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{{short description|Indian philosopher}}
{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}

{{Infobox Hindu leader
| religion = [[Hinduism]]
|nationality = [[Indian people|Indian]]
|birth_place = [[Mithila (region)|Mithila]]
|guru = [[Kumārila Bhaṭṭa]]
|philosophy = [[Advaita Vedanta]]
|known_for = Expounded [[Advaita Vedanta]]
}}

{{Hindu philosophy}}
'''Mandana Mishra''' ([[IAST]]: '''Maṇḍana Miśra'''; c. 8th century [[Common Era|CE]]) was a [[Hindu philosophy|Hindu philosopher]] who wrote on the [[Mimamsa|Mīmāṁsā]] and [[Advaita]] systems of thought. He was a follower of the [[Mimamsa|Karma Mimamsa]] school of philosophy and a staunch defender of the holistic [[sphota]] doctrine of language. He was a contemporary of [[Adi Shankara]], and is said to have become a disciple of Adi Sankara. Maṇḍana Miśra's wife was Ubhaya Bharati. He is often identified with [[Sureśvara]], though the authenticity of this is doubtful.

==Life==

===Scholarship===
Maṇḍana Miśra was born to a humble family in [[Mithila (region)|Mithila]] (present day Bihar), and lived in the ancient [[Mahishmati]] (present day [[Maheshwar]] in Madhya Pradesh)during the time of Adi Sankara.

Maṇḍana Miśra is known to be a student of a [[mimamsa]] scholar [[Kumarila Bhatta]], but who also wrote a work on Advaita, the ''Brahma-siddhi''.{{sfn|Roodurmun|2002|p=31}} Maṇḍana Miśra is best known as the author of the ''Brahmasiddhi''.{{sfn|Kuppuswami Sastri|1984}} Being a follower of the Karma Mimamsa school, he was a [[ritual]]ist and performed all of the ritualistic duties prescribed by the [[Vedas]]. In certain [[Hindu]] traditions, Maṇḍana Miśra is considered to be an incarnation of [[Brahma]].{{citation needed|date=April 2015}}

Sureśvara has also been credited as the founder of a pre-Shankara branch of Advaita Vedanta.{{sfn|Roodurmun|2002|p=30}}

===Identification with Sureśvara===
Maṇḍana Miśra has often been identified with [[Sureśvara]].{{sfn|Roodurmun|2002|p=29}} Sureśvara (fl. 800-900 CE){{sfn|Roodurmun|2002|p=30}} and Maṇḍana Miśra were contemporaries of Shankara.{{sfn|Roodurmun|2002|p=29}} Both explained [[Shankaracharya|Sankara]] "on the basis of their personal convictions."{{sfn|Roodurmun|2002|p=29}} A strong tradition in [[Hinduism]] states that he started life as a [[Mimamsa|Mīmāmsaka]], became a [[Sanyasa|sannyāsin]] and an [[Advaita|Advaitin]] after Maṇḍana Miśra and his wife were defeated by Shankara in a debate and was given the yogapatta or monastic name "Sureshwara".{{sfn|Roodurmun|2002|p=31}}{{sfn|Kuppuswami Sastri|1984}}

According to Kuppuswami Sastri, it is not likely that Maṇḍana Miśra, the author of ''Brahmasiddhi'', is identical with Sureśvara, but the tradition is correct in describing Maṇḍana Miśra and Śankara as contemporaries.{{sfn|Kuppuswami Sastri|1984}} His critical edition of the ''Brahmasiddhi'' also points out that the name Maṇḍana Miśra is both a title and a first name, which is a possible cause for a confusion of personalities.{{sfn|Kuppuswami Sastri|1984}} Maṇḍana Miśra's brand of Advaita differs in certain critical details from that of Śhankara, whereas Sureśvara's thought is very faithful to that of Śhankara.{{sfn|Kuppuswami Sastri|1984}}

According to Sharma, Hiriyanna and Kuppuswami Sastra have pointed out that Sureśvara and Maṇḍana Miśra had different views on various doctrinal points:{{sfn|Sharma|1997|p=290}}
* The locus of ''avidya'':{{sfn|Sharma|1997|p=290}} according to Maṇḍana Miśra, the individual ''jiva'' is the locus of ''avidya'', whereas Suresvara contents that ''avidya'' regarding Brahman is located in Brahman.{{sfn|Sharma|1997|p=290}} These two different stances are also reflected in the opposing positions of the Bhamati school and the Vivarana school.{{sfn|Sharma|1997|p=290}}
* Liberation: according to Maṇḍana Miśra, the knowledge which arises from the Mahavakya is insufficient for liberation. Only the direct realization of Brahma is liberating, which can only be attained by meditation.{{sfn|Sharma|1997|p=290-291}} According to Suresvara, this knowledge is directly liberating, while meditation is at best a useful aid.{{sfn|Sharma|1997|p=291}}

