= Appayya_Dikshita =

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= Appayya_Dikshita =
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Introduction
======================================================================
Appayya Dikshita (IAST '), 1520–1593 CE, was a member of the Advaita
school and a devotee of Shiva, and followers of the Shiva Advaita
school claim him as belonging to their school. He was a prolific
author, expounding Advaita-philosophy, but also treating other topics.
Major works are the 'Śivārkamaṇi-dīpikā' and the 'Kalpataruparimala'.

Biography
======================================================================
Sources for the life of Appaya Dikshita are scarce, and mainly based
on oral accounts. According to these traditions, Appayya Dikshita was
impressed by the play 'Sankalpa Suryodaya' and it's display of
hostility toward Advaita and Śaivism, inspiring him to take a vow to
actively promote both traditions. Another traditional account
describes Dikshita entering a deep meditative ('samādhi') state in his
private worship room ('pūjāgṛha'). Despite his warning that the
experience would be too intense, his wife is said to have observed him
through a small hole in the door. During the samādhi, he reportedly
emitted a radiance like flames, and serpents appeared encircling his
body. The sight caused his wife to faint and, according to the story,
led to the loss of her eyesight. Such narratives are preserved in
devotional literature to highlight the extraordinary spiritual stature
attributed to Appayya Dikshita. Devotional accounts describe a series
of confrontations between Appayya Dikshita and Thathacharya, a court
scholar at Vellore. According to these narratives, Appayya cured royal
family members of illness attributed to witchcraft, survived an
alleged poisoning attempt, and displayed miraculous powers such as
emitting fire from his eyes to repel attackers. In the end,
Thathacharya is said to have repented and become a devotee of Appayya.

Works and scholarship
======================================================================
According to the biography of Sri Vijayendra Bhikshu, a leading Madhva
scholar, he composed 104 works in competition with Appayya Dikshita.
According to Ramesan this suggests that Appayya himself produced a
comparable number of works. This oeuvre includes both major treatises
and concise compositions, spanning philosophy, theology, and devotion.

''Chaturmata Sara''
=====================
In his work 'Chaturmata Sara', Appayya Dikshita sought to organize and
compare the doctrines of the four major schools interpreting the
'Brahma Sutras':
* 'Nayamamnjari' - Advaita
* 'Nayamamimamsa' - Shaivism (Srikantha’s school)
* 'Nayamayukha Malika' - Vishishtadvaita
* 'Nayamuktavali' - Dvaita

His methodical and respectful analysis of these schools earned
recognition even among Vaishnava and Madhva scholars, who later
adopted his works within their own traditions.

Advaita philosophy
====================
Sri Appayya Dikshita’s contributions to Advaita Vedanta are both
extensive and influential, with several of his writings regarded as
essential in the traditional curriculum of Vedantic study. Among
these, the 'Siddhanta Lesa Sangraha', 'Nyaya Rakshamani', and his
celebrated commentary on the 'Kalpataru' are especially significant.

''Kalpataruparimala''
=======================
His most celebrated work in this domain is 'Parimala', a commentary on
Amalananda’s 'Kalpataru'.
The acceptance of 'Parimala' by Bengal scholars highlights Appayya’s
pan-Indian reputation.

Appayya composed 'Parimala' at the request of Sri Nrisimhasrami, a
respected contemporary Advaita scholar. This work earned him the title
'Advaita Sthapanacharya'. Other Vedantic writings by him include
'Nyaya Rakshamani' and 'Siddhantalesa Samgraha', the latter preserving
rare Advaitic teachings imparted by his father and remaining an
important source for students of Vedanta.

The 'Kalpataruparimala' is a detailed and accessible commentary on
'Kalpataru'--itself a profound sub-commentary on the 'Bhāmatī' of
Vācaspati Miśra, which in turn expounds the 'Brahmasūtras' of Ādi
Śaṅkarācārya. The 'Kalpataru' is renowned for its depth and
complexity, often considered too abstruse for most students of
Vedānta. Sri Appayya Dikshita’s 'Parimala' serves as a lucid
exposition, making this intricate work more approachable and widely
studied.

