Dear Bhāskarites,

I was just notified by Professor Kato (The University of Tokyo) that he is still working on the completion Bhāskara's commentary.

On a related note I am copying below an earlier mail of mine, which was held "until the list moderator can review it for approval (too many recipients to the message)". Here it is:

Some might find it possibly helpful to consult almost all of Hacker's seminal Vedānta studies (except for his monographs) in the English language as assembled and edited by Wilhelm Halbfass in this volume:

Philology and Confrontation. Paul Hacker on Traditional and Modern Vedanta. Edited by Wilhelm Halbfass. New York: SUNY Press 1995.

See there in particular: "Distinctive Features of the Doctrine and Terminology of Śaṅkara: Avidyā, Nāmarūpa, Māyā, Īśvara." (pp. 57-100).

Kind regards,
Walter Slaje


Am Do., 9. Apr. 2020 um 14:37 Uhr schrieb Christophe Vielle via INDOLOGY <indology@list.indology.info>:
Dear List,

I take the opportunity of this thread for asking if there is any news about the completing of the new critical edition of Bhāskara's Brahmasūtrabhāṣya prepared by Takahira Kato on the basis of J.A.B. Van Buitenen's unpublished material? See Kato's article issued in WZKS 2009-2010 for the history of Van Buitenen's work, ready to be issued in the HOS in the 1960s, then lost and finally handed over by Walter Slaje under whose supervision Kato was working at the end of the 2000s. 
https://www.academia.edu/26555702/Bhāskaras_Brahmasūtrabhāṣya_An_Unpublished_Edition_by_J._A._B._van_Buitenen
Kato declares in his article that Van Buitenen work "will soon be made available to scholars", and indeed a diplomatic edition of Van Buitenen's work was provided at the end of his Ph.D. (see the link below  given  by E. Freschi in 2014, still working). However, since for his PhD,  Kato's new critical edition (with additional material to VB's work) covers only adh. 1 and 2 of the BS, I would be interested to know if the rest of the editorial work is still in course of preparation and if one can expect the publication of this new edition in a near future.

Best wishes,

Christophe


On Mon, Sep 22, 2014 at 1:22 AM, Elisa Freschi <elisa.freschi@gmail.com> wrote:
With pleasure:



elisa freschi

On Sunday, September 21, 2014, Madhav Deshpande <mmdesh@umich.edu> wrote:
Hello Dr. Freschi,

     Could you please provide the web reference for Takahiro Kato's PhD thesis?  Thanks.

Madhav Deshpande

De: Elisa Freschi <elisa.freschi@gmail.com>
Objet: [INDOLOGY] Available Works on Bhaskara's Brahmasutrabhashya
Date: 21 septembre 2014 à 19:43:35 UTC+2
À: Niranjan Saha <shrinsaha@gmail.com>

Dear Niranjan,

are you talking about critical works on the Bhasya or further editions or translations? If the latter, you need to have a look at Takahiro Kato's PhD thesis (available on line), which contains a facsimile of van Buitenen's unpublished edition of the first chapter of the Bhasya and, more importantly, Kato's own, further improved edition of the same. See also Kato's forthcoming article on jnanakarmasamuccaya in Bhaskara (to be published soon on Indologica Taurinensia) and Kato 2010 (WZKS) on van Buitenen's edition. 

Best,

elisa

On Sunday, September 21, 2014, Niranjan Saha <shrinsaha@gmail.com> wrote:
Dear list members,

Namaskar! 

I'd be greatful if any body could point out me the available works on Bhaskara's Brahmasutrabhashya (I do have the original bhashya but need to know the availability of other works made on this bhashya either in Hindi, English or in any other Indian languages).

Sincerely,

Niranjan Saha

-- 
Dr. Elisa Freschi

Institute for the Cultural and Intellectual History of Asia
Austrian Academy of Sciences
Apostelgasse 23
1030 Vienna
Austria
Phone +43 1 51581 6433
Fax +43 1 51581 6410
http://elisafreschi.com


De: Walter Slaje <slaje@T-ONLINE.DE>
Objet: Rép : van Buitenen's Critical Edition of Bhaskara's Brahmasutrabhasya
Date: 13 décembre 2006 à 07:53:00 UTC+1
Répondre à: Indology <INDOLOGY@liverpool.ac.uk>

Dear Diwakar,

the typoskript left by Van Buitenen is with me.
Takahiro Kato, Ph.D. student, is preparing a new
edition from it
(takahiro.kato@indologie.uni-halle.de).

Best regards,

Walter

-------------------------
Prof Dr Walter Slaje
Hermann-Loens-Str. 1
D-99425 Weimar (Germany)
Tel/Fax: +49-(0)3643 501391
www.indologie.uni-halle.de


Le 9 avr. 2020 à 13:32, Hartmut Buescher via INDOLOGY <indology@list.indology.info> a écrit :

Christian Bouy (Gauḍapāda – L’Āgamaśāstra, p. 247), in his commentary on GK IV.40,
had pointed out that, apparently distinguishing between a good and a bad version
of māyāvāda,
          “Gauḍapāda écarte ici, selon Anubhūtisvarūpa, la vue des « mauvais partisans
          de la doctrine de la māyā » (ku-māyāvādin). Selon ces māyāvādin, « de l’ignorance,
          qui est proprement insubstantielle, naît l’effet, [lui aussi] proprement insubstantial »    
          (avastuna evājñānād avastv eva kāryaṃ jāyata iti). Explication voisine chez
          Ānandagiri. [...] Des Vedāntin, en tout cas, si l’on s’en remet au témoignage
          de l’auteur de la Śrutaprakāśikā  (une explication du Śrībhāṣya de Rāmānuja),
          ont enseigné le māyāvāda avant l’époque de Śaṃkara.”

