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i2.?-1958.

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3.- eo^LM r s&y3^* 12-8-1956*

4. wtffc : ootf^), \S<?, 1958,

5. ^j^^cs-gc^ ^4) ftStfo^crS^s&Gsyao re,o^X, 1857.

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ie-esSAen-tfjortB. 16-94957, 4-8-1B69

17.3.1958, 4.8-1959.

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I would have you, day by day, fix your eyes uponthe greatness of your country, until you become filled

with the love of her, and when you are impressed by the

spectacle of her glory, reflect that it has been acauirel bymen, who knew their duty and had the courage to do it-

(Piracies)

), India' I loved before I came away. Nowhe very dust of India has become holy to me,the very air is now to me holy, it is now the holy land, the

place of pilgrimage,the Tirtha! 10 3

, Search for truth is the noblest occupation of

mankind; its publication a duty. sSspj^sirasSba

(Taylor)

10. Swami ViVekananda:The Life of Swami Vivekananda

Vol 3 p 69

The greatness of Indian thought lies

in the fact that her cultural conception is that Eternal, the

Spirit encased in evolving matter, involved and immenent

in it. Her religion is the aspiration to the spiritual "con-

sciousness. Her whole Dharma or Law is founded upon it.

Her philosophy art and literature have the same up ward

look. Her progress is spiritual progress,u

11. Sir John Wobdroffe : Vedanta K:sari i930.

HinJuism has something to offer which is suited to all

minds. Its very strength lies in its adaptability to the

infinite diversity of human character and human tenden-

cies.12 8osfcS^ijfeSjabetfcfertea a^S&o S";$otf Sr>o&r*

tfodfc. aatfS&eft SirSsi Sod^tf jsSSJj*

StfS^^ c^S ^ rtob. The highest and

pur-st morality is the immediate consequence of the

Vedanta.^ aj_jS$lkf ^^ ^^ 7-^ ^ 5"^ "^o^

SSS^i^Ser^^b* Vedanta is the goal of courage, it is the

gosp?I of life.u

12. Sir Monier Williams: Vedanta Kesari 1926 p 10.

1 . prof. Paul Deiiss.n,

14. Dr. Mahendra Nath Sirkar; Prabuddha Bharata,

1956 p 409-

14X3X^=84 ^r S5r>a5

SSstfo

.2.4.5)

(A.5*.

(Hegei)

Th e function of the mind, and task of philosophy is to

discover the unity that lies potential in diversty. ir>

Behind everything the same divi-

ji)i y is exiting^ ^cr^^tf^atfcSS $^S$ eo<o<&>& 7?-ov),

Out of this comes the t>asis of morality ^ sa^otSa

D&dS) r^o^, o not injure another. Love everyone

as your own self, because the whole universe is oneljQ

,In injuring an other^ I am injuring myself

in loving another, I am loving mys.lf'

1(5s56'

15. Dr. George W. Friedrick Hegel ; The Story of Philo-

sophy of Will Durant, p 296

16, Swami VivekanandacThe Complete Works, Vol 1 p 363

Sr'out. The highest and the purest morality is

the immediate consequence of the Vedanta.

If the

Indian sees God in him self, he sees Him also in others

and even i& the phenomenal universe around him17

It is only through the idea of the Impersonal God that

you can have any system of ethicsls

), But no reason was forthcoming,

no one knew why it would be good to love other beingsas ourselves. And the reason why is there, in the idaa ofthe Impe sonal God. 18

The whle world is one the oneness

of the universe-the solidarity of life. ls

17. Prof. Sisirkumar Mitra : The Vision of India, p 4718. Swami Vivekananda: The Complete works, Vol 3 p 129

xm**$>* The infinite onetle

Soul is thi -eternal sanction of all morality, th

Tare not only brothersrbut that you and I are-

one. This oneness is the rational* of all ethics

spirituality.^

^o >3fg o>

2>tf*ss& acrs

This is the dictate of Indian Philosc

Si ^^$535^6^) T^^CP^). but it is in the Veda, k

great formula "Tat tvam asi** which gives in three

metaphysics and morals all together. 20 sS>

1 9 . Swami vivekananda: The comPlae works, vol.2

20. Prof. Paul Deussen : The Philosophy of Vcdar

,Sotfw*&

*az$So

*sStfSSgo

10. 10.

10. 80.3)

0* 114. \

i'.5fi)

^ rf'S^tftfjs&eo tfO^fsfca

31 XVII

The main stscKg.h o^

&aakara*s poskion- is al*o that of- 'A-dvaira garallythat it seeks not to destroy bat to fiilfiL It l^as no-

quarrel with other systems- : for, as has been, said

ne does not q,uarrcl with oneTS' own hands or feet. ^

rgesSSaS"! cJ^^o*^ ^^>

sSbaflpgS)sa<55bs5D>

is a superb system of logical idealism^ and ha>s termed

'systematized Upaflishad&'^2 ^(Pro^ Earnest

a system of great s-pecr.ktive daring and logical

subtilety. Its adsfere fccell-ctuafisft^ its rcmcrSdcs& logic,

which marches on, indifferent to the hopes and beliefs .of

man, its relc. tive freedom frcfti theological obsessions^ makei a great example of a purely philosophical eschme.25

21. Prof. S.S Suryanarayani Sastry: Sjnkaracharya, p-71 B

22. Prof. Earnest P. Horrwitz: Buddhists in Disguise, V.K!

1932, p 457.23. Dr. S. Radhakrishnan

; Sankaracharya of S.S.S. Sastry

S3 a careful reasoned out system, the

fruit of a vast learning and peiaetr-ating tfeoug-ht;24

cxa ^cD ^5. Iro1^" JbST sS&oi&cto ?sT~ eda & <*>

.If Sankara^s Advata seems to be abstract,

it is because we are content to dwell on a level

lower tkafl the highest that is possible for

is only for the stfonghearted.26 ^^ sS^^dddboo"! c&o

the majority of the best thinkers of India have

been men belonging to this school.27

24. Prof. Harold Smith: Outline of Hinduism, p 76.

5. Dr. S, Radhikrishnan: Indian Philosophy, Voi 2p 655

26, Prof, Satischandra Chatarjee: An Introduction to

Indian Philosophy, p 470.

27. Dr. George Thibaut : The VeJanta Sutras-Sankara

Bhashys, pxv.

(G. Thibaut)

Of hundred Vedantms, fifteen perhaps adhere to Rama

nujay five to Madhva, five to Valjabha and seventy

ftveto

23- Prof. Paul Deussea : The Philosophy of Vedanta, p 2.

(I; ^d

One of the greatest men who have appearedN^X

in India 1

1 . Dr. Kailasanath Tryanbk Telang ; Saakaracharyap; 1 .

