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scheme aid to publishing Religious books"

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Lo

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l.l.i*

rr

"3
ro

CO

c5jbo

axr*

2.

s&y 3 ^* 12-8-1956*

3.-

eo^LM

4.

wtffc

5.

^j^^cs-gc^

6.

;So5#

ootf^),

(S;

^4)

\S<?, 1958,

o*^s$6 eaSotf$3&*'tf j7TCfc

(I)

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16-94957, 4-8-1B69

Ill

33-<

9.

17.3.1958, 4.8-1959.

IV

"ooSb,

5tfS$s6

(I)'

I would have you, day by day, fix your eyes upon

the 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

men, who knew

their duty

it

has been acauirel by

and had the courage to do

it-

(Piracies)
),

he

India'

very dust

the very air

is

now

loved before

of India
to

me

holy,

came away.

Now

has become holy to me,

it is now the
holy land, the

place of pilgrimage,the Tirtha! 10

d*

mankind;

Search for truth

its

is

the

publication a duty.

noblest occupation of

sSspj^sirasSba

(Taylor)

cs*

10.

Swami ViV ekananda:The

Life of

Swami Vivekananda
Vol 3 p 69

VI

The
in the fact that

Spirit

in

it.

greatness of Indian thought

her cultural conception

is

lies

that Eternal, the

encased in evolving matter, involved and immenent

Her religion is the aspiration to the spiritual "con-

sciousness.

Her whole Dharma or

Law

founded upon it.

have the same up ward
is

Her philosophy art and literature

look. Her progress is spiritual progress, u

11. Sir

John Wobdroffe

Vedanta K:sari i930.

VII

HinJuism has something

minds.

Its

very strength

infinite diversity of

8o

cies. 12

to offer
lies

human

in

which
its

StfS^^ c^S ^
pur-st

morality

is

the

Vedanta.^ aj_jS$lk f
SSS^i^Ser^^b* Vedanta
gosp?I of

12. Sir
1

14.

life.

rtob.

immediate

^^ ^^
is

human

a^S&o

aatfS&eft SirSsi

tfodfc.

the goal

suited

to all

adaptability to

character and

sfcS^ijfeSjabetfcfertea

is

S";$otf

the

tendenSr>o&r*

Sod^tf jsSSJj*
The highest and

consequence of the
7-^

5"^

of courage,

"^o^
it is

the

Monier Williams: Vedanta Kesari 1926 p

10.

prof. Paul Deiiss.n,

Dr. Mahendra Nath Sirkar; Prabuddha Bharata,

1956 p 409-

VIII

14X3X^=84
SSstfo

^r S5r>a 5

IX

2]

s?
.

2.4.5)

(A.

5*.

4,

J6

XI

>

Th e

(Hegei)
function of the mind, and task of philosophy

discover the unity that

lies

is

to

potential in diversty. ir>

Behind everything the same divii)i

j

is

exiting^

Out

^cr^^tf^atfcSS

of this comes

D&dS) r^o^,

as your

own

in

loving

15. Dr.

self,

In

eo<o<&>&

the t>asis of morality

not injure another.

because the whole universe

injuring

another,

George

$^S$

W.

an

am

other^

am

7?-ov),

sa^otSa

Love everyone
is

one ljQ

injuring myself
'

mys.lf

loving

Friedrick Hegel

1(5

s56'

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

Indian sees

God

and

i&

It is

even

in

the

him

self,

you can have any system of

),

no one knew why

And

it

Him

universe

phenomenal

only through the idea

as ourselves.

he sees

also

the

in others

around him 17

of the Impersonal

God

that

ethics ls

But no reason was

forthcoming,

would be good to love

the reason

why

is

other beings
there, in the idaa of

the Impe sonal God. 18

The whle world

of

the universe-the solidarity of

17. Prof. Sisirkumar Mitra

18.

life.

is

one the oneness

ls

The Vision of India, p 47

Swami Vivekananda: The Complete
works, Vol 3 p 129
:

xm
**$>*

The

infinite

onetle

sanction of all morality, th

and I areTare not only brothers r but that you
of
all ethics
one. This oneness is the rational*

Soul

is

thi -eternal

spirituality.^

^o

>3f

acr

2>tf*ss&

This

o>

is

Si

dictate

the

but
^^$535^6^) T^^CP^).

great formula "Tat tvam

asi**

Indian

it is

Philosc

in the Veda,

which gives

in three

all together. 20 sS>

metaphysics and morals

19

of

2,

Swami vivekananda:

20. Prof. Paul Deussen

The comPlae works, vol.2

The Philosophy of Vcdar

xrv

Sotf

w *&

*az$So

*sStf

SSgo

23-^

168)

10. 10.

10. 80.

3)

0*

114.

XVI

i'.5

fi)

rf'S^tftfjs&eo

tfO^fsfca

31

XVII

rs^tf
8D&

The main
&aakara*s
that

poskion-

with

quarrel

al*o

that

of- 'A-dvaira

not to destroy bat

seeks

it

is

other

systems-

ne does not q,uarrcl with one

rgesSSa

S"!

T
S'

garally

to fiilfiL

for, as

It l^as no-

been,

has

own hands or

cJ^^o*^ ^^>

o^

stscKg.h

sSbaflpg

said

feet.

S)sa<55bs5D>
'

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

is

'systematized Upaflishad&'^ 2

^(P ro^ 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,
i

its relc. tive

freedom

a great example of

21. Prof.

frcfti theological

purely

obsessions^

philosophical

make

eschme. 25

S.S Suryanarayani Sastry:

Sjnkaracharya, p-71

22. Prof. Earnest P. Horrwitz: Buddhists in

Disguise,

V.K!

1932, p 457.
23.

Dr.

S.

Radhakrishnan

Sankaracharya of S.S.S. Sastry

P- i v

XEX

S3 a careful reasoned
fruit of a vast learning

cxa
.

it

is

lower

is

If

because
tkafl

^cD

and

peiaetr-ating tfeoug-ht;24

^5. Iro ^"

JbST sS&oi&cto
&

Sankara^s Advata seems to

we
the

content to

are

highest

that

is

^^

be

dwell

on

possible

ed

abstract,

level

for

sS^^dddboo"!

majority of the best thinkers

been men belonging to

?sT~

<*>

only for the stfonghearted. 26

the

out system, the

c&o

of India have

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,
nuja y

fifteen perhaps adhere to

five to Madhva, five to

Valjabha

Rama

and seventy

f t veto

S5Sw

23- Prof. Paul Deussea

The Philosophy of
Vedanta, p

2.

Lo

O 6'-

(I;

One

N^X

^d

of the greatest

men who have appeared

in India 1

Dr. Kailasanath Tryanbk Telang

Saakaracharyap;

S>Crotf

a^otfb;

One of the

tPtftf

Indian thinkers^
greatest of the

1 0)0.
|3gpSsJtf>g#* SPtfaa
that ever dwelt in mortal body. s
<6dfc

2s: X

stooOcS a*j-j

^Sfc^dft

upon everything^
^cS^JSaj-i

"So^^

who
vision. 5 e3

a seer of highest type,

<$&*#$

*; tremendous
light

d&d

S^5*^o^)^o;
the

realised

in-

of reason

^3 &&&B9 1r^>s?^^&

StfjifrlS
1

unerring intuitive

cSMP&itffitf^aS

throwing the scorching

tellectual power,

5o^dSb

mind

greatest

;SS)5P&-5",

joSS

primarily

truth with

eSboSirotf^2^

his

SSS'gSiocSj

^oS^ &5H&^DJfi; The whole

^Sr-oOS SS^S^tf jjeof the national genius awoke once more in Sankarar5

charya. 6

^^d^^g*

jStfj&o
;

2.

