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Lo

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rr

"3
CO

ro

c5jbo

axr*

2.

3.-

eo^LM
wtffc
:

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

4.

ootf^),
^4)

\S<?, 1958,
ftStfo^crS^s&Gsyao
j

5.
6.

^j^^cs-gc^
;So5#
(S;

re,o^X,
:

1857.

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

(l>

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1

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7.
(I)

S>c3-ije>cSto^-d6bsS3,
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6-8-1 W8.

1C88 (J^itf&fcS

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8.

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

it

has been acauirel by

it-

men, who knew

their duty

and had the courage to do

(Piracies)
),

India'

loved before

came away.

Now

he

very dust
is

of India
to

the very air

now

me

holy,

has become holy to me, it is now the holy land, the

place of pilgrimage,the Tirtha! 10

d*

Search for truth

its

is

the

noblest occupation of

mankind;

publication a duty.

sSspj^sirasSba

(Taylor)

cs*

10.

Swami ViV ekananda:The

Life of

Swami Vivekananda
Vol 3 p 69

VI

The
in the fact that

greatness of Indian thought

is

lies

her cultural conception

that Eternal, the

Spirit

in

it.

encased in evolving matter, involved and immenent Her religion is the aspiration to the spiritual "con-

sciousness.

Her whole Dharma or

Her philosophy art and literature look. Her progress is spiritual progress, u

founded upon it. have the same up ward

is

Law

11. Sir

John Wobdroffe

Vedanta K:sari i930.

VII

HinJuism has something

minds.
Its

to offer
lies

which
its

is

suited

to all

very strength

in

adaptability to

the

infinite diversity of
cies. 12

human

character and

human
S";$otf

tendenSr>o&r*

8o

sfcS^ijfeSjabetfcfertea
tfodfc.

a^S&o
rtob.

aatfS&eft SirSsi

StfS^^ c^S ^
pur-st

Sod^tf jsSSJj* The highest and

morality

is

the

immediate

Vedanta.^ aj_jS$lk f SSS^i^Ser^^b* Vedanta

gosp?I of
life.

^^ ^^
is

consequence of the
7-^

5"^

"^o^
it is

the goal

of courage,

the

12. Sir
1
.

Monier Williams: Vedanta Kesari 1926 p

10.

prof. Paul Deiiss.n,

14.

Dr. Mahendra Nath Sirkar; Prabuddha Bharata,

1956 p 409-

VIII

14X3X^=84
SSstfo

^r S5r>a 5

2]

IX
s?
.

2.4.5)

(A.

5*.

4,

J6

XI

>

Th e

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

lies

is

to

discover the unity that

potential in diversty. ir>

Behind everything the same divii)i

j

is

exiting^

^cr^^tf^atfcSS

$^S$

eo<o<&>&

7?-ov),

Out
own

of this comes

the t>asis of morality

sa^otSa

D&dS) r^o^,

not injure another.

Love everyone
is

as your

self,

because the whole universe

one ljQ

In

injuring
I

an

other^

am

injuring myself
'

in

loving

another,

am

loving

mys.lf

1(5

s56'

15. Dr.

George

W.

Friedrick Hegel

The Story of Philo-

sophy of Will Durant, p 296 16, Swami VivekanandacThe Complete Works, Vol 1 p 363

xn

Sr'out.

The

highest

and the purest morality

is

the immediate consequence of the Vedanta.

If

the

Indian sees
and

God
i&

in

him

self,

he sees

Him

also

in others

even

the

phenomenal

universe

around him 17

It is

only through the idea

of the Impersonal
ethics ls

God

that

you can have any system of

),

But no reason was forthcoming,

other beings there, in the idaa of

no one knew why

as ourselves.

it

would be good to love

And

the reason

why

is

the Impe sonal God. 18

The whle world

of
the universe-the solidarity of
life.

is

one the oneness

ls

17. Prof. Sisirkumar Mitra

18.

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

^o

spirituality.^
>3f

o>

2>tf*ss&

acr
is

s
the

This

dictate

of

Indian

Philosc

Si

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

asi**

it is

in the Veda,

great formula "Tat tvam

metaphysics and morals

which gives

in three

all together. 20 sS>

2,

19

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
it

stscKg.h

o^

poskion-

is

al*o

that

of- 'A-dvaira

garally
It l^as no-

seeks

not to destroy bat

other
systemsT
S'
:

to fiilfiL

quarrel

with

for, as

has

been,

said

ne does not q,uarrcl with one

rgesSSa

own hands or
sSbaflpg

feet.

^
'

S"!

cJ^^o*^ ^^>

S)sa<55bs5D>

is

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

'systematized Upaflishad&'^ 2

^(P ro^ Earnest

a system of great s-pecr.ktive daring

subtilety. Its adsfere fccell-ctuafisft^ its

and

logical

rcmcrSdcs& logic, which marches on, indifferent to the hopes and beliefs .of
its relc. tive

man,
i

freedom
a

frcfti theological

obsessions^

make

a great example of

purely

philosophical

eschme. 25
B

21. Prof.

S.S Suryanarayani Sastry: Sjnkaracharya, p-71

22. Prof. Earnest P. Horrwitz: Buddhists in Disguise,

23.

