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If Alexander, capable of organising the largest
number of his fellows most effectually for a combination
of military, commercial, and scientific ends,- if Alexander
be ta'sen as the tyPe of Occidental genius.
"S
3
3 ^ u> >
* then, as the culminating example of the Oriental,i
"^ "
we must name Buddha; far clear and intense conceptionsof perfect renunciation and inner illumination are the
hidden spriags of Hindu living (1) esosf ^ g s'o
Q
carter i eD
(1) Sister Nivedi;a : The Web of Indian Life, p. 114
12
t For certainly, man is of kin to the
beasts by his body, and if he is not of kin to God by
his spirit, he is a base and ignoble creature sS
Bacon
Truly the East is eternally the mother of religions, (2)
The culture of India Was Ijke a sky-high tower of light
(2) Sister Nivedsta: The Web of Indian Life. p. 16
13CJ Q
shed !;"ig its lustre on the surrounding countries....,
iilun'viting tie mind of man, exalting his heart,
ennobling his life and, above all, beckoning him on to
the realisation of his high st spiritual destiny. 3
a
^) \/ \
J *- CD
It is not enough of we only try to
aporoch the Supreme Spirit; we must know how to do
it, having the right attitude. (4)
3) Prof. Sisir Kumar : Tie Vi ion of India, p 161
(4) Swami Yatiswarananda : Yedanta Kesari, 1957, p. 186
o
^ oO
. Mathcw Arnold
Culture is acquainting ourselves vviih the
best that has been known (5) H>d&E>S;5
n ei (J
OJ
o?5
(Civilization) implies tie act oi
one civil or social. It is act of man winch selves to
socialize him in all his relationships. Civilization in
this respect is synonymous with socialization. It makes
man feel his oneness with others. (6) Sjr-^^t
(5) Dr. Harendaranath Datta : Indian Culture, p. 3
\6) Sri Dherendranath Roy : The Spirit of Indian
Culture, p. 26
CO
^^) Civilization in that form of
society confines itself mostly in the outward show of
1 ehaviour witlicut a corresponding inward refinement of
life.
h ^^r-^5s5j3S Civilization may thus make him
smart, clever, and pretentious, but not truly refined.
It makes him civil but not good (1) s
(7) Sri Dherendranath Roy : The Spirit of Indian
Culture, p. 28 29
is
co
o)
MathewArnold
'Sweetness and light' SfcCbtfe^asPcSSjiBGa Schiller Sx ocio'
g&cS, grace and dignity
T^a^GSb LlJ6'^r5 >'&. Aristotle
,a particular civilization is the matter
o
whose form is its culture (8) ^or-oe; u>^:^; 2b s?
6*30^:5
It is that intangible yet all - pervasive something in the
whole structure of a civilization which seeks to cultivate
the inner and the outer life of the people possessing
that civilization (8)
(8) Sri Dherendranath Roy : The Spirit of Indien
Culture, p. 94
<o :_>, -o u ^
Culture
. Cult t ure e^ Naturey{
'
Picture, Liieraeure "Zcc^c^ s$tf3js53 ^5c^o ^Cnit sS^'c;:2 Latin e-" ^5
Cultus
a, means an organised system of
religious worship or ceremonial, 9 &$fs5ofi>otf S
tf $ ^ $ c !i I ure ,r*% c
'
jroa"\ cultivatin
*SoS Murray -i^ a'o
as the condition of being trained and developed 9
, Culture
9. Dr Harendranath Datta : The Indian Culture, v 2 3/n . J x^ *-S **
38 SS>'<?OJ
~'
13 r Culture, s
eo
3
f ^P ^L. o
o
<- Q,
ere;
OJ '
&._ ,
w >s^5 ^c^3wi c&n*** A
*=t (J
fw O C^jO (0 Q c\} *'__ "N ^J oJ oj cD,
:A <
*^x >^>* m^
^. ^o^s ? For the
effort of Eastern civilization has always been to the
solitary end of moralizing the individual, and ia this
way it differs essenri-uiy fro;n Western systems of
Culture, which have striven rather for the most efficient
use of materials 10 SSSf 3 &$
oar.
.
.
10. Sister Nivedita : The Web of Indian Life, p. 114
u e> L.
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OPHER
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5b;<5 Whatphilosophy
*%*
by itself could never have done for h^ humble, whatthe laws of Manu have done only in some small
measure for the few, that the Epics have done throughunnumbered ages and are doing still for all classes
ai:
ke
8
^^. it is really the
Mahabharata that is one of the outstanding books cf
the world. It is a colossal work an encyclopedia of
tradition and legend II sS>S*$?tf&'55 es$e (oSsSotf[tfotfsJa
11. Sister Nivedlta : The Web of Indian Life, p 113Pandit Jawaharlai Nehiu : Discovery of India, p. 109
Q c
o S^o^fe^vS'S', The war of the Mahabharata itself
represents the apparent exhaustion of Vedic inspiration
at the end of the first period, and the restoration of
prestice vigour by force of Krishna's personality 13
r* 5 <
sS)2*sSgj&e
rS7Sro^cT
A 5
CD
He is an intellectual power but nothing else 14
J5&n$c:b:??g eJ6^r?^^ sSj-Sb^xo co
co.
1\ Sister Nivedita : The Web of Indian Life, p. '56
14. Prof: F. Max Muller : The Six Systems of Indian
Philosophy, p. 16
no
or
- t ^
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O*
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IB. Bhishma, we have the creation of a people whohave already learnt to regard detachment as a necessary
demeat of moral grandeur 15 7$ & *& e
i. Sister Nivedita : The Web of Indian Life, p.
