Shipping on All Items are Expected in 2-3 Weeks on account of the Coronavirus Pandemic
Booksब्...

ब्रह्मसिध्दि: Brahmasiddhi

Description Read Full Description
Foreword In the course of the systematic search for rare and valuable manuscripts by the staff of the Library, a rare manuscript of the Brahamasiddhi was discovered as early as 1920, when Professor S. Kuppuswami Sastri was the Curator. The first instalment of the text was sent to the press as early as 1922. The publication was delayed so long by various circumstances. It is therefore a matter of some satisfaction that the work has at last been published as scholars all over the world have bee...

Foreword

In the course of the systematic search for rare and valuable manuscripts by the staff of the Library, a rare manuscript of the Brahamasiddhi was discovered as early as 1920, when Professor S. Kuppuswami Sastri was the Curator. The first instalment of the text was sent to the press as early as 1922. The publication was delayed so long by various circumstances. It is therefore a matter of some satisfaction that the work has at last been published as scholars all over the world have been enquiring after it ceaselessly for some time now.

In his learned introduction Mahamahopadyaya S. Kuppuswami Sastri discusses at great length the scope and characteristic features of Siddhi Literature (Sec. I). Mandana and his relation to other philosophical writers and texts (Sec 2.). Mandana's place in and the contribution to the history of Indian philosophy (Sec. 3) and the commentaries on the Brahamasiddhi (Sec. 4).

Our chief aim in writing this Foreword is to focus attention on some of the important issues raised in the learned introduction.

The Siddhi literature forms indeed a noteworthy feature in the history of the development of Advaita philosophy. But the name Siddhi as a title to a class of works seems to go back even to early Buddhistic times. Besides Vasubandhu's Vijnaptimatrata-siddhi we are also aware of Dharmakirti's Bahyartha-siddhi and Santanantara-siddhi. Indeed the special name is carried on in Buddhistic works, later than Mandana, as in the Tattva-siddhi by Santaraksita and Jnana-siddhi by Indrabhuti. We have therefore to look in Buddhistic literature rather than in later Advaita manuals, not only for the earliest Siddhi works but also for its subsequent development, if indeed we desire to justify the title Siddhi Literature.

Regarding the relationship of Mandana and Suresvara Professor S. Kuppuswami Sastri has some very arresting remarks to offer. Tradition has always been consistent and unanimous on the identity of Mandanamisra and Suresvaracarya. When it was discovered that Suresvara went by an ealier name Visvarupacarya, it was accepted without question, with the suggestion that the grahasthasrama name of Suresvara should have been Visvarupacarya also.

The first challenge to this identity came from Prof. Hiriyanna of Mysore, who as early as 1923, drew attention to certain doctrinal divergences between Mandana and Suesvara as also to the Srngeri tradition referred to in the Guruvamsakavya wherein Mandana and Suresvara are referred to as separate individuals.

Professor S.Kuppuswami Sastri accepts Hiriyanna's position and reinforces it by an elaborate examination of the problem in section 2 of his Introduction.

It seems to us that the problem of identity cannot be so easily disposed of and admits of fuller investigation. The doctrinal differences, whatever they are, cannot unfailingly point to difference in personalities. All are agreed that Mandanamisra is at the end of a long line of pre-Sankara Advaita writers who represented the orthodox schools of Advaita of the day. Sankara gave a new orientation to the same by freeing it from the shackles of its so-called friends the Mimamsakas and developing it in its purer and nobler aspect to subserve the dictum 'bliss is obtainable through knowledge alone.' If it is conceded that the views of Mandana, represent his views as an Advaitin of the pre-Sankara school which is largely an Advaita-cum-Mimamsa type the views of Mandana in the works in which the author is referred to as Suresvara should necessarily be slightly different as he has had the benefit of a thorough conversion at the hands of his guru Sankaracarya. After all, the doctrinal differences between Mandana and Suresvara are not so formidable and incompatible as not to be explained by the natural process of evolution of pre-Sankarite, Sankarite and post-Sankarite ideals. Tradition has been unanimous that the Mimamsaka Mandana was converted by argument and reason to take to the order of sannyasin when he assumed the name of Suresvara. Such doctrinal differences as are characteristic of Sankara, form the special feature of the Naiskarmyasiddhi and no more.