S>Crotf tPtftf2

a^otfb; One of the greatest of the Indian thinkers^

<6dfc |3gpSsJtf>g#* SPtfaa 1 0)0. ;SS)5P&-5", greatest mind

that ever dwelt in mortal body.s cSMP&itffitf^aS <$&*#$

2s:X stooOcS a*j-j ^Sfc^dft $ *; tremendous in-

tellectual power, throwing the scorching light of reason

upon everything^ StfjifrlS^3 &&&B9 1r^>s?^^& joSS

5o^dSb ^cS^JSaj-i

"So^^ 5 d&d S^5*^o^)^o; primarily

a seer of highest type, who realised the truth with his

unerring intuitive vision. 5 e3 eSboSirotf^2^ SSS'gSiocSj

^Sr-oOS SS^S^tf jje- ^oS^ &5H&^DJfi; The whole

of the national genius awoke once more in Sankara-

charya.6 ^^d^^g* jStfj&o &tfo ^o^o'C?C5bgS^r5

^A^a rvoO

; Sri Sankara was an avatar of Siva.7

2. Dr, K-M. Panikkar: Religious Movements in Medeival

India3. Prof. Douglas Grant Duff Ainslie : The Sceince of

Religion ofSwami Yogananda-4. Swami Vivekananda: The Complete Works, \ ol 2p 1405. The Editor; Vedanta Kesari, 9276. Sister Nivedita: Sankaracharya of S.S.S. Sastry, pi7. MSS. ofS.M,

The rays of his genius have Hummed

the dark places of thought and soothed the sorrows of

the most forlorn heart. a u>&& isSs* 5esSa> "3'

Never was aay prophecy more conclusively vindica'ed

than this, by the appearance of Sankaracharya. {>

o, Ha belongs to the humanity o

Sukra 10

c5oAS'6ooSS)53"<

3 <6S& will not be relucfent to allow him afl-m ;

place among immortals.n e^^S) <y>&Cx>o5r8

S62xos5^dtfb "SSfc

&cS>SO cr-o-^ s$o&&& SF-&&, The name of Sankara^ss

is a name to conjure with npc only In India, bu^e also

8. Dr. S. Radhakrishnan: Sankaracharya of S.S.S. Sastry,

9. Sister Nivedita : Sankaracharya of S.S.S. Sastry, p i.

10 Dr. Annie Besant: Sankaracharya of K.T.Telang^

11. Dr. S. Radhakrishnan: ludian Philosophy, Vol 2 p 658

in other parts of World. 12 ******* ********

a* US* *

So enchanting, ii fact, are all his surroundings, that it

is no wonder tha the admiration of an astoaished people

should have eu emsrized him into an incarnation of the

Deity d3b

L -D ' Barnett )

i. ^ z-s'^>s^ Sankara's title (Acharya) is well tamed.

The life of Sankara makes a strong impression of contra-

ries. He is a thilosopher and a poet, a savant and a saint

myst:c and a religious rcfoimtr. 14

SStftf^

12.MSS. ofS.M.

13. Dr. K*T. Telang: Sankaracharya, p 2

14. Dr.S. Radhakrishnan: Indian Philosophy, Vol 2 p 450.

One sees him

in youth on fire with intellectual ambition, and a stiff and

intrepid debator, another regards him as a shrewd poli-

tical genius, attempting to impress on the People a sense

of unii> : for a third, hs is a calm philosopher engaged in

a single effort to expose the contradictions of life and

thought with an unmatched incisivencss fora fOith. he is a

tic v, ho declares that we an greater than we know . 14

sS)8SbcSfia

have been few minds moreo

universal than his 14esc)&'o"& Stfsfcaw'SocS Oe^ sS^co

to study almost all Philosophy, but also wrote a

tremendous lot and tour all ovtr the coi.ntry from CapeComoria right upto Himalayas.

14. Dr. S. Radhakrishnan : Indian Philosophy, Vol 2p 450

He was a curious

mixture of a philosopher and a scholar, an agnostic and a

mystic, a poet and a samt. an i ia addition to all this, a

practical reformer and an able organis r. 15

^55ou)

X&&& 5'o3'doD this greatness that we may appreciate

but cannot understand. 16 OXP

Sankara taught us to love trr.th, respect reason and realise

the purpose of life. Twelve centuries hw^ passed and yethis influence is visible 17

5, Pandit Jawaharlal Nehru. The Diecovery of India

16. Sister Nivedita: Sankaracharya, of S.S.S. Sastry,p iii*

17, Dr. S. Radhakrishnan: Indian Philosop^',. Vol 2p 6:8

Many of theta flourish even

shedding a Hndly lustre that inspires thi weak .....^ ls

He spoke of things as he saw and not as he imag-

ined, ^ 8 &^poe3&rp cy

a, yet there are general

Synthesis, systematic conceptions put for wo--d by a Badara-

yana or a Sani-ara which will remain land -marks of human

gen'xis.

18. Prof. SS.. Suryanarayana Sastry: Sankaracharya p 221

19. () ^s&ecpd fj-iSn32o<s6j77&: s3^^C5b (4)tfo&'crc8^

^8(tf*io w. Si. 1.

20. The Editor: Vedanta Kesari. 1927.

StfS" SftiS;)ADoefiSqrS-Soa,' the,

trust-worthy exponent of the Arya Dharama ...... was tfc

great teacher Sankara. 21

we must ^ook to

rather than to the legendary Vyasa, even though the latte

be the reputed author of the Vedanta Sutras. 31

If we want to judge of areligion, we must try to

study it as much as possible in the mind of its founder

Sri Monter V/illiams : Religious Thought and Life in

a Prof. F. M,lMo,,,r; AD Wroducta JliSincReligion, p 191.

r?SoO cJ^ooSS. The tendency of the

most European schoLrs and antiquarians s-to modernise

everything Hindu. r>o&r ^oeoo<5 a^c^Sfce? SS^ofl

10 ficrotf

It appears to me that in these days there has set in

powerful! tendency in Europe, to set down individua,

works and classes of works of our ancient Sanskrit to as

late a date as possible.22s3bfi

The discussions of several

(X-ientalists, their new theories based on untrustworthy

records, have only tended to make confusion worseconfounded, and have resulted in this historical

problem remaining as remote from solution as

sjo&osb ?ptf3>s,ss Very often facts anJ datesare taken by these writers from the writings of theirpredecessors or

contemporaries as the assumotion thaCthey are correct, without any further investigation by23. Pandit N.

Bhashyacharya : The age Of Sankaracharya,

themselves.24 d'SSr'tfgsSwrttfS

C-^oflT*

24. Pandit N. Bhashyaelu-ya : The Age ofRatanjali, p 35.

4)s&S'iioso,

Perhaps ths best known life of Sankara is the

Digvijaya attributed to Madhava

25. Prof. S.S. Suryunarayana Sastay :

Sankaracharya, p 3.