Cv
25
n a. eou
?
cocO t
ro
ro CD
wjjl i ^'
>. In a very real sense, to under-
stand it is to understand India and the Indian people 16
16. Sister Nivedita : The Web of Indian Life, p. 213
28co o^
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sfco t Sri Krishna -a unique figure in the
history of human evolution ... He represents anunparalleled harmonisation of the salient strands of all
forms of past spiritual culture and exalted it not onlyto a very high plane of universal vision, but also toa mighty effectuation 17
17. Prof, Sisir Kumar Mitra : The Vision of India, p. 15
28
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In her worship cf the Feet of the Lord, the little girl
sits for hcurs in her corner, praying, 'Make me a wife
like Sita!' Give me a husband like Rama! 18
Ran.a, the ancient idol of the He.oic
ages, the embodiment of truth, of morality, the ideal
son, the ideal husband, the ideal father, and above
all, the ideal king,... 19 0^0 00
L_
And what to speak of Sita? You may exhaust the
literature of the world that is past, and I may assure
you. that you will have to exhaust the literature ofthe world of the future, before finding another Sita 19
Sister Nivedita : The Web of Indian Life. p. Ill19, Swami Vivekananda : The Complete works, Vol. 3
p. 255
cj '
is i
c ^oSSx echo S' ^S)5 s3j3 e^c^ TJ i; i ii
* Sita is unique;
that character was dipicted once and for all 19
LitSr^'. escd-^5br?S', There may have been several Ramas,
perhaps, but never more than one Siia ! She is the
very type of the true Indian woman, for, all the
Indian ideals of a perfected won;an have grown out
of that one life of Sita; and here she stands these
thousands of years, commanding the worship of every
man, woman, and child, through out the length and
breadeh of the Aryavarta
r
There she will always
be, this glorious Sita, purer then purity itself, all
patience, and all suffering.... She is the ever - chaste
and ever-pure wife, she, the ideal of the peosle, the
ideal of the gods, the great Sita' our national God,she must always remain 19
19. Swami Vivekanahda : The Complete Works, Vol. 3,
p. 255
S3
ic
i ^.aso^tfL.
All cur mythology may vanish, even our Vedas may
depart, and our Sanskrit language may vanish for ever,
but so long as there will be five Hindus living here,
even if only speaking the most vulgar patois, there
will be the story of Sita present 19
oJ
03* a*b^oi &> penetrate to everyVw
part of the country, every class of society, every grade
of education 20
^, Great as the Ramayana is as an epic poem,
and loved by the people 21
19. Swami Vivekananda : The Complete works, Vol. 3
p. 25520. Sister Nivedita : The Web of Indian Life, p 113
21. Pandit Jawaharlal Nehru: Discovery of India, p. 109
(5)
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22, Sir Hamilton : Dr. S. Radhakrishnan's Interview to
Press.
23. Sir Francis Younghusband : Some Sayings of Buddhaof F. L. Woodward, Intro.
42O
5
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3
Western people
can hardly imagine a personality such as that a
Sankaracharya 24 ^o^c^^SsSoSS S5:^ 6 ?
i^30DL
sST-j-eSoa c53cc^a. e S^c^cio^) ^^)5s'ao^^, This is
greatness that we may appreciate, but cannot under-
stand. We contemplate with wonder and delight the
devotion of Francis of Assisi, the intellect of Abelard,
the force and freedom of Martin Luther, and the
political efficiency of Ignatius Loyala; but who could
imagine all these united in one person ? 24
24. Sister Nivedita : The Web of Indian Life, p 160
a.:
. 32
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He is worshipped in various forms, the favourite
ideal of men as well as of W7omen, the ideal of children,
as well as of grown up men 25
5o
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^a^cr^s^S^o^T L>'
3 3
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He was the most wonderful Sannyasin, and the most
wonderful house-holder in one 25 es^&b, ^^>
25. Swami Vivekananda : The Complete Works, Vol. 3,
p. 256
Cw 'v..-
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Shiva is the Sublime aspect of
God, Krishna the beautiful aspect of God 26
sr? Love crystalizes into blueness. Blue
colour is expressive of intense love ,26
poJ
o
26. Swami Vivekananda : The Complete Works, Vol. 6,
pilrt
52
oJ
>. cw6
eo) ?co) 0"
Beauty is the only thing which attracts a
human mind here. By the word beauty we roust not
understand the beauty of form only. Beauty is sensed
and percieved by each one of the six senses;.,. Anyone of these beauties has full power in it to attract
a percieving man 27
i
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5.
tfestfotfS&S
27. Editor: Vedanta Kesari, 1957, p, 184
3
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^o ^0^6 SJOo^'cS&o oS'So. The Lord of theS3 CO
Autumn Moons 28 tf
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S76 i,&>B
28. The Hindu', 13-11-1957
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She (Bhakta) is striving to worship God as the Child
Saviour, struggling to think of herself as the Mother
of God 29
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29. Sister Nivedita ; The Web of Indian Life, p. 25
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31. Swami Vivekananda : The Complete Works, Vol. 4,
p. 91.
