Tuesday, January 25, 2011

Darshan sarvasvam

Darshan sarvasvam
 this is a very valuable book authored by svami shankar chaitanya bharati, whose sharda commentary on khandana khanda khadya considered to be at par with the works of ancient acharyas. No doubt darshan sarvasvam too commands same degree of respect from the world of scholars and from those of us who wish to see our knowledge free from errors. Mostly we are left lurking in dark and with a lame reply as “this is what my faith is" for our inability to refute the objections raised by the other schools of philosophies. To dismiss these objections without having understood what they have to offer is nothing more than cowardice or blind fanaticism of our views. This attitude is much against the spirit of vedantic inquiry. Therefore to acquaint ourselves  with these schools with their strengths, arguments and objections against vedanta is necessary for any alert seeker of vedanta. Thus this work along with its commentry "rajahamsa" by the author himself is a blessing to those who want be firmly grounded in advaita siddhanta.

This work has four major sections dealing with the vijnanvada, Shunyavada , svatantryavada and vivartavada.
Of the four schools of buddhist philosophy Vijnanavada and shunya vada occupy the important positions, they are covered in the first two sections.  Under the vijnanavada, the author has carefully dealt with the topics which have been hastily dismissed elsewhere. Here the Buddhists have taken nayyayikas as the opponents and have drawn kshanika vijnanavada  as the final conclusion. The Yogachara School tough is not dealt in the original work here, but the Rajhamsa commentary does deal with it at the end of the section.
Shunyavada.
The premises on which vedantins refute shunyavada are the irrefutable presence of witness and the prerequisite of substratum for the illusion. These two have to be seen from the Buddhist points of view and how have they tried to answer these refutations. This section ends with a note on asat kyati.
Svatantrya vada
The closest philosophy to vedantA and often misinterpreted as vedanta is the Kashmiri shaiva siddhanta. Svatantryavada of Kashmiri saivas employ elaborate details almost reaching mysticism and then making all the components sit together like a jigsaw puzzle as their procedure. Though very close to vedanta the sharp differences are so subtle that it makes them stand apart.
Vivartavada
The final section of vivartavada is an exhaustive thought on answering various objections raised by the earlier school.Answering them, refuting them and dismissing them as erroneous is the bulk of this chapter.The portions of this chapter alarm us when the author shows the defects even of acharyas like Madhusudana and Gouda Brahmananda. He has adifferent way of putting Drishti Shrishti vada.
Viewing this book by its contents , it can be considered a very mature thought on the prakriyas and siddhanta of advaita vedanta.I recommend this book to all whose knowledge of Sanskrit and nyaya allows them a free access to the contents of such works.
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14 comments :

  1. Sir,

    Could you please provide the details about the availability of the book - name of publishers, etc.

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  2. Namaste,

    I am also interested to see this book very much.
    Can we know the details how we can get it please.

    I am from Bangalore.

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  3. The book is published by shri sudhsnshushekhar shastri. he is the direct disciple of the author and the translator.
    kindly communicate with shri sudhanshushekar shastri ji to aquire the book.
    Dr. Sudhanshushehar Shastri.
    Bharati Bhavanam,
    CK.34/38,Lahori tola,
    varanasi.221001
    INDIA

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  4. This work carries a Sanskrit Commentary and Hindi Translation by shrI sudhAnshushekhara shAstrI jI. It helped us to apprehend its meaning easily.

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  5. दर्शनसर्वस्व अद्वैतवेदान्त का ग्रन्थ है । इस में मुख्य रूप से विज्ञानवादी, शून्यवादी और काश्मीरशैव पूर्वपक्षी हैं । भूतं प्रेतेन योजयेत् इस न्याय से सर्व प्रथम विज्ञानवाद निरुपण किया गया और उसका खण्डन करनें शून्यवादी को लगा दिया है । शून्यवाद का खण्डन काश्मीरशैवागम के सिद्धान्त से किया । और अन्यत्य में काश्मीरशैवों का निराकरण करते हुए वेदान्तसिद्धान्तका प्रतिपादन किया गया है । बडे ही रोचक ढग से पूर्वपक्ष और सिद्धान्तपक्ष को रखते हुए विविध पक्षों का विचार किया गया है । पूर्वोक्त पूर्वपक्षीयों के अलावा नैयायिक प्रभाकर भट्ट और रामानुज आदि पूर्वपक्षीयों के सिद्धान्त का विचार एवं खण्डन किया है । पुरा ग्रन्थमें संवित् को लेकर विचार किया है । सूरआत से लेकर अन्त तक इस विचार धाराको टूटने नहीं दिया है । एक तरह से यह ग्रन्थ रोचक एवं बहु सिद्धान्त बोधक है ।
    SWAMI NEELKANTH