Dr,

K-M.

&tfo ^o^o'C?C5bgS^

Sri Sankara

^A^a

rvoO

was an avatar of Siva.7

Panikkar: Religious Movements in Medeival

India
3.

Prof.

Religion
4.
5.

Swami Vivekananda: The Complete Works,

The Editor; Vedanta Kesari, 927

6. Sister Nivedita:

7.

The Sceince of
ofSwami Yogananda-

Douglas Grant Duff Ainslie

MSS. ofS.M,

ol

2p 140

Sankaracharya of S.S.S. Sastry, pi

The

the dark places of thought

the most forlorn heart. a
'

than

the

by

this,

isSs*

5esSa>

"3

more conclusively

appearance

Ha belongs

o,

Sukra

and soothed the sorrows of

u>&&

Never was aay prophecy

Hummed

genius have

rays of his

of

vindica'ed

Sankaracharya.

to the

{>

humanity o

10

<

c5oAS'6ooSS)53" 3 <6S& will

fl

place

among

-m

name

8. Dr. S.

"

'

to

allow him a
'

'

'

r8

immortals. n e^^S) <y>&Cx>o5

&cS>SO cr-o-^
^ss
is

not be relucfent

S62xos5^dtfb "SSfc

s$o&&& SF-&&, The name of Sankara

to conjure

with npc

only In India,

bu^e

also

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

P

9. Sister Nivedita

Sankaracharya of S.S.S. Sastry, p

10 Dr. Annie Besant:

11.

iv

i.

Sankaracharya of K.T.Telang^
Note,

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

of an astoaished people
no wonder tha the admiration
him into an incarnation of the
should have eu emsrized
is

d3b

Deity

L
i.

The

z-s'^>s^ Sankara's

title

'

Barnett )

(Acharya)

is

well

tamed.

of contraof Sankara makes a strong impression

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

life

ries.

myst c and
:

a religious

rcfoimtr. 14

SStftf^

12.MSS. ofS.M.
13.
14.

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

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 political genius, attempting to impress on the People a sense

of unii>

a single

for a third, hs

effort to

is

a calm philosopher

engaged in

expose the contradictions of

life

thought with an unmatched incisivencss fora f Oith. he

tic v,

ho declares that we an greater than we know

and
is

14

sS)8SbcSfia

have been few minds more

o

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

to study almost all Philosophy,

tremendous

Comoria

14.

4"

Dr.

lot

and tour

all

ovtr

the

but also
coi.ntry

wrote a

from Cape

right upto Himalayas.

S.

Radhakrishnan

Indian Philosophy, Vol 2p 450

He

was a curious

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

a poet and a samt. an i ia addition

practical reformer and an able organis r. 15

mystic,

to

all

this,

^55ou)

X&&&

5'o3'doD this greatness

that

we may appreciate

but cannot understand. 16 OXP

Sankara taught us to love

respect reason and realise

Twelve centuries hw^ passed and yet
trr.th,

the purpose of life.

his influence is visible 17

5,

Pandit Jawaharlal Nehru. The

Diecovery of India
of S.S.S. Sastry,p

16. Sister Nivedita: Sankaracharya,

17, Dr. S.

iii*

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

Many
shedding a Hndly

of theta flourish even

lustre that

thi

inspires

weak ..... ^

ls

19

ined,

He

spoke of things as he saw and not

&^poe3&rp

as he

imag-

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:

19.

() ^s&ecpd

Sankaracharya p 22

fj-iSn32o<s6j77&: s3^^C5b

tfo&'crc 8
(4)

^8(tf*io w. Si.

20.

The

Editor: Vedanta Kesari. 1927.

1.

StfS" SftiS;)

ADoefiSqrS-Soa,' the,

trust-worthy exponent of the Arya

Dharama ...... was

tfc

21

great teacher Sankara.

we must ^ ook

to

rather than to the legendary Vyasa, even though the latte

be the reputed author of the Vedanta Sutras.
31

we want to judge of a
religion, we must
as much as possible in the
mind of its

If

study

it

21. Sri

to

founder

Monter

try

Prof. F.

V/illiams

Religious

Thought and Life

M, lMo ,,,r; A D Wroducta

in

JliSinc

Religion, p 191.

tf

r?SoO

cJ^ooSS.

The tendency of the

most European schoLrs and antiquarians s-to modernise

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

B-Sdb

ficrotf

10

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. 22 s3bfi

575

The

discussions of several

new theories based on untrustworthy

have only tended to make confusion worse
and have
confounded,
resulted
in this historical
(X-ientalists,

their

records,

problem

remaining as remote

from solution as

sjo&osb ?ptf3>s,ss
Very often facts anJ dates
taken by these
writers from the
writings of their
predecessors or
contemporaries as the assumotion thaC
they are correct, without any
further
are

investigation

23. Pandit N.

by

Bhashyacharya The age O f

Sankaracharya,
:

Pi

themselves. 24

d'SSr'tfgsSwrt

SO

tfS

S)

C-^oflT*
53*5

24. Pandit

N.

Bhashyaelu-ya

The Age of

Ratanjali,

35.

12

3)
s&S'iioso,

4)
.

Perhaps
Digvijaya

ths best

attributed

5)

II.

known
to

life

of Sankara

is

the

Madhava

25. Prof. S.S.

Suryunarayana Sastay

Sankaracharya, p

3.

13

"9

53*5

26. Pandit.

N. Bhashyacliarya

Tho Age of Sankaracbarya

p 18*

U
2T

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

from ths fabuIous.- SJ

are not free

SbtoSioea
5

'

book

is

scD

t lie

horoscope given in the MadHava's

a mere iraitioi of Rama's and

is

therefore,

worth-

less.

-7.

28.

CN'

Krishnas-vami Aiyar:

prof.S, S. Sucryana'-ayana

Ths Three Great Achar>as

P2.
Ststry: Saa^arabharya, p 3*

29-

30. C.

N. Krishnaswami

Afyai

The Three Great Acharyas T

p 12.

1S1&'
'.

I)

J&!>dS>Sfcj

(2.3)

(2

i^5to^
'

(2

eao

^t>

(^18.107^

31. Prof. S.S. Suryanarayana Sastry

Sankaracharya, p

S'

(4,20,21)

2593

<55bS)d3bo

tt&S&o&c&o,

'

1 '

17

OOP

(4)
,

^>

2825

tfotftf'

si

477)

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 whether

was written by Anandagiri, the famous disciple of Sr*

Sankaracharya, for the work is partly in poetry and partly

this

in prose,and the nature of ths style

errors,

show

that the author

ani maiy Jgrammatica]

must have been oily a bigin-

82, 33, 34> 44

53*5^

Sa
,

j.

rf.