84
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According to Earth and Hopkins, Krishna was
not a human being at all, but a popular divinity whose
identification with Vishnu gave rise to sectarian
Vaishnavism 32
3)
r?tfe3&S3&. a^r?, S8 ^o^ ^^6r
^)
fb. Earth considers Krishna to be a solar deity,
Like those of many solar deities, his first appearanceswere beset with perils, and obstructions of every kind.In the Veda, the sun in the form of Martanda is the
eigth son born of Aditi, and his mother cast him off
just as Devaki 33
32. Prof. D. C. Sarkar : History and Culture of the Indian
people, Vol 2; p. 434
33. Prof. Hemachandra Roy Chaudhury : Materials for the
Study of the Early History of the Vishnava Sect, p. 24
o
Ij
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<r>
70* Q
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-.r5 The attempts
to make him a solar myth are as unconvincing as the
endeavours to prove that Buddha and Christ are
iiX aginary figures 34
j
^c
Is much older than that of Buddha 35
.SI
34. D. C. Sarcar : History and Culture of the Ind:an
People, Vol. 2, p. 435
35, Swami Vivekananda : The Complete Works, Vol. 4,
p. 361
ft X- ISQ
- c3 U 71
, We know tooV
that Krishna and Arjuna were the objects of religious
worship in the pre-Christian centuries 36
_
The historical Krishna, no doubt existed 36
S?5i SP^L. ea
. Sjr*, 5 S5
) Magastheneso to
i g 8
Q1 . . 4i- o
Besnagar
oHeiiodirus lL
36. Sri Arabinda Ghosh : Essays on Gita, p. 17
i
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. 7
, A unique
figure in the history of human evolution 38
C*5S&cS b es>(S)>^&r 5(^^;^L ^ o '^
> ioD^S
5 U O^CD
3So) SOODO^^^D croT? o^^ ^
(0.98.13)
/
37. D. C. Sircar : History and Culture of the Indian
People, Vol. 2, p. 432
38. Prof. Sisir Kumar Mitra : The Vision of India, p. 15
73
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at the time of the Bhagavat Gita, he recovered much
lost ground and got reinforced by becoming identified
with the Vasudeva of the Bhagavatas and the Vishnu
of the Vaishnavas It is this miscellaneous origin and
history that make him the author of the Bhagavat Gita,
the personation of the Abselute, as well as the cowherd
774
playing the flute on the banks of the Jumna 39ttftfair J-e^^go & Jp^& fr
Seo^S^frs,
eoifc&rS The pre epical literature of the Hindus knowsa human Krishna, but is silent about a deity Krishna 4 )
oSaaOSS The. acceptance of the darkand probablyaboriginal God Krishna into the Hindu pantheon onterms of equality with the whin God Rudra or Siva,is one of the supremest acts of human genius 41
39. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 1,O-7
40. Prof. Hema Chandra Roy Chaudhury : Materials forthe Study of the Early History of the Vaishnava Sect, p. 3541. Prof. Humayun Kabir : Convocation Address,
Aligarh University, 3-12-1958
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42 s SD^dSb^co ob jC>'), In the Upanishad
and in the Gita we find the same doctrines associated
with the name of one and the same person (Krishna
the son of Devaki). There is no escape from the
conclusion that their doctrines were actually learnt by
Krishna from Ghora Angirasa, and were transmitted
42. Prof. Hemachandra Roy Chaudhury : Materials for the
Study of the Early History of the Vaishnava Sect, p. 48
80cJ
by him to his disciples- the Bhagavatas and formed
the kernal of the poeiB- Bhagavai Gita. 43 ^"3 fo^?o^^,
ss-' -~J
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Study of the Early History of the Vaishnava Sect, p. 50
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In the Mahabharata we have a combination of all
traditions about Krishna that survived till then, a non-
Aryan hero, a spiritual teacher, and tribal God 44
cor** o. ._ OO
,&S) a"l^^c3, Eij^cSsSd6^bo"3ot) OJ
),the Mahabharata contains several layers of
thought super- imposed one UDOQ another in the course
of ages representing Krishna in all the grades, from a
historical character to an avatar of Vishnu 44
?eFtf^'5'b ^N^S^p6\ --
CJ
Sfb^sr^ur^JS ^o^?D <&& S5^c^, We connot accept
the life of Krishna as described in the Puranas 44
OU
weber
44. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 1,
p. 494
es
f-- <-B ~^> - > >
--v -^ *> /- t X* * rr: vG x~ fv *j c^cHru L" oTt^CD* 4 -> i fj CO^ C;--, S u
'
CO
<p v-'C ~S XVf> l QC oj .
6
ir^
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n' 28'
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&
44, Dr, S Radhakrishnan : Indian Philosophy, Vol. 1,
p. 494
10.1102)
. 10. 33.
cJ
3 S)iertf
L. )
c
10.1327),4
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(1367)
cJ
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ro
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*.10.1408)
SB 5o fctrcS ^3 "3a
> tj C-" ,
coo*
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ro on Lc _"
oo
OVJ
IV > ' -P* V* VW 1 WV Vv ^^4U ro <^
3
fc c ^ ts 3 f\ 5 if c^io c^o 8 t
?,-
eeexr?, The legends about Krishna's questionablro
acts appear to have their origin in the Rig -Veda, which
represents Vishnu as a Kuchera (performer of bad
deeds) 45
l)co er--
oJ
coco OLat^r on, the
Krishna Cult became superior to the lower f -rm of
worship of snakes and serpants and the Yedic \vorship
of Indra45 ecp Itf^o^tfo sio
:^. Sister Nivedita writes : Krishna conquers the
snake Kaliya , Here is the same struggle that we can
trace in the personality of Siva as Nageswara, between
the new devotional faith and the old traditional worship
of snakes and serpants 46 >><& 5"!c&c) aoocZ^b.* PJ
45. D. C. Sarcar : History and Culture of the Indian
People, Vol. 2, p. 440
. Dr, S. Radhakrishnan : Indian Philosophy, Vol. i,
p. 88
CC00
>,-,
^ -7 i" -^-a > ^ -S^ ^-- ^ ^WL
C" ^~^
_ .
-!_ (J k-^ C <X/ -r i J -*
c. c-~ o^tj s'tj'*-^^:* 7 he cult of***\. ^^ i^j
Krishna surercedes boh animistic superstitions and
Vedic retualism. The dance of Krishna on the head of
Kaliya means the suppression of the worship of nagas
or serpants by that of Krishna 47* ~ *
^
C- I O u^ C.
