FOUR ADVAITA SUTRAKARAS & BHASHYAKARAS (Jul )
By PROF. C.V. RAMACHANDRA RAO
Summary
The article discusses four prominent scholars of the Advaita Vedanta tradition: Lolla Lakshmidhara, Vasudeva Sarvabhauma, Svayamprakasha Yati, and Sri Appaya Dikshita. Lolla Lakshmidhara (1465–1530), a Telugu Brahmin, authored the *Saundaryalahari Vyakhya*, a commentary on Shankara’s *Saundaryalahari*, and other works like *Advaita Makaranda*, though many are lost. He served the courts of Prataparudra Gajapati and later Srikrishnadevaraya after the Gajapati kingdom’s defeat in 1516. His genealogy traces back six generations of scholars, including notable figures like Mahadevacharya and Visvanatha Bhattaraka. Vasudeva Sarvabhauma, a Bengal-based scholar, founded the Navya-Nyaya school in Navadvipa and later shifted to Vedanta under Prataparudra’s patronage. He wrote a commentary on Lakshmidhara’s *Advaita Makaranda* before converting to Vaishnavism in 1510. Svayamprakasha Yati, whose identity remains unclear, authored *Rasabhivyakti*, a commentary on Lakshmidhara’s *Advaita Makaranda*, suggesting Andhra origins due to the Telugu manuscript. Appaya Dikshita (1520–1592), a 16th-century scholar under Nayak ruler Chinna Bomma, revitalized Saivism through works like *Sivarka Mani Dipika* and *Parimala*, commentaries on the *Brahmasutras*. His *Kanakabhiseka* (golden bath) and patronage of 500 scholars highlight his influence. The article emphasizes their contributions to Advaita philosophy, their works, and their roles in medieval Indian intellectual history.
Conclusion
This exploration of four Advaita scholars reveals the dynamic interplay between philosophical codification and socio-political currents in medieval India. Lolla Lakshmidhara’s intellectual journey—from Orissa’s Gajapati court to Vijayanagar—mirrors the displacement of scholars during regional conflicts, yet his *Advaita Makaranda* and *Sarasvativilasa* became foundational texts, blending Advaita with Dharmasastra. Vasudeva Sarvabhauma’s transition from Navya-Nyaya to Advaita under Prataparudra’s patronage underscores the fluidity of philosophical traditions, while his pupils’ diverse contributions (Chaitanya’s Bhakti, Raghunandana’s Smriti) highlight the era’s intellectual vibrancy. Svayamprakasa Yati’s anonymous commentary on Lakshmidhara’s work hints at Telugu scholarly networks, while Appaya Dikshita’s *Sivarka Mani Dipika* and *Parimala* exemplify the 16th century’s Sa