 

In fact, already Bhāskara (to whom Aleksandar Uskokov had referred) – cf. also
Paul Hacker, Vivarta, p. 17, n. 1) – had identified them as māhāyānikabauddhas
(I.4.25: māhāyānikabauddhagāthitaṃ māyāvādaṃ; Brahmasūtrabhāṣam, Chowkhamba
ed., p. 85).

 

Hacker’s Vivarta appeared three years later (1953) than his “Eigentümlichkeiten der
Lehre und Terminologie Śaṅkaras” and may be said to be even more useful on this
particular topic. Just to quote a single summarizing passage from this work (p. 51):
          “Im frühen brahmanischen Illusionismus verwandte der stark buddhistisch
          beeinflußte Gauḍapāda nur māyā, Sureśvara in der Naiṣkarmyasiddhi nur avidyā
          nebst Synonymen, Śaṅkara im Brahmasūtra-Kommentar beide, doch avidyā
          fünfmal so oft wie māyā. Mit Padmapāda beginnt zunächst eine Tendenz
          beide Begriffe zu identifizieren. Ihr Inhalt ist im frühen Advaitavāda nicht nur
          vom Buddhismus, sondern offenbar auch vom Viṣṇuismus her bestimmt.“

 

Kind regards, Hartmut

 


On Thu, Apr 9, 2020 at 2:33 AM Eltschinger, Vincent via INDOLOGY <indology@list.indology.info> wrote:

māyāvāda indeed does not to belong to the many vādas alluded to by Śaṅkara himself, and especially to those by which he refers to his own teaching (veda-, vedānta-, brahma-, ātma-vāda). As pointed out by Paul Hacker, Śaṅkara has no specific theory of māyā (at least in the Brahmasūtrabhāṣya), but mostly uses the term in similes (much like the Buddhists).

See Hacker’s short but illuminating remarks in his groundbreaking “Eigentümlichkeiten der Lehre und Terminologie Śaṅkaras: Avidyā, Nāmarūpa, Māyā, Īśvara” (Zeitschrift der Deutschen Morgenländischen Gesellschaft 100, 1950, 246-286), pp. 268 ff.

With kind regards,

Vincent


Vincent Eltschinger, korrespondierendes Mitglied der OeAW
Directeur d'études
École Pratique des Hautes Études, Section des sciences religieuses
Patios Saint-Jacques, 4-14 rue Ferrus - 75014 Paris
vincent.eltschinger@ephe.sorbonne.fr
0033 1 56 61 17 34 / 0033 7 85 86 84 05
Von: INDOLOGY <indology-bounces@list.indology.info> im Auftrag von Uskokov, Aleksandar via INDOLOGY <indology@list.indology.info>
Gesendet: Donnerstag, 9. April 2020 02:00:48
An: Dean Michael Anderson; Indology List; Harsha Dehejia; Madhav Deshpande
Betreff: Re: [INDOLOGY] Mayavada (was Lines to an Advaitin)
 
Dear Dean,

The term was used first, for all we know, by Bhaskara, in a pejorative sense. Hajime Nakamura’s first volume of his History of Early Vedanta Philosophy is a good source on this. 

Best wishes,
Aleksandar 

From: INDOLOGY <indology-bounces@list.indology.info> on behalf of Dean Michael Anderson via INDOLOGY <indology@list.indology.info>
Sent: Wednesday, April 8, 2020 7:38:14 PM
To: Indology List <indology@list.indology.info>; Harsha Dehejia <harshadehejia@hotmail.com>; Madhav Deshpande <mmdesh@umich.edu>
Subject: [INDOLOGY] Mayavada (was Lines to an Advaitin)
 
I notice that this post uses the term 'mayavada' in referring to Advaitins. This is appropriate in this context I suppose because it is offering an alternative perspective to Advaita.

But some of the Advaitins I have spoken to say that that is a term coined by their opponents and that it is inaccurate, even if it has been adopted by some ill-informed Advaitins to refer to themselves and become part of the popular speech. These Advaitins say that the emphasis should be on 'avidya' or 'mithya' rather than 'maya'.

I wonder if anyone has any comments about this or could point me to some publications that discuss it.

Note: I am interested in the scholarly discussion of these terms and the associated concepts, not in a discussion about which is the supreme realization. :-)

Best,

Dean


Harsha Dehejia via INDOLOGY <indology@list.indology.info> wrote: 

Friends:Inspired by Madhav Deshpande and with a long history of my polite confrontations with Advaitins I propose to write 100 lines.I am a staunch Krishna rasika. Writing in English deprives my lines of the majesty of Sanskrit. However what English lacks in the melody and rhythms of Sanskrit it will hopefully make up in its rasa.Wait O! Advaitin, before I accept your mayavadaLet me tarry a bit and enjoy the lotus face of Krishna.Kind regards,HarshaProf. Harsha V. Dehejia

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Christophe Vielle
Louvain-la-Neuve



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