The post-Shankara era witnessed a significant expansion in the literature on Advaita Vedanta, both in terms of quantity and depth. Among the notable figures of this period, Chitsukha stands out as a prominent writer on Advaita Vedanta, with his seminal work, Chitsukhi. Living in the early part of the thirteenth century and mentored by Gaudeshvaracharya, also known as Jnanottama, Chitsukha produced a body of work that includes Bhashya-bhava-prakashika (a commentary on Shankara's Brahmasutrabhashya), Abhipraya-prakashika (a commentary on Mandana's Brahmasiddhi), and commentaries on Sureshvara's Naishkarmyasiddhi, Anandabodha's Nyayamakaranda, and Shriharsha's Khandana-khanḍa-khadya.
However, Citsukha's most noteworthy contribution is
Tattvapradeepika, commonly known as Citsukhi. This work is unique for two
reasons: firstly, it effectively challenges the categories of the
Nyaya-Vaisheshika schools, and secondly, it establishes key aspects of
Shankara's Advaita through a nuanced analysis and interpretation. Citsukhi is
organized into four chapters.
The first chapter delves into Vedantic concepts such as the
self-luminosity and pure consciousness of the atman, the nature of avidya
(nescience or ignorance), mithyatva (the falsity of the world), and the nature
of illusions.
The second chapter critically examines and refutes various
concepts and categories of the Nyaya and Vaisheshika systems, including guna
(quality), karma (action), samanya (generality), samavaya (inherence), and
others.
The third chapter explores the possibility of realizing
Brahman and the nature of mukti (liberation) through jnana (knowledge).
The final chapter addresses the nature of the ultimate state
of liberation. Citsukhi, with its comprehensive exploration and critical
engagement, stands as a significant contribution to the Advaita Vedanta
tradition during this period.