Before composing 'Parimala', Dikshita is said to have written a
commentary on the 'Śivārkamaṇidīpikā', a Brahmasūtra commentary from
the Śaiva Viśiṣṭādvaita standpoint, demonstrating his broad engagement
with multiple philosophical traditions. According to tradition, his
contemporary, the Advaitic scholar Nṛsiṃhasvāmi, urged him to compose
a Brahmasūtra commentary from a purely Advaita perspective, reminding
him of his family’s great Advaitic heritage. Accepting this as an
obligation, Dikshita began 'Parimala' in a spirit of humble
dedication, after invoking the blessings of Lord Parameśvara.

In his own preface, Dikshita explicitly frames the work as an offering
rather than an achievement:

He further acknowledges his modesty in relation to the monumental text
he was clarifying:

Contemporary poets praised 'Parimala' for its clarity and generosity.
Sri Mullandram Balakavi remarked:
“O Appayya Dikshita! How can I describe your generosity? Even the
'Kalpataru', famous for granting all desires, awaits your pleasure to
reveal its true meaning.”

Likewise, Raju Śāstrigaḷ in 'Dīkṣita Vaṃśābharaṇa' recorded a verse
comparing Dikshita’s achievement to Lord Krishna’s mythical act of
bringing the celestial Kalpataru to earth:
“Lord Krishna brought the 'Kalpataru' from the heavens to satisfy
Satyabhāmā. Sri Appayya Dikshita, by writing a commentary upon it, has
firmly established it in the world. Yet there is one difference: what
Krishna brought was full of doubts, while what Dikshita has given is
crystal clear, elucidating the truths of the śāstras beyond question.”

''Siddhanta Lesa Sangraha''
=============================
The 'Siddhanta Lesa Sangraha' is a comprehensive and original treatise
in which Sri Appayya Dikshita systematically collects and presents the
diverse dialectical positions within the Advaita tradition.
Traditionally studied as a preparatory text before engaging with the
'Brahmasutra' commentaries, it remains one of the most widely
respected works in Advaita scholarship.

In this text, Dikshita meticulously records the varying
interpretations of earlier Advaitins on key philosophical debates,
such as:
* 'ekajiva-vada' (the theory of the single soul)
* 'nanajiva-vada' (the theory of multiple souls)
* 'bimba-pratibimba-vada' (the reflection theory)
* 'avichchinna-vada' (the theory of indivisibility)
* 'sakshitva-vada' (the doctrine of the self as witness)

Although these schools appear divergent, Dikshita emphasizes that they
all ultimately converge on the same fundamental insight: the essential
oneness of the self ('ātman') and the illusory character of the
phenomenal world. In his interpretation, the various sub-doctrines
serve primarily as intellectual strategies to account for empirical
experience, which Advaita regards as a provisional "fiction" rather
than ultimate reality.

''Nyaya Rakshamani''
======================
The 'Nyaya Rakshamani' is an independent and detailed commentary on
the first 'pada' (section) of the 'Brahmasutras', which deals with the
fundamental topics of the self ('ātman') and the universe. This work
is especially valued for its precision and depth, and it continues to
be recognized as one of the most authoritative texts attributed to Sri
Appayya Dikshita in the Advaitic tradition.

In 'Nyaya Rakshamani', Dikshita presents original and rigorous
arguments by carefully examining both the 'pūrvapakṣa' (prima facie
objections) and the 'siddhānta' (established conclusions) within each
'adhikaraṇa' (topic). His treatment of the debates demonstrates a
masterful command of dialectics, as well as a capacity to synthesize
opposing viewpoints while firmly grounding them in Advaita Vedanta.
The work is often cited by later commentators as an exemplar of
intellectual rigor in Vedantic exegesis.

Shaivite Works
================
Sri Appayya Dikshita was an extraordinarily prolific scholar, with his
vast literary output often inferred from contemporary accounts. For
instance, the biography of Sri Vijayendra Bhikshu, a prominent
Madhvacharya, records that he composed 104 works in rivalry with
Appayya Dikshita--suggesting that Appayya himself authored a
comparable number.

His writings span a wide range, from major philosophical treatises
such as 'Parimala' and 'Śivārkamaṇidīpikā', which remain authoritative
references in their respective traditions, to shorter devotional hymns
like 'Pañcaratna Stuti' and 'Mārga Bandhu Stuti'. Some works are
original compositions, while others are commentaries ('vyākhyānas'),
including expositions on his own texts.

