Sureśvara

Sureśvara (also known as Sureśvarācārya, was a 9th-century Indian philosopher, who studied under Śankara. Śankara is said to have entrusted to Sureśvara his first monastic institution, the Sringeri Sharada Peetham. Sureśvara is believed to have founded the famous Naduvil Matham in Thrissur.

Life

Little is known for sure about Sureśvara's life. According to a strong tradition within Advaita Vedānta, before he became a disciple of Śankara, Sureśvara was known as Maṇḍana Miśra, a Mīmāmsāka. After being defeated in a debate by Śankara, Miśra renounced his life as a householder and became a sannyāsin. Whether this Maṇḍana Miśra was the same as the author of ''Brahmasiddhi'' is questioned by modern scholars on the basis of textual analysis.

Sureśvara was the Advaita tradition's ''Vārttikakāra'' (commentator), meticulously and critically examining Śankara's work. In his non-commentary work, the ''Naiṣkarmyasiddhi'', he presents Avdaita philosophy clearly and simply.

Identification with Maṇḍana Miśra

Maṇḍana Miśra has often been identified with Sureśvara. Sureśvara (fl. 800-900 CE) and Maṇḍana Miśra were contemporaries of Śankara. Both explained Śankara "on the basis of their personal convictions."

According to Kuppuswami Sastri, it is not likely that Maṇḍana Miśra, the author of ''Brahmasiddhi'', is identical with Sureśvara, but the tradition is correct in describing Maṇḍana Miśra and Śankara as contemporaries. His critical edition of the ''Brahmasiddhi'' also points out that the name Maṇḍana Miśra is both a title and a first name, which is a possible cause for a confusion of personalities. Maṇḍana Miśra's brand of Advaita differs in certain critical details from that of Śhankara, whereas Sureśvara's thought is very faithful to that of Śankara.

According to Sharma, Hiriyanna and Kuppuswami Sastra have pointed out that Sureśvara and Maṇḍana Miśra had different views on various doctrinal points:
* The locus of '' avidyā'': according to Maṇḍana Miśra, the individual '' jīva'' is the locus of ''avidyā'', whereas Sureśvara contents that ''avidyā'' regarding ''brahman'' is located in ''brahman''. These two different stances are also reflected in the opposing positions of the Bhamati school and the Vivarana school.
* Liberation: according to Maṇḍana Miśra, the knowledge which arises from the '' mahāvākya'' is insufficient for liberation. Only the direct realization of ''brahman'' is liberating, which can only be attained by meditation. According to Sureśvara, this knowledge is directly liberating, while meditation is at best a useful aid.

R. Balasubramanian disagrees with the arguments of Kuppuswami Sastri and others, and argued that there is no conclusive evidence available to prove that Maṇḍana, the author of the ''Brahmasiddhi'', is different from Sureśvara, the author of the ''Naiṣkarmyasiddhi'' and the ''Vārtikas''.

Works

*''Bṛhadāraṇyakopaniṣad-bhāṣya-vārttika'' (commentary on Śankara's works on the ')
*''Naiṣkarmya-siddhi'' (non-commentary)
*''Sambandha-vārttika'' (commentary on Śankāra's introduction to the )
*''Taittirīya-vārttika'' (commentary on Śankāra's work on the '' Taittirīya Upaniṣad'')
*''Manasollasa'' (commentary on '' Dakṣiṇamūrti-Stotra'')
*''Pañcī-karaṇa-vārttika'' (commentary on Śankara's ''Pañcī-karaṇam'')

See also

* Sringeri Sharada Peetham

References

Sources

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Further reading

*John Grimes, "Sureśvara" (in Robert L. Arrington d. ''A Companion to the Philosophers''. Oxford: Blackwell, 2001. )
*Sarvepalli Radhakrishnan, ''et al.'' dd ''History of Philosophy Eastern and Western: Volume One'' (George Allen & Unwin, 1952)

Advaitin philosophers
9th-century Indian philosophers
Medieval Hindu religious leaders
Sringeri Sharada Peetham
Advaita Vedanta

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