Books
Hindu
Item Code: IDG124by DR. S. SANKARANARAYANANPaperback (Edition: 2001)The Adyar Library And Research Centre ISBN 8185141142 Size: 8.6" X 5.6" Pages: 375 Weight of the Book: 570 gms |
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times since 15th Oct, 2009National and emotional integration is the need of the hour in Indian context. In the global and Universal context equality and brotherhood of man, non-violence, respect for Nature and non-pollution of her elements are burning issues today. Centuries ago Sri Sankara, towering philosopher of Bharat, lived a life and preached an art of living that helped the country in the maintaining, by and large, her emotional and cultural, if not political, oneness through her tumultous age. His philosophy of non-dualism stresses the fundamental unity and total harmony of all beings, animate and inanimate. "Unity alone is real; love it and take refuge in it" the Acarya preached. As the present book shows, all this is a panacea for all the ills of the humanity, now choked in an atmosphere that is dense and polluted with excesses of the industrial and technological revolutions, the political and social upheavals, and an allround degeneracy in morality and ascendancy of violence.
About the Author:
Dr. S. Srinivas Sankaranarayanan (b. 1926) began his education in the Krishnayajurveda in traditional way; became Nyaya Siromani and M. A. in History and Politics; took Doctoral degree in Ancient Indian History; and studied Advaita Vedaanta. He was Gazetted Officer for 21 years in the Epigraphy Branch, Archaeological Survey of India; Director and Professor in the Oriental Research Institute & Department of Indian Culture, Sri Venkateswara University, Tirupati, for 10 years; and U.G.C. Professor for 3 years in the Department of Sanskrit, University of Madras. Since 1986 he is Hon. Prof. In the Adyar Library & Research Centre, Madras. The title.
Vedasastraratnakara has been conferred on him by Sri Paramacarya, Kanchi Kamakoti Pitham (1984). He is the recepient of Bharat President's Award of Proficiency in Sanskrit (1994). To his credit he has some 100 published research papers on different Indological and Philosophical topics and 9 books in Sanskrit and English.
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| CHAPTER I: | INTRODUCTION | 1-21 |
| Rabindranath Tagore's love for India, 1. Indian culture as compared with other early cultures of the world 1-2. Longevity of Indian culture owes much to the interpreters and reinterpreters of Hinduism and its philosophy down the ages. Sri Sankara is one among them-and his uniqueness, 2-3. Sources for studying his life; their general review, 3. Absence of authentic contemporary accounts of Sri Sankara's life, time and work-legendary character of the available biographies, more than thirty-five, Sankaravijayas 4-5. Among them all, those by Anandagiri and Madhava are popular, 5-15. Criticism: they are very late and full of exaggerative and hyperbolic statements, 16. The chief motive of the authors of these biographies is mainly to sing the glory of the Acarya; to drive home to the faithful the importance of his teaching and the sanctity of the places he visited and authority of the Mathas he established, 17-18. History and philosophy of history as conceived by the early Indian thinkers-They did not attempt writing regular history (in the modern sense of the term), for fear that it would disunite the multi-racial Hindu society, 18-19. Like the Puranas, epics and other Indian classical works, these biographies too reflect the Indian mind and spirit of the age. Hence a student of Indian culture and philosophy can ill afford ignoring these biographies in spite of their inherent inaccuracies, contradictions, super natural elements etc., and inspite of many of them being composed in the age of Vijayanagar empire, probably to mark the Hindu revivalism of that age 19-21. | ||
| CHAPTER II: | THE BACKGROUND-HISTORICAL, SOCIAL AND RELIGIOUS | 22-38 |