K ^c-
i 10,? ft - ^ *-'
jf--.7-a ^
j^-o<
.> B X-> ,^ rr^ ^r-a "<<'--, -^
_ OJ
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f
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(3.11)\ /
>
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As*
47. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 1,
p. 485
*
L.
48
Bern in a prison, brought up
by cow herds, subjected to all kinds of tyranny by the
most despotic monorch of the day, and derided by the
orthodox, Krishna still arose to be the greatest saint,
philosopher, and reformer of his age 49
ro
ev__ ^ - ^ OJ
All the greatest
sages and most immaculate saints of his time pay him
divine honours; they consider him the best and most
48. Prof. Hernachandra Roy Chaudhury : Materials for the
Study of the Early History of the Vaishnava Sect, p. 35
49. Swami Tyagisananda : The Cultural Heritage of India,Vol. 3, p 299
(12)
perfect among the spiritual men of bis age, and with
ore voice acclaim him as divinity manifest on earth,
looking up to him for light and guidance 49 es>e
i
"
u
cwecc coc I oL
; 55citic6a. In him wee? w
find the ideal house-holder and the ideal sannyasin, the
hero of a thousand battles who knew no defeat, the
terror of despots, sycophants, hypocrites sophists and
pretenders, the master statesman, the uncrowned rnonorch,
the king maker, who bad no ambition for himself 49
^ ^ ^ ^
oj &'&, 5fc^e:^ {jj^sS 5^, es^oSxo^o^ 0*53 ^
*
^ofi, head heart and hand sx>%
^^jj^b^ cSb^SSS). The philosophy of
such a man cannot but be an inspiration to all who
study it, and the Bhagavata, which records and illustrates
49. Swarni Tyagisa:anda : The Cultural Heritage of India,
Vol. 3, p, 299
1
his teachings is, In the words of Sri Ramakrishna,
sweet as cake fried in butter of wisdom and soaked
; n honev of love 49 -^$ ^bir5 )> 3 -:
^
i
r
So odeCO
cS-Do&S-D *t is clear that from the time of the Vedie
hymns down to the Upanishad period there was a
tradition about Krishna as a Vedic thinker 50 "Stf
Utterly unknown
to the primitive texts of the religion of the Hindus 51
L_
49. Swami Tyasisananda : The Cultural Heritage of India,Vol. 3, p. 299
50. Dr. S Radhakrishnan : Indian Philosophy, Vol. 15
p. 493
51. Dr. H. EL Wilson : Rig Vsda, Vol 3, Intro, p. XX
2 ;5tf t as*o# gPStfSo, "S* as
o, The writer of the Ehasavata*"
was not content to call an Incarnation but says, The
other Incarnations were but parts of the Lord. He,
Krishna was the Lord Himself 52 5?tfsSef itfc 6"
>
>
e; retfr'ts-;xo
^? It is not strange that such adjectives
are applied to him when we marvel at the many -
sidedness of his charactar 52
KLrishna is not
the authority of the Vedas but the Vadas are the
authority of Krishna himself 53es
i
'
I 53
n
52. Swami Vivekananda : The Complete Works, Vol. 3,
p. 256
53. Swami Vivekananda : The Complete Works, Vol. 3,
p. 246
pJ
cJco
eTcSSbS9
,
CO CO
CV-' v i*i*- sJS^ -v Uj'j-
o
*-i--, <>- >' prTE -V-.^ "75i^
Jc.ac-^J- Co w c^ i^/^*-/ *-J
cJ
Cs>
iojjS'
SoS:, ^5
^5 Ssi^b^clb^pS^ "s? cjo;& In ancient times, there*i**
\\as very little tendency in our country to find out
truths by historical research 54*~
CJ
">
54. Swami Vivekanaada : The Complete Works, Vol. 4,
p 99, 103
>Gxeo - Cj5i c 95
eo
l
oo ^u
CO
ex.
t
L
COCD ^1^ sSsiocx) aSrccJ
Q
^
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(1.153) aj
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JS
1
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3
tTZ(SS). Krishna's names Govinda, Gopala, Gopindra
etc., may really be connected with the epithet 'Gopa'
applied in the Rig - Veda to Vishnu, the Brahnianic
God, with whom Krishna came to be identified
55. Prof. Hemachandra Roy Chaudhury : Materials for the
Study of the Early History of the Vaishnava Sect, p. 22
8?
Cw >
(ESD.1, 1. 22.
18)
Gona : protector of cows 56'' ^
Q
\ We know that several
Vedic epithets of Vishnu were in the epics and the
Puranas applied to Krishna -Vasudeva. Sipivishta (Rig-
Veda 8.100.5,6)., (&^sr^. 12 43.8, 342, 272,73)56
s;
CO
3
J ^ &
^o .
^ L_
C?
Q
56. Prof. Hemachandra Roy Chaudhury : Materials for the
Study of the Early History of the Vishnava Sect, p. 28
(13)
'
88 -2
^ X1 *JA -~r-0/-?Ar- *
cv O CO- 5 ,-
(o
I^--^
, had come to be worshipped as God Himself 57
U
j > :^.oJ ' ^
Similarly, Vasudeva, who was till then just a hero, was
accepted as Gcd, descended on earth - Avatara 57
fc^'6o^:"5^:, Later, Naravans, Vasudeva andB<
Vishnu., all these became Hari, the Deity Eternal and
Supreme Lord, the Supreme Spirit; 'Vasudeva compre-
hending all' 57
Vasudeva-{__
Krishna, the hero of the Mababharata and the deitvf
of the Yadava cult, was identified with the earlier
Vasudeva, possibly, by the end of this period 57
jL
i
57. Sri K.M. Munshi : History and Culture of the Indian
People, Vol. 2, p. xi.
