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f toofc ispublished with the financial Assistant
TIRUMALA TIRUPATI DEVASTHANAM* Under t
scheme aid to publishing Religious books"
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cp
Lo
. l.l.i*
i2.?-1958.
rr
"3CO ro Q
c5jbo
axr*
2.
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.
6. ;So5#(S;
o*^s$6 eaSotf$3&*'tfjj7TCfc: (l> "So^^^
^^ S>c3-ije>cSto^-d6bsS3,1 6-8-1W8.
7. (I) 1C88 (J^itf&fcS ^c^g^^^en ^ ^ *jo7?5tfotf
ie-esSAen-tfjortB. 16-94957, 4-8-1B69
8.
Ill
33-<
9.
17.3.1958, 4.8-1959.
IV
"ooSb,
5tfS$s6 (I)'
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
d*
, Search for truth is the noblest occupation of
mankind; its publication a duty. sSspj^sirasSba
(Taylor)
cs*
10. Swami ViVekananda:The Life of Swami Vivekananda
Vol 3 p 69
VI
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.
VII
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-
VIII
14X3X^=84 ^r S5r>a5
SSstfo
2] IX
s?
.2.4.5)
(A.5*.
4,
J6
XI
> r
(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
xn
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 ^^$535^6^) T^^CP^). but it is in the Veda, k
great formula "Tat tvam asi** which gives in three
metaphysics and morals all together. 20 sS>
. 2,
1 9 . Swami vivekananda: The comPlae works, vol.2
20. Prof. Paul Deussen : The Philosophy of Vcdar
xrv
,Sotfw*&
*az$So
*sStfSSgo
23-^
168)
10. 10.
10. 80.3)
0* 114. \
XVI
i'.5fi)
^ rf'S^tftfjs&eo tfO^fsfca
31 XVII
rs^tf
8D&
o
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
P- iv
XEX
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.
XX
(G. Thibaut)
Of hundred Vedantms, fifteen perhaps adhere to Rama
nujay five to Madhva, five to Valjabha and seventy
ftveto
S5Sw
J
23- Prof. Paul Deussea : The Philosophy of Vedanta, p 2.
Lo
O 6'-
(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
1
"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,
P iv
9. Sister Nivedita : Sankaracharya of S.S.S. Sastry, p i.
10 Dr. Annie Besant: Sankaracharya of K.T.Telang^
Note,
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
4"
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
19
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
21.^
Sri Monter V/illiams : Religious Thought and Life in
a Prof. F. M,lMo,,,r; AD Wroducta JliSincReligion, p 191.
tf s
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
B-Sdb
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
575
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,
Pi
themselves.24 d'SSr'tfgsSwrttfS
SO ,
S)
C-^oflT*
53*5
24. Pandit N. Bhashyaelu-ya : The Age ofRatanjali, p 35.
12
3)
4)s&S'iioso,
5)
. II.
Perhaps ths best known life of Sankara is the
Digvijaya attributed to Madhava
25. Prof. S.S. Suryunarayana Sastay :
Sankaracharya, p 3.
13
"9
53*5
26. Pandit. N. Bhashyacliarya ; Tho Age of Sankaracbarya
p 18*
6
U
,2T wg*5e&3Sc$3 Even the less spurious accounts;
are not free from ths fabuIous.- SJ
SbtoSioea5
'J scD t lie horoscope given in the MadHava's
book is a mere iraitioi of Rama's and is therefore, worth-
less.
-7. CN' Krishnas-vami Aiyar: Ths Three Great Achar>as
P2.28. prof.S, S. Sucryana'-ayana Ststry: Saa^arabharya, p 3*
29-
30. C. N. Krishnaswami Afyai : The Three GreatAcharyas T
p 12.
, J&!>dS>Sfcj
1S1&'(2
'.(2.3)
i^5to^
'
(2
eao ^t>f
(^18.107^
I)
31. Prof. S.S. Suryanarayana Sastry : Sankaracharya, p 2
(4,20,21)S' 2593
<55bS)d3bo
tt&S&o&c&o,
OOP
477)
'
C1 ' 17
)
, ^> 2825 si
e
(4)tfotftf'
32.
, e.$. 21.
s d-ia-a
. ^o 2533 wjs^ ji.a-. 509 e*
. 417 S*
AS
,e.^). 21-
19
>. 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^
Sa
, j. rf. 1017
33. pandit V. Bhashyacharya: The Age of Sankaracharya
p 15.