| Bhartrhari on the advent of extraordinary man; importance of analysis of background of every historical event, 22. The twofold division of the dharma of Bharat; its decline and its restoration by the Divine, 23. Condition of Dharma on the eve of Sri Sankara's arrival, 25. The supremacy of Buddhism, 26. The vulnerability of the Hindu society-The power and popularity of the Sankhya logic and philosophy, 26-28. The position of the Yoga, Vaisesika, Nyaya and Purvamimamsa schools, 27. The Bhakti school, 29. The condition of Vedanta, before Sri Sankara; Northern school of Vedanta, developed by Bhartrprapanca, Gaudapada and Govinda Bhagavatpada . The alleged Buddhistic features of Gaudapada's Karikas, 32. Southern School of Vedanta-Brahmanandin, Dramidacarya, Sundara Pandya, 35. Difference between the two schools. Sri. Sankara, the synthetizer of both the schools and the Bhakti school, 36. With the advent of Sri Sankara commences the chapter of supremacy of South India over the North in the history of Indian philosophy, 37. | ||
| CHAPTER III: | LIFE OF SRI SANKARA: (1) BIRTHAND RENUNCIATION | 39-69 |
| Veda Vyasa and Max Muiller on the limitations of logic. Mystery about Sri Sankara's real life, 39. The scenic land of Kerala, Parasu-Ramaksetra, 41. The beautiful village Kaladi there, watered by the river Purna-meaning of kaladi, 42. A Nambudri Brahmin family of the Atri clan there-greatness of the seer Atri, 43. The pious Atreya Sivaguru-the significance of his name-his education and his marriage with Aryamba-significance of her name-family life of the couple, 44. Penance of the couple in the temple of Siva Mahadeva for a child, 46. The Lord's strange boon to them-pregnancy of Aryamba-the Lord Siva Mahadeva Himself is born as her son, Sri Sankara to propagate Advaita Vedanta-the births of other Gods to help the Lord-chronograms giving the details of the date of Sri Sankara's birth, 48. Sri Sankara, a supernatural child-he is Astamurti and beyond, 50. His primary education and getting grace of the Mother Goddess, 51. Death of Sivaguru-Sri Sankara's upanayana, 52. Ancient Indian education system, 53. At the age of five, Sri Sankara goes to gurukula and attains mastery in all branches of knowledge in three years-his boon to a poor woman, 55. At the age of eight Sri Sankara returns home-his devotion to his mother and his miracle of drawing nearer home the far off Purna for her convenience, 56. Kerala king Rajasekhara's visit to Sri Sankara, 57. Saga Agastya foretells the future of Sri Sankara, 58. Sri Sankara intends to be a samnyasi, 59. The episode of mysterious crocodile-Sri Sankara becomes a samnyasi, 61. The myth and reality in this episode, 62. Sri Sankara leaves mother and Kaladi, 63. NOTES On: the tradition of Sankara's being a native of Kaladi and a Nambudri brahmin, 64: the mysterious birth of Sri Sankara, 65-the tradition regarding his birth-star and birth-day, 67: the legends of his getting the boon of the Goddess; the reality behind the myth of his drawing the far-off river nearer home; bhiksacarana; his samnyasa, 69. | ||
| CHAPTER IV: | LIFE OF SRI SANKARA: (II) THECOMMENTATOR AND DEBATOR | 70-118 |
| Merutunga and George Eliot on ancient stories, 70. Sri Sankara proceeds to north, becomes a disciple of Govinda Bhagavatpada on the banks of the Narmada and gets his apatsamnyasa regularised by that teacher. He learns Vedantic lessons from this teacher; Vivekacudamani, 71. Antecedents of Govinda Bhagavatpada and his preceptor Gaudapada, 73. During the rainy season Sri Sankara, by playing a miracle, contains the great furious floods of the Narmada and saves the preceptor's life, 74. On the advice of the latter, Sri Sankara goes to Kasi to write bhasyas, Pentad on Kasi and Octads on Visvanatha, Annapurna, Kalabhairava and Manikarnika, 75. Initiation of Visnusarman as monk Sanandana becomes Padmapada, 77. The context of composing the Bhajagovindastotra in Kasi, 78. Encounter with a mysterious Candala (God Sri Visvanatha in disguise) and the composition of the Manisapancaka-The Candala's advice to Sri Sankara to write bhasyas, 79. The latter goes to Badrikasrama, writes his unique bhasyas when he was twelve and propagates Advaita philosophy, 82. The fame of the Sankarabhasya-Ganga, 83. Sri Sankara completes his sixteenth year and has a strange and difficult encounter with Veda-Vyasa in disguise, 84. At the end Vyasa appreciates the Acarya's work and gives him a boon of sixteen additional years of life, 84. Four stages in the lives of great intellectuals-Sri Sankara now enters the fourth stage, namely that of propagation of science as a full-time job, 87. The king Maurya Asoka and the monk Sri Sankara: a comparison, 88. Construction of the Badari Narayana temple, 89. Aryamba is on her death bed at Kaladi and Sri Sankara remembers his debt to her, 90. He suddenly appears by the side of the mother. His teaching to her. Her mukti and the Acarya's performance of her funeral ceremony-stout opposition by his