26. Pandit. N. Bhashyacliarya ; Tho Age of Sankaracbarya

,2T wg*5e&3Sc$3 Even the less spurious accounts;

are not free from ths fabuIous.- SJ

SbtoSioea5

'J scD t lie horoscope given in the MadHava's

book is a mere iraitioi of Rama's and is therefore, worth-

-7. CN' Krishnas-vami Aiyar: Ths Three Great Achar>as

P2.28. prof.S, S. Sucryana'-ayana Ststry: Saa^arabharya, p 3*

30. C. N. Krishnaswami Afyai : The Three GreatAcharyas T

, J&!>dS>Sfcj

1S1&'(2

'.(2.3)

i^5to^

eao ^t>f

(^18.107^

31. Prof. S.S. Suryanarayana Sastry : Sankaracharya, p 2

(4,20,21)S' 2593

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. 417 S*

,e.^). 21-

>. 3?> It is very much to be doubted whetherA

this was written by Anandagiri, the famous disciple of Sr*

Sankaracharya, for the work is partly in poetry and partly

in prose,and the nature of ths style ani maiy Jgrammatica]

errors, show that the author must have been oily a bigin-

82, 33, 34> 44

, 53*5^

, j. rf. 1017

33. pandit V. Bhashyacharya: The Age of Sankaracharya

34 This seems to be

quits msJern wark written in the iuterests of the

schismatic Mathas on the Coromondal Coast which

have renounced obedience to tie Sringeri Matha where

Sankaracharya's legitimate successor resides. 35

Dr. BurneJl

34.C.N. Krishnaswami Aiyar : The Three Great Acharyas

P 2.35, Dr. Burnell ; MSS. of S.M.

v *<***

37. ^4j [Jfsfc53ff8

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39. ^)^8^SS, w.si. 23

40. C. N. ICrisKnaswaini Aiyar : The three great AcharyaS

J>sS8o&e& Bero?^ ^^S'ciSoab I must confess

that even after a great beal of time and Lbour- I am as

far as ever from being able to comperehend the geography

of the tour of Shankaracharya as related by Anandgiii -

Many of the names cannot be found noted in our modern

woa c3aboo&:3S ;So3r*oO dfeia^

a 0< b

SfoSftf cS.:a es^ SaB* 3-8

41. rr. K. T. Telang : Sankaracharya, p 28.

42. Dr. K. T. Telang : Sankaracharya, p 30.

sr- 4i

Sfsio. w.Si 26

tf> 2668 (5* |j,3rs434 sS So&f^fcSxff* fca

. e. ft. 26

30 3 >C3Oe

We have at Present no work which can be truly conside-

red as his (Sankara'sJ bioguaphy, written during, or imme

a ditely after bis time.^ ^o^CSb

TKe d^tes of the biographies being

several centuries later, it is not to be wondered at that the

traditions were different from one another .45

**. Pandit N. Bhashyaeharya The Age of Sankaracharya-

45. Pandit N. Bhashyaeharya: The Age of Sankaracharya,p 14

tftfoootfeo

, It is plain

lhat after ^the time of Sri Sankaracharya his school be-

came variously divided ana every individual belongingto a particular division wrote a work 4(j

S538<53bo We find the life of Sankara shroudedS"

in myth, none of which adds to his greatness

46. Pandit N. Bhashyacharya: The Age of Sankaracharya

47. Prof S.S. Suryanarayana Sastry : Sankarachafya, p 1.

fesSB "SoA

i .... fee" &" "16"!

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d(6g-|SSstfsSba

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8^ "So

('. U)

), Certain puranas are

falso said to make mention of the birth of the philcso-

fpher. those portions of the Puranas which are said to

orfhim &re fhdt generally known to exist ,48

must only be additions by some antagonist of Advaita

philosophy.48 "S

"3 ^* *^

^. 905

48. Pandit N. Bhashyacharya:The Age of Saakaracharya,

p2649. (I) ^^>eo*5 SjAd^&dSbg: es^& ()

. ^). 3

as$ort&clc5fiBo

i A r. 788V"

292cs5

49. (I

tf6^&D e^. ^. 3*

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, &. si. 8.

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52 , Dr. K. T. Telang : Sankaracharya., p 3.

. 77S S

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sr 800 Sotf^fcbco 80 sSosS^tfsSboocaoo

<foSfCJoco (J. ?. i^sS ^ePQ^a^^ dfoo<3&d5bo

53. Pandit N. Bhashyacharya ; The Age of Sankaracharya,

. tf. 6

&a> firo^cS &&&>,

. s-S) S.rf. 773 SS

It is easy perhaps to reconcile small discripancies and take788 A.D. as the year of the Guru's birth, as Max Muller

does.55

55. C, N. Krishnaswami Aiyar : The three great Acharyasp 12

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ii^S co ^s S^^b^DS6D s^^spabgao ^"^SioO The tradi-

tion that Govin Jabhatta was tha fah^r of Vikramadityado^s not rest on any evidence 61

Siaie f$&35o tSb

6i. Pandit N. Bhashyacharya ; The Age of Sankaracharya,

sUo wjjfoo3eS&

|J. sir. 494

62.MSS. of

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64. Dr. C.T. Telang : i>ankaracharya.

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c?i35 4 <y>&ifibex> ^6 ot)es

sjptf sSefces

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Pandit N. Bhashyacharya: The Age of Sankaracharyap 38.

SSChL6d&'d'

tf . 750 S5SooSs'^tfofcoeS

A.tf. 1541

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59, fa jjSfi)e3o*5

68. Rajavaidya O.K. Shastri '

Sri Bhagavadgita, p 16.

69. Dr. Annie Besant ; Sankaracharya of S.S.S. Sastry,

NoteTO.

58 "^ -

1.4- . 100

. iM- 70

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lOi s5 sSosS aaTod, o .rf. 50

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71. Prof. V.BAthavale : Prabuddha Bharata, 1957 p. 296

.^r. 56 ^

Fergusson

jj.^. 43 o

Charless Johnston F.T.S.

^- 838 *> 0osSe)4d8bDoflbtod J>

72. Paadit N. Bhashyacharya:The Age of Scinkaracharya,

Dr. Fleet CP& &d5" iS. tf. 7 sS<SD

cr^db Burnel eic!><6"<o ^

73. Pandit N. Bhashyacharya ; The A^e of Sankaracha^a,P 3

74. C. N % Krishnaswami Aiyar : The ihree great Acharya,- & p 13.

i'X ^) jJ8p3J5

tffi^Otf cbo&PotfS* it is safest to assumeQ C^>

that Sankara flourished some time between the middle ot

the 7th and the first quarter of the 9th century.? a

9 sS tfs*>s&>jjtefotfsSbosfctfgff*

(L tf . 788-820

i53""2>&.-^B &&&Q& Teil

Pathak

Itsing <s3

. 800-650,

76. Prof. S.S. Suryanarayana Sastry : Sa karacharya, p'9,

77. Prof.S.S. SuryanarayaoaSastry : Sankafacharya, p678. Dr. A*B.Keith: A History of Sanskrit Literature,p476.

79. Dr. A.A MacdonellrThe History of Sanskrit Literature

P 402,

80. Prof. Earnest P. Horrwitz/Budhists in Disguise, V.K.

81. K-B. Pathak : The Antiquity.

82. ProfJF. Max Muller: India, *A hat It Can Teach Us,

p360,88. & L"I^OT5 ^6^SSbcSfig :

fctf^db (4) ^o^crs?Cf|

s. 2, ft. 11

- * 788

il. e. 788 S5^S) fiTotfSb 5?Soi3o^b5^^> ?vS), It need hardly

tc observed that nothing conclusive has been arrived at

by either party, nor is it likely to be until better data

becomes available. S7 & ODD& ^&^o^* 3oSgfib& e-tf

* S'cSixSoli)

84. Prof. Surendranath Das Gupta : A History of Indian

Phylosophy, Vol, 1 p 431.

