Apart from his voluminous, immensely learned, and spectacularly successful contributions to the fields of Hermeneutics, non-dualist Metaphysics, and poetics, the sixteenth century South Indian polymath Appayyadīkṣita is famed for reviving from obscurity the moribund Śaivite Vedānta tradition represented by the Brahmasūtrabhāṣya of Śrīkaṇṭha. Appayya’s voluminous commentary on this work, his Śivārkamaṇidīpikā, not only reconstitutes Śrīkaṇṭha’s system, but radically transforms it, making it into a springboard for Appayya’s own highly original critiques of standard views of Mīmāṃsā and Vedānta. Appayya addresses long (...) sections of his commentary to matters dealt with glancingly or not at all in the root text, drawing conclusions which Śrīkaṇṭha nowhere endorses. Furthermore, the distinctive positions Appayya develops in the Śivārkamaṇidīpikā feed into Appayya’s other works in ways that have so far been largely ignored by modern scholars. For example, most or all the discussions Appayya’s Pūrvottaramīmāṃsāvādanakṣatramālā, twenty-seven essays on scattered topics in Mīmāṃsā and Vedānta, build on arguments first advanced in the Śivārkamaṇidīpikā—most notably Appayya’s totally original theory of the signification of adjectives, first developed in the Śivārkamaṇidīpikā, the full elaboration and defense of which takes up fully sixteen of the twenty-seven essays that make up the Pūrvottaramīmāṃsāvādanakṣatramālā. (shrink)

The seventeenth century author Nīlakaṇṭha Caturdhara wrote several works criticising the Vedāntic theology of the sixteenth century author, Appayya Dīkṣita. In one of these works, the Vedāntakataka, Nīlakaṇṭha picks out two doctrines for criticism: that the liberated soul becomes the Lord, and that souls thus liberated remain the Lord until all other souls are liberated. These doctrines appear both in Appayya’s Advaitin and in his Śivādvaitin writings. They appear to be ones to which Appayya was committed. They raise theological and (...) conceptual problems, however, both in themselves as doctrines, and as part of nondual Vedāntic teaching. A study of the Vedāntakataka reveals those features of Appayya’s Vedānta that Advaitins in Banaras in the century after his life considered to be anomalous, and illuminates aspects of the context in which his ideas developed and circulated. (shrink)