Vātsya Varadaguru on the Akhaṇḍavākyārtha Theory of Advaita Vedānta

A famous and important debate within the classical brahminical, exegetical traditions concerns the issue of whether action (karma) according to injunctions (codana) over ritual (and indirectly, virtuous) (dharma) is the means to the final good (śreyasa) that is liberation (moks . a), or whether it is right cognition (jñāna) of the nature of self (ātman) that is the means (and, indeed, the content) of liberation. The Mīmām . sakas (the pūrva or earlier -mīmām . sakas or exegetes) hold the former view, the Advaitins (the uttara -or later -mīmām . sakas) the latter.

Religious Studies Review, 2006

智山学報（Journal of Chisan Studies）, 2002

Recently ‫ا‬we ‫ا‬engaged ‫ا‬a ‫ا‬Hindu ‫ا‬follower ‫ا‬of ‫ا‬the ‫ا‬Advaita ‫ا‬Vedanta ‫ا‬theological ‫ا‬school 1 ‫ا‬in ‫ا‬a ‫ا‬ discussion, ‫ا‬from ‫ا‬which ‫ا‬many ‫ا‬of ‫ا‬his ‫ا‬beliefs ‫ا‬were ‫ا‬presented ‫ا‬to ‫ا‬us. ‫ا‬Below ‫ا‬is ‫ا‬the ‫ا‬presentation ‫ا‬of such ‫ا‬beliefs, ‫ا‬along ‫ا‬with ‫ا‬our ‫ا‬responses 2 :

Journal of Indian Philosophy, 2000

A famous and important debate within the classical brahminical, exegetical traditions concerns the issue of whether action (karma) according to injunctions (codana) over ritual (and indirectly, virtuous) (dharma) is the means to the final good (śreyasa) that is liberation (moks . a), or whether it is right cognition (jñāna) of the nature of self (ātman) that is the means (and, indeed, the content) of liberation. The Mīmām . sakas (the pūrva or earlier -mīmām . sakas or exegetes) hold the former view, the Advaitins (the uttara -or later -mīmām . sakas) the latter.