1017

33. pandit V. Bhashyacharya:

The Age

of Sankaracharya

15.

2fl

/*
*

34 This seems to be
quits

msJern wark written

schismatic

in

the

iuterests

Mathas on the Coromondal

have renounced obedience

Sankaracharya's

to tie Sringeri

successor

legitimate

of

the

Coast

which
Matha where
resides. 35

Dr. BurneJl

34.C.N. Krishnaswami Aiyar

The Three Great Acharyas

P

35,

Dr. Burnell

MSS.

*
<***

2.

of S.M.

;itl

21

1500

GO

37.

^4j

[Jf

sfc53ff8

*:-:rr <ii:c::; '2^*^? 6 &3CPi5

i

M.MSS.

ofS,M.

2^25

sS

s
^sSS*S0

(2 &}

3dfcObo&$a3y83j*

cSgS

SisS^sSjSs

24

3*5)

^?"2o

083^

25

39.

^)
^8^SS,

40.

C.

N.

ICrisKnaswaini

Aiyar

w.si. 23

The three great AcharyaS

10.

Bero?^ ^^S'ciSoab

J>sS8o&e&

must confess

as
beal of time and Lbour- I
that even after a great
able to comperehend the geography
far as ever from being
Shankaracharya as related by Anandgiii

am

of the tour of
be found noted in our
Many of the names cannot

modern
*"

s4i

woa

c3aboo&:3S

;So3r*oO dfeia^

a
SfoSftf

es^

cS.:a

SaB*

0<

3-8

41. rr. K. T. Telang

Sankaracharya, p 28.

42. Dr. K. T. Telang

Sankaracharya, p 30.

27

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3s
2683

43

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w.Si

26

.29

tf> 2668 (5*

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fca

c&>

48.
.

e.

ft.

26
7-

30

>C3Oe

We have

at Present

no work which can be truly conside-

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

a ditely after bis time.^

TKe
several centuries later, it
t

raditions

**. Pandit

were

imme

^o^CSb

d^tes
is

of the biographies

being

not to be wondered at that the

different

from

one

another 45
.

N. Bhashyaeharya The Age of Sankaracharya-

p 44,
45. Pandit N. Bhashyaeharya:

The Age

of

Sankaracharya,

p 14

81

tftfoootfeo

It

is

plain

hat after ^the time of Sri Sankaracharya his school became variously divided ana every individual belonging
to a particular division wrote a work 4(j

S538<53bo

We

find the life of Sankara

shrouded

S"

in

myth, none of which adds to his greatness

The Age of Sankaracharya

P 31.
Suryanarayana Sastry Sankarachafya, p 1.

46. Pandit N. Bhashyacharya:

47. Prof S.S.

32

fesSB

"So

....

fee" &"

"16"!

sSbtfo

tf

33

3fcsM&5*

ssK?o

tf

rf

dfroS

d(6g-|SSstfsSba

(38.

exifio SSc^

d&tu

q?6'c5$) S"ii
<

S'oSj'g^g S&S"

"So

('.

U)

),

also said to

fpher.

make mention of

those portions

Certain puranas are

the birth of the

of the Puranas

philcso-

which are said to

o f him

&re

hdt

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,

p26
49. (I)

^^>eo*5 SjAd^&dSbg:

es^&

()
.

^). 3

8058

3889
i

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r.

788

49

50

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as$ort&clc5fiBo

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tf6^&D
60.

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52

Dr. K. T. Telang

Sankaracharya., p 3.

e.sj). 23

38

CXJ*

s>JflijSsSbs>3o)jd&o

rrtfo^. s^o^

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?.

138 1

1386

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*

27

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800
sr 800
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53. Pandit

Sotf^fcbco 80
(J.

?.

i^sS

sSosS^tfsSboocaoo

^ePQ^a^^

N. Bhashyacharya The Age

;

dfoo<3&d5bo

of Sankaracharya,

39

tf.

&a> firo^cS

&&&>,

800

Cc.

Scs-

s-S)

S.rf.

773

SS

It is

easy perhaps to reconcile small discripancies and take

788 A.D. as the year of the Guru's birth, as Max Muller

does.55

55.

C, N. Krishnaswami Aiyar

The three great Acharyas

p 12

40

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686
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The tradi-

Govin Jabhatta was tha fah^r of Vikramaditya

on any evidence 61

rest

f$&35o

tSb

80.

6i. Pandit

N. Bhashyacharya

The Age of Sankaracharya,

p2S.

49

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|J. sir. 494

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63.

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Dr. C.T. Telang

i>ankaracharya.

52

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Pandit N.

Bhashyacharya: The Age of Sankaracharya

38.

53

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55

The Age
509

of Sankara

'

67

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59,

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Rajavaidya O.K. Shastri Sri Bhagavadgita, p 16.

69. Dr. Annie Besant ;
Sankaracharya of S.S.S. Sastry,
Note
68.

TO.

'

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58

1.4-

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71. Prof.

V.BAthavale

rf.

Prabuddha Bharata,

1957 p.

296

67

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56 ^

Fergusson

jj.^.
Charless Johnston

43

F.T.S.

400

38

COP-

^-

72. Paadit

838

*>

0osSe)4d8bDoflbtod

J>

N. Bhashyacharya:The Age of
Scinkaracharya,
p 3-9

o
|J.

Dr.

CP&

Fleet

&d5"

iS.

7 sS

tf.

<SD

cr^db Burnel
<o

73. Pandit
74.

C.

&

i'X

^)

N. Bhashyacharya

Krishnaswami Aiyar

eic!><6"

The A^e of Sankaracha^a,

:

P 3
The ihree great Acharya,

13.

jJ8p3J5
.

11

59

tffi^Otf
Q

cbo&PotfS*

to

safest

is

it

assume

C^>

flourished some time between the middle ot

that Sankara

the 7th and

the

first

quarter of the
9

sS

9th

century.? a

tfs*>s&>
jjtefotfsSbosfctfgff*

(L

i53""2>&.

-^B

&&&Q&

tf

788-820

Teil

Pathak
Itsing
.

<s3

800-650,

841

81

Sa karacharya, p'9,
Suryanarayana Sastry
SuryanarayaoaSastry : Sankafacharya, p6
Dr. A*B.Keith: A History of Sanskrit Literature,p476.
Dr. A. A MacdonellrThe History of Sanskrit Literature
P 402,
Prof. Earnest P. Horrwitz/Budhists in Disguise, V.K.

76. Prof. S.S.

77. Prof.S.S.
78.
79.

80.

81.

K-B. Pathak

82.

Prof JF.

88.

&

Max

: The
Antiquity.
Muller: India, *A hat

L"I^OT5 ^6^SSbcSfig

It

fctf^db

Can Teach Us,

p360,
(4)

^o^crs?Cf|
s.

2,

ft.

11

il.

e. 788 S5^S)

fiTotfSb

5?Soi3o^b5^^>

?vS),

788

It

need hardly

tc observed that nothing conclusive has been arrived at

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

by
becomes

available. S7

&

ODD&

84. Prof. Surendranath

^&^o^*

3oSgfib&

e-tf

S'cSixSoli)

Das Gupta

History of Indian

Phylosophy, Vol,

p 431.