kinsmen. Why he thought it fit to perform the obsequies, not minding the traditional taboo, 91. His strange curses on his kinsmen. King Rajasekhara meets the Acarya, 92. With disciples Sri Sankara commences his journey for propagating philosophy and the arrives at the holy Prayaga to meet Kumarila Bhatta , the celebrated author of the reputed Mimamsavarttika, 93. Bhatta's antecedents: he is an incarnation of Kumara Karttikeya-His education and reputation-He stealthly learn Buddhist philosophy directly from Buddhist monks, 94. His expiatory act of a slow process of self-immolation by husk-fire, 97. The touching scene of the Acarya's meeting with Kumarila Bhatta in the midst of husk-fire, 98. Bhatta's praise of the Acarya's work-His advice to the latter to meet the former s most learned pupil Visvarupa Mandana Misra in scholarly disputation. Kumarila Bhatta's death, 99. Sri Sankara arrives at Mahismati-His first strange meeting with Misra and the latter's angry words, 100. Antecedents of Mandana Misra and his leaned wife Ubhaya Bharati alias Sarasavani: they are incarnations respectively of the God Brahma and his consort Goddess Sarasvati, 101. The famous protracted scholarly duel between the Acarya and Misra-The latter's wife Ubhaya Bharati is the arbitrator-Unusual bets, stakes and conditions are laid down for the disputation, 102. Sri Sankara's victory, 104. Now the arbitrator Ubhaya Bharati enters the debate in support of her husband and puts questions to the monk Acarya on matters connected with the science of sex-Sri Sankara asks for time and plays a miracle: he enters the body of the king Amaruka, just dead, moves with the queens, attains proficiency in sex-science too, returns back, ably answers the points raised by the opponent and wins the final victory, 105. The allegory contained in the episode of the disputation, 106. Sri Sankara's victory marks a new era in the history of Indian philosophical thought, 107. Omniscient Sri Sankara. Misra embraces samnyasa under the new name Suresvara and becomes Acarya's disciple, 108. NOTES ON: the place where Sri Sankara met his preceptor-Mahavakyas, 109. Historical significance indicated by the episode of Sri Sankara's miracle of containing the Narmada-floods, 110. The name Padmapada of the disciple and his native place, 111. The episode of Sri Sankara's encounter with the divine Candala. Modern researchers doubt regarding the authenticity of certain works that claim Sri Sankara's authorship-Actual location of his writing the bhasyas. The importance of the philosophical topic of disputation of Sri Sankara and Veda Vyasa and the significance of their meeting, 112. Construction of temple at Badari, 113. Transcendental nature of the Acarya's violation of the law and tradition for his mother's funeral. Buddhists' reluctance to teach their philosophy to non-Buddhists, 114. The myth and reality contained in the episode of Kumarila Bhatta's antagonism and bigotry against the Buddhists-Controversy regarding the identity of Visvarupa, Mandana Misra and Suresvara, 115. The home-town of Visvarupa Mandana Misra, 116. The inequality of the bet and stakes accepted by the parties of the debate, namely Sri Sankara and Mandana-the ill-built nature of Ubhaya Bharati's interlude, 117. | ||
| CHAPTER V: | LIFE OF SRI SANKARA:(III) TRIUMPH, PILGRIMAGEAND MUKTI | 119-153 |
| Sarngadhara and Abhinava Kalidasa Madhava on the greatness of saints, 119. Places and territories of Sri Sankara visited on Pilgrimage, 120. The sects and subsects he encountered with, 122. The teachers of different philosophical schools he debated with and won, 123. His aim in these acts, 124. Lord Narasimha saves his life from a bigoted Kapalika-The Mimamsaka Prabhakara's dumb and retarded son becomes the Acarya's gifted disciple Hastamalaka-Hasta-malakiyabhasya of Sri Sankara, 125. Hastamalaka's antecedents-The dull disciple Giri turns to be the poet philosopher Totakacarya, a disciple of Sri Sankara, and composes the Totakastaka and Srutisarasamuddharana, 126. The most merciful Sri Sankara teaches Advaita to a leper-Ekasloki. Episode of the Kapalika Krakaca being killed by his own deity whom he has instigated against the Acarya, 127. Sri Sankara has an attack of the deadly disease bhagandara but providence cures him of it, 128. Sri Sankara worships gods and goddesses in Kedaranatha, Kanci, Tiruvidaimarudur etc., 130. Local traditions connecting the Acarya with the temples of Mukambika at Kollur, of the Mother Goddess