Among his most notable contributions are his Śaivite works, composed
to uphold and propagate the Śivādvaita doctrine. These include
'Śikhariṇīmālā' (with its commentary) and 'Śivatattvaviveka', both of
which eloquently expound the philosophical and theological supremacy
of Lord Śiva. Produced during the Vijayanagara period--a time marked
by vigorous polemical exchanges between Vaiṣṇavas and Śaivas--these
works served to defend and consolidate the Śaiva philosophical
tradition while also enriching its devotional literature.

Vaiṣṇavite Works
==================
Although best known for his contributions to Advaita Vedānta and Śaiva
philosophy, Sri Appayya Dikshita also composed works that reflect his
engagement with Vaiṣṇavite literature and devotional traditions. His
writings in this sphere underscore his broad outlook, which did not
recognize any essential doctrinal conflict between the worship of Lord
Śiva and Lord Viṣṇu.
* Yādavābhyudaya Vyākhyāna - A detailed commentary on the 'mahākāvya'
'Yādavābhyudaya' of Sri Vedānta Deśika, one of the most eminent
Vaiṣṇavite ācāryas. This work illustrates Dikshita’s willingness to
study, appreciate, and critically engage with texts outside his own
immediate philosophical school.
* Varadarājastava (and Commentary) - A devotional hymn dedicated to
Lord Varadarāja, the presiding deity of Kanchipuram, Appayya
Dikshita’s birthplace. Despite his firm Advaitic orientation,
Dikshita’s personal devotion to Lord Varadarāja is evident in this
work. His ancestors were also traditional devotees of this deity, and
the composition, along with its auto-commentary, reflects this
enduring familial and regional piety.

Critique of Dvaita
====================
Among Sri Appayya Dikshita’s polemical writings, two of the most noted
are 'Madhva Tantra Mukha Mardana' and 'Madhva Mata Vidhvaṃsana'. These
works are devoted to rigorous critiques of the Dvaita Vedānta school
established by Sri Madhvacharya.

In these texts, Dikshita employs sharp dialectical reasoning, drawing
upon Advaitic principles to refute the dualistic doctrines of Dvaita
Vedānta. His method combines subtle logic ('tarka') with scriptural
exegesis, aimed at exposing what he regarded as inconsistencies within
the Madhva system.

Both works circulated widely in northern and southern India, gaining
recognition as models of polemical scholarship. In traditional
Advaitic seminaries, they were often prescribed as advanced texts for
training scholars in dialectical disputation and philosophical
refutation. Together, they stand as enduring examples of Dikshita’s
intellectual rigor and his commitment to defending Advaita against
rival schools.

Mīmāṃsā Works
===============
Sri Appayya Dikshita also made significant contributions to the field
of Pūrva Mīmāṃsā. Among his best-known works are 'Vidhirasāyana' and
'Sukhopayojinī'. These texts contain detailed discussions of the three
principal doctrines ('vidhis') central to the Mīmāṃsā Śāstra,
examining their nature and application with scholarly precision.

Both works became widely studied within traditional circles and were
printed and circulated in later times, attesting to their enduring
influence. They remain valued by scholars of Mīmāṃsā for their clarity
and systematic treatment of complex ritual and interpretative
principles.

In addition to his well-known texts 'Vidhirasāyana' and
'Sukhopayojinī', Sri Appayya Dikshita composed several other treatises
on Mīmāṃsā, further reflecting his deep mastery of the discipline:
* Mīmāṃsā Vāda Nakṣatra Mālā - Contained within the 'Pūrvottara
Mīmāṃsā Vāda Nakṣatra Mālā' (listed under Vedānta works), this text
deals with Mīmāṃsā doctrines and has been printed at Śrīraṅgam.
* Upakrama Parākrama - An elaborate discussion on the 'upakrama-nyāya'
of Mīmāṃsā as applied to Vedānta. The text underscores the
significance of 'upakrama' (introductory statement) and illustrates
how it bridges principles shared between Pūrvamīmāṃsā and
Uttaramīmāṃsā. This work has also been printed.
* Chitrapaṭa - A concise manual on the rules of Mīmāṃsā. It appears
that this work has not been printed.
* Mayūkhāvalī - A commentary on 'Śāstra Dīpikā' by Parthasārathi
Miśra, published at Śrīraṅgam.
* Śiva Mahimā Kalikā Stuti - Though primarily a devotional text
(already noted among his Śaivite works), it also contains explanations
of 'anuṣṭhānas' (ritual observances) and 'svarūpas' of yajñas
(sacrifices), elucidating their underlying principles through simple
similes. Because of this, it is also considered part of Appayya’s
Mīmāṃsā contributions.

