Vedanta Philosophy Described By Bhavya In His Madhyamaka Hrdaya

This document is an academic article by V. V. Gokhale titled "The Vedanta-Philosophy Described By Bhavya In His Madhyamakahrdaya." The article discusses Bhavya's Madhyamakahrdaya, an important early source for the history of Indian philosophy, specifically focusing on Chapter VIII, which deals with pre-Samkara Vedanta as understood by Bhavya in the 6th century AD.

Here's a summary of the key points:

• Bhavya's Madhyamakahrdaya: This work, written by Bhavya (also known by various other names like Bhavaviveka), is a significant text for understanding contemporary Indian philosophical systems. It's composed of eleven chapters, with one dedicated to pre-Samkara Vedanta. The article highlights the importance of a recently discovered Sanskrit manuscript and the Tibetan translation of Bhavya's autocommentary, the Tarkajvālā, for studying this chapter.

• Vedanta as understood by Bhavya: Bhavya's Chapter VIII, "Vedāntatattvaviniscaya" (Determination of the Truth of Vedanta), presents the Vedanta philosophy as a purvapaksha (initial statement or position) that Bhavya then addresses.

• Core Vedantic Tenets presented: The article then delves into Bhavya's presentation of Vedanta through selected verses and their Tibetan commentary. The key Vedantic ideas discussed include:

  • The exclusivity of the Soul: Vedantins claim that only within their system can one find true knowledge of the Soul (Atman).
  • The transcendent Purusha: The Vedantic concept of a supreme, all-pervading, eternal, and incorporeal Purusha (Supreme Person or God) is detailed. This Purusha is described as being beyond darkness, lustrous like the sun, the creator, and the sustainer of the universe. The text elaborates on the various interpretations of "Puruṣa" and attributes diverse colors to the sun's luster, linking them to different deities or cosmic elements.
  • The Soul's Immutability: The argument is made that the Soul, like ether (ākāśa), remains unaffected by the creation and destruction of bodies. Just as ether is not changed by the pots it occupies, the Soul is not inherently changed by the physical bodies it inhabits.
  • Unity of the Soul: The text uses analogies like clay for pots to assert that despite the diversity of bodies, the Soul itself is one and indivisible.
  • Karma and Liberation: The Vedantic view is that ignorance of the Soul leads to the accumulation of karma and the cycle of birth and death. True liberation (moksha) comes from realizing the Soul and its unity with the ultimate reality.
  • The nature of the Ultimate: The ultimate reality (Brahman/Purusha) is described as everlasting, inconceivable, and beyond the reach of speech, though various terms are used to approximate its nature due to the limitations of language and the pluralistic mindset of some thinkers.

• Bhavya's Critical Engagement: While presenting the Vedantic position, Bhavya implicitly engages with it. The article notes that Bhavya acknowledges common ground between Vedanta and Mahayana Buddhism, even suggesting that valuable aspects of Vedanta might have been taught by the Buddha himself. This is illustrated by Bhavya's response to a Hinayanist critique that Mahayana is similar to Vedanta in teaching "heretical paths" (e.g., rituals for purification). Bhavya counters that anything good in Vedanta aligns with Buddhist teachings, and faulty examples should be examined.

• Significance of the Work: The article emphasizes that Bhavya's work provides crucial insights into the early development of Vedanta, particularly its pre-Samkara phase, and its relationship with Buddhist philosophical schools. It highlights the collaborative effort involving Sanskrit manuscripts and Tibetan translations in reconstructing and understanding this historical philosophical discourse.

In essence, Gokhale's article provides a detailed academic analysis of how the Buddhist philosopher Bhavya understood and presented the core tenets of early Vedanta, offering valuable historical and philosophical context.