85. s^

b6. Prof. Surendranath Das Gupta : A History of Indian

Philosophy, Vol 1 p 423.

#7. C.N. Krishnaswami Aiyar: The Three Great Acharyas,p 12.'

Sri Sankaracha 7a and His successors at Kanchf

^&t3^)eo 5 e& ^o<^

. . 788 <^ Otfoo^

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Ihc mother of Saints and Seers

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92, C. N. Krishnaswami Aiyar ; The three great /Vcharya.

75 SCfcfcn>o fptftfsSa ()

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93. C.N. Krishnaswami Aiyar:The Three Great Acharyas,

B^tfsSa tfS^-rtf^cSargSrfb76

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99. Vidya Kalpataru Press, Madras

, because of our almost

idntitv and achievements. The less we knowy

. ss-fiS"! jotftfsSsio,

100. Prof.S.S. SuryanarayaaaSastry : Sanka^acharya,

Ocs-glPtftfSba

, t$to 120

o^5oS), tf 16

o^fibeS2T-^

<yL jj). It

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102. Dr. S. Kadhakrishnan . Indian Philosophy, Vol. 2

84 sS^as-o* trtftfSSb

S33-a6-L j3

^55.eg

5?sSjtf,

(^e,ap.5- 1.8.88)

103. C.N.Krishnaswami AiyarrThe Three Great Acharyas

104, 3c$)e3c&Sfc> ; SoSj-j* tfo^SS, 9, S&.B.

lacSaK The stwy is not vouchedfor by any known history, and it has no significance tocommend itno5 *

S$)o, for chronology does not favour it. 100

238^0^

tfx>;$otf'$x>(^6.48)

(2 64)

106 C.N,KrishnaswamiAiyar: The Three Great Acharyas

107. Pandit N. Bhashyacharya; The Ageof Sankaracharya .

(2,45)

eo*(2.51)

(8.I, 4, 7, 38. 62. 13

)'sSboW

(10.73)

(10.74)

(10.104)

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108. Prof. S.S. Suryanarayana Sastry : Sankaracharya,P17.

tfstfetf aj>

. EPK)

^ ^8 ^5SofloSi>n>

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53*6 5)-

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, cre34r8

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Quite apart from the miraculous elements in tnis story

it offends us by the introduction of an unnecessary

debite with the unforeseen consequence of Sankara's

having to undergo experiences which he had deliberately

renounced, this offends the moral susceptibility of many. 109

109. Prof.S.S. SuryanarayanaSastry : Sankaiacharya, p20.

l OSP 0|*es3fc> Sd&oatfS*. was Bharati

t:Ke incarnation of Saraswa^hi, also to be inc!u ed among

8, What of the rest who are offended at the

incapacity; or else of the lapse, cf their idol ? 100

^a ^ g'SSocX&SOcCoo

, The whoie story of th transference of

's soul into Amaruka's body has to be rejected as

undemonstrable, the more because the motive as*i-

for this adventure is after all very silly aod inconsis*-

with tbe 'earning and subsequent conduc ofBharatillo

O9. Prof. S. S. Suryi narayana Sastry : Sankaracharya,

1 1O. C.N.Krishnaswami AiyarrThe Three Great Acharyas

(2.54)wotf

JJtfsfcagcfc.>*&*&<& SbsfSo <5&;S8o)

53-o^cfibS r^^a^ |SS3osS, ^8. 27)

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tf c6 ^oA^e^ a&c&sScoo ^ tf fi3 o O, o e^

, ^5600

Man's unhappine^s comesO Q

of his greatness,

efS) Carlyle

tfo , "Soto

"3 S ^e7J3(Sb^^) |8?sJ*^efc

oootf Cfg&x

90^ K?

KotfS) j^SpoBS). 0&^oa sa^Shtf^o^tf

failed to become a prophet in his own land,

111 C.iN.KrishnswamiAiyar: The Three Great Acharyas,p 46.

S*Stfj-tftf^-tf

111. C.N.Krishnaswami Aiyar:The Three Great Acharyas

djC5b'S^,cS>^

SoSStfjtfsSsriS,r?S tf

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e5S 100

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112. Di. P. Gwashalal : A Short History of Kashmir.

113, The Hindu : 17th July 1949.

53*^^060^

. SJr. 488-487

. ^. 477

ejSS^o$tf3e3cXfrjfc>,

We think Conjeevaram was the most probable place

of his Nirvana.115

114. (I

^S|^Si, ^. 34.

115. Pandit N, Bhashyacharya; The Age of Saokaracharya

The greatest expositor of the u.pani-

hads. 11

116. Dr^Archibald Edward Jough : The Philosophy of the

UpanlsJhads-

6 S S>cycJ5oSSB3ac58d

^0^0*0^ dfib

, sySS, bSbe)3

ctibo*

136 Stfj** * SPtftfsSa

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1 IS C.N.KrishnaswamiAiyar: The Three Great Acharyas^

p SO*.

M8 sstfja^oST irtftfsfr

, sr5, tftfS SoSptf &&dfc3SS

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dfr* <5fr3*8o, t^sStf t3*S&&>e>tfp& ^Sov) d&oodfoto

SoB6oSx>c

siort a-

c5fio>

What -shall we say then, of the Master Sankara 1

Is he not the Gaurdian of the sacred waters, who,

by his commentaries, has hemmed out, against

all impurities, or Time's Jealousy, first the moun-

tain tarns of the Upanishads, tnea the serene forest

lake of the Bhzgavatgita, and the last deep reservoir

of the Sutras: adding, from the generous riehes of

his wisdom, lovely fountains and lakelets of his own

the Crest jewel ? 1X

119. Dr. Charless joaston: banka.acharyaof S.S.S. Sastry

\3Srt5&>-$F*tftS$iS&> 15 1

a tf O o

S5gS&SS undoubtedly occupies

high rank. 120

Bewitchir.g and marvellous and simple. It is at

once the language of the child and the philosopher

is one.12l

Viewed from any standpoint, -t is truly a privilege to

read a bit of him or hear some of his slokas sung to you 121

120 Dr, George Thibaut : The Vedanta Sutras Sankara

Baashya, p xv.