Pūrvottara Mīmāṃsā Vāda Nakṣatra Mālā (also known as ''Nakṣatra Vādāvalī'')
=============================================================================
This work is a profound and scholarly dissertation addressing
intricate problems arising in the disciplines of Pūrvamīmāṃsā and
Uttaramīmāṃsā (Vedānta). Structured in a dialogical format of
questions and answers, Sri Appayya Dikshita elucidates fundamental
principles and resolves complex philosophical issues situated at the
intersection of ritualistic interpretation and metaphysical
speculation.

The 'Nakṣatra Mālā' serves as a bridge between the two major divisions
of Mīmāṃsā, offering insights that enrich the understanding of both
the 'karmakāṇḍa' (ritual portion) and the 'jñānakāṇḍa' (knowledge
portion) of the Vedas. It remains a valuable text for scholars
exploring the synthesis of Vedic hermeneutics and Vedāntic philosophy.

Vyākaraṇa Works
=================
Pāṇinīya Tantravāda Nakṣatra Mālā - This text consists of 27 questions
('praśnas') on Vyākaraṇa (Sanskrit grammar), with detailed
explanations. It is noted in an old Lahore catalogue alongside other
printed works. Although it may have been printed at some point, no
extant copies are currently available.

Alaṅkāra (Poetics) Works
==========================
* Kuvalayānanda - A celebrated and widely studied text on 'Alaṅkāra
Śāstra', with a focus on 'arthālaṅkāra' (meaning-based figures of
speech). In this work, Sri Appayya Dikshita carefully analyzed and
re-edited the classical treatises on the subject, presenting them in a
lucid and engaging manner with apt examples, while also introducing
new alaṅkāras of his own. 'Kuvalayānanda' is considered the first
standard text for students of poetics and has long served as an
authoritative introduction to the discipline.

It is accompanied by two well-known commentaries:
* 'Chandrikā', published by Nirnaya Sagar Press in Bombay.
* 'Rasika Rañjani', published in Kumbhakonam by Sri Hālasynātha
Śāstri.

''Rāmānuja Śṛṅga Bhanga'' and ''Tattva Mudrā Vidrāvaṇam''
===========================================================
Two works traditionally attributed to Sri Appayya Dikshita--'Rāmānuja
Śṛṅga Bhanga' and 'Tattva Mudrā Vidrāvaṇam'--are said to have been
composed in refutation of the philosophical doctrines of Sri Ramanuja
and the Dvaita school of Madhvacharya.

The title 'Rāmānuja Śṛṅga Bhanga' literally means "Breaking the Horns
of Ramanuja," a metaphor frequently employed in classical Indian
polemical literature to denote a forceful philosophical rebuttal.
'Tattva Mudrā Vidrāvaṇam', meanwhile, criticizes the practice of
self-branding ('taptamudrā dhāraṇa'), a religious observance followed
by adherents of both Ramanuja and Madhvacharya.

The authenticity of these two works, however, remains uncertain.
Though listed in some older catalogues of Appayya Dikshita’s writings,
there is insufficient evidence to firmly attribute them to him.
Moreover, verse 6 of the 'Śrī Dīkṣita Nava Ratna Mālikā', a devotional
hymn authored by Dikshita himself, appears to suggest that he did not
compose any text explicitly directed against Ramanuja’s philosophy.

''Rāmāyaṇa Tatparya Saṅgraha'' and ''Bhārata Tatparya Saṅgraha''
==================================================================
Sri Appayya Dikshita composed the 'Rāmāyaṇa Tatparya Saṅgraha' and
'Bhārata Tatparya Saṅgraha', together with their commentaries, as
interpretive works on the two great epics, the 'Rāmāyaṇa' and the
'Mahābhārata'. These texts seek to expound the inner meanings of the
epics from a Śaivite standpoint, presenting them as primarily
propagating the greatness of Lord Śiva.

