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Early Advaita Vedānta: The date and authorship of theGauapādīyakārikā

Early Advaita Vedānta: The date and authorship of theGauapādīyakārikā RICHARD KING E A R L Y A D V A I T A V E D A N T A : T H E D A T E A N D A U T H O R S H I P O F T H E GA U D A P A D \ [ Y A K A R I K A The Gaudapddiyakdrikd m a y very well represent the earliest available record of an uncompromising non-dualistic doctrine (advaita-vdda) in the VedSnta school. 1 The text itself comprises of two h u n d r e d and fifteen verses traditionally divided into four prakaranas. The first prakarana is tradi- tionally interspersed between the prose of the Mdn. d.f~kya Upanis.ad, 2 and is said to be an exposition of its main themes, although Vidhushekhara Bhattacharya has suggested that the Upanis.ad is actually later than the prakarana? Because of this association, the text is often called the Mdn. d~kyakgtrikd, or, as Bhattacharya preferred, the Agama~dstra. However, the remaining three prakaranas show little or n o connection with the actual text of the Mdn. d. ftkya Upanisad, although there is a degree of doctrinal overlap. Nevertheless, each http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Indo-Iranian Journal Brill

Early Advaita Vedānta: The date and authorship of theGauapādīyakārikā

Indo-Iranian Journal , Volume 38 (4): 317 – Jan 1, 1995

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Publisher
Brill
Copyright
© 1995 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0019-7246
eISSN
1572-8536
DOI
10.1163/000000095790085070
Publisher site
See Article on Publisher Site

Abstract

RICHARD KING E A R L Y A D V A I T A V E D A N T A : T H E D A T E A N D A U T H O R S H I P O F T H E GA U D A P A D \ [ Y A K A R I K A The Gaudapddiyakdrikd m a y very well represent the earliest available record of an uncompromising non-dualistic doctrine (advaita-vdda) in the VedSnta school. 1 The text itself comprises of two h u n d r e d and fifteen verses traditionally divided into four prakaranas. The first prakarana is tradi- tionally interspersed between the prose of the Mdn. d.f~kya Upanis.ad, 2 and is said to be an exposition of its main themes, although Vidhushekhara Bhattacharya has suggested that the Upanis.ad is actually later than the prakarana? Because of this association, the text is often called the Mdn. d~kyakgtrikd, or, as Bhattacharya preferred, the Agama~dstra. However, the remaining three prakaranas show little or n o connection with the actual text of the Mdn. d. ftkya Upanisad, although there is a degree of doctrinal overlap. Nevertheless, each

Journal

Indo-Iranian JournalBrill

Published: Jan 1, 1995

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