121 C.N %KrishnaswamiAiyar: The Three Great Acharyas

but rather that of a scientific treatise.122

eSd^o ^S sySi&DCQ S^ S^S S^^^coScdba, S"0 his

exposition is clear and transparent tfD SsSo^esS^ SS^^sSa

SêSô &a sirr8^^ jsS?fo8)o3cS>. sjoa' ôê>^>, In clear-

ness of vision, singleness of purpose, clarity and depth dthe style of expositon ^sigo i&ScS^ ^o|)5o) few, if any'

can rival Sankara, while none has excelled him. 123

S, Sltfjtf

was the roirantic

charm of the youthful ascetic,(who ren.unced before

he had lived, and had eonpleted his life's work

before many others are rea y to be^in theirs.

q&fcco

122 Dr, A.A, Macdonell : India's Past.

123. Prof. S. S. Suryanarayana Sastry : Sankaracharya,

3 tf S&ott tfoo*tF&gS> tftfSfiac, > 08)

Atftfsia

tftfsSbsSjS)cX& /To^a 6 "SSg

(17)oS^ L ?fd

(18) vp^Sj-^vftWsSba (19)0KSS&

(1)&*&rr $o$tftftf3a>

<a5. ". (Belvalkar)

Sod5D lS^5assstf a^ & o

Prof. S.S. Suryanarayaca Sastry : Sankaracharya,

c6^>^$6oO ozi

fi^tftfSSba.

Philosopher's greatness lies in two things originality

of subject matter and the critical method of presentation. 12S

rf tf-tfea4 Si^fiaoi8[tfci>toe*1* * ^ o

125, Mahanamavrata Brahmachari : Kaiyana Kalpataru1936. p 541

Sankara ....... in reverting

constantly to them to show that which he taightw^s

really their own purport.126 i*8a-$sfc>3 IT

a consistent philosoph cal system. 127

the Himalayas of the Soul. 128

the Eternities 129

126 Dr. Drupad S.Dasai: Prabuddhana Bharata.1905 p.479127. f rop. Paul Deu sen; The Philosophy of Vedanta, p2128. Dr. J. Macaro : Prabvddha Bharata, 1955, p 408129. Dr. Thoreau : Prabuddha Bharata, 1955 p 408

|Kotfs$cD 157

We must admit without hesitation

that Sankara's doctrine faithfu>ly represents the pie_

vailing teachings of the Upanishads. lso ^ o tf tf

Its fundamental doctri-

nes are manifestly in greater harmony \vith the essential

teachings or the "Upanisiiads than those other systems. 13osjtfflf

tf o tf s? tf S" &tfg

he does more justice to the Upanisbads. 131

130. Dr. George Thibaut

131. Dr.A.B. Keith: A Histoay of Sanskrit Literature,?4J7 7

U8 3$% fccro^ tp&'g&D (f)

SS&cSjjcX&sSa

132. Jr, M. Winternitz : A History of Indian Liteiature,

Vel 1.

itfo&Sseo 159

fo^&, S3*g3 ^Sd&tf^Sia

dfoo&fcdfo S5^aeyotf5Sbi o^

evciy new sect in India starts with a fresh

' y cn t^e ^ysa Sutras according to its light.1S3

133. Svi ami Viv kanada : The Corrplete woiks, Vol 3

Masterpiece of Sankaracharya's life, 134

^cacS J65 SS^&sj'Sa, o-^>&dbS> sy^^e?^8 the oldest atd

the best.135 sS^^^ L̂ &^^^ L^^5^^.' his exPosi~

tions agree in all essentials with the meaning of the

Brahma Sutras. 1S6 tfifgsS ^ a ^ c3^ S^DD a ^ le^i

^r> is* 5 ^co e> ^^^a^J6 DSS^32^^c^> 5) tf 6

theoily true representative of Ihe Sankara's views. 137

^ sSjjBaoeDSSo5)d3bo, SC^sSoow

, in the first place, the

134. Sister Nivedita : Sankaracliarya of S.S.S. Sastry, p75

135. Swami Kama Tirtha : The Complete Works, Vol8,

136. Dr. A .A. Macdonell: A History of Sanskrit Litereture

P 385.

137. Swami Rama Tirtha: The Complete Works, Vol8pl35

Sankara Bhashya represents the socalled orthodox side

of 'Brahminical theology, which strictly upholds

the Brahman or the highest Self of the Upanishads. l ss

The most impor-

one, which has arisen oa ibe Indian Soil i 3 8

boldness, depth, subtilty of speculation. T 3

has exercised the finest Hindu minds and continues to

. Dr. George Thibaut : . he <redonta Sulras, Sankara

Bhashya. p xiv.

139. C. Mahadevaiah : Vedanta Kesati. 1935

140. Prof. Earnest P. Horrivitz : Buddhists in DU guise

V.K. 1932

hold them spell-bound uo SSrfi^ SPO&P Orf 5bo>

&e? nS}ofi

tfotftf SPSl

attained wcodeifv I celebrity both on acco-

unt of the subtle and deep ideas it contains, and also on

account of the association of the illustricvs personalty

of Sanbara. 1

141. prof. Surendtannth Das Gupta : A History of Indian

Philosophy Vol 1 p 422142, Ftof . Surendranath Das Gupta : A History of Indian

Philosophy, Vol 1 p 429

The great glory of Bhagavan jShash>akara, Sa* -

karacharya is, that it was his genius that gave the most

wonderful expression to the ideas of Vyasa. U3

, d^xSoo

tfsSc-a^tftfScSaSlThe most

beautiful perhaps the only true philosophical song exi-

s.ing in any known tongue

William Von Huarboldt S^

"Scotfotfb

143. Swatni Vivekaianda : The Complete Works' Vol

4 p 288

is rightly regarded as one of the greatest

master piere of Hindu Vedanta. I44t &-or>

Prof. Surendrauath Das Gupta : A History of Indian

Philosophy, Vo] 1 p 8.

&Toi wSSn-o*

1. dsS^^apfi-^ 2. S)*S^ tfpcp&eS 3. jsS sSo tf *6"

4. &srs3*rgtf^ea 5. esse^a&ar-a 6. *# r|3 7.

&0-tf 8. fio-otfar-tf 9. fizpotfaoflsfc 10.

11.s7$$sSjj|

12. ^fir*ff 13. OT^iy^aste u.

15. S$-6blcl&>8 16^ a^c6S*^ 17.-^ / r

18. 4^&4 3--J5oeosS-5 20,

22. ^f^j&'tf tf^Srej 23.

