Sri Appayya Dikshita

I do not claim to be a scholar. Nor is this book an original one. I do not also claim to have any authoritative knowledge of Sri Appayya's life and teachings. My only qualification for un- dertaking a task of such importance, as compiling a biography of one of our great writers, is that, I am one of the large number of admirers of Sri Appayya Dikshita, who consider him to be an intrepid thinker, logician, and writer of world proportions.

I belong to no philosophical sect or creed, except that to which my own convictions and conscience lead me. As one in- terested in the pursuit of the higher values of life, I have had occasion to study the philosophical systems that have developed in our country and elsewhere, and from my limited study, it ap- pears to me that the most logical and integrating explanations have been given by Sri Appayya Dikshita in his works. It is an expression of that reverence and admiration that I feel towards him, that I have ventured to edit this biography, bringing together in one volume all the extant traditions.

The idea of drawing up a critical biography of Sri Ap- Dikshita emanated from a casual reference made at one payya of the meetings of the Sri Appayya Dikshitendera Granthavali Prakashan Samithi, Hyderabad. Sri Adayapalam Ramanathan gathered all the materials that were published in newspapers and in articles. I was able to get the other material required from various libraries and scholars. Much of what has been done up to now by others has gone verbatim into this work The date of Sri Appayya Dikshita has been most minutely and critically discussed by Sri Y Mahalinga Sastry, himself a gifted author and descendant of Sri Appayya Dikshita, in the Journal of Oriental research. That could not be bettered and it has been produced practically verbatim in this book. Similarly his masterly and critical assessment of the works and impact of Sri Appayya Dikshita have found a place in this, in his own words.

We discern a triple stream flowing to make a conflu- ence "Triveni" of Hindu religious life and thought from the time immemorial. The first is represented by great Grahasthas-house holders- from the Saptha Rishis downwards. Sita Devi in the Sundara Kanda of the Ramayana refers to connubial per- fection of the Sage Vashishta and his pathni Arundathi. Fulfilling his various duties to the family and the community, the house- holder forms the back-bone of our civilization. He supports the Brahmachari and Sanyasi alike. In the Upanishads we find Sage Yagnavalkya preaching and practising Thiaga - living in the world without being worldly. He and his illustrious disciple, King Janaka demonstrated that there was no permanence of lasting happiness in mere worldly possession and achievements.

The second stream is represented by philosophers and saints gradually retiring from the householder's ashram and finally becoming sanyasins. To this category belonged many Rishis and Emperors, so well described by immortal Kalidasa in his Raghuvamsa.

In the third stream we find Sages who renounced the world even as Brahmacharis. From Suka Brahmam downwards to the great Sankaracharya, Sadasiva Brahmendra and Sri Ramana Maharishi of recent times, we have illustrious examples of such saints and sages. To-day in our midst are living the respected Jagath Gurus Sankaracharyas of Sri Sringeri Sarada and Kanchi Kamakoti Peetam.

Sri Appayya Dikshita belongs to the first category. In his case also we find renunciation of worldly possessions. He used the gold and other items of property given to him by his patrons for religious and educational objects. He had around him more than 500 scholars and disciples. He maintained them and distrib- uted his wealth to the needy and poor while providing also for his children and the family. The author has done well to compare and contrast the lives of Adi Sankara and Sri Appayya Dikshita.

**Contents and Sample Pages**