at Tiruvorriyur, of Sri Venkatesvara at Tirumala-Tirupati, of Sri Ranganatha at Sri Rangam, of Jambunatha at tiruvanaikkovil, and so on, 131. Sanmataasthapana and the admission of the Kapalika cult too into the fold, 132. Establishing Mathas in different places for propagating Dharma and philosophy and the legend of his bringing Siva-Lingas from Kailas, 133. Padmapada writes the Pancapadika commentary on the Sarirakabhasya of Sri Sankara while Suresvara composes versified commentaries on the Taittiriya and the Brhaddaranyakabhasyas of Sri Sankara and also writes the Naiskarmyasiddhi, 133. Sri Sankara ascends the Throne of Omniscience, 138. On completing his thirty-second year, after delivering his last sermon (Upadesapancaka), the Acarya, already a Jivanmukta, attains final bliss (Videhamukti), by casting off his physical frame; Sri Sankara, the loftiest man born in Bharat, lives for ever, 140. It is not improbable that he dropped his body simultaneously in five places, viz. Kanci, Kedaranatha, Badarinatha, Dattatreyastrama and Trichur, all the five claiming to be places of his samadhi, 141. A parallel case supplied by the triple samadhi, of the saint Sadasiva Brahmendra. The fact is that men of realization is never born and never dies, 149. NOTES ON: Nilakantha Siva, Abhinava Gupta, Laksmana etc., 151; sutra, bhasya and varttika in general, 152; the Dattatreyasrama, Atri and Anasuya, 153. | ||
| CHAPTER VI: | PHILOSOPHY OF SRI SANKARA | 154-209 |
| The Rgveda, the Kathopanisad and the Gaudapadakarika on the path of Advaita, 154. The culture of Bharat and its unique inquiries into the Dharma and Brahman-Atman, 155. Contribution of Sri Sankara-His philosophy is very vast and deep. Yet, because it is so crystal clear, he could express it in a simple hemistich of sixteen syllables consisting three short statements, 156. Methodology of and prerequisites for inquiry into Atman, 157. Going to the revered teacher, learning Vedanta lessons in all humility and investigating and reflecting on the ultimate purport of the Upanisads, with a strong faith of positive nature; the role of logic, 158. Importance of these three statements. A lesson from the history of man; and the aims of religion and philosophy, 159. | ||
| (1) Brahman is Reality: The two apparently contradicting Upanisadic definitions of Brahman, 160. They speak of Brahman in two levels, 163. How the Brahman, the World and the Embodied are mutually related, 164. Nature of relation in general, 165. All relations are imaginary, 166. This explains why different religions strike discordant notes in explaining the so-called inter-relation among God, World and Man. In fact these three are identical; but their mutual identity allows apparent differences, 167. The Self is Self-luminous-the I-consciousness is pseudo-self-Brahman-Atman limited by the internal organ is the embodied Self. This limitation is due to the strange inexplicable power, 168. How differentiation could crop up in the Consciousness even though his has no second, 169. Isvara, Antaryamin, Sutratman, Mahaprana, Virat, Vaisvanara, Brahma, Visnu, Rudra and other gods, 169. Sri Sankara's philosophy is in tune with the concept of personal gods, 173. The status of Reality of God in Advaita. Necessity of God, 174. Definition of Reality as 'Absolute Being'-Reality. Existence is Brahman-Atman alone, 176. | ||
| (2) The World is Illusory: This statement is based on the Upanisads, the supra-mundane means of cognition. The means of perception inference etc., contradict it. But they are undependable because they too fall within the world, we are discussing about, 179. The causes alone are real and the effects are unreal-Brahman-Atman is the cause of the world, the effect, 182. Both Brahman and the world cannot be reality, 183. Plato on worldly experience, 184. The world appearance is rather a manifestation of what is real and this manifestation is a sort of making known by the inexplicable maya sakti and not bringing into being, 185. The criticism that Sri Sankara is a crypto-Buddhist is answered, 186. The theories of causation advocated by the Sankhya, the Buddhist and the Advaitin, 187. Mahendra Varman on the Buddha's appropriating the Vedantic ideas-The three-fold realities in Vedanta, 189. | ||