25. osS^Oes- S)er^ 26. &*

27) ^^ci>pd 28. wsj*a"() S)^ tf es> 29;

30 (Jr^ji^a 81. ipsJ

33. Ozres SS:0838 84. osS

35. rS;$a* 36. tfj-cfriotfrf 37. btf ^S 38,^a **

89. 7?cfibi*^sS* 40.v^ ^

, s*J6o^e?Sr5,

112 "ieotodSo,

7* ""3 ^cS

s* S) Thovgh

there is a tradition that Siva was^the family deity of

Sankara, it is also held that he was by birth a Shakta 145

145. Dr.S. Radhakrishnan: Indian Philosophy ,Vol i?

is clearly an ai to

the realisation of the highest as taught in cdanta 146

"ScoS^cSeao

408 (Xo&$xQ5*r 8 ^sisS^a), 8 tfesae, 8

146. Prof. S.S. Suryanarayana Sastry : Sankaracharya,

p. '28

147. Prof. S. S. Sury,marayaaa Sastry : Sankaracharya,

24 Q 89

-__ Friend, that love is false

Which clings to love for selfish sweets of love 5

But I, who love these mere than the Joys of mine-

Yea, motf^ than joys of tlHrs-depart to save

Them in :all fle*h; if utmdst love avail ;

The Light of Asia, Book 4,

The greatest renunciation

; SfcfcS e"J p

fiStftfgotftfod-"

cxxr&es

The renunciation is only a process of growth

preparing for the birth of a fuller Hfe.U8

(t*a,115.

There can be no great and comp lete culture without soirc

element of asceticism in it: for asceticism means the self-

denial and self conquest by which man represses his lower

impulses and rises to greater heights oi his nature. l 4

148, Swami Rama Tirtha : Swami Rama, His Life and

Legacy, p xxi:i.

1*9. A. Arabinda Ghosh; The Foundation of Indian

Culture, p *8

Those wbo tell us that asceticism

is su-perflcus do not understand the high destiny ofman. 150

^ "S Si es ^ STaa^eS G. S. Ghurye

Asceticism and monastic organisation, are

two unique contributions which Indian civilization has

made to the common stock of culture. 15l

the mother of asceticism

cfibar^S11>

sSaaD{SotfsSa

15 O. Dr, S. Radhakrishnan: Eastern Relgions and Western

Thought, p 114*

151. Prof G.S, Ghurye : Indian Sadhus, p i.

Wake up the note : the song that had its birth

Far off where wordly taint could never reach ;

In mountain caves, and glades of forest dUep,

Whose calm no sigh for lust or wealth or fame

Could ever dare to break; where rolled the stream

Of knowledge, truth, and bliss that follows both.

Sing high that note, Sannyasin bold 1 say

Om Tat Sat. Om

S, I 5, 5*o&o

152,Swami Vivekananda: The Complete Works, Vol4 p327

a a & a

S^P^JCO

The word

sannyasa is derived from the root 'as' to throw*

preceded by the preposition 'sam' and 4

ne' by adding

the suffix *gharf in the sense of an abstract noun, It*

therefore, means resignation, renunciation or abandon-

-ag m153. Prof. Hardatta Sharma, History of BrahminicaL

Asceticism, p 21

(3. 2, 6 \

tftfsSsia. esto^ SfcaotfS

(t^O-2. 23.

178Sffjj

Aces. 3tf$^sS3fc6sSS*rt c6<2^^S e* ETC fin SD

SS^psu 5

148)2>fiS>

5 2.35)

the most ancient order of monks in the world. 15

'j hus the whole

object ef their system is by constant struggle to become

perfect, to become divine, to reach God and see God .....

ar o a

. Swami Vivekanada : The Complete works, Vol 1

\jfsS)

53-a.d^tfr8 ^^^tf^r5 ^

aSb S*Sj-

"5tfjAg

sStf^Jbo-otf

, eaotfrf

S'oS^^od e>^to &#& ^^5ot^t3bK?^Cb. According to the

akhadas, Sudras might have been ordained since even tra-

ditional history of thebefore Sankaracharya's ti

The reformist tendency in the ordination of the females

and Sudras in the order of Saiva asceticim is thus anci-

e .t. 155 4ft

155. Prof G.S. Ghury : Indian Sadhus, p 160.

&>c?gs$3otf

. o<3>

It is now usually admitted that tbe

Upanayana ceremony is Vedic and was common to boys

and girls 156

Indeed it was enjoined that a girl should receive Upanaya-

na before she studied the scriptures 157

(IL5.18)

156. Dr. R.R. Diwakar : Prabudha Bharata, 1954, p 169.

157. C.G. Biswas ; Prabuddha Bharata, 1954, p 180.

. "StfS&o

oooo^D s

158. Dr. R,R. Diwakar : Prabuddha Bharata, 1954, p 170.

tfotf> S^&Sa. fcs&o^ As late as the days of

the Mahabharata, an ashrama near Kuruskhetra is

maintained where a Brahmia maiden was crowned

with ascetic success and, ultimately acquiring yogic

powers, she became a TapasSiddha. 158

clearly show

that women were admitted equally with man to tlr path of

spiritual Sadhana and Vedic Studies,15s

The int.lle-

ctual eminence of woioen was proved by her capacity

or debates and discussions in tto royal courts and in

Samitis and Sabhas. 15& o*^^c&&>e>o<3>&, ^^<gbe9

P&oCdfiooa^a. 5

158. Dr R.R, Diwakar : Prabuddha Bharta, 1954, p 170.

159. Dr. Kalidas Nag: Prabuddha, Bbarata, 1954, p 184-

A homoge to her spiritual achievement was paid by the

compilers of the Vedas- who carefully conserved so many

Vedic hymns composed by VvOiren sages, known as

Brahmavandin is, so welknown in the later Vedic litaratvre

of the Aranyakas and the Uqanishrds, lr>9

"3 M s

159. Dr; Kalidas Nag : Prabudha, Bharata, 1954,, p 184.

160, A. C. Bose ; Prabudha, Bharata, 1954, p l^U

1.82.87^

890^^3-,

. lO. 134.7)

. 10.89.40, 1.117.7).

5. 28.

6.28.3.8.80,7)

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145.2) 3eo^c6^). 5^sS:^^p^ (m. 1. 125.

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10 136,2)

c33bDO^SJCb These attributes of longc

hair and yellow soiled garments are typical of ascetics

in the full-fledged system of ascetism.m & tf eato,

161. Prof. G.S. Churye : Indian Sadhus, p

So, here we find that the Sramanas were naked and

chaste.j 62 5*3

"Srfar*

naked sages ; who

sometimes clothed themselves in yellow or dirty gar-

ments, are to be met wiih in the Rig -Veda also.

162. Prof. Hardatta Sharma : History of Brahminica

Asceticism, p 19.

3>\jScjs5)otf

163. Prof. G, S. Ghuyre ; Indian Sadhus, p 39.

** co. s3Sro

ji. ^. 1268

. |.tf. 1678-1732

Prof. G S. Goiirye ; Indian Sadhus, p 24.

). Rishal ha seems to

have started ihe school of thought, ascetic and lay, which

in the hands of Mahavira culmina'ed in what is known as

Jainism.l65

765. Piof, G.S. Ghurye : Indian Sadhus, p 2.

"S^esD , (J ft. 627

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a. ao ascetic star of the firs*

magnitude. 166 Atf^tf |jie!

