Brahmavidyabharanam, also known as Brahma Vidya Abharana, is a commentary on Brahmasutra Bhashya of Adi Shankaracharya by Advaitananda (18th century CE). In Brahma Vidya Abharana, the author adopts an independent stance and attempts to present Adi Shankaracharya’s original views. The interpretation of Advaita by Adi Shankaracharya resulted in two streams called the Bhamati and Vivarana schools. Advaitananda agrees with the Bhamati view that the purpose of the knowledge texts is to generate the desire for knowledge of the Absolute. In explaining the sutra (aphorism), ‘hence there is no necessity of sacrificial works’ (Brahmasutra, 3-4-25), he establishes that while actions do not lead to knowledge, they lead to a desire for knowledge.
According to the Bhamati school, the mind is the instrument
for obtaining intuitive knowledge. Here, Advaitananda upholds the Vivarana view
that the aspirant achieves gnosis through the direct instrumentality of
Upanishadic sayings. Without prejudice to either of the schools, Advaitananda
tries to effect a synthesis. Its aim is to present Adi Shankaracharya’s views
as clearly as possible. As a work of a later date, standard works of earlier writers,
such as the Nyaya Rakshamani of Appayya Dikshita would have been consulted.
Herein there are critiques of other systems of Hindu thought as well. While commenting on the section on adhyasa superimposition), the author refutes Ramanuja’s (11th century CE) Satkaryavada theory that all judgments are true, even in the case of erroneous perception, dreams etc. He restates the Advaita theory (anirvacaniyakhyati) characterizing all judgements as indeterminable. Brahma Vidya Abharana being a comparatively recent treatise, it refutes post-Shankara criticisms against Advaita philosophy. This compendium of Advaita philosophy has an erudite and lucid commentary by Pandit S.R. Krishnamurthi Shastry.