| (3) The Embodies Self is Brahman Itself and is not different from It: 190. Four objections raised and answered. The unreal nature of the embodied one, 198. An episode of the kidnapped prince, 199. Thou Art That 200. Examples of balance, mathematical equation and kataka powder, 201. Self-realization creates nothing new, but destroys obstacles in realizing the pure Self, 203. The necessity of hard work, right conduct, discharging one's obligations of all sorts and so on, 204. The importance of devotion to God and of earning His Grace, 205. The strange charge that Advaitic notion is demoniacal one and its answer, 206. NOTES ON: the Mayasakti; the criticism of Sri Sankara as crypto-Buddhist, 209. | ||
| CHAPTER VII: | RELEVANCE OF SRI SANKARA TOMAN IN MODERN TIMES: | 210-266 |
| The Rgveda on the Divine help to the seeker marching on spiritual path, 210. Two objections of modern men against the relevance of non-dualistic philosophy of Sri Sankara and their assumption: the modern progress in science and technology can go ill together with Advaitic thought because the latter advocates renunciation over the above work and because being totally devoted to scriptures, it is bereft of logic, 211. Francis Bacon's maxim: 'Knowledge is power' and the Biblical declaration: 'In much wisdom lies much grief', 213. The threat generated by the modern science and technology is real and it gives rise to deep apprehension in the minds of sober men even in modern times, 214. A spiritual seeker need not necessarily be a samnyasain, 215. The Acarya's philosophy is highly logical, though he places scriptures, i.e. the revealed literature on a higher pedestal, 216. His genius lies in supporting the scriptural declarations themselves by his unshakable logic and reasoning, 217. Relation between reasoning and revelation according to the Acarya. Interpretation of Man as 'Rational Animal', 218. Modern science and technology have turned to be two demons rising against their own creator, the humanity itself, 220. Advaitic principles are both clearly practicable and highly benefitial and can cure all the ills of modern man's technological revolution, 221. Bertrand Russell on the modern man with defects of slave-turned-master; Advaita Vedanta principles have the potency to set right these defects, 222. The necessity of religion: illustrations from history, 223. Comparison between religions based on non-dualistic philosophy and those built upon dualistic thought, 225. Indeed with the rise of science as the religion of modern man began 'the death of God,' as external deity. But in Sri Sankara's philosophy God is ultimately not an external deity but only man's innermost Self itself, 226. The Advaita Vedanta views the entire universe, with all beings, conscious and unconscious as one joint family and views the main's relation with the nature's elements as that of descendant-and-progenitor and of product-and-its-material, 227. The Advaita principles have the power and force to cure the modern man's defect of slave-turned-master, descendant-despising-progenitor and of product-degrading-its-material, 228. Mahatma Gandhi's Ramdhun and Advaita, 230. His religion of truth and Advaita, 231. Perfect ahimsa is possible only in Advaita, 232. Advaita enthrones the glory of unity in the midst of exasperating divisive factors, 233. Man, particularly the Indian of to-day should learn, imbibe and pass on the value of this philosophical heritage to the future generations, otherwise, he would go back to a savage state, 234. The nature of Sri Sankara's message to ordinary men, 235. Sri Sankara on acquiring riches, 236; and on politics 237. The significance of the Acarya's advice on eating, and on quantity and quality of food, 239. Sri Sankara and Mahatma Gandhi on the evils of drinking alcohal, 243; and on sex, 244. The Acarya gives tips in this respect, 245. He exalts spiritual education over and above all the other things, 246. He illustrates and laments how man alienates his own inner joy to the worldly objects, 247. He established the theory that the substratum always remains totally free from all the qualities (good and bad) of what is superimposed on it. It implications, 248. His analysis of the fundamental cause for all quarrels among men and his prescription of its sure cures, 249. He teaches wisdom for the benefit of all the people of all denomination, 250. Three misconceived charges. (2) He has failed to give due importance to the virtue of love-to-all. And (3) he has unjustifiably denied the members of the forth casts the right of studying Vedanta, 252. These charges are answered: The first charge is incorrect, 253. The second is baseless, 254. The third charge is answered in detail by analysing the turns of events in Indian history and by the logic followed by thinkers of ancient India, 255. Epilogue, 262. NOTES ON: What we owe to Sankara-The name Hinduism, the meaning of Sanmati, 264. Gaudapada on total Non-injury, 265. Problem of identity of Karna, a great hero of the epic Mahabharata A verse of Bhavabhuti, the dramatist, 266. | ||