SoS'^OosS

166. Prof. G, S. Ghurye ; Indian SadhUs, p 52,

So|2crdfi)

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^s?^ gSSsSbaST'Sottfc

Sa<ihxiism began as individual asceticism and'CO

has developed, into a religio-social institution.^ 67

107. Prof. G, S. Ghurye : Indian Sadhus, p250.

fibfitoS.

But it is not

known to the world at large that long before' Mahaviraand Budha, there were Indians who were not on]

ascetics themselves but also ready to convince others

that renunciation and withdrawal from the worldwas the only right c.nduct of life, who have been

Jong enshrined in Indian tradition as spiritual per-sonalities and benfac ors of the human race 16BIfcS. Prof. U.S. Churje ; Indian Sadhus, p 4.

B 3* sfc> Sa^ gS&o-^& JftSg&o22 1

Indian

Sadhuism is thus seen t be a process of long evolution*

It has shown great vitality and readiness to adopt

tself to changing circumstances without foregoing its

fundamental principles. 169 5?tf&d& Sfo^gtf&o&

169. Prof. G.S. Ghurye : Indian Sadhus, p 265.

22? Sfta-orf gptftfsfco

hi; example has re- awakened Indian sadhus to the

need of wider orginisation and propagations. 3 6G

iJfioO,

169. Prof. G a. Gourye : Indian Sadhus, p 265.

"!o|tfsfco|a B. N. Datar a. ^,5"

D, I urge upon the House to

remember tha manifold services rendered to the man-

kind by the sadhus and sanny;sis from time imire-

morial ................ What are the qualifications of distric

magistrates to go into the credentials of sannya^! s? 170

a58oS5

PC. B. N. Tatar : Indian Express, 258 1C 5'7.

No selfish aim, no tie, no bond,

To me do each and all respond,

Impersonal Lord of foe and friend,

To me doth every object bend.

Swami Rama Tirtha.m

171. Swami Rama Tirtha : The Complete Works.

tfSj-7^

228 SSjsSs-oSf trtftf&s

tfjdBbof ^M

/(jS.tf. 60 \ 7

. a. 5

S[S lpSl-5

55- d.i

53 ^fi'S 5? i

s. 4 5.1

The Vedaata of Sankara, in its different

aspects, is an attempt to follow out the UpanishadicJdea of the unity of all existence to its logical conclusioi 172

1 V 2^ Prof Satishchandra Chatterjee : An Introduction to

Indian Philosophy, p 4<59

Subject and object co'ncide in the same.

absorption into our own Self 173

comes to the great intelligence.'

Every action of our lives, the most material, the grossest,

as well as the finest, the highest, the most spiritual, is alike

tending towards the one ideal, the finding of Unity. m

I.I.C)

Si ^feO "BSi^i^S), vjftf'v ^^6oS^*Sp a

173. Prof, Paul Deussen The Ph'losophy of vedanta, p'j.

/74. Swami Vivefcananda : The Complete works, Vol 6,

is one of the most valuable products of the genius

Qf mankind in his researches of the eternal truth. 175

ScTj^^eaS&S ^"^ ^SSapogsSr-SsS

o. Sankara's system Is un-

matched for its metaphysical depth and logical power.

Thought follows thought naturally untill Advaitism

is seen to complete and crown the edifice 177

175. Prof. Paul Deuss n The Philosophy of Vedanta, p2.

176. Swatni Vivekananda : The Com, lete works, Vol 3

177. Dr.S. Radhakrishnan:Tndian Philosophy, Vol.2 p 657

tfen S"

e38o>,

178. Coi Jocob .- Mss. of S. M.

art 5" osJ Soaotf

cy S) ID, SSr^^ss8^^8^ fiT sS dfib d^ o & 5,

Wh n words are used, even by Sankara, acute minds

can always find a loophole for attack.m ^ tf SSa e

6. 2.J)

179. Doulas Grant Duff Mnslie : The Science of Religion

of Swami Yogananda.

r^S), The latter by his Maya Vada

s able to preserve more completely than any other

interpretation the changelessness and stainlessness of

Brahman 180

180. Sir John Woodroffe : Shakti and Shakta, p 27.

(&.&>. 2.18.86)

tfo^tfs&rt

oIs there a ny thing in the early I panishads to show that

the authors believed In the objective world being an illu-

sion ? not at all

hopkins

a- 5r* 2. 12. 8. A. 5?. 1.6)

No where dloes he say that oi'

life is literally a dream and our knowldge a phantasm 1S1

181. Dr, S, adhaknshnaa: Indian philosophy, Vol 1 p!98

Instead of regarding the world as samething for the rise of

we cannot offer an adequate explanation, we, at

same time, following the lead of some later Advaitins'

dismiss it as a cosmic illusion, which has somehow arisen

to afflict us, deluded mortals of an evil dream, thus the

system becomes unsatisfactory. But such a view is hardly

fair to Sankara. 182 36<^>c5

Sankara's followers undo the master, and bring his

doctrine perilously near atheistic materialism. 183

yosSrtfStfs5

,182. Dr. S. Radhakrishnan : Indian Philosophy, Vol 2

183. Dr.S. Radhakrishnan: Indian Philosophy. Voll. p720

csoosS SSstfsfc^tfS) "3to, The full elaboration of the do-

ctrine of Maya, or cosmic illusion is however, due to

him. 1S4r

), ls<5 It does not say that this-

universe does net exist : it exists, but at the same time

it is not what we take it for.1S7

184. Dr. A.A. Macdonell : A History of Sanskrit Litera~

turep 40 .

185. Dr. A. B~ Keith : A History of Sanskrit Literatnre,

p 479186. P.T. Srinivasa iyangar : The Outlines of Indian Phi -

losophy, p (

187. Swomi Vivekananda : The Complete Works, Vol i

p 417.

, Some other ir.en, who, by mistake

carried Sankara s notion to an extreme, have adopted

the sense in which the universe is a phantasm just

as the son of a ban en women or like the horns of

a hare18s 5*S,

I believe the latter to be more natura,

meaning fully borne out by the texts.18i)

78H. Swair.i Vivelananda ;The Complete Works, Vol 5,

189. B. Chandrasckharaiah : The Meaning of Maya, V. K.

288 33 tooeT tjptftfsfca tfoiftf

3. Although inseparably blended, Brahma still

remains untouched, unaffected by Mnya. 191 8* o fg

It is Brahman about to manifest itself. 191 ft5>a

It is Brahman

Ioloaly looked upon as the material cause of the world.

190, Dr. S.N.L Shrivatsava : i-rabudha Bharala,

p!89.191. Prof. Kokileswara Sastry : A Realistic Interpretation

of Sankara Vedanta, p 34, 35, 36,

It is not possible, t T erfjre,to separate the

namarupas from Brahma wh :ch is their sustaining

ground without which they cannot stand even for a

minute. This is Sankara's Paramarthika view. 102

the world of namarupa as unreal is to make it sept rated

from Brahmad lf>2

^o^So<^D i;S a S a o a d&> a'a afe. S'cS Ulti-v. oo

mately, this prana (Maya) is. therefore, nothing but

Brahma itself at the source and is nothing but Brahma

in the

192, Prof. Kokileswara Sastry : A Realistic Interpretation

of Sankara edant'a, p 43 .