85. s^

b6. Prof.

Surendranath Das Gupta

History of Indian
1
p 423.

Philosophy, Vol
#7.

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

p

12.'

61

I) a

18

Sri

Sankaracha 7a

and

His

successors at

^&t3^)eo
.

e&

788 <^

Kanchf

^o<^

Otfoo^

Ssfc^gsfca.

88.

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of

S.M.

IT

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92,

C. N. Krishnaswami Aiyar

The three great

/Vcharya.

10,

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93.

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

P3.

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76

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Vidya Kalpataru

Press,

Madras

sa. 3.

because of our almost

The less
idntitv
y and achievements.

we know

***

ss-fiS"!

jotftfsSsio,

>tf

100. Prof.S.S. SuryanarayaaaSastry

Sanka^acharya,

Ocs-glPtftfSba

t$to

120

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102. Dr. S. Kadhakrishnan

Indian Philosophy, Vol. 2

"

84

sS^as-o*

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trtftfSSb

<;

j3

^55.

eg

85

5?

5?

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103.

104,

C.N.Krishnaswami AiyarrThe Three Great Acharyas

p2L.
3c$)e3c&Sfc>

SoSj-j*

tfo^SS,

9, S&.B.

494

lacSaK

The stwy

for

by any known history, and

commend it no5 *

it

has

is

not

vouched

no significance

to

99

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for chronology

does not favour

it.

100

238^0^

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(2 64)

106 C.N,KrishnaswamiAiyar: The Three Great Acharyas

P 28
107. Pandit N. Bhashyacharya; The Ageof Sankaracharya

p!7,

103

Jb

101

108

(8.

I,

4,

7,

38. 62.

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(10.73)

(10.74)

(10.104)

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.

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(2,45)

eo*

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108. Prof. S.S. Suryanarayana Sastry

Sankaracharya,

P17.
161

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109

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55-

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,

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5J-

/T8

tnis

Quite apart from the miraculous elements in

it

offends us by

debite with the

the introduction of

an

story

unnecessary

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

t:Ke

Sd&oatfS*. was Bharati

OSP 0|*es3fc>

incarnation of Saraswa^hi, also to be inc!u ed

8
,

incapacity;

What of the

or

else

of

rest

the

lapse,

^a
,

's

The

whoie

soul into

story

who

are offended at the

cf their

^
of

among

idol ? 100

g'SSocX&SOcCoo

transference of

th

Amaruka's body has to be

rejected as

undemonstrable, the more because the motive

for

with

O9.

this

adventure

is

after all very silly

aod

as*i-

inconsis*-

tbe 'earning and subsequent conduc ofBharati

llo

Prof. S.

S.

Suryi narayana Sastry

Sankaracharya,

p20

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

p37.

112

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(2.54)

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116

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sa^Shtf^o^tf

c?

failed

to

become

a prophet

in

his

own land,

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

p 46.

123

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S*

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g*

83^
t

111.

C.N.Krishnaswami Aiyar:The Three Great Acharyas

p46.

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112.

Di.

113,

The Hindu

P.

Gwashalal
:

Short History of Kashmir.

17th July 1949.

129

53*^^060^

SJr.

488-487

130

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We think

Conjeevaram was the most probable place

of his Nirvana. 115

114.

(I

^S|^Si, ^.
115. Pandit

34.

N, Bhashyacharya; The Age of Saokaracharya

p47

CS

The
hads.

greatest

expositor of

the

u.pani-

11

116. Dr^Archibald

Edward Jough

The Philosophy

of

the

UpanlsJhads-

133

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Jb

SoB6oSx>c
siort

a-

c5fio>

zr

What -shall we say

he not the Gaurdian

Is

his

all

impurities, or

tain

lake

tarns

of the

of the

sacred waters,

hemmed
Jealousy,

Upanishads,

adding,

wisdom, lovely

of the

Time's

Bhzgavatgita,

of the Sutras:

of the Master Sankara

has

commentaries,

by

his

then,

and

tnea
the

from the

fountains

and

out,

who,

against

first the

moun-

the serene forest

last

deep reservoir

generous
lakelets

riehes

of

his

of

own

the Crest jewel ? 1X

119. Dr. Charless joaston:

banka.acharyaof S.S.S. Sastry

15 1

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

S5gS&SS

tf

O o

undoubtedly occupies

high rank. 120

Bewitchir.g

and marvellous and

once the language of the child and

is

simple.

It

is

at

the philosopher

one. 12l

Viewed from any standpoint,

-t is

truly

privilege to

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

120 Dr, George Thibaut

The Vedanta Sutras

121

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

exposition

S^eS^o

&a

sySi&DCQ

is

clear
8

sirr

S^ S^S

S^^^coScdba,

and transparent

^^

tf

ness of vision, singleness of purpose,

the style of expositon

^sigo

can

while none

rival

Sankara,
S,

SsSo^esS^

^o^e>^>,

sjoa'

jsS?fo8)o3cS>.

clarity

SS^^sSa

In clear-

and depth

i&ScS^ ^o|)5o) few,

has

S"0 his

excelled

if

any'

him.

123

Sltfjtf

was the roirantic

charm of the youthful

he

had lived,

and

before many others

ascetic,

who ren.unced before

had eonpleted

his

are

be^in theirs.

rea y

to

life's

work

q&fcco

122

Dr, A.A, Macdonell

123. Prof. S. S.

India's Past.

Suryanarayana Sastry

Sankaracharya,
p 70

153

tf

S&ott

tfoo*tF&gS> tftfSfiac,

>

08)

Atftfsia

tftfsSbsSjS)cX&

/To^a

"S

Sg

sxc.

^
"3

(17)

oS^ L

?fd

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

154

(1)

&*&rr

$o$tftftf3a>

(2)

<a5. ". (Belvalkar)

108

Sod5D

lS^

assstf

a^ & o

Prof. S.S. Suryanarayaca

Sastry

Sankaracharya,
P. 17

155

c6^>^$6oO

ozi

fi^tftfSSba.

<?>

Philosopher's greatness

of subject matter and the

lies in

two things

critical

originality

method of presen

tation. 12S

rf

4
tf-tfea
e*
1

125,

Si^fiaoi8[tfci>to
^
o

Mahanamavrata Brahmachari

Kaiyana Kalpataru
1936. p 541

156

Sankara
constantly to
really their

them

own

to

.......

in reverting

show that which he taightw^s

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.479

Paul Deu sen; The Philosophy of Vedanta,
p2
Dr. J. Macaro Prabvddha Bharata,
1955, p 408
Dr. Thoreau Prabuddha
Bharata, 1955 p 408

127. f rop.

128.

129.

157

|Kotfs$cD

We
that Sankara's
vailing

must

doctrine

teachings

admit without hesitation

faithfu>ly

represents

of the Upanishads. lso ^ o

Its

tf

the pie_
tf

fundamental doctri-

nes are manifestly in greater harmony \vith the essential

teachings or the "Upanisiiads than those other systems. 13o
sjtfflf

tf

tf

s?

tf

S"

&

sS

tfg

he does more justice to the Upanisbads.