2fl
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 *<***
;itlm
1500
GO
21
37. ^4j [Jfsfc53ff8
*:-:rri
<ii:c::;1
'2^*^? 6 &3CPi5
M.MSS. ofS,M.
2^25 sS
^sSS*S0 i 3dfcObo&$a3y83j* cSgS
(2 &}
sSisS^sSjSs
24
. 3*5) ^?"2o 083^
25
39. ^)^8^SS, w.si. 23
40. C. N. ICrisKnaswaini Aiyar : The three great AcharyaS
p 10.
J>sS8o&e& Bero?^ ^^S'ciSoab I must confess
that even after a great beal of time and Lbour- I am as
far as ever from being able to comperehend the geography
of the tour of Shankaracharya as related by Anandgiii -
Many of the names cannot be found noted in our modern
s4i
*"
woa c3aboo&:3S ;So3r*oO dfeia^
a 0< b
SfoSftf cS.:a es^ SaB* 3-8
41. rr. K. T. Telang : Sankaracharya, p 28.
42. Dr. K. T. Telang : Sankaracharya, p 30.
27
2g
3s
2683
43
COJ*
2G5l
sr- 4i
Sfsio. w.Si 26
.29
tf> 2668 (5* |j,3rs434 sS So&f^fcSxff* fca
c&>
48.
. e. ft. 26
7-
30 3 >C3Oe
j
We have at Present no work which can be truly conside-
red as his (Sankara'sJ bioguaphy, written during, or imme
a ditely after bis time.^ ^o^CSb
TKe d^tes of the biographies being
several centuries later, it is not to be wondered at that the
traditions were different from one another .45
**. Pandit N. Bhashyaeharya The Age of Sankaracharya-
p 44,
45. Pandit N. Bhashyaeharya: The Age of Sankaracharya,p 14
81
tftfoootfeo
, It is plain
lhat after ^the time of Sri Sankaracharya his school be-
came variously divided ana every individual belongingto a particular division wrote a work 4(j
S538<53bo We find the life of Sankara shroudedS"
in myth, none of which adds to his greatness
46. Pandit N. Bhashyacharya: The Age of Sankaracharya
P 31.
47. Prof S.S. Suryanarayana Sastry : Sankarachafya, p 1.
32
fesSB "SoA
i .... fee" &" "16"!
. sSbtfo tf
33
3fcsM&5*
ssK?o tf a rf o
dfroS
d(6g-|SSstfsSba
(38.
exifio SSc^ q?6'c5$) <S"iiS'oSj'g^g S&S"
8^ "So
d&tu
i f
('. 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
3907
728
"3 ^* *^
^. 905
48. Pandit N. Bhashyacharya:The Age of Saakaracharya,
p2649. (I) ^^>eo*5 SjAd^&dSbg: es^& ()
. ^). 3
3889
49
as$ort&clc5fiBo
8058
i A r. 788V"
50
292cs5
49. (I
tf6^&D e^. ^. 3*
60.(J) (j3sS>eoa ^fid^sSbd&j: s^^Cb ^ tfotfo-ertig
, &. si. 8.
3?
509
JJS&-SSS5&)
>, e.sj). 23
52 , Dr. K. T. Telang : Sankaracharya., p 3.
38
CXJ*
. 77S S
cj
* 27
27 ^o6's5b^o5 .rf. 73
^s>JflijSsSbs>3o)jd&o
rrtfo^. s^o^(J ?. 138 1
1386
800
sr 800 Sotf^fcbco 80 sSosS^tfsSboocaoo
<foSfCJoco (J. ?. i^sS ^ePQ^a^^ dfoo<3&d5bo
53. Pandit N. Bhashyacharya ; The Age of Sankaracharya,
39
. tf. 6
800
&a> firo^cS &&&>,
Cc.
Scs-
. 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
40 .
SSe tfosf&tfb ijL*. 788
escS5b|&
2633 a' So&fjtf,
686 tf
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, 2655
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da cor- 05'*> ra
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***
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79. Dr. A.A MacdonellrThe History of Sanskrit Literature
P 402,
80. Prof. Earnest P. Horrwitz/Budhists in Disguise, V.K.
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85. s^
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#7. C.N. Krishnaswami Aiyar: The Three Great Acharyas,p 12.'
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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.
