Dr.Kapstein.<div>The period which you referred i.e.9th-11th Century is significant indeed.This was the span of time which produced hordes of philosophers who were Post Sankara and deviated from Sankara's philosophy, in the form of Ramanuja,Maddhacharya, Nimbarka, Ballabhacharya etc.This has been beautifully elucidated by Madhavacharya in SarvaDarshanSamgraha.The philosophy they preached was either qualified Monism or Dualism.On the other hand, we also had Mandana Misra, Sureshwaracharya, Vimuktatmana and Madhusudan Saraswati, who strengthened the foundation of Absolute Monism, as laid down by Sankara.</div><div>However,the earliest Philosopher who was a critic of Sankara philosophy was Bhaskara in the 9th Century about whom not much is known.</div><div>Can anybody may kindly throw some light on Bhaskara's philosophy and his deviation from that of Sankara's?</div><div><br></div><div>Alakendu Das.</div><div><br></div><div><br><br>Sent from RediffmailNG on Android<br><br><br><br><br>From: Matthew Kapstein via INDOLOGY &lt;indology@list.indology.info&gt;<br>Sent: Thu, 3 Sep 2020 13:24:37 GMT+0530<br>To: Madhav Deshpande &lt;mmdesh@umich.edu&gt;,  Mrinal Kaul &lt;mrinalkaul81@gmail.com&gt;,  Indology &lt;indology@list.indology.info&gt;<br>Subject: Re: [INDOLOGY] Question<br><br> 


 

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<div style="direction: ltr;">Dear friends,</div>
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<div style="direction: ltr;">Your<span id="ms-outlook-ios-cursor"></span> discussion calls to mind a somewhat broader question: what do we know of the reception of Śańkaravedānta beyond that tradition itself, particularly during the 9th-11th centuries? The
 absence of engagement, positive or negative, by others seems puzzling, no?</div>
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<div style="direction: ltr;">I will be most interested if you know of any work on this.
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<div style="direction: ltr;">Thanks in advance,</div>
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<div id="divRplyFwdMsg" dir="ltr"><font face="Calibri, sans-serif" style="font-size:11pt" color="#000000"><b>From:</b> INDOLOGY &lt;indology-bounces@list.indology.info&gt; on behalf of Madhav Deshpande via INDOLOGY &lt;indology@list.indology.info&gt;<br>
<b>Sent:</b> Thursday, September 3, 2020 3:39:23 AM<br>
<b>To:</b> Mrinal Kaul &lt;mrinalkaul81@gmail.com&gt;; Indology &lt;indology@list.indology.info&gt;<br>
<b>Subject:</b> Re: [INDOLOGY] Question</font>
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<div dir="ltr">Thanks, Mrinal, for this clarification.&nbsp; This question came up because we have recently joined a Marathi discussion group, where we are reading the अमृतानुभव, a philosophical work of ज्ञानेश्वर, and the person who is leading the discussion is
 mixing up the Śāṅkara Advaita with Kashmiri Śaivism.&nbsp; However, it seems to me that Jñāneśvara's own work, along with his more well known commentary on the Bhagavadgītā, the Jñāneśvarī alias Bhāvārthadīpikā, are syncretic works. Jñāneśvara's guru is his own
 elder brother Nivr̥ttinātha belonging to the Nātha tradition.&nbsp; So it appears that a brand of Kashmir Śaivism percolated into Maharashtra through the Nātha tradition and it got syncretized with Śāṅkara Advaita and Bhakti traditions.&nbsp; I am myself just at the
 beginning stages of sorting all this out, and I would appreciate any suggestions.&nbsp; With best wishes,
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<div>Professor Emeritus, Sanskrit and Linguistics</div>
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<div>[Residence: Campbell, California, USA]<br>
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<div dir="ltr">On Wed, Sep 2, 2020 at 6:16 PM Mrinal Kaul &lt;mrinalkaul81@gmail.com&gt; wrote:<br>
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<font color="#000000">Dear Prof Deshpande,</font></div>
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<font color="#000000">This is a problematic question. Śaṅkara is completely unknown to the authors of non-dual Śaivism or even the dual Śiddhānta Śaivism. In fact Utpala and Abhinava are using the 'advaita' of Bhartṛhari to encounter the 'advaita' of Vijñānavāda
 Buddhists to establish their own 'advaita' point. So Vedānta at large and particularly&nbsp;Śaṅkara is nowhere in the picture. There is a very nice preface written by Prof Ambikadatta Sharma to the book of Prof Navjivan Rastogi titled 'Abhinavagupta kā tantrāgamīya
 dharma-darśana' (2013) where he philosophically engages with this question mentioning why historically speaking Śaṅkara does not become important in the case of Śaiva schools of Kashmir, both dual or non-dual.</font></div>
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<font color="#000000">Having said that, there certainly are references here and there to
<i>śāntabrahmavādin</i>s, but mostly they are passing references. Vedāntins have never been important for Śaivas. However, I do think there should be a study that clearly reflects upon the two non-dual positions. I am saying this because I have myself seen
 in my own teaching practice that how easy is it to slip into the shoe of Śaṅkar's advaita when one is teaching Abhinava, for instance. I am trying to work on something. Let us see if I can finish it sooner than later.</font></div>
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<font color="#000000">Best wishes.</font></div>
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<div dir="ltr"><font face="arial narrow, sans-serif" size="1" color="#666666">------<br>
<b>Mrinal Kaul</b>,<b>&nbsp;</b>Ph.D.</font></div>
<div dir="ltr"><font size="1" face="arial narrow, sans-serif" color="#666666">Assistant Professor - Manipal Centre for Humanities (MCH)<br>
Coordinator - Centre for Religious Studies (CRS)<br>
Dr TMA Pai Planetarium Complex<br>
Alevoor Road, Manipal (Udupi) 576 104<br>
Karnataka, INDIA<br>
Tel +91-820-29-23567 Extn: 23567<br>
<a href="https://mrinalkaul.academia.edu/==" target="_blank" rel="external">https://mrinalkaul.academia.edu/</a><br>
email: mrinal.kaul@<a href="http://stx.oxon.org==" target="_blank" rel="external">stx.oxon.org</a></font><br>
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<div dir="ltr">On Wed, 2 Sep 2020 at 22:07, Madhav Deshpande via INDOLOGY &lt;indology@list.indology.info&gt; wrote:<br>
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<div dir="ltr">Can someone give me textual references for the refutation of the Shankara Advaita in works on Kashmir Shaivism?&nbsp; Thanks.
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<div dir="ltr">Madhav M. Deshpande
<div>Professor Emeritus, Sanskrit and Linguistics</div>
<div>University of Michigan, Ann Arbor, Michigan, USA</div>
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<div>[Residence: Campbell, California, USA]<br>
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