131

130. Dr. George Thibaut

131.

Dr.A.B. Keith: A Histoay of Sanskrit

4J

Literature,?

"23

U8

3$% fccro^ tp&'g&D

(f)

o^

SS&cSjjcX&sSa

132. Jr,

M. Winternitz

History

of Indian

Liteiature,

Vel

1.

159

itfo&Sseo

fo^&,

^Sd&tf^Sia

S3*g3

dfoo&fcdfo

S5^aeyotf5Sbi
^

>*>.

evciy new
'

133.

Svi

ami

sect in India

cn t ^e ^y sa Sutras

Viv kanada

starts

with a fresh

according to

its

light. 1S3

The Corrplete woiks, Vol

p327

163

Masterpiece of Sankaracharya's

life, 134
8

SS^&sj'Sa,

^cacS J65

the best. 135

^r>

is*

in

^co

the oldest atd

*'

e>

tfifg

a ^

sS

his ex

c3^

S^DD

DSS^32^^c^>

^^^a^J6

osi ~

5
P
L^^ ^^.'
with the
meaning of the

essentials

all

Sutras. 1S6

sS^^^ L^&^^^

tions agree

Brahma

sy^^e?^

o-^>&dbS>

le^i
5)

tf

theoily true representative of Ihe Sankara's views. 137

sSjjBaoeDSSo5)d3bo,
,

134. Sister Nivedita

135.

Swami Kama

in

the

SC^sSoow

first place,

Sankaracliarya of S.S.S. Sastry, p75

Tirtha

The Complete Works, Vol8,

p

A .A.

Macdonell:

136.

Dr.

137.

Swami Rama

the

137

History of Sanskrit Litereture

P 385.
Tirtha:

The Complete Works, Vol8pl35

Sankara Bhashya

represents the socalled orthodox side

of

'Brahminical

the

Brahman or the

which

theology,

highest Self of the

strictly

upholds

Upanishads.

ss

The most imporwhich has

one,

boldness,

arisen

oa

ibe Indian

Soil

depth, subtilty of speculation.

3 8

T 3

189

has exercised the finest Hindu minds and continues to

.

Dr. George Thibaut

he

<r

edonta Sulras, Sankara

Bhashya. p

139. C.

Mahadevaiah

xiv.

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 accou nt of the subtle and
deep ideas it contains, and also on

account of the association of the illustricvs

of Sanbara.

142,

Surendtannth Das Gupta

141. prof.

personalty

A History

of Indian

Philosophy Vol 1 p 422

Ftof Surendranath Das Gupta A
History of Indian
Philosophy, Vol 1 p 429
.

163

c6

The
karacharya

great glory of Bhagavan

is,

that

it

was

Sa*

jShash>akara,

genius that

his

SS

gave the most

wonderful expression to the ideas of Vyasa. U3

d^xSoo
tfsSc-a^tftfScSaSl

beautiful perhaps the only true

s.ing in

philosophical

The most
song exi-

any known tongue

William Von Huarboldt

S^

"Scotfotfb

143. Swatni

Vivekaianda

The Complete Works' Vol

4 p 288

iBi

is

rightly

regarded

master piere of Hindu Vedanta.

as

one of the greatest

&-or>

I44t

5?

sSooo

Prof. Surendrauath

Das Gupta

History of Indian

Philosophy, Vo]

8.

1B5

&Toi

1.

dsS^^apfi-^

2.

S)*S^

tfpcp&eS

3.

wSSn-o*

jsS

sSo

tf

6"

24"

4.

&0-tf
11.

5.

&srs3*rgtf^ea
8.

fio-otfar-tf

12.

s7$$sSjj|
15.

esse^a&ar-a

13.

^fir*ff

18.

16^/

a^c6S*^

30

4^ &4

3--J5oeosS-5

33.
35.

rS;$a*

^a

Ozres

20,

^f^j&'tf tf^Srej
osS^Oes-

28. wsj*a"() S)^

(Jr^ji^a

17.

25.

^^ci>pd

u.

OT^iy^aste

22.

27)

7.

10.

fizpotfaoflsfc

9.

S$-6blcl&>8
-^

*# r|3

6.

81.

S)er^
tf es>

84.

36. tfj-cfriotfrf
7?cfibi*^sS*
v^
^

29;

ipsJ

SS:0838

37. btf

osS

^S

**

89.

26.

40.

41.

s*J6o^e?Sr5,

112 "ieotodSo,

38,

23.

&*

58?

7*

""3

^cS

s*

there

is

Sankara,

it is

145. Dr.S.

tradition that
also held that

Siva was^the

S)

Thovgh

family deity of

he was by birth a Shakta 145

Radhakrishnan: Indian Philosophy ,Vol i?

168

is

the

realisation

of the

highest

clearly

as taught in

an

ai

cdanta

to
146

"ScoS^cSeao

"ldS>

214
,

408

(Xo&$xQ5*r

146. Prof. S.S. Suryanarayana Sastry

147. Prof. S. S.

tfesae,

8 ^sisS^a), 8

Sury,marayaaa Sastry

Sankaracharya,
p.

'28

Sankaracharya,

p26

169

384

334
24

89

__ Friend, that love

Which
But

I,

is false

clings to love for selfish sweets

who

love these

mere than

of love

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
;

I3^

SfcfcS e
"J

171

tftfod-"

fiStftfgo

cxxr&es

The renunciation

is

only a process of growth

preparing for the birth of a fuller Hfe. U8

(t*a,

115.

36)

There can be no great and comp

element of asceticism in
denial

and

self

it:

lete culture

for asceticism

conquest by which

man

impulses and rises to greater heights

148,

Swami Rama

Tirtha

without soirc

means the

oi

his

nature.

Swami Rama, His

A.

and

Life

Legacy, p
1*9.

self-

represses his lower

xxi:i.

Arabinda Ghosh; The Foundation of Indian

Culture,

*8

172

to

Those wbo

tell

us that asceticism

is

173

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

"S

es

Si

G. S. Ghurye

STaa^eS

Asceticism and monastic organisation, are

two unique
made to

contributions

which Indian

common

the

mother

the

stock

of

civilization

of

has

culture. 15l

asceticism

11>

cfibar^S

15 O.

Dr,

S.

sSaaD{SotfsSa

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

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

&

S^P^JCO

161)

The word
sannyasa

is

derived

from

the

root

to

'as'

throw*

preceded by the preposition 'sam' and ne' by adding

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

-ag

means

resignation, renunciation or

abandon-

153. Prof.

Hardatta

Sharma,

History of

BrahminicaL

Asceticism,

p 21

176

tftfsSsia.

3. 2, 6 \

esto^

SfcaotfS

8'

(8.

(t^O-

5.

2. 23.

I.

8)

178

Sffjj

Q?

ex>

Aces.

3tf$^sS3fc6sSS*rt

c6<2^^S e* ETC fin

S
r^

SS^psu

SD

179

2>fiS>

148)

2.

35)

184
)

&

the

most

ancient

order

of

monks

the

in

'j

world. 15

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

PU

180

CXXP

eo

^5.

6 o
Cs

181

^li

w \jfsS)

7?