III
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,
p20 f
1 1O. C.N.Krishnaswami AiyarrThe Three Great Acharyas
p37.
112
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113, The Hindu : 17th July 1949.
129
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130
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of his Nirvana.115
114. (I
^S|^Si, ^. 34.
115. Pandit N, Bhashyacharya; The Age of Saokaracharya
p47r
CS
The greatest expositor of the u.pani-
hads. 11
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UpanlsJhads-
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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
p 56!
152
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
S^eS^o &a sirr8^^ jsS?fo8)o3cS>. sjoa' ^o^e>^>, 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,
p 70
153
3 tf S&ott tfoo*tF&gS> tftfSfiac, > 08)
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108
Sod5D lS^5assstf a^ & o
Prof. S.S. Suryanarayaca Sastry : Sankaracharya,
P. 17
155
c6^>^$6oO ozi
fi^tftfSSba.
<?>
Philosopher's greatness lies in two things originality
of subject matter and the critical method of presentation. 12S
rf tf-tfea4 Si^fiaoi8[tfci>toe*1* * ^ o
125, Mahanamavrata Brahmachari : Kaiyana Kalpataru1936. p 541
156
Sankara ....... in reverting
constantly to them to show that which he taightw^s
really their own purport.126 i*8a-$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$cD 157
We must admit without hesitation
that Sankara's doctrine faithfu>ly represents the pie_
vailing teachings of the Upanishads. lso ^ o tf tf
Its fundamental doctri-
nes are manifestly in greater harmony \vith the essential
teachings or the "Upanisiiads than those other systems. 13osjtfflf
tf o tf s? tf S" &tfg
sS
he does more justice to the Upanisbads. 131
130. Dr. George Thibaut
131. Dr.A.B. Keith: A Histoay of Sanskrit Literature,?4J7 7
"23
U8 3$% fccro^ tp&'g&D (f)
o^Q
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
p327
163
Masterpiece of Sankaracharya's life, 134
^cacS J65 SS^&sj'Sa, o-^>&dbS> sy^^e?^8 the oldest atd
Q *'
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,
p 137
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
189
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
182
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
163
c6 SS
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
iBi
is rightly regarded as one of the greatest
master piere of Hindu Vedanta. I44t &-or>
5?
sSooo
Prof. Surendrauath Das Gupta : A History of Indian
Philosophy, Vo] 1 p 8.
1B5
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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?
168
^
is clearly an ai to
the realisation of the highest as taught in cdanta 146
"ScoS^cSeao
"ldS>
214
, 8
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,
p26
169
384
334
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
o I3^
171
fiStftfgotftfod-"
cxxr&es
The renunciation is only a process of growth
preparing for the birth of a fuller Hfe.U8
^o
(t*a,115.
36)
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
172
to
Those wbo tell us that asceticism
* 173
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.
-25
174
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
J)CO
S, I 5, 5*o&o
Lo
152,Swami Vivekananda: The Complete Works, Vol4 p327
175
a a & a
S^P^JCO
161)
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
176
(3. 2, 6 \
tftfsSsia. esto^ SfcaotfS
8'(8.
5.
(t^O-2. 23.
I.8)
178Sffjj
\Q? w
ex>
Aces. 3tf$^sS3fc6sSS*rt c6<2^^S e* ETC fin SD
S
r^
SS^psu 5
179
148)2>fiS>
5 2.35)
184)
&
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
PU
180
CXXP
eo
^5.
6 oCs
181
^liw
\jfsS)
7?1
?)
53-a.d^tfr8 ^^^tf^r5 ^
(4)
eoj 8
aSb S*Sj-
"5tfjAg
26-
182
5?
183
1 84-
sStf^Jbo-otf
$S
OoA
^
1 85
, 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.
186
&>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.
J87
158
. "StfS&o
oooo^D s
158. Dr. R,R. Diwakar : Prabuddha Bharata, 1954, p 170.
188
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
jr tf
P&oCdfiooa^a. 5
158. Dr R.R, Diwakar : Prabuddha Bharta, 1954, p 170.
159. Dr. Kalidas Nag: Prabuddha, Bbarata, 1954, p 184-
J89
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
B&.
"S <
Stfj
159. Dr; Kalidas Nag : Prabudha, Bharata, 1954,, p 184.
160, A. C. Bose ; Prabudha, Bharata, 1954, p l^U
190
1.82.87^
890^^3-,
S)
. lO. 134.7)
. 10.89.40, 1.117.7).