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  6. "विस्फारितलोचनत्रयास्तु वेदान्तिन" इति वदतो (पृ. २६०) दर्शनसर्वस्वग्रन्थरत्नस्यास्य बहुप्रचाराय (खण्डशोऽपि) आङ्ग्लानुवाद आवश्यकः। तदर्थं हि प्रयतन्तां विपश्चित इति मेऽनुरोधः। - इति सनमस्कारो मुन्सीत्युपाधिकः श्रीसुदीप्तदाशशर्मा ।

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  7. ये संस्कृतज्ञास्तेषामेवायं ग्रन्थो भवति निकषो मतीनां तर्हि का गतिर्नामेतरभाषया तदवगमकामानाम् । किञ्चानुवादकस्य धैर्य्यं महदपेक्षितमुभयभाषाभिज्ञता साकल्येन विवक्षितार्थज्ञानं च इति दुःशकमिदं कार्य्यम् इति मन्ये ।
    यद्यस्ति भवत्सामर्थ्यं भवतैवात्रायासो विधीयतां वयं यथामति साहाय्याचरणान्न विरताः ।

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  8. उत्तरप्रदाने विलम्बता जातेति क्षम्यताम्। मया त्वनुवादाय प्रयतिष्यते। तत्पूर्वम् अस्य ग्रन्थस्य सम्यक्तया पठनम् (खण्डशोऽपि) आवश्यकम्। तदर्थम् अन्तर्जाल-(internet)-द्वारा एतत्पाठसौलभ्यं मह्यं प्रदीयतामिति सविनयं प्रार्थ्यते।

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  9. मयापि नैतद्दृष्टं यद्भवता लिखितम् ।
    केयं प्रार्थना । किं नास्ति पुस्तकं भवतः सकाशे ।

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  10. पुस्तकं तु मह्यं दर्शनसर्वस्वग्रन्थस्यान्यतममुद्रणपरीक्षकैः अस्मद्गुरुचरणैः अनन्तश्रीडा.स्वामिप्रज्ञानानन्दसरस्वतीपादैः प्रदत्तम्। मम प्रार्थना तु Skype-माध्यमेनात्र भवन्तः मह्यं ग्रन्थमेनं पाठयन्तु यतः एतद्ग्रन्थानुवादविषयकं विशेषसामर्थ्यं मय्युत्पद्यतामिति।

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  11. भो सुदीप्त । ज्ञायते मया यदिमे स्वामिनो दर्शनसर्व्वस्वसम्पादनेऽस्मद्गुरोः श्रीसुधांशुशेखरशास्त्रिणः साहाय्यमाचरितवन्त इति । तेऽस्माकं ज्येष्ठाः । वयं तु बहुविलम्बेन गुरोश्चरणौ प्राप्ताः ।
    भवान् तेषां शिष्य इति ज्ञात्वा प्रसन्ना वयम् । सति सम्भवे तेषां समीपे एव भवतैष ग्रन्थोऽध्येतव्यः ।
    वयं तु स्वयमेवेदानीमध्ययने रता इति समयाभावात् विशिष्य पाठयितुं न शक्नुमः । किञ्च नास्ति विशिष्टं वैदुष्यमप्येतावतास्माभिस्सम्पाादितं यद्बलादस्मिन्कार्य्ये प्रवृत्तिरपि स्यात् ।
    अथापि यदि काश्चन पङ्क्तियोजनकाले तदवगमे वा समस्याः सन्ति तर्हि पत्रद्वारा ताः प्रेषणीयाः । वयं तत्समाधानाय यतिष्यामहे ।

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  12. अस्मद्गुरुचरणानां विषये सम्यगनुमितमत्र भवता। तेषां सकाशादिदानीं भामतीतत्त्वप्रदीपिके पठ्येते। मठपरिचालनायापि ते सम्प्रति दत्तसमयाः। तस्मात् नवीनस्य कस्यापि ग्रन्थस्याध्यापनविषये तेषामप्यवसराभावो वर्तत इति मन्ये। किञ्च, दर्शनसर्वस्वस्येवातिकूटग्रन्थस्य प्रत्येकपंक्ते आचार्यामुखात् पाठग्रहणमावश्यकम्। तस्मात् भवान् पाठनविषयेऽनुरुध्यते। कृपया प्रदीयतामत्र भवतः emailपत्राचारसंकेतः। मदीयः स एवं – meetsudipta@gmail.com
    इति सनमस्कारः मुन्सीत्युपाधिकः श्रीसुदीप्तदाशशर्मा।

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  13. अस्त्येतत् lalitaalaalitah [at] gmail [dot] com

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