53-a.d^tfr

?)

^^^tf^r

eoj

(4)

aSb S*Sj-

"5

tfjAg
26-

182

5?

183

1 84

sStf^Jbo-otf

$S

OoA

S'oS^^od

e>^to

&#&

85

eaotfrf

^^5ot^t3bK?^Cb. According

to the

akhadas, Sudras might have been ordained since even traditional history

of thebefore Sankaracharya's

The reformist tendency

in the ordination

of the females

and Sudras in the order of Saiva asceticim

e

.t.

ti

is

155 4ft

155.

Prof G.S. Ghury

Indian Sadhus, p 160.

thus anci-

186

&>c?gs$3o

tf

It is

Upanayana ceremony
and girls 156

Indeed

it

is

now

o<3>

usually admitted that

tb

Vedic and was common to boys

was enjoined that a

girl

should receive Upanaya-

na before she studied the scriptures

157

(IL5.18)
156. Dr. R.R.
157.

Diwakar

C.G. Biswas

Prabudha Bharata, 1954, p 169.

Prabuddha Bharata,

1954,

180.

J87

158
.

"StfS&o

oooo^D

158.

Dr. R,R. Diwakar

Prabuddha Bharata, 1954, p 170.

188

tf otf>

S^&Sa.

Mahabharata, an

the

where a

maintained
with ascetic
powers, she

fcs&o^

ashrama

Brahmia

success

As

and,

late as

the days of

near Kuruskhetra

maiden

was

crowned

ultimately acquiring

became a TapasSiddha.

women were admitted

spiritual

ctual

yogic

158

clearly
that

equally with

man to

show

tlr

path of

The

int.lle-

Sadhana and Vedic Studies, 15s

eminence of woioen was proved by her capacity

or debates and discussions in tto

Samitis and Sabhas. 15&

royal

o*^^c&&>e>o<3>&,
9

courts and in
^^<gbe

tf

P&oCdfiooa^a.
158.

is

Dr R.R, Diwakar

159. Dr. Kalidas

Prabuddha Bharta,

1954,

p 170.

Nag: Prabuddha, Bbarata, 1954, p 184-

J89

A homoge to her spiritual

compilers of the Vedas-

Vedic

achievement was paid by the

who

carefully conserved

by VvOiren

hymns composed
Brahma van din is, so welknown

sages,

so many
known as

Vedic

in the later

litaratvre

of the Aranyakas and the Uqanishrds, lr>9

"3

B&.

"S

<

Stfj

159.

Dr; Kalidas Nag

160, A. C. Bose

Prabudha, Bharata,

1954,,

Prabudha, Bharata, 1954, p l^U

184.

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

^
(ess.

10.

ll.b)
(sxo,

145.

2)

/e3M. 8.

5^sS:^^p^

3eo^c6^).

1.

(m.

1.

10. 49. 253,

125.

7)

34).

555rot3<Sa
Scb

10. 125. 1,
tf5

16

1.

8x0.

i)

i.

P)
.

10.159)

10-

192

^5

S OK?6

ea

ea

55-

1)6,

^0830

^2.

1.

70)

2.

2)

J93

5300 e,eo3i

*sSofi'

1.

18)

o
.

wo&t5-

atfei?

ftdSo

S^a

194

>,

tftf

Sdfc&SStto srOosS srtf&SS,

oifi

^oS^JS^
5>a^

o-

17

(5)

195

MA*

sStf3fcsS*ocS

sStfsS3So^a

jc^^o

cS

tfdS

o 5

196

Stf^g-otf

ao-|d:ptff

^6

53*8

tfcs^

Sbtfo

!)8

19

101)

"28

198

30)

2)

2)

1.

29)

5)

(1)
*

(2.71)

6 c6o

199

"S

53*3 sr

>

'

2.

(^*

15-8)
B.tfp.

298)

378)

^>* 2. 18.

76)

*ge-OsSrcSo

'ecSfc-SosS

<5Sb

^tf^s

200

10

c33bDO^SJCb

These

attributes

136,

of

2)

r?

long
&

hair

and yellow

soiled garments

in the full-fledged

are typical of ascetics

system of ascetism.

&

tf eato,

Si-

161. Prof. G.S. Churye

Indian Sadhus, p

20

we find

So, here

that

the

Sramanas were naked and

chaste. j 62 5*3

"Srfar*

naked sages

sometimes clothed themselves

ments,

are to

162. Prof.

be

Hardatta

in

who

yellow or dirty gar-

met wiih

in the

Sharma

History

Rig -Veda

also.

of Brahminica
Asceticism, p 19.

202

3>\jScjs5)otf

163. Prof.

G,

S.

Ghuyre

Indian Sadhus, p 39.

208

co.

s3Sro

ji.

^.

1268

15
.

|.tf. 1678-1732

Prof.

G S. Goiirye

Indian Sadhus, p 24.

Si

204

.3'

).

Rishal ha seems

have started ihe school of thought, ascetic and

in the

hands of Mahavira culmina'ed

in

what

is

lay,

to

which

known

as

Jainism. l65

24

00

4400
.

765. Piof, G.S.

Ghurye

"3

Indian Sadhus, p 2.

"S^esD
,

72

S5

SoSftf^tf

\ar*c36SJa

(J

ft. 627

&>
14000

J3-^

36008

s0

0-0

wtftfSSotf'SQ, "Stf^aSD

O-

^fS-o ^

5rc;S)Ov)SdCO
>

OXP

21

1
J

206

&>

!b

/T^&ss&^o. ^?

20 7

a.

magnitude. 166 Atf^tf

ao ascetic star of the f irs*

|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

JSol tf5,

3f5

&

21

13

Si,

212

cpi

^>o

x-o^^.

e
"

"3

'Otfoafc*

ei
.

-tfe

25

s&n *S L* a a

ss

ss

3,

2.

17.

27)

tfjf

8.

2.

20)

(se>;$3otfS

326

55. 2, 3.

BO)

327

as

".

I.

1.

2
^3

19)
6)

8
)

a*.

0)

28)

^-

329

'

c&jdfco

8Ji'

(sS^o.

53*.

"S. A.
(?5,

3.

9) wtf^Sb

SS"Sxa>

29)

7? 5),

d.

694)

330

76)
a>,

s,

^S^c&ofib

t'etf

{5-

6JS3

wto^ < dBbpaba aai:fi*ia'a>

(es.w

W)

ii*

(.

.1).

(7>o.

(57.

ol)CoOSflf

^6

6.

55..

^.

2,

45,

8)

46)

332

S) A,

Sia.

213

"3

1)8

QieD

>&

214

S5tf$5>crotf

I,tf

1544

1)5

1)55

215

Sss^ gfc5w-eSd&Sotf

So

152

^o& %^5^

52

<3-So)cS

216

cdb

824

A 8

1I7T

ff

217

Ss^ $s5sfo-cpSS>*5Si

Coo

218

56oO,

^s?^

gSSsSba

ST'Sottfc

"

21 9

6,

'CO

has

Sa<ihxiism began

developed,

into

as individual asceticism
religio-social

institution.^ 67

107. Prof.

G, S. Ghurye

and

Indian Sadhus, p250.