In these works, Dikshita challenges the prevailing Vaiṣṇava
interpretations--particularly the view that the 'Rāmāyaṇa' highlights
the doctrine of 'prapatti' (total surrender to God). For example, he
interprets Vibhīṣaṇa’s surrender not as an act of spiritual
renunciation but as motivated by a desire to reclaim his kingdom.
Through such readings, Dikshita advances a Śaiva perspective, offering
a counterpoint to the dominant Vaiṣṇava exegesis of the epics.

''Ānandalaharī''
==================
'Ānandalaharī' is considered one of the last works of Sri Appayya
Dīkṣita. In this text, his abiding reverence for Ādi Śaṅkarācārya is
evident.

In the section *Viṣayasūcikā* (gloss on verse 56), Dīkṣita explains
that according to Śaṅkara, even those Śruti passages of the
'Brahmasūtras' which appear to discuss 'saguṇa brahman' (qualified
Brahman) ultimately point to the supremacy of 'nirguṇa brahman' (the
attributeless Absolute). Saguna Brahman, he clarifies, is to be
understood as 'paraśivātmaka' (of the nature of Paraśiva). Thus, while
the scriptures may describe Brahman with attributes, their ultimate
purport is the attributeless Absolute:

> *“…By the preceding verse (56)--by Śrī Bhagavatpāda Ācārya it has
been shown: even the Śruti passages of the Brahma-sūtras have as their
purport only Nirguṇa; and the Saguna (qualified) Brahman is
paraśivātmaka (of the nature of Paraśiva); and the meaning that ‘the
liberated one has the state of Saguna Brahman’ has arisen only as an
explanatory sense. But the Ācārya, from the perspective of the
Brahma-sūtras’ reconciliation of Saguna Brahman as subordinate,
ultimately concludes that Brahman there is Nirguṇa. Therefore, the
statement of ‘difference’ is made.”*

A key feature of the 'Ānandalaharī' is Dīkṣita’s emphasis on the
essential non-difference between Śiva and Viṣṇu. He explicitly rejects
sectarian claims that regard Nārāyaṇa or Viṣṇu as merely a 'jīva'
(individual soul). To assert such a view, he argues, would render
liberation meaningless and amount to blasphemy against the deity:

> *“…Śrī Nārāyaṇa, being also the Godhead, cannot be spoken of as
having the state of a jīva (individual soul). If one asserts
otherwise, then even liberation would become meaningless. To say that
‘he is knowable by the Vedas’ and yet to call him a jīva amounts to
blasphemy against the deity. The settled conclusion of the Vedas is
that Nārāyaṇa is indeed the Supreme Brahman.”*

This text shows that by the time of its composition, Appayya Dīkṣita
had already completed his explicitly sectarian works defending
Śaivism. In the 'Ānandalaharī', his focus shifted toward affirming
harmony between Śiva and Viṣṇu while remaining firmly rooted in
Advaita Vedānta.

Legacy
======================================================================
According to ramesan, he is regarded as a great Advaitic acharya and a
central figure in Shaiva worship, ranking among the foremost religious
thinkers of the 15th and 16th centuries. Ramesan further states that
Appayya Dikshita is considered one of the three great Dravida
acharyas who expounded Advaita:
# An unknown early commentator on the 'Chandogya Upanishad Vivarana'
# Adi Shankara Bhagavadpada
# Sri Appayya Dikshita

According to ramesan, he is also described as part of a Shaiva triad
alongside Srikanthacharya and Haradattacharya, who were key exponents
of Shaiva philosophy.

Further reading
======================================================================
Special issue of 'Journal of Indian Philosophy' (March 2016, edited by
Christopher Minkowski):
*
*
*
*
*
*
*

Other (scholarly journal articles):
*
*

External links
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*[http://www.sivanandadlshq.org/saints/appayya.htm Swami Sivananda on
Appayya Dikshitar]
*[http://familytreemaker.genealogy.com/users/s/i/v/Pattamadai-K-Sivaswami-6/index.html
By Descendant of Appayya, Palamadai Nilakanta Dikshitar]
*[https://hara-hara-mahadev.blogspot.com/2010/02/appayya-dixitar-hero-who-stood-against.html
A brief history of Apayya Dikshitar]

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=========
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