2
5.70.3)
o) o
OJ
OJ
Q OJ
^ OJ
(1.2.10).R, G. Bhandarkar
100
o cJ w N <A cv* o^D ixCO oj O o3" tCd C c^/ cv* OwO c-CI' riT1Q coO cvCO c,}oi cOi <^C
3 L
L. &>9 ^r?ojb|
?f:oO
CO
cfcpo; c
H'CI^L
_^^_
*Lo ^^J3 ^^^ a 7o*c&' es& Sfboi
>a. S9&C&D
10. 69.13)
'tfrt^cT ^^i?o sSds' (?^. L 1. 12, 1- 2.15)
A 57TGCjr
^8. Prof. Hemachandra Roy Chaudhury : Materials for the
Study of the Early History of the Vaishnava Sect, p. 19
101
(830. 101)
So! $*
a)
103,
A
^6
oJ
rsi c
*
(12.123)3
OJ
. 343.
DOJ Ul
e e^ou* 42. 7H\/
3 oJ
3^6 ^o
i
102 Stfe ao-otf tr^<s^o "3 ^sS
A
VJ
was great as a son, as a king, as a father, and all
through his life he practised the marvellous teachings
which he preached 59 r&&rt, c*e?tf, tfoi&rt.
7^-:^:, He, who, in the midst of the greatest
activity finds the sweetest peace, and in the midst of
greatest calmness is most active 59
A poet, a cow -herd, a'
i
ruler, a warrior, and a sage had all perhaps been mergedin one beautiful fiure 60
59. Swami Vivekananda : The Complete Works, Vol. 4,
p. 9260. Swami Vivekananda : The Life Vol. 3, p. 252
103
OJ
the most perfect of the Avataras 69
5
(8.68.\
|
O* X
55.
e dr* o sao S7co)&o so.|
ro L.
, J200 &oi& "\tfsSDe2b DJ^5*^ eu
A n
60. Swami Vivekananda : The Life Vol. 3, p, 252
104*eu Q
CJ
A
CJ
CO
5130 ?S
,8 1/2
i
L,
i.I
t.
6-\, 125 sS
61,
f
L.
_v ,^_.-
5 cS^j^ -
^- O
OJS .04 !
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108Co
15 So C sxoSb OXP
3
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i ^v
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fi 3
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5000
150
r?s',
co
There is some reason to believe that
Sri Krishna was probably the originator of the Bhagavata
religion 62 &Xg ob3b(|
} ^,^"SVk ' ^ CS
i
L n
cr
62. Prof. M. Rangacharya : The Three Great Acharyas,
p. 144
109
c-
CJ : fc&'(4 2)
^'o is some times refered to as*
Yoga of the Satvata style (3
5? s era
oJ
ioL n
"S
63. Prof. D. C. Sarcar : History and Culture of the Indian
People, Vol. 2, p. 433
1105
A
naoS5.ro
|L
"3
6
L. w eJ
r?o>
OJ
"3c ^
esr-^fibo t'
112 35 C
Q"3fc 3
LSjlcD, 75
(
L_ oJ
{3*t
rr-jS, ^
^:S, b
O
V-J
Stf&tfC*
fb "3 >a
(O
I ^tL
"
fcj
OJ
oJ
5)55' 0*5* tf->
(15)
OJ
CJ)
CXJ
<s
ro-
115Q Q-_a- <
Unity mongering is the bane of philosophy 64
37o eJ^*^cS jj>r*#tfo. Difference meets
the eye every where and there is no difficulty in percieving
and understanding it 64 wg.
ro
cO^)^^ fr'e^^S^) S^tfdfc. es a c^c^
A merciful God who will lend a helping hand to
aspirants 65
L.
Qis what Madhva maintains to have been
unanimously proclaimed by the sacred texts 65 e>dCD
4. Dr. R, Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 58!
65. Dr. R, Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 515
118 ^ Q CS
>x. Difference does not so easily permit
itself to be written off or annihilated by a mere stroke
of the pen of the Absolutist or by waving of the
Absolutistic magic wand. Difference is foundational All
the Pramanas deliver a unanimous verdict that difference
and diversity are real, as real as the Absolute of the
Absolutist and the Supreme Brahman of the Pluralistic
Theist 66 i
eu
^?^^^oL. j
89-71)
CU
66* Dr. R. Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 581
1J7
iL
Madhva is the unchallenged monarch of Pluralistic
Theism and Radical Realism in Indian Philosophy 67
I s:ps?S?o !
L L
i
Q Q \
(3)
^
iapoL.
-^siocSo^^^ (5)
88
^3^
c?oS
67. Dr. R. Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 678
68' Dr. R> Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 12
118<W Q C CS
85"^) ffiOu^O^c^D.
. I
69
forC Q
is$L.
c
it was converted by Madhava into a
rational living, spiritual motive force which on account
of its characteristic element of entering into an intimate
personal relationship with the deity appeared undoubtedly
more promising and attractive than the tendency to
reaction associated with the empty Absolute of the
Advaita 70 lb-6 3o ^SsSj^s^&n ^ tf
69. Prof* C.N. Krishnaswami Aiyar : The Three Great
Acharyas: p. 197
7D, Dr. R. Nagaraja Sarma : Re'gn of Realism in
Indian Philosophy, p. 10
119
oJ
v^
5 So A robust independence, sound logic, cogentv
^
array of quotations, refreshing originality of treatment,
and unfailing loyalty to the Sruti and the spirit of the
scriptures, are a few remarkable feauturcs of Dvaita
Vedanta 71. i sS^o JU~<?OKL- oJ i_
It has a type of revolutionary
idealism that estranges the revolutionary by its idealism,
and the conservative by a drastic evolution of his
earthly goods 71 -5 "5 ?^*G, S)s$-
i55
L.
