Mimamsa, Vedanta etc.

[N. Ganesan]

 > According to Avantisundarikatha of Dandin (~650 C.E.), however,
 >Krtakoti was the name of Upavarsha and the same was identical with
 >Bodhayana. Manimekhali too mentions Krtakoti as a scholar of Mimamsa
 >(along with Jaimini and Vyasa). Bhaskara too (in his Brahmasutra
 >Bhashya 1.1.1 and 2.2.27) too calls Upavarsha as "Sastrasampradaya
 >pravarttaka". Samskrit lexicons like Vaijayanti of Yadavaprakasa;
 >Trikandasesa, Kesava Kosha, Sasvata Kosha etc. also give 'Krtakoti'
 >as synonymns of Upavarsha.

Is the "Manimekhali" here refering to the buddhist epic, ma.nimEkalai?
Art historians have doubted the assertion of C. Sivaramamurti in his
booklet, Bhagavatpada Sri Sankaracharya (1972) that the Pallava temple
(Muktesvara (from memory)) sculptures in Kanchi adjoining a
Dakshinamurti bas-relief panel is Sankara. A team of three saints,
whom Sivaramamurti identifies them as Jaimini, Vyasa and Sankara.
Other scholars say that this kind of deification appears to be too
early and, more likely is Jaimini, Vyasa and Krtakoti. What is the
standard  academic opinion among vedanta scholars about the Kanchi
portraits nowadays?

Dr. Palaniappan mentions the ghaTikaa at the village, eNNAyiram
inscription in mid-11th century. Interestingly, a bunch of
copper plates held together by a ring was discovered at eNNAyiram
by the State Dept. of Archaeology. Dr. R. Nagaswamy published
the contents in BEFEO about 10 yrs. ago. Can someone give
the exact citation? These copper plates are as important
as the Tiruvalangadu (now at Leiden) Rajaraja I and Karanthai
Tamil Sangam Rajendra I copper plates. Nagasamy's 1962 paper,
Date of Sankara, Jl. Or. Inst. (Baroda) argues why the Sankara
referred in the Cambodian inscription is not the Adi Sankaracharya
at all. Coedes, the Indo-China expert who edited the Combodian ins.,
and Kanchi Mahaperiyavaal approved of his reasoning in late 1950s.

Regards,
N. Ganesan



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