==Influence==
Maṇḍana Miśra, who was a contemporary of Shankara, may have been more influential in the Advaita Vedanta tradition than is usually acknowledged. According to [[Richard E. King]],
{{quote|Although it is common to find Western scholars and Hindus arguing that Sankaracarya was the most influential and important figure in the history of Hindu intellectual thought, this does not seem to be justified by the historical evidence.{{sfn|King|2002|p=128}}}}

According to King and Roodurmun, until the 10th century Sankara was overshadowed by his older contemporary Maṇḍana Miśra. In the centuries after Sankara it was Maṇḍana Miśra who was considered to be the most important representative of Vedanta.{{sfn|King|2002|p=128}}{{sfn|Roodurmun|2002|pp=33-34}} His influence was such, that some regard this work to have "set forth a non-Sankaran brand of Advaita."{{sfn|Roodurmun|2002|p=31}} The "theory of error" set forth in the ''Brahma-siddhi'' became the normative Advaita Vedanta theory of error.{{sfn|Roodurmun|2002|p=32}} Vachaspati Miśra [[Bhamati]] provides the link between Mandana Miśra and Shankara,{{sfn|Roodurmun|2002|p=35}} attempting to harmonise Sankara's thought with that of [[Mandana Miśra]].<ref group=web name=BhamatiVivarana>[http://www.advaita-vedanta.org/avhp/bhavir.html THE BHAMATI AND VIVARANA SCHOOLS]</ref> According to Advaita tradition, Shankara reincarnated as Vachaspati Miśra "to popularise the Advaita System through his Bhamati."{{sfn|Roodurmun|2002|p=34}}

==Debate with Adi Shankara==
{{more citations needed|date=April 2015}}
Many biographies of Shankara describe how Maṇḍana Miśra is said to have first met [[Adi Shankara]].{{sfn|Vidyaranya|1996|p=81}} It was customary in the time of Shankara and Maṇḍana for learned people to debate the relative merits and demerits of the different systems of Hindu philosophy. Shankara, an exponent of Advaita philosophy sought out [[Kumarila Bhatta]], who was the leading exponent of the [[Purva Mimamsa]] philosophy. However, at that time, Kumarila Bhatta was slowly immolating himself as a penance for his sins. After reading some of Shankara's work and realising the depth of his knowledge, he directed Sankara to his greatest disciple, Maṇḍana Miśra, who was leading a householder's life ([[Grihastha]]), to debate the merits of their respective schools of thought.<ref>{{cite web|url=http://www.mid-day.com/articles/devdutt-pattanaik-agree-disagree-argue/16954167|title=Devdutt Pattanaik: Agree, disagree, argue}}</ref> While trying to find the house of Maṇḍana, Sankara asked for directions and was told the following:

{{quote|You will find a home at whose gates there are a number of caged parrots discussing abstract topics like — 'Do the Vedas have self-validity or do they depend on some external authority for their validity? Are karmas capable of yielding their fruits directly, or do they require the intervention of God to do so? Is the world eternal, or is it a mere appearance?' Where you find the caged parrots discussing such abstruse philosophical problems, you will know that you have reached Maṇḍana's place.}}

Shankara found Maṇḍana, but the first meeting between them was not pleasant. According to Vedic ritualistic rules it is inauspicious to see an ascetic on certain days and Maṇḍana was angered to see Shankara, an ascetic, on the death anniversary of his father. Maṇḍana initially hurled insults at Shankara, who calmly replied to every insult with wordplay. The people in Maṇḍana's house soon realised Sankara's brilliance and advise Maṇḍana to offer his respect. Finally, after a verbal duel, Maṇḍana agreed to debate with Shankara.

Maṇḍana and Sankara agreed that Maṇḍana's wife Ubhaya Bharati,<ref>{{cite web|url=http://www.mid-day.com/articles/transplant-this-soul-in-that-body/16565180|title=Transplant this soul in that body}}</ref><ref>{{cite web|url=http://devdutt.com/articles/indian-mythology/mr-mrs-mishra.html|title=Mr. & Mrs. Mishra}}</ref> who is considered to be an incarnation of the goddess [[Saraswati]] in the folklore of [[Mithila (ancient)|Mithila]], would be the arbiter for the debate,<ref>{{cite web|url=http://www.outlookindia.com/website/story/oh-but-you-do-get-it-wrong/262511|title=Wendy Doniger falsehood}}</ref> and that the vanquished would become a disciple of the victor and accept his school of thought. The debate spanned many days and ranged across many different subjects within the Vedas, and the arguments of both competitors were compelling and forceful. Sankara finally emerged victorious.<ref>{{Cite web|url=http://www.newindianexpress.com/nation/Buddhist-Path-a-Way-to-Asian-Century-PM-Modi/2015/09/03/article3008470.ece|title=Buddhist Path, a Way to Asian Century: PM Modi}}</ref> But Maṇḍana's wife, who was the judge, would not accept an ascetic as having complete knowledge since he did not have any knowledge about [[Kamashastra|Kama sastras]] (rules about marital life).<ref>{{cite web|url=http://www.firstpost.com/politics/as-pm-modi-goes-to-darbhanga-a-look-at-history-of-a-land-which-forced-the-shankaracharya-to-learn-kamasutra-2491768.html|title=As PM Modi goes to Darbhanga, a look at history of a land which forced the Shankaracharya to learn Kamasutra}}</ref> Sankara was then given six months to research "the art of love" and then resume the debate. According to legend, he entered into the body of a king who had just died to learn these sciences.<ref>{{cite web|url=http://articles.economictimes.indiatimes.com/2013-04-19/news/38674414_1_referee-mithila-debate|title=The King & the Corpse}}</ref> Later, after obtaining the necessary knowledge, the debate resumed. After a long debate, Maṇḍana accepted defeat. It is also a legend that the place of debate between Shankaracharya and Mandanmishra, was the town Mandleshwar near Maheshwar. The ancient temple Chhapan Deo of this town is considered to be this place.