220

55-6

5)

fibfitoS.

But

known

to the world at large that long before'

and Budha, there were Indians

ascetics themselves

that

renunciation

was the only

Jong

sonalities
IfcS.

right

enshrined

in

but

and

also

Prof. U.S. Churje

on]

ready to convince

others

from

world

of

life,

Indian tradition

and benfac ors

not

Mahavira

who were not

withdrawal

c.nduct

it is

of

the

the

who have
as

spiritual

human

Indian Sadhus, p

""

4.

been
per-

race 16B

Sa^ gS&o-^ &

B 3* sfc>

22 1

JftSg&o

83"^

Indian

Sadhuism
It

has

tself

is

thus seen

shown
to

great

changing

fundamental

be a process of long evolution*

vitality

and readiness

circumstances

principles. 169

169. Prof. G.S. Ghurye

5?tf&d&

to

adopt

without foregoing
Sfo^gtf&o

Indian Sadhus, p 265.

&

its

Sfta-orf

22?

hi;

gptftfsfco

example has re- awakened Indian

need

of

wider

orginisation

and

sadhus

G a.

Gourye

Indian Sadhus,

the

propagations. 3 6

iJfioO,

169. Prof.

to

p 265.

228

^e?

"!o|tfsfco|a
D,

remember tha manifold

kind

by

the sadhus

morial ................
magistrates

What

B. N.

urge

services

Datar

upon

a. ^,5"

the

House

rendered to the

and sanny;sis from time

are the qualifications

manimire-

of distric

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

a58oS5

PC.

to

B. N. Tatar

Indian Express,

258

1 C 5'

7
.

224

No

selfish aim,

To me do

no

tie,

no bond,

each and

all

respond,

of foe and friend,

Impersonal Lord
To me doth every object bend.

Swami Rama

171.

Swami Rama

Tirtha

Tirtha.

The Complete Works.

6
sir

tfSj-7^

228

SSjs

Ss-oSf trtftf&s

tfjdBbo
n

^M

385)

56)
/(jS.

a. 5

tf.

60 \

,27

S[S
55-

^fi'S

53

s
.

4 5.1

5?

5)

The Vedaata of Sankara,

aspects,
J

is

an attempt

dea of the unity of

2^

lpSl-5

d.i

to

all existence

to

in its different

out the

follow

its logical

Upanishadic
con clusioi 172

An Introduction to
Indian Philosophy, p 4<59

Prof Satishchandra Chatter jee

228

b
Subject

and

co'ncide

object

in

absorption into our

the

own

same.

Self 173
'

comes to the great

Every action of our

lives, the

intelligence.

most material, the

as well as the finest, the highest, the

most

grossest,

spiritual, is alike

tending towards the one ideal, the finding of Unity.

I.I.

C)

Si

^feO

173. Prof, Paul

/74.

"BSi^i^S),

v jftf'v

Deussen

Swami Vivefcananda

^^6oS^*Sp

The Ph'losophy of vedanta, p'j.

The Complete works, Vol 6,
p2-

229

one

is

of the

mankind

in

most valuable products of the

researches of the eternal

his

^"^

ScTj^^eaS&S

^SSapog

o.

matched

Thought
is

seen

for

its

to

truth. 175

sSr-SsS

Sankara's

system

metaphysical depth and logical

follows

thought

175. Prof. Paul Deuss

176. Swatni Vivekananda

naturally

and

complete

genius

crown

Is

un-

power.

untill

Advaitism

the

edifice 177

The Philosophy of Vedanta, p2.

The Com, lete works, Vol 3

p5.
657
177. Dr.S. Radhakrishnan:Tndian Philosophy, Vol.2 p
32'

2?0

tfen S"
178

e38o>,

4.

li)

178. Coi Jocob

.-

Mss. of S. M.

art 5"

cy

S)

ID,

SSr^^ss8 ^^

fiT

sS

osJ

dfib

d^ o

Soaotf

&

5,

Wh

n words are used, even by Sankara, acute minds

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

6.

179.

2.

J)

Doulas Grant Duff Mnslie

The Science of Religion

of

Swami Yogananda.

232

"

r^S),

able

to

preserve

interpretation

Brahman

180. Sir

the

The

latter

more completely
changelessness and

by his Maya Vada

than

any

other

stainlessness

180

John Woodroff e

Shakti and Shakta, p 27.

of

233

77*

ceo*

(&.&>. 2.18.86)
8

sr ?)

tfo^tfs&rt

cl

234

o
Is there

a ny thing in the early

the authors believed In the objective

sion

not at

show

that

world being an

illu-

I panishads

to

all

hopkins

a-

5r*

2.

No where
life is literally

181.

Dr, S,

a dream

12.

dloes

8.

A.

5?.

1.

he say that

and our knowldge a

phantasm

adhaknshnaa: Indian philosophy, Vol

6)
oi'

1S1

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

dismiss

it

as a cosmic illusion, which has

later Advaitins'

somehow

arisen

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

system becomes unsatisfactory. But such a view

fair to Sankara. 182

Sankara's
doctrine

followers
perilously

is

hardly

36<^>c5

undo

the

near

master,

atheistic

and bring his

materialism.

183

yosSrtfStfs5

,182. Dr. S.

Radhakrishnan

Indian

Vol

Philosophy,

p657.
183. Dr.S. Radhakrishnan: Indian Philosophy. Voll.

p720

238

The

csoosS SSstfsfc^tfS) "3 to,

ctrine

him.

of Maya,

full

do-

elaboration of the

or cosmic illusion

is

however, due to

1S4r

s?6
),

universe does net exist

it is

not what we take

It

it exists,

it

ls<5

does not say that

this-

but at the same time

for. 1S7

184.

Dr. A.A. Macdonell

185.

Dr. A. B~ Keith

History of

Sanskrit

Litera~

turep 40
:

A History of Sanskrit

Literatnre,

p 479
186. P.T. Srinivasa iyangar

The Outlines of Indian

Phi

losophy, p
187.

Swomi Vivekananda

0.

The Complete Works, Vol i

p 417.

287

Some

carried Sankara

the sense

in

which the

universe

is

ban en women or

like

have

adopted

phantasm just
the horns

of

5*S,

meaning

who, by mistake

ir.en,

to an extreme,

notion

as the son of a

a hare 18s

other

fully

believe the latter to be

borne out by the

78H. Swair.i Vivelananda

18i)

The Complete Works, Vol 5,

p 135

189. B. Chandrasckharaiah

texts.

more natura,

The Meaning of Maya, V. K.

1927.

331

33 tooeT

288

3.

