Compendium of Advaita philosophy; Sanskrit text with English translation and notes.

Compendium of Advaita school in Hindu philosophy with Naiṣkarmyasiddhicandrikā by Jñānottama Miśra and Sandhyā-Sudhā Hindi commentaries.

A fundamental difference in Svāmi Saccidānandendra Sarasvatī’s (SSS) and the Post-Śaṅkarādvaitins’ (PSA) exegeses of Advaita Vedānta lies in the pedagogic method of adhyāropa-apavāda (deliberate attribution of characteristics to the attribute-less brahman, and its corresponding/complementary contradiction). For SSS, adhyāropāpavāda is the sole method to negate avidyā (ignorance); other Upaniṣadic methods— lakṣaṇā and netivāda —are subsumed under it. For the PSA, on the other hand, adhyāropāpavāda plays a subsidiary, less consequential role in engendering gnosis; the primary role is that of mahāvākyas (the (...) ‘great’ Vedāntic statements). SSS denounces the PSA—with the sole exception of Sureśvarācārya—for their (purportedly incorrect) interpretation of the method; he contends that it has led to the lamentable reification of concepts in Advaita Vedānta, and ultimately undermined its basic tenets. In this article, I articulate SSS’ position. (shrink)

Critical study of the Naiṣkarmyasiddhi, compendium of Advaita philosophy of Sureśvarācārya.

Dictionary of words from Sankaracarya's commentaries on the Upanishads, Brahmasūtra of Bādarāyaṇa, and the Bhagavadgita, Hindu epics, and from Naiskarmyasiddhi by Suresvaracarya, Hindu classics.

This is a translation of an Advaita Vedanta classic by Srï Suresvaräcärya, a disciple of Srï Sankaräcärya. A converted Mïmämsaka, Srï Suresvaräcärya lucidly provides an exposition of the concentrated substance of the whole of Vedanta. The first chapter shows that as ignorance is the root of all afflicted actions, knowledge is the way of release. The second chapter ascertains by reason the discrimination between self and non-self. The third chapter shows that discriminating reason alone is not enough, that the scriptural (...) injunction "That thou art" must be understood in order to gain release from ignorance. Ignorance, however, has no ontological standing; it is an illusion engendered by egoism. The fourth chapter is a recapitulation of the text with an explanation that he who achieves illumination becomes the ideal, the godhead, himself. The translation is excellent and the Sanskrit text clear. This is a must for all who want to probe the Advaita Vedanta on its own ground. Neither the translation nor the notes at the end interfere with the text.--P. J. H. (shrink)