| APPENDIX I: | DATE OF SRI SANKARA | 269-282 |
| Kenopanisad on what is known yet unknown. The difficulties in fixing the date of Sri Sankara-The hypothesis of 788-820 A.D. based on one legend as against the other dates of many other legends-Its popularity-The Cambodian inscription of Siva Soma on Bhagavat Sankara, 269. Like Sri Krsna, Jesus Christ and other great teachers of the world, Sri Sankara belongs to all ages, 270. The problem of the date of Sri Sankara belongs to the realm of history, 271. Being of much later origin, all legends are to be ignored-Hence depending only on the internal evidences found in the Acarya's works, modern scholars fix the date at c. 700 A.D., 271, But the Acarya's refutations of the Vaisesika theories of Atomism and Inherence, betrays his ignorance of the works of Uddyotakara (6th century) and Prasastapada, (4th-6th century), 272/273. His confutation of Buddhist Vijnanavada exhibits his near-total unfamiliarity of the works of the great Buddhists like Dignaga (c. 400 A.D.) and Dharmakirti (c. 600 A.D.), 273. His most vehement and often repeated attack on the philosophy and the Upanisadic interpretations of the Sankhyas could have been written only in an age much earlier than the 7th-8th centuries, 274. Bhavabhuti (700-750 A.D.) and Mahendravarman I Pallava (570-630 A.D.) knew the doctrines enunciated by Sri Sankara-Bhavabhuti perhaps speaks of Padmapada, said to be Sri Sankara's disciple, 275. The Acarya was very much aware of the Visnu-Kapilavatara concept of the earlier age, but he was totally unaware of the Visnu-Buddhavatara concept that originated in the 5th-6th centuries, All these facts perhaps place the Acarya in an age much earlier than the 7th -8th century, 276-277. No doubt some Vijnanavada passages quoted by Sri Sankara are traced in the works of Dignaga and Dharmakirti. But they seem to have originated in some earlier works on Vijnanavada that came to be before Christ, 278. True, according to tradition Suresvara is a direct disciple of Sri Sankara-and in one of the passages Suresvara is found mentioning the name Dharmakirti and refuting his views, 279. But that passage is of doubtful authenticity and there is no reliable evidence to establish that Suresvara was Sri Sankara's direct disciple-He was a student of some later Sankaracarya, 281. The Sankaravijayatraditions mix up various life-accounts of different Sankara-caryas and roll them into one-Hence the difficulty, 282. Similar instances are not wanting in different traditions of ancient India, 284. Padmapada's description of Sri Sankara as 'one who has wiped off all the marks of time', 285. | ||
| APPENDIX II: | THE TWIN CONTROVERSIES | 288-305 |
| Tryon Edwards on prejudices, 288. The first is the heated controversy about the number of Mathas claiming to have been established by Sri Sankara-The prejudiced treatment of the question by partisan authors of Sankaravijayas. Meaning of matha, 289. Out of necessity Sri Sankara could have founded more Mathas than the ones we find now-Many of them disappeared due to historical factors, 290. Kanci, as a strong centre of Buddhism and as a seat of Sankaramatha, 282. | ||
| The second controversy is about the place where Sri Sankara is alleged to have performed the feat of ascending what is called 'the seat of the omniscient'. Was it in Kashmir? Or, did it happen in Kanci?-Discordant notes struck by the Sankaravijaya--legends, 293/294. The illogicality and inappropriateness of these legends, 296. The fiction and fact contained in these legends, 302. Sri Sankara broke the long philosophical isolation of Kashmir. Sankaracarya temple in Srinagar. Sri Sankara is the cultural and philosophical integrator of the entire Bharat, 304. | ||
| APPENDIX III: | WORKS OF SRI SANKARA | 305-310 |
| There are nearly one hundred and seventy works that claim Sri Sankara for their author-They fall under the heads Sutrabhasyas, Upanisadbhasyas, miscellaneous Bhasyas, Advaita Manuals, Devotional Hymns and works on Yoga and Tantra. The authenticity of many of these works is debatable. |
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