Besides, Brahmasiddhi and Sambandhavartika an uncontested work of Suresvara, present certain common features which are compatible only if the authors of both are identical. A statement of parallel passages from the Brahma-Siddhi and the Sambandhavartika is attached to this Foreword.

Again in the earliest development of post-Sankara Advaita, both its supporters and opponents depend on Mandanamisra's exposition of Advaita as a standard exposition of Advaita. This is possible only on the assumption that the doctrinal differences between the Brahmasiddhi and the Sambandhavartika are not such as to consider these as opposed to each other but are only such as to supplement each other. In section 3 of his Introduction, when he attempts a tentative and comparative chronology of the writers of the 7th and 8th centuries, it is significant that Professor Kuppuswami Sastri assigns Mandana to 615 to 695 A.D. whereas he assigns Visvarupacarya (Suresvaracarya) to 620 to 700 A.D., thus making the latter and younger contemporary of the former by a mere five years. If both these lived so near to each other, it is impossible to imagine that the latter would incorporate in extense large extracts from the former, without any kind of acknowledgment, particularly when we are asked to believe that the two were opposed to each other doctrinally.

We have shown how the doctrinal differences such as they are between Mandana and Suresvara are neither unnatural in the circumstances of the case nor wholly and fundamentally oppose to each other.

Indeed , Vyasacala narrates in detail in canto VII of his his Sankaravijaya the several stages in the conversion of Suresvara. On being converted into a sannyasin and after being instructed in the truths of the Advaita, Sankara called on him to write a Varttika on his Sutra-Bhasya, whereon the assembled pupils of both objected to Suresvara being commissioned to do such as task as he was not really converted, as he was an incurable karmatha and did not believe in sannyasa, and as he had driven away many sannyasins and would only find it an opportunity to reinterpret the Sutra-Bhasya to favour his own Mimamsaka ideals. We are told that Sankara was very much pained at this outburst of the assembled pupils and commissioned Visvarupa wrote the Naiskarmyasiddhi which gladdened the heart of his guru. When he saw that his guru was really pleased, Visvarupa said that he did not write his work for fame or profit or for flattery, but merely because he convinced of the truths imparted to him by his guru and added that there was nothing incompatible in any one changing his doctrines when one felt convinced, even as human nature is not always consistent and it changes from boyhood to youth and youth to old age; even so one changes doctrinally when he changes from a grahastha and becomes a sannyasin. Visvarupa appeals to Sankara to believe in his true conversion and adds that though he had already written many works in various fields, his only desire thereafter was to serve at his guru's feet. Delighted at this frank confession Sankara ordered Visvarupa to write a Varttika on the Yajussakha as it was his sakha and one on the Kanvasakha also as it was Visvarupa's sakha. It would thus be clear that the conversion of Visvarupa was real and that therefore the doctrinal differences between the Brahmasiddhi and the Naiskarmyasiddhi are not a bar to identity of authorship.

Contents

Pages
Forewordv-xiii
Abbreviationsxiv-xvi
Prefacexvii-xix
Introductionxxi-lxxvi
Contents, in Sanskrit of the textI-II
Part I-TextI-I59
Appendix II-I8
Do. III9-36
Do.III37-47
Do. IV48-50
Do. V51-60
Do. VI6I-78
Corrections and additions .
Part II-CommentaryI-300
Appendix II-I0
Sample Pages



Item Code: NZF286 Author: Prof. S. Kuppuswami Sastri Cover: Hardcover Edition: 2010 Publisher: Chowkhamba Sanskrit Series Office ISBN: 9788170803393 Language: Sanskrit Size: 8.5 inch X 5.0 inch Pages: 385 Other Details: Weight of the Book: 765 gms
Price: $43.00
Shipping Free
Shipping expected in 2 to 3 weeks
Viewed 4064 times since 1st Sep, 2017
Based on your browsing history
Loading... Please wait