5. 28.
57
6.28.3.8.80,7)
191
^ Q
(ess.10.
ll.b)
(sxo,10. 49. 253, 10-
145.2) 3eo^c6^). 5^sS:^^p^ (m. 1. 125.
7)K
/e3M. 8. 1.34).
555rot3<Sa
) Scb
. 10. 125. 1,
tf5
16 1.i)
8x0. i.P)
.10.159)
192
^5 S OK?6ea ea
55-
1)6,
^0830^2.
1.70)
2.2)
5300 e,eo3i
*sSofi' 1.18)
J93
o
. wo&t5- atfei? ftdSo S^a o
194
>, tftf Sdfc&SStto srOosS srtf&SS,
oifi ^oS^JS^
5>a^ ^
o-
17
(5)
195
MA*
sStf3fcsS*ocS
o o 5
sStfsS3So^a jc^^o cS tfdS
196Stf^g-otf
. !)8
ao-|d:ptfft ^6
53*8
tfcs^
Sbtfo
19
101)
"28
198
30)
2)
2)
. 1. 1
29)
5)
(1)
*
(2.71)
6xc6o
199
"S
. 53*3 sr >
2.15-8)
'
(^*^>* 2. 18.
76)
B.tfp.378) *ge-OsSrcSo
298)'ecSfc-SosS <5Sb ^tf^s
200
10 136,2)
r?
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,
Si-
161. Prof. G.S. Churye : Indian Sadhus, p
20 1
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.
202
3>\jScjs5)otf
163. Prof. G, S. Ghuyre ; Indian Sadhus, p 39.
208
** co. s3Sro
ji. ^. 1268
15 Si
. |.tf. 1678-1732
^
Prof. G S. Goiirye ; Indian Sadhus, p 24.
204
.3'
Q
). 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
24
00
4400
. "3
765. Piof, G.S. Ghurye : Indian Sadhus, p 2.
"S^esD , (J ft. 627
, 72 S5 SoSftf^tf \ar*c36SJa &>
J3-^ 14000
36008 s0
0-0 wtftfSSotf'SQ, "Stf^aSD ^fS ^ 5rc;S)Ov)SdO- -o > CO
OXP
Q
21 1J
206
!b
&> /T^&ss&^o. ^?
20 7
a. ao ascetic star of the firs*
magnitude. 166 Atf^tf |jie!
SoS'^OosS
166. Prof. G, S. Ghurye ; Indian SadhUs, p 52,
208
16
2fl
So|2crdfi)
"SO
^ofib. Scb S$^gSio^ ayo*tf5tffio^,SS3"oc&S&>e>
l)C3b
(;
^.^
CO
SS 3f5&
JSol tf5,
21 1
13
Si,
212
cpi
^>o ^x-o^^. e
"
"3
'Otfoafc*
ei
. -tfe
s&n *S L* a a o o ss ss 3,
2. 17.27)
tfjf
25
. 8. 2.20)
(se>;$3otfS .
326
55. 2, 3.BO)
327
as
b
". I. 1. )
19)
a*. 0)
9)
. 2
^3
. ^- 2
6)
8)
28)
329
c&jdfco'
(?5,"S. A. d.
694)
8Ji'(sS^o.
53*. 3.9) wtf^Sb
SS"Sxa>
29)
7? 5),
330
76)
a>,
s, ^S^c&ofib t'etf{5- 6JS3
wto^ <dBbpaba aai:fi*ia'a>
(es.w W)
ii* (. .
.1).
9
(7>o. 55.. 6. 2,8)
(57.^. 45, 46)
. ^6 s
ol)CoOSflf f S
332
S) A, Sia.
213
, "3
. 1)8
QieD
. >&
214S5tf$5>crotf
I,tf 1544
1)5
. 1)55
Sss^ gfc5w-eSd&Sotf 2 1 5
So
152 ^o& %^5^ 52
<3-So)cS
A
216
cdb
. 824
, 1I7T ff9
A 8
Ss^ $s5sfo-cpSS>*5Si 217
Coo
218
56oO,
^s?^ gSSsSbaST'Sottfc
"
21 9
6,
Sa<ihxiism began as individual asceticism and'CO
has developed, into a religio-social institution.^ 67
S
107. Prof. G, S. Ghurye : Indian Sadhus, p250.
220
55-6
S 5)
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
83"^
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.