I
L, ro
Madhva's Vedanta is a pluralistic realistic and
theistic system 71 ^crosptfr IJC?O^^D 3 ^S*Sa s sS^R"2oCJ "
Q_ OJ Q_ "Q-^3 ?o^"^Dc6 fon*ce^o. ^oc^o^ ^66 an open and a powerful
o Q Q r
reaction against the absolutistic monism of Sankara 71
71. Prof P. Nagaraja Rao : Vedanta Kesari, 1937
p. 232, 230
120oi C
|3^,8:r>
L. fc> c_
<=<-
A leadin form of reaction against Sankara's Advaitism 72
i ^e ^5 dSrbt^cS^^. ?5oHc^)L. ^$ CX*
^, In the evolution of Indian philosophic thought,
Madhva appeared as an uncompromising critic of the
Advaita of Sankara 73
IL
CO
T> *<;^-^'< -5 ->'-^ rtCf*- > .3cO ixoj cJ o o-OW' \t^ ^rC3j, J^j fj O t^i cJ
ic
OJ
<-* L. c ._pcJ c)
magnificient metaphysical master stroke 74
72. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
p. 737
73. Sri Kowlagi Seshacharya : Prabuddha Bharata, 1960.
p. 148
74. Dr. R. Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 324
121Q
63
(16)
i
*
-.'8
22
O- oJ
76cJ
CW
77
This may be interpreted also as, "just
as the Supreme Self is Sat, real, thou the individual Self
art also Sat or real." 77 .
ro
O
"^S i
L. O
'
(8.L3)
75. Dr. R. Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 63 1
78.OJ
77. Prof. V. Sethu Rao : Vedanta Kesari, 1930, p. 98
cJ
ef>c ^-CO
i
(8.15,3)
e d"cJ
>a)
O, If the illustrative
instances mean anything at all, then differences between
the finite and the Infinite is the only doctrine which
they are capable of illustrating and elucidating in their
own natural and unstrained significance 78
73. Dr. R. Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p. 599
124 3&'<j forrc^ gptfsss Z 335^ C
C3C.
Not one of the nine instances
can be claimed to support identity between the finite
and the infinite 78 & c
oJ
1. 2.3)
OJ
(3)\/
^^^b 8 sr'^^ ^8) sr'^^^Ss^b (9)^
78. Dr. R, Nagaraja Sarma: Reign of Realism in
Indian Philosophy, p. 599
^ Xtf* ^M> \S* *-* 1O^*c <or?oe^o I^D
Q
"5
u
Q W 3' 0>" ^
^S ^ c^
^S ^^0
eJ
oJ
Sao Sd&d'oi
I
isL.
L
oJ
^bes^oco
J28
r-IT .
T^O CjQ ""; bCL5-tJD CJcO ~w -JcwL^O . J
oJ
t >
i^-^ -
\^ ^-.\
L_
5?jS7sc5^H5 f^s^^sSS Sj;csS, the later (Madhva) instituteso o ^ ^ ^
a comparitive study of the common and oldest authorities
and interrets them in the light of sound logic 79<.^" ^^
" * "*
I oL.
^C3<?S'S7G c5 o^DI? oC7Cv,TC-* . tv-c^-cJiJo-^c^u |oj-~cuc^-JcJ
I
L. L.
w w^. c, ^
. _ .y ^ ^
x o
^01 S$C*CX2c38H (<6^ L. ^ ^ L- ^ L_
K fi
ji:^^ ^; ; ^ ?6c6^ ^5oi s
L & L- L,
L,
"5 ^oi^^c^j
s
o DoL
cu
coi cU
79. Prof. S, Subba Rao : The Three Great Acharyas,p. 23S
Q27
oJ OJ
5 &U
oJ
Q
oLJ
Ho]v shost" *-
-5
128 tfc ?oc?o rD "3^
3" a
Q ro
Ld
ci cu
The doctrines of exclusive mediatorship through Vayu,
the son of Vishnu, eternal hell as well as the missionary
fervour of Madhva's faith suggest the influence of
Christianity, thought there is little evidence in support
of it SO
i^C'^
c
"S3,
Q
In view of the fact that
Madhva's commentary on the Kena Upanishad is taken
from Brahmasara, it is reasonalble to think that there
80. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
p. 738
128Q
was the tradition of dualism even prior to Madhva.
As we shall see, Madhva makes a clever use of Sankhya
and the Nyaya - Vaiseshika theories 80 &z* ?
63 o^Oe u. V&j
^<^_<0 L.