Items Related to ब्रह्मसिध्दि: Brahmasiddhi (Hindi | Books)

ब्रह्मविद्यारहस्यविवृतिः - Brahma Vidya Rahasya Vivrtih (The Secret of Brahma Doctrine Disclosed "A Commentary on The Eight Chapter of the Chandogya)
ब्रह्मपुराणम् (संस्कृत एवं हिन्दी अनुवाद): Brahma Purana (Set of 2 Volumes)
ब्रह्मसूत्रविवृति: Brahma Sutra Vivrtih (Critical Edition)
ब्रह्मसूत्र (सरल हिन्दी व्याख्यासहित)- The Brahma Sutras with Easy Explanation in Hindi
ऋग्वेदीय ब्रह्मकर्मसम्मुच्चय: Rigvediya Brahma Karma Samuchchaya
ब्रह्मसूत्र शाङ्कर भाष्यम् (संस्कृत एवं हिन्दी अनुवाद) Brahma Sutra Shankar Bhashayam - Shankaranandi Tika
ब्रह्मपुराणम् Brahma Purana With Hindi Translation (Set of 2 Volumes)
शारीरकमीमांसाभाष्यम्: Brahma Sutra With Five Commentaries (Set of 2 Volumes)
ब्रह्मसूत्र: Commentary on Brahma Sutras (Chatuhsutri) (Set of 3 Volumes)
The Brahma Purana
ब्रह्मसूत्र शांकर भाष्यम 'भामती कल्पतरु-परिमल-सहितम' - Brahma Sutra Sankara Bhasya: With Three Commentaries- Bhamati, Parimala and Kalpataru (Sanskrit Only) (Set of 2 Volumes)
श्रीभाष्यम् (संस्कृत एवम् हिन्दी अनुवाद) - Shri Bhashyam (Set of 4 Volumes) - Ramanuja's Commentary on the Brahma Sutras
ब्रह्ममीमांसासूत्रम् (संस्कृत एवम् हिन्दी अनुवाद) - Brahma Mimamsa Sutra
श्री राधावल्लभीयमतप्रकाशकं ब्रह्मसूत्र भाष्यम्: Brahma Sutra Bhashya According to Radha Vallabha School
ब्रह्म सिध्दान्त: Brahma Siddhanta by Pt. Madhu Sudan Ojha (An Old and Rare Book)
Testimonials
I have received my parcel from postman. Very good service. So, Once again heartfully thank you so much to Exotic India.
Parag, India
My previous purchasing order has safely arrived. I'm impressed. My trust and confidence in your business still firmly, highly maintained. I've now become your regular customer, and looking forward to ordering some more in the near future.
Chamras, Thailand
Excellent website with vast variety of goods to view and purchase, especially Books and Idols of Hindu Deities are amongst my favourite. Have purchased many items over the years from you with great expectation and pleasure and received them promptly as advertised. A Great admirer of goods on sale on your website, will definately return to purchase further items in future. Thank you Exotic India.
Ani, UK
Thank you for such wonderful books on the Divine.
Stevie, USA
I have bought several exquisite sculptures from Exotic India, and I have never been disappointed. I am looking forward to adding this unusual cobra to my collection.
Janice, USA
My statues arrived today ….they are beautiful. Time has stopped in my home since I have unwrapped them!! I look forward to continuing our relationship and adding more beauty and divinity to my home.
Joseph, USA
I recently received a book I ordered from you that I could not find anywhere else. Thank you very much for being such a great resource and for your remarkably fast shipping/delivery.
Prof. Adam, USA
Thank you for your expertise in shipping as none of my Buddhas have been damaged and they are beautiful.
Roberta, Australia
Very organized & easy to find a product website! I have bought item here in the past & am very satisfied! Thank you!
Suzanne, USA
This is a very nicely-done website and shopping for my 'Ashtavakra Gita' (a Bangla one, no less) was easy. Thanks!
Shurjendu, USA