[Advaita-l] Bhamati and Vivarana

Ramesh Krishnamurthy rkmurthy at gmail.com
Mon Aug 13 04:37:48 CDT 2007

This is with reference to a portion of Sri SN Sastri's post appended below.

The name of the text - naiShkarmyasiddhi - is itself a decent enough
indicator that Sureshvara rejects jnAna-karma-samuccaya! I wonder how
PS Roodurmun missed out on such an obvious indicator.


On 09/08/07, S.N. Sastri <sn.sastri at gmail.com> wrote:
> Sub: Bhamati and Vivarana schools of Advaita Vedanta- A Critical Approach-
> by P.S.Roodurmun, Head of the Department of Sanskrit, Indian Philosophy and
> Hindu Theology at the Mahatma Gandhi Institute in Mauritius. Published by
> Motilal Banarsidass.
>   This book is, on the whole, an excellent treatise, but I noticed the
> following inaccuracies in chapter II- Historical Background of Advaita
> Vedanta:
> On page 30 it is said: In his "Naishkarmyasiddhi" Suresvara declares that
> Emancipation.  -----. He believes that the mere knowledge of the Jiva
> –Brahman identity is not enough to remove ignorance, but added to it, "long
> and continuous meditation on the same" is required, while performance of all
> obligatory duties should continue. Cessation of action, believes Suresvara,
> represents "transgression of one's duties", and, therefore, results in the
> accrual of sin, and hence in further bondage. In opposition to Sankara,
> thus, Suresvara preaches the philosophy of 'knowledge-cum-action'
> (jnAna-karma-samuccaya) as a means to salvation. (These statements are said
> to be based on S.N.Dasgupta's History of Indian Philosophy.

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