny n......................................... 1, 24 si
Sra-sagraha...................................... 18
arra........................... 37, 53, 61, 68, 95
rrika-nyya-maimla.................... 19
Sarva-darana-sagraha..iv, 9, 10, 83, 84
Sarvajtman....................................... 19
Sarva-vednta-siddhnta-sra-sagraha
.................................................. 19, 84
stra....................................... 43, 72, 74
sat.................................. 1, 37, 38, 41, 48
sattv ................................. 37, 48, 52, 71 a
Syaa.. 9, 10, 13, 14, 15, 19, 35, 83, 88,
91
self-realization..................................... 38
Sewell, R. .................................. 9, 11, 90
Shastri, A.V......................................... 83
Shastri, J.L. ......................................... 80
Shastri, V................................... 5, 34, 91
Shastry, A.K............................ 12, 22, 91
sheath ........................................ See koa
siddhnta................................. 19, 23, 84
Siddhnta-lea-sagraha ... iv, 24, 25, 34,
75, 84
iva ............................................... 17, 81
smti ........................................ 28, 67, 68
oka-apagama............................... 51, 54
raddh ............................................... 45
ravaa...... 37, 41, 42, 44, 51, 53, 68, 73
Srikantaya, S. .. 12, 13, 14, 22, 35, 86, 91
aha ........................... 14, 15, 19, 34 rk
ger.....................................................
....... iii, 1, 5, 11, 12, 13, 17, 21, 31, 75
ruti .........................................................
... 5, 18, 25, 30, 40, 42, 44, 45, 61, 68,
69
ruti-vkya... 2, 50, 54, 56, 58, 67, 76, 77
substratum..................................... 39, 46
Sundaram Iyer..................................... 36
nya ................................................... 38
superimposition................. 39, 40, 42, 51
Surevara......... 17, 29, 63, 68, 82, 86, 93
Suryanarayana Sastri, S.S. 24, 25, 84, 85
Sta-sahita.................................. 10, 35
svagata-bheda...................................... 38
Swahananda, S................................ 1, 83
Taittirya Upaniad.. v, 30, 38, 68, 73, 93
tamas....................................... 37, 48, 71
tat tvam asi.......................................... 40
Ttparya-dpik............................. 10, 35
tattvaviveka ......................................... 37
tenth man..................... 50, 51, 53, 73, 74
Thangaswami, R. ... 6, 17, 19, 22, 26, 31,
35, 91
t tha.................................. 14, 15, 21, 24 r
Tptidpa.......................... 2, 5, 25, 27, 41
Tptidpa-prakaraa.................................
... i, iv, 1, 2, 4, 5, 7, 36, 42, 50, 56, 67,
68, 75
Tungabhadra ......................................... 9
upadea ............................................... 56
Upadea-shasr .................. v, 68, 84, 89
US 1.12.3 ........................................ 73
US 1.17.88 ...................................... vii
US 1.18.170-4,187,190,199............ 73
US 1.18.43 ...................................... 72
Updhyya, B..10, 12, 13, 14, 15, 17, 18,
21, 22, 35, 36, 83, 91
upaniad............................ 18, 31, 37, 39
Uttamalokatrtha................................ 63
Uttankita Epigraphs ...................... 13, 21
vairgya .............................................. 41
Vaiysika-nyya-ml... v, 22, 23, 34, 85
Vkya-sudh ................................. 22, 26
vaa-vka ...................................... 31
Vrttika ......................................... 17, 63
vsan ................................................. 44
vsannanda ................................. 44, 49
Vednta Deika ...........See Vekaantha
Venimadhava Shastri ... 5, 15, 16, 18, 22,
34
Vekaantha....................................... 19
Venkataraman, K.R.... 10, 12, 16, 17, 21,
22, 71, 92
Verghese, A......................................... 10
102

vicra .................................................. 43
Vidynagara .................................... 9, 10
vidynanda.......................................... 47
Vidyraya. iv, iii, 1, 2, 3, 4, 5, 6, 7, 8, 9,
10, 11, 12, 13, 14, 16, 17, 18, 19, 20,
21, 22, 23, 25, 27, 28, 29, 31, 32, 33,
34, 35, 36, 54, 56, 63, 65, 70, 71, 72,
73, 75, 76, 77, 79, 81, 82, 83, 88, 89,
91, 95, 96
vidysukha........................................... 44
Vidytrtha ..............................................
. 12, 14, 15, 16, 17, 18, 19, 20, 21, 22,
23, 31, 34, 54, 76
vijtya-bheda ..................................... 38
Vijayanagara .. 1, 2, 9, 10, 11, 12, 13, 23,
75, 86, 87, 88, 89, 90, 91, 92
founding myths ................................. 9
vikepa........................................... 51, 54
virakta ................................................. 48
viaya ...................................... 23, 43, 81
viaynanda ...................... 44, 48, 52, 73
Viidvaita........................................ 19
Viu............................................. 17, 93
Vivaraa.................. v, 16, 20, 34, 71, 85
Vivaraa-prameya-sagraha .... v, 16, 20,
21, 22, 24, 34, 85
vivarta ................................................. 46
viveka . 1, 6, 7, 14, 19, 23, 34, 40, 46, 51,
75, 81
viveka-pacaka ............................... 1, 40
v ti.................................... 18, 35, 48, 72 t
Vtti-prabhkara.......................... 6, 7, 89
vykhyna ........................................... 67
vyavahra............................................ 73
Wagoner, P.................................... 11, 92
Yjavalkya .................. 2, 56, 57, 58, 59
Yjavalkya-ka ....................... 56, 61
yoga................. 12, 43, 44, 46, 49, 51, 93
yognanda..................................... 44, 51
yukti..................................................... 37