228
^e?
"!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.
224
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.
sir6
tfSj-7^
228 SSjsSs-oSf trtftf&s
tfjdBbof ^M
n e
385)
56)
/(jS.tf. 60 \ 7
. a. 5
,27
S[S lpSl-5
55- d.i
53 ^fi'S 5? i
s. 4 5.1
5)
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
228
b
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,
p2-
229
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
p5.
177. Dr.S. Radhakrishnan:Tndian Philosophy, Vol.2 p 657
32'
2?0
tfen S"
178
e38o>,
4.li)
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.
232
"
5
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.
233
77*
ceo*
(&.&>. 2.18.86)
sr8?)
tfo^tfs&rt
cl S
234
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
236
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
p657.
183. Dr.S. Radhakrishnan: Indian Philosophy. Voll. p720
238
csoosS SSstfsfc^tfS) "3to, The full elaboration of the do-
ctrine of Maya, or cosmic illusion is however, due to
him. 1S4r
s?6
), 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 (
0.
187. Swomi Vivekananda : The Complete Works, Vol i
p 417.
287
, 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,
p 135
189. B. Chandrasckharaiah : The Meaning of Maya, V. K.
1927.
331
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,
239
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
To ^
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
240
, The
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.
241
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*
242
. Does Sankara sav anywhere that waking experien-
ces are real fiom the standpoint of the Ultimate Truth?11M>
6eo
199. Swami Nikhilananda ; Mandukyopanishad, pxxxiii.
<jtfsSa sS5cS6.sStf
jlf^sSa243
. 2ESS I) sS^ 6 SsS^cs-sS&^SisSbS) S)"Ss
200
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-
244
$3CD
does not fii>d any reason for believing in the reality ofthe process of becoTir>g, 206
S;5c5&& .T^sSbosS^iSa. eo^ Maya is only our explanation
of cr?a'ioi given by those who hold creation to be a fact
207 SSjaXfterfcfc53*5 3^ asS^es to S5rd3b
)5 L. D. Barnett aff.fl.
205. Swami VeereswaranaOJa. Brahma Sutras, p 4.
206. Swami Nikhilananda : Mandukyopanishad, p xxx207. Swami Nikhilananda : Mandukyopanishad, p xxii
245
And his system strongly_ _
enough, has been a balwork of positive religion. For it
takes up two standpoints. One is that absolute reality,
where there exists nothing but the Universal Subject in
which the self and Brahman are one ; the other is
* hat of a practical experience in which the emperic Soul
is confronted by a world and a God 208
Philosophically, Sankara is remarkably ingenius in his
key to the Upansshads, the finding of a higher and a
1 ower knowledge, which similarly allows him, to conform
to the whole apparatus of Hindu belief on the low<r
>lane, while on the higher, he finds no true reality in
anything 209
. Dr. L. D. Barnett : The Heart of India, p 38.
S O9. Dr . A. B- Keith : A History of Sanskrit Literature,
p477
248
1.3)
25 D ^
his view would appear to have been that the whole bodyof Vedanta doctrine was susceptible of this dua*
interpretation ,210
He constructs out of the materials of the Upanishad s
tw osystems : (called by him Nirguna ViUya, some times
paramanhika av.siha; containing the metaphysicaltruth for the few Ones, rare in all times and countries,
2lQ. Prof. S.S. SuryanarayanaSastry: Saukaracharya, p 59,
247
who are able to understand it ;and another exoteric^
Theological (Saguna Vidya, Vvvaharika avastha) for the
general public, who want images, not abstract truth'
worship, not mcditation,211
What is the cause of this concea1-
ment of my godly nature? The upadhis, answers
Shankara, and with this answer we pass from the
esoteric to the exoteric psychology .21 & "3sftf$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.
248
63 A
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
250
$ 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
2S1
By Buddha the moral side of philosophy was laid stress
up on, and by Saokaracharya the intellectual side.2 i9
dOb
219. Swami Vivekananda : The Complete works, Vol 2
p!39.
252
h
e^WScJS ^ __ _** ^ Ma
253
:eS394)
Lo
256
L gdfcsfa>Tb
a
207
. go
s-a,
8-0,
Sex
258
^^a, SiC3b^6 ^S'StfabaS (etfSatfSS^tfsSba ftGO ft.&
259
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