Although inseparably

blended,

remains untouched, unaffected by

It is

Brahman about

tfoiftf

tjptftfsfca

to manifest

Mnya. 191

itself. 191

190,

upon

Dr. S.N.L

8*

still

ft5>a

is

Brahman

as the material cause of the

world. Iol

It

oaly looked

Brahma

Shrivatsava

i-rabudha Bharala,

p!89.
191. Prof. Kokileswara Sastry

Realistic Interpretation
of Sankara Vedanta, p 34,
35, 36,
:

239

It

not

is

possible,

from Brahma wh ch

namarupas
ground
minute.

separate the

erfjre,to

is

their

sustaining

without which they cannot stand even for a

This

is

Paramarthika

Sankara's

view. 102

To
t he

world of namarupa as unreal

is

to

make

it

sept rated

from Brahmad lf>2

^o^So<^D

i;S
v.

mately,

this

Brahma

itself at

a S

prana
the

a o a

d&> a'a
oo

(Maya)

afe.

therefore,

is.

source and

is

nothing

S'cS

Ulti-

nothing
but

but

Brahma

in the

192, Prof. Kokileswara Sastry

Realistic

of Sankara
193. Prof. Kokileswara Sastry

Interpretation
edant'a,

p 43

Realistic Interpretation

of Sankara Vedanta,

p4X

240

radititional

In erpretation

basis to stand

upon

Human
It

changes in a

it

also has a substantial*

194

world

human

ment, but the

of

true for a

is

human measure

measurement may not be

die^m or whea

mai

is

drunk. 105

Tne world nas

stence

it is

true knowledge dawns.

other words,

a relative exi-

true for the time being, bae disappears

it is

Th e

It

is

not real for

all

when

tinus. in

not r6d from Cue absolute staadpoint.

196

The Editor

Vedanta Kesari, r\.R.i SankaraVedanta

of Kokileswara Sastry,
195. Prof. Jagadish Sahai
Prabudha Bharata, 1954, p382.
194.

196.

Swami Veereswarananda

Brahma

Sutras,

4.

241

e$a wd&zS-ScStt.
<$

is

ultimately

false

though

*9 tof$ toil
co

S5b

it

sort of consciousness,

tfjs^otftfsSmocS^cfc,

the best

when Sankara compares our

198

^^^
5ow

The

and Calderon

expl: ined

this idea,

^^

life a

many a wise man

S p er

universe

in the

the idea of silver superimposed on a shell 197

way as

dreatn.

The

has an apparent reality at

present, depending upon one

of

dlotfane)

dream

life

of them

is

with a long

B*0>S

this has

been the thought

from Finder and Sophacles

to Sfaake-

de la Barca, but nobody has better

than Shankara. 198 Js^"2oD^

&

1 7

Swami

Vivekananda

198. Prof, Paul Deussen

The Complete works, Vol

p

5,

134.

The Philosophy of vedanta, p9*

242

Does Sankara sav anywhere that waking experien-

ces are real

fiom

the standpoint of the Ultimate Truth? 11M >

6
eo

199.

Swami Nikhilananda

Mandukyopanishad,

pxxxiii.

<jtf

sS5cS6.sStf

sSa

2ESS

sS^

I)

243
jlf^sSa

S)"Ss

SsS^cs-sS&^SisSbS)

200

a.

im ignorance, sin

and misery and

The

that

fact is that

we know

out of them but the question of a cause for them

Ignorance
exists,,

is

We

not a real entity.

nor that

it

does not

beyondour understanding;

is

is

way

ssnse-

Maya o r

a mystery which

unspeakable

question

the

are

can neither say hat

exist. It is
it is

we

it
is

wOtfjtfbctf) 203

meaningless in Sankara's

metaphysics. 303*0$ tftf^^&sioS bs5r3^ (jS^S

sS:S)

o5-$jcisSoafioS)

defies

200.

explanation

rftfsSsSbo.

hence

a mystery

is

ii

is

we

it

call

is elusive

it

illusory 2

Swami Vivekananda: The Complete Works, Vol2,p90.

The Philosophy of Vedanta, p 14.
Swami Veereswarananda Brahma Sutras, p 4

201. Prof. PaulDeussen:

20 .i.

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

1204. Prof S.S, Stiryanarayana Sastry: Sankaracharya, p

244

$3
CD

does not

fii>d

the process

any reason for believing in the

reality

S;5c5&& .T^sSbosS^iSa.

eo^

Maya is only our explanation

who hold creation to be a fact

of cr?a'ioi given by those

207 SSjaXfterfcfc 53*5

3^

asS^es to

L.

S5rd3b

D. Barnett

aff.fl.

Swami VeereswaranaOJa. Brahma Sutras,

p 4.
Swami Nikhilananda
Mandukyopanishad, p xxx
207. Swami Nikhilananda
Mandukyopanishad, p xxii
205.

206.

of

of becoTir>g, 206

245

enough,

And

has been

takes up two

where

there exists nothing

which

the

One

and Brahman

that absolute reality,

is

are
in

is

key to the Upansshads,

which
1 ower knowledge,

the

one

the

other

is

which the emperic Soul

confronted by a world and a

Philosophically, Sankara

to

it

but the Universal Subject in

* hat of a practical
experience
is

system strongly

a balwork of positive religion. For

standpoints.

self

his

God

208

in

remarkably ingenius
finding

of a higher

similarly allows him, to

his

and a

conform

the whole apparatus of Hindu belief on the low<r

>lane, while

anything
.

S O9.

on the higher,

he finds no true reality

in

209

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

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

p477

248

1.

3)

25

would appear to have been that the whole body

of Vedanta
dua*
doctrine
was
susceptible of this
his view

interpretation 210
,

He

constructs

tw osystems

paramanhika
truth for the

out of the materials

(called

of the

by him Nirguna ViUya,

av.siha;

containing

few Ones, rare

in all

the

Upanishad s
some times

metaphysical

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
ment

of

Shankara,

my
and

is

the cause of this

godly nature?
with this

The

answer

esoteric to the exoteric psychology .

21

211. Prof. Paul Deussen

212. Prof. Paul Deussen

upadhis,

we

&

pass
"3

concea 1

answers

from

the

sftf$sSS

The Philosophy of Vedanta, p

3.

The Philosophy of Vedan

3.

a,

Eswara
philosophy
iruth ?

is

not a self-evident axiom,

out an empirical postulate

in

not a logical

is

which

Sankara's

is

practically

usfuil 213

The system of

monism
and

as

religion

propounded by Sankara

is

both philosophy

2U

In the
9

procedure, Sapkara

shows great originality and fresh-

213. Dr.S. Radhakrishnanrlndian

214.

The Editor

method of

Vedanta

Philosophy,

kesari, 1927.

VoL2 p 545*

248

63

In

Sankara we

find one of the greatest expoun-

ders of the comprehensive

Hindu

religi

216

and tolerent character of the

3%3&3$c&&n$

sS3SsSrpoe$AosS.

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

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

250

$
>

Padma Purana
ticisin

^tfsSa

tf

(1 14)

3--

how

an example of

is

06.

The
bigotry

can manufacture myths and fables

discredit the teacher of

passage of

in

and fanaorder to

an opposite school of thought. 2ir

thoroughly knew and fully utilized the scholastic

philosophy of
religionists

neo-Buddhism. Prominent Brahmin co-

mocked

at his

Crypto-Buddbism and nick-

named him

,18.

The Editor

Vedanta Kesari, 19 ?7.

Prof. Earnest

P.

Horriwitz

Budhists in

Disguise

V;K, 1932

2S1

By Buddha
up on,

the moral side of philosophy was laid

and by

Saokaracharya

the

intellectual

stress

side. 2 i9

dOb

219.

Swami

Vivekananda

The Complete works, Vol 2

p!39.

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