193. Prof. Kokileswara Sastry : A Realistic Interpretation

of Sankara Vedanta, p4X

tradititional In erpretation of it also has a substantial*

basis to stand upon 194

Human world is true for a human measure

ment, but the human measurement may not be

It changes in a die^m or whea a mai is drunk.105

Tne world nas a relative exi-

stence ; it is true for the time being, bae disappears when

true knowledge dawns. It is not real for all tinus. in

other words, it is not r6d from Cue absolute staadpoint. 196

194. The Editor Vedanta Kesari, r\.R.i SankaraVedantaof Kokileswara Sastry,

195. Prof. Jagadish Sahai : Prabudha Bharata, 1954, p382.196. Swami Veereswarananda ; Brahma Sutras, p 4.

e- * *

$a wd&zS-ScStt. *9 tof$ toil The universe<$ co

is ultimately false though it has an apparent reality at

present, depending upon one sort of consciousness, in the

way as the idea of silver superimposed on a shell 197

S5btfjs^otftfsSmocS^cfc,

the best of them is

when Sankara compares our life with a long

dreatn. 198 ^^^ ^^ dlotfane) B*0>S

5ow The life a dream 1 this has been the thought

of many a wise man from Finder and Sophacles to Sfaake-

Sper^ and Calderon de la Barca, but nobody has better

expl: ined this idea, than Shankara. 198 Js^"2oD^

1 7 Swami Vivekananda : The Complete works, Vol 5,

p 134.

198. Prof, Paul Deussen : The Philosophy of vedanta, p9*

. Does Sankara sav anywhere that waking experien-

ces are real fiom the standpoint of the Ultimate Truth?11M>

199. Swami Nikhilananda ; Mandukyopanishad, pxxxiii.

<jtfsSa sS5cS6.sStf

jlf^sSa243

. 2ESS I) sS^ 6 SsS^cs-sS&^SisSbS) S)"Ss

a. The fact is that we are

im ignorance, sin and misery and that we know the way

out of them but the question of a cause for them is ssnse-

. Maya or

Ignorance is not a real entity. We can neither say hat it

exists,, nor that it does not exist. It is a mystery which is

beyondour understanding; it is unspeakable wOtfjtfbctf) 203

question is meaningless in Sankara's

metaphysics. 303*0$tftf^^&sioSbs5r3^ (jS^S

sS:S) o5-$jcisSoafioS)rftfsSsSbo. is a mystery : it is elusive

defies explanation ; hence ii is we call it illusory 2 4

200. Swami Vivekananda: The Complete Works, Vol2,p90.

201. Prof. PaulDeussen: The Philosophy of Vedanta, p 14.

20 .i. Swami Veereswarananda : Brahma Sutras, p 4

203. Dr. S Radhakrishnan: Indian Philosophy, Vol2, p576.

204. Prof S.S, Stiryanarayana Sastry: Sankaracharya, p 1-

does not fii>d any reason for believing in the reality ofthe process of becoTir>g, 206

S;5c5&& .T^sSbosS^iSa. eo^ Maya is only our explanation

of cr?a'ioi given by those who hold creation to be a fact

207 SSjaXfterfcfc53*5 3^ asS^es to S5rd3b

)5 L. D. Barnett aff.fl.

205. Swami VeereswaranaOJa. Brahma Sutras, p 4.

206. Swami Nikhilananda : Mandukyopanishad, p xxx207. Swami Nikhilananda : Mandukyopanishad, p xxii

And his system strongly_ _

enough, has been a balwork of positive religion. For it

takes up two standpoints. One is that absolute reality,

where there exists nothing but the Universal Subject in

which the self and Brahman are one ; the other is

* hat of a practical experience in which the emperic Soul

is confronted by a world and a God 208

Philosophically, Sankara is remarkably ingenius in his

key to the Upansshads, the finding of a higher and a

1 ower knowledge, which similarly allows him, to conform

to the whole apparatus of Hindu belief on the low<r

>lane, while on the higher, he finds no true reality in

anything 209

. Dr. L. D. Barnett : The Heart of India, p 38.

S O9. Dr . A. B- Keith : A History of Sanskrit Literature,

25 D ^

his view would appear to have been that the whole bodyof Vedanta doctrine was susceptible of this dua*

interpretation ,210

He constructs out of the materials of the Upanishad s

tw osystems : (called by him Nirguna ViUya, some times

paramanhika av.siha; containing the metaphysicaltruth for the few Ones, rare in all times and countries,

2lQ. Prof. S.S. SuryanarayanaSastry: Saukaracharya, p 59,

who are able to understand it ;and another exoteric^

Theological (Saguna Vidya, Vvvaharika avastha) for the

general public, who want images, not abstract truth'

worship, not mcditation,211

What is the cause of this concea1-

ment of my godly nature? The upadhis, answers

Shankara, and with this answer we pass from the

esoteric to the exoteric psychology .21 & "3sftf$sSS

211. Prof. Paul Deussen * The Philosophy of Vedanta, p 3.

212. Prof. Paul Deussen : The Philosophy of Vedan a, p 3.

Eswara in Sankara's

philosophy is not a self-evident axiom, is not a logical

iruth?

out an empirical postulate which is practically

usfuil 213

The system of

monism as propounded by Sankara is both philosophy

and religion 2U

In the method of9

procedure, Sapkara shows great originality and fresh-

213. Dr.S. Radhakrishnanrlndian Philosophy, VoL2 p 545*

214. The Editor : Vedanta kesari, 1927.

In Sankara we find one of the greatest expoun-

ders of the comprehensive and tolerent character of the

Hindu religi n 216 3%3&3$c&&n$sS3SsSrpoe$AosS.

. Dr.S. Radhakrishnan: Indian Philosophy, Vol 2 p53,

216. Dr.S. Radhakrishnan' Indian Philosophy. Vo21. p651

$ tf(1 14)

> ^tfsSa 3-- 06. The passage of

Padma Purana is an example of how bigotry and fana-

ticisin can manufacture myths and fables in order to

discredit the teacher of an opposite school of thought. 2ir

thoroughly knew and fully utilized the scholastic

philosophy of neo-Buddhism. Prominent Brahmin co-

religionists mocked at his Crypto-Buddbism and nick-

named him

. The Editor ; Vedanta Kesari, 19 ?7.

,18. Prof. Earnest P. Horriwitz : Budhists in DisguiseV;K, 1932

By Buddha the moral side of philosophy was laid stress

up on, and by Saokaracharya the intellectual side.2 i9

219. Swami Vivekananda : The Complete works, Vol 2

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