As agreed, Maṇḍana becomes a disciple of Sankara and assumed the name [[Suresvaracharya]]. Along with [[Hastamalaka]], [[Padmapāda]], and [[Totakacharya]], he was one of the four main disciples of Sankara and was the first head of [[Sringeri Mutt]], one of the four [[matha]]s that Shankara later established.

Maṇḍana Miśra reportedly debated with Adi Shankara at the Gupteshwar Mahadev Temple in [[Mandleshwar#History|Mandleshwar]].{{citation needed| date= October 2020}}

==References==
{{reflist}}

==Sources==
;Printed sources
{{refbegin}}
* John Grimes, "Sureśvara" (in [[Robert L. Arrington]] [ed.]. ''A Companion to the Philosophers''. Oxford: Blackwell, 2001. {{ISBN|0-631-22967-1}})
* {{Citation | last =King | first =Richard | year =2002 | title =Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East" | publisher =Routledge}}
* {{Citation | last =Kuppuswami Sastri | first =S. | year =1984 |title =Brahmasiddhi, by {{IAST|Maṇḍanamiśra}}, with commentary by {{IAST|Śankhapāṇī}}. 2nd ed. | publisher =Sri Satguru Publications | location =Delhi, India}}
* [[Sarvepalli Radhakrishnan]], ''et al.'' [edd], ''History of Philosophy Eastern and Western: Volume One'' (George Allen & Unwin, 1952)
* {{Citation | last =Roodurmun | first =Pulasth Soobah | year =2002 | title =Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach | place =Delhi | publisher =Motilal Banarsidass Publishers Private Limited}}
* {{cite book |last=Sharma |first=C. |year=1997 |title=A Critical Survey of Indian Philosophy |publisher=Motilal Banarsidass |isbn=978-81-208-0365-7}}
* {{Citation | last =Vidyaranya | first =Madhava | year =1996 | title =Sankara Digvijaya: The Traditional Life of Sri Sankaracharya: Translated by Swami Tapasyananda | place =Chennai | publisher =Sri Ramakrishna Math}}
{{refend}}

;Web-sources
{{reflist|group=web}}

==External links==
* [https://archive.org/details/Brahma-siddhi.by.mandanaMisra.sanskrit ''Brahma-siddhi''] at archive.org
* [https://archive.org/details/Sphota-Siddhi.by.Acharya.Mandana.Misra ''Sphota-Siddhi''] at archive.org
* [https://archive.org/details/Taittiriyopanishad.Bhasya.Vartika.by.Suresvara.Satika ''Taittiriyopanishad Bhasya Vartika by Suresvara''] at archive.org
* [https://archive.org/details/Naishkarmya-Siddhi.by.Sureshvaracharya.With.Hindi.Translation ''Naishkarmya-Siddhi''] at archive.org
* [https://archive.org/details/Naishkarmya-Siddhi.by.Sureshvaracharya.with.Chandrika.of.Jnanottama.Sanskrit ''Naishkarmya-Siddhi'' with ''Chandrika''] at archive.org

==See also==
{{s-start}}
{{succession box | before = [[Adi Shankara|Śankāra]]| title = [[Jagadguru of Sringeri Sharada Peetham]] |years = 820–834 | after = [[Nityabodaghana]] }}
{{s-end}}
{{Indian Philosophy}}

{{authority control}}

{{DEFAULTSORT:Mandana Misra}}
[[Category:8th-century Indian philosophers]]
[[Category:Advaitin philosophers]]
[[Category:Indian Medieval linguists]]
[[Category:Medieval Sanskrit grammarians]]
[[Category:Philosophers of Mithila]]
[[Category:Scholars from Bihar]]
[[Category:Advaita Vedanta]]
[[Category:Indian Sanskrit scholars]]

Maṇḍana Miśra - Revision history

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