J
i esfiS-S* 1
i^fe^o
3
|pdr)o> cS^crss^^ sSode^^D Students of
Christianity and those of Madhva's workes will readily
see that the development of doctrines in the latter isi
strictly on the traditional lines of Indian Philosophy,
and above all it should never be forgotten that
Christianity is pre eminently a religion, but Madhva's
80. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
p. 738
(17)
ISO*"
Dvaita is pre-eminently a system of metaphysics 81
cJ
jL
oeL
CJ
1
U
Q
^. The highest importance attached to
the eternal diffirence between Jiva, Brahman and Prakriti,j
as well as to the relationship which exists between
subject and object of knowledge is the basis for also
81. Dr. N, Nagaraja Sarma: Reign of Realism in
Indian Philosophy, p. 663
c 131LJi
naming his system as dualism 82
cr r^3^Dco. ^5oio His workes clearly show that he
worked at his system with such a persuation and he
has written more on points of philosophy than on
those of religion 83 >-& ^
ro
u Madhva's system
cannot be lightly and thoughtlessly dismissed as belonging
to the religious history of Indian thought. It is on a
par with those of Ramanuja, Sankara, Srikanta and
others. It represents an important and significant epockin the history of the Indian Philosophy 84
l
sa. SibScSio In the light of the
criterion of spiritual satisfyingness, Madhva's doctrines
82. Prof. V. Sethu Rao : Vedanta Kesari, 1930, p. 99
83. Prof. S. Subba Rao : The Three Great Acharvas,"
p. 24284. Dr. R, Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p, 677
332
of Radical Realism and Pluralistic Theism are bound
to make a very powerful appeal to thinking minds 85
15 IT
1
<J
0-c5o<ib i
OJ
i
'sS^^Sfb 5w5O
*
i
L
85. Dr. R. Nagaraja Sarma : Reign of Realism in
Indian Philosophy, p, 670
-^s xort Madhvahas thus in bis exposition
cf Brabma-Mimairtsa brought the monism expounded
by the Vedas and Upanishads to its culmination, His
position is essentially Brahmavada 86
^ o-
00r^ F7S5o^ esc6o^S^:
86. Sri H* N* Raghavendrachariar : The Cultural Heritage
India, Vol. 3, p. 331
GJ
(A
ro
Q
oJ
is
!_
se' e $&. sS sS
5V (LH1.2\
,
1S5
o'
(1.141\
oJ
'
(1.141.8)
CJ
, CW
v^ro IS:PG The role of Vayu in
Dwaita Vedanta can favourably be compared with the
role of Jesus, the son of God, in Christianity, and the
role of Lakshmi in Visishtadvaita, Tradition and
scripture with a sustained and cogent array of quotations
maintain that Sri Madhva is the third incarnation of
Vayu. An explicit statement of this fact is found in
the Balikta Sukta of Rie-Veda 87 Z ?stt
-.^ - *-^ >**^ ,^-^ o^^--cJeJo-OJcO CoJ --'Ck>J^Co cOcw OtJO, oj ru CM. CJ \
'
ts ',^^ C' D 2
S7. Prof P. Nagaraja Rao : Vedanta Kesari, 1937, p. 231
138"
esSc&o ^.gp. 1.2.18),^d&o^cj' 6
i
L.
Throughout
his works Madhva speaks after the manner of a Messiah
wiih a mission 87 a ^o
He openly declares in many of his works that he is
the chosen prophet of Lord Vishnu, commissioned to
interpret correctly the sacred texts and refute the
misinterpretations foisted thereon by the other commen-
tators 87 a
IjI -O
osS, S7^l ^i
^ecJ
87, Prof. P* Nagaraja Rao : The Schools of Philosophy,
p. 82
137
/3. 118. 72\ 'ob^^c^cPs sS^socT* ^3 c&^o^&J' 5 00\ / j e>es g^ gj.. __o
(3.115.52} &3;?
3
oI
I SLa.
i"oo IL* &_&;)
ccj ^
But Sankara's system, like ewry other system that
the world has seen, had undoubtedly had weak points
about it, which, though hid from men's gaze, m the
morning splender, had silently grown with its growth
and had begun to discover many ugly features, the worst
a)
of which bore indirectly or otherwise on character 88
^f M^M -.L * 1 *^ ^I A iff -3 r* ^r1- I & I O
L^ g^L^ - -
L
Cw Wg-
Several pious people had begun to feel dissatisfied
with the prevalent philosophy and its influence on
character 88
OJ
-
, 80 Literally,
middle-bouse, an evident rendering into Sanskrit of the
88. Sri C. N. Krishnaswarm Aiyar : The Three Great
Acharyas, p. 196
9. (t\ *'t> "So^fc*^os^) : ^^^6^b, 3 sr^^), S&. 67
39
Varnacular clan name or distinctive family name 90
3^3'?^ cf 53
)ies
t
ir
A
eu
4300
90. Sri C. N. Ki ishnaswami Aiyar : The Three Great
Acharyas, p, 198
140
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94. Prof. P. N. Srinivasachariar : The Philosophy of
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as taught in the Upanishads, will be neither a bare
unity, nor a mere plurality, but a vital synthesis of
both 96 <
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Srinivasachariar, p xiii
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Madhva and others, and proves that their views are
all true in respect of the particular aspect of Brahman
dealt with by them 97 e Doca
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by pointing to a path which satisfies both intellect
and feeling, head and heart, without overemphasizing
the one at the expence of the other 93 $^&75
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p. 3
98. Prof, Roma Chaudhuri: The Cultural Heritage of
India, Vol. 3, p. 348
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substituted Krishna and Radha in place of Vishnu and
Lakshmi representing Radha as the wife of Krishna.
'74 ^ -
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the comprehensive philosophical doctrine of duality -non-
duality. This work was achieved by Nimbarka 102
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to the forefront as the tutelary deity 103
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103. Prof. G S. Ghurye : Indian Sadhus, p. 174
115
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personal relation between man and God, Tsinibarka
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Radha and Copies, and engaged in play with them 104
CX"
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prominent propounder of Radha - Krishna cult, one of
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and monism the only system that best fits in with the
Sutras 105 So^&-S ^c-^^^co c ^"E
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105. Sri Sridhar Muzumdar : The Vedanta Philosophy, p. 3
105. Prof. P. N. Srinivasachariar : The Philosophy of
Bhedabheda, p. 183
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107. Prof. P. N. Srinivasachanar ; The Philosophy of
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India, Vol. 3, p* 345
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not naturally make much appeal to the masses, whofound sufficient spritual food in the bhakti schools of
Ramanuja and others 111 #o:x.
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In the inmost state he would remain in samadhi,unconscious of the outer world, In the semiconscious
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chanted the name of God 115 AVofib&
115. Sri Ramakrishna : The Gospel of Sri Ramakrishna,
p. 179
222
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times weep, and with him danced, sang and wept for
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116. Editor: Vedanta Kesari, 1958, p 453
117. Prof. D. S. Sarma : Bhavan's Journal, 3-6-56, p. 44
118. Editor: Vedanta Kesari, 1958, p, 458
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fcoeS"1 became one of the greatest teachers of
Bhakti, the world has ever known, mad Chaitanya ! 121
I have only one pair of eyes; they blink and so
hinder my vision. And further, on account of streams
of tears I could not see enough of my Beloved. 0!
friends I shall not be able of keep my life-breath. After
my death, place my body on a branch of the dark
tamala tree and inscribe on my body Krishna's sweet
name 122
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121. Swami Vivekananda : The Complete Works, Vol. 3,
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123. Swami Vivekananda : The Complete Works, Vol 3,
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Hail thee O Chaitanya - the Victor of my heart,
Mark the rhythm of his mystic dance in lofty
ecstasy quite alone,
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keeps time.
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And knows the rest - intoxicated with his ownover -
flowing joy,
Oh my heart's Lord, how can I express the love
I have for thee ?
Saha Akbar craves drop from the sea of thy
piety and love 126
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fca 128 Though some of the
writers belonging to this school call themselves the
followers of Madhva, in their thought they are really
nearer Ramanuj i, since they emphasize identity, even
while they admit diiFerences 129 4s
p
127. Prof. Surendranath Das Gupta : The Cultural Heritage
of India, Vol. 3> p 6
128. Editor: Vedanta Kesari, 1959, p. 1.62
129. Dr. S. Radhakrishnan : Indian Philosophy, Vol. 2,
p. 764
(32)
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a unique feature
in Indian thought 131
ro a
. The consorted
figure of Radha and Krishna most adequately symbolizes
this doctrine. The Bheda and Abheda of Radha and
Krishna is Achintya 131 a*c^(^<5al}&J 6c&> car*
Ni&o ^^^J <e$ots3. ^s5/rCi
130. Prof. G. S. Ghurye: Indian Sadhus, p. 179
131. Swami Jagadiswarananda : Prabuddha Bharata, J945,
p. 149
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discovered the secret that the song was the medium
of expression for the intensest feelings. So their love of
God expressed itself in songs 132
S'b5:bg&>es?D ")), This tradition of prayer through
song has persisted through the ages in India 132
Down through the ages
the sky of India has rung with songs of love and
devotion 133 v'Sg
Hers prayer is the musical out-burst from the love-
filled heart of man. This simple and direct prayer comes
from the child as well as from the adult 133
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132. Prof. A. C. Bose : The Call of the Vedas, p. 94
133. Prof. A, C. Bose : The Call of the Vedas, p. 82
9 SJ
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Music is the most directt of the arts,
proceeding from the physical to the spiritual with seekingthe aid of the intellect 134
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Both a religious leader and social reformer^
Ramananda occupies an eminent position in the history
and development of Bhakti cult 135
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his religion more popular and more simple, his sole
aim was to make religion an easier affair than what
135. Prof. Nonika Handoo : Vedanta Kesari, 1960, P. 278
the priests and philosophers made it 136
r! o, If he did anything new, it is his deification
of the greatest hero known in India It was he who
deified Rama and introduced the worship of the greatr* **
hero all over the Northern India 137
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p. 181
137. Prof. Manmath Nath Dath: The Prophets of Ind,
p 173
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He is the very fountain-head of this gigantic movement 138
ij6^c^ c^)?D S 5 ^5oL o 53
138. Prof. Nonika Handoo : Vedanta Kesari, i960, p. 27S
289
There is a
virility in his views, and their expression is new and
refreshing 139 es &&>""'''
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139. Ramananda to Rama Tirtha, p. 9
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He tried to establish Rarna-Rajya,o
or kingdom of the Lord on the earth, by purifying
the individual and society, by castelessaess and righte-
ousness 140
140. Prof. Nonika Handoo : Vedanta Kesari, 1960, p. 280
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servant, where doest thou seek Me ?
Lo ! I am beside thee.
1 am neither in temple nor in mosque:I arn neither in Kaba nor in Kailash;
Neither am I in rites and ceremonies,
nor in Yoaa and renunciation.^_^
if thcu art a true seeker, then shalt at
once see Me : thou shait meet Mein a moment cf time.
Kabir says, O Sadhi* ! God is the
breath of all breath 141
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Once of the most interesting personalities in the
history of Indian mysticism 142 5?
141. Dr> Rabindra Nath Tagore ; Kabir's Poems, 1,
142. Prof. Evelyn Underbill : One Hundred Poems of
Kabk, p. v,
278*^
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surpassed
his own master and teacher. He perhaps became a
greater man than what Ramananda was, 143
seems to have produced, directly or indirectly,
a greater effect in the state of popular belief than any
other,... 144
143. Prof. Manmath Nath Dath : The Prophets of Ind,
p, 181.
144. Prof. H. H. Wilson : Hindu Religions, p. 37
277
Kabir went
thoroughly against all rituals and formalities. His religion
was a religion of simplicity; his motto was love 145
exr*
no caste, no creed, be had no worship
no adoration, he had no idols, no mythology, he sang
the praise of God alone 146 &vx &*& 3&.
145. Prof. Manmath Nath Dath : The Prophets of Ind,
p. 185
146. Prof. Manmath Nath Dath : The Prophets of Ind,
p. 188
278
;b:e:* A simple and unlettered
man, Kabir was the poet saint of the comoaon man 147_ t* _.
>, SS3^S ^>3<
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expression and rugged in style, his poetry is the out-
pouring of a soul that apssionately felt the call of a
true faith 147
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plainly a heritic; his reputation as a dangerous man. 148
147. Prof. D. S. Nakra : Vedanta Kesari, 1959, p. 65
148. Prof. Evelyn Underbill : One Hundred Poems of
Kabir, p, xv
278
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150* Prof. Evelyn Underbill : One Hundred Poems of
Kabir, p, v
151. Prof. Manmath Nath Dath : The Prophets of Ind,
p, 186
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