V.K!

1932, p 457.

Dr.

S.

Radhakrishnan

Sankaracharya of S.S.S. Sastry P- i v

XEX

S3 a careful reasoned
fruit of a vast learning

out system, the

and

peiaetr-ating tfeoug-ht;24

cxa
.

^cD

^5. Iro ^"

1

JbST sS&oi&cto &

<*>

?sT~

ed

If

Sankara^s Advata seems to

be

abstract,

it

is

because
tkafl

we
the

are

content to
that
is

dwell

on

a
for

level

lower

highest

possible

is

only for the stfonghearted. 26

^^

sS^^dddboo"!

c&o

the

majority of the best thinkers

this school. 27

of India have

been men belonging to

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
f t veto

fifteen perhaps adhere to

Rama

five to Madhva, five to

Valjabha

and seventy

S5Sw

23- Prof. Paul Deussea

The Philosophy of Vedanta, p

2.

Lo

O 6'-

(I;

^d

N^X

One

of the greatest

men who have appeared

in India 1

Dr. Kailasanath Tryanbk Telang

Saakaracharyap;

S>Crotf

tPtftf

a^otfb;
<6dfc

One of the

Indian thinkers^ greatest of the

;SS)5P&-5",

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

2s: X

greatest

mind

cSMP&itffitf^aS

<$&*#$
in-

stooOcS a*j-j

^Sfc^dft
StfjifrlS

*; tremendous
light

tellectual power,

throwing the scorching

of reason
joSS

upon everything^
1

^3 &&&B9 1r^>s?^^&
5

5o^dSb

^cS^JSaj-i

"So^^

d&d

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

primarily
his

a seer of highest type,

unerring intuitive

who vision. 5 e3

realised

truth with

eSboSirotf^2^

SSS'gSiocSj

^oS^ &5H&^DJfi; The whole ^Sr-oOS SS^S^tf jjeof the national genius awoke once more in Sankaracharya. 6

^^d^^g*

jStfj&o
;

&tfo ^o^o'C?C5bgS^

r5

^A^a

rvoO

Sri Sankara

was an avatar of Siva.7

2.

Dr,

K-M.

Panikkar: Religious Movements in Medeival

India
3.

Prof.

Douglas Grant Duff Ainslie

Religion

The Sceince of ofSwami Yogananda:

4.
5.

Swami Vivekananda: The Complete Works, The Editor; Vedanta Kesari, 927
MSS. ofS.M,

ol

2p 140

6. Sister Nivedita:

Sankaracharya of S.S.S. Sastry, pi

7.

The

rays of his

genius have

Hummed
"3

the dark places of thought the most forlorn heart. a

'

and soothed the sorrows of

isSs*

u>&&

5esSa>

Never was aay prophecy

than
this,

more conclusively
of

vindica'ed
{>

by

the

appearance

Sankaracharya.

o,

Ha belongs

to the

humanity o

Sukra

10

<

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

fl

-m

not be relucfent
"
'

to

allow him a
'

'

'
;

place

among

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

r8

S62xos5^dtfb "SSfc

&cS>SO cr-o-^ ^ss

is

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

with npc
only In India,
bu^e

name

to conjure

also

8. Dr. S.

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

P
iv

9. Sister Nivedita

Sankaracharya of S.S.S. Sastry, p

i.

10 Dr. Annie Besant:

Sankaracharya of K.T.Telang^ Note,

11.

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

in other

parts of

World. 12

*******

********

a* US* *
ii fact, are
all

So enchanting,
is

his surroundings,

that it

of an astoaished people no wonder tha the admiration him into an incarnation of the should have eu emsrized
Deity
d3b

L
i.

'

Barnett )
is

z-s'^>s^ Sankara's

title

(Acharya)

well

tamed.

The
ries.

life

of contraof Sankara makes a strong impression a saint and a savant He is a thilosopher and a poet,
a religious

myst c and
:

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>

for a third, hs

is

a calm philosopher

engaged in
life

a single

effort to

expose the contradictions of

and
is

thought with an unmatched incisivencss fora f Oith. he

tic v,

ho declares that we an greater than we know

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,

but also
coi.ntry

wrote a

tremendous

lot

and tour

all

ovtr

the

from Cape

Comoria

right upto Himalayas.

14.

Dr.

S.

Radhakrishnan

Indian Philosophy, Vol 2p 450

4"

He
a poet and a samt. an i ia addition practical reformer and an able organis r. 15

was a curious

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

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

the purpose of life. his influence is visible 17

respect reason and realise Twelve centuries hw^ passed and yet
trr.th,

5,

Pandit Jawaharlal Nehru. The

16. Sister Nivedita: Sankaracharya,

17, Dr. S.

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

iii*

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

Many
shedding a Hndly

of theta flourish even

inspires

lustre that

thi

weak ..... ^

ls

19

He
ined,

spoke of things as he saw and not

as he

imag-

&^poe3&rp

cy

a,

yet there

are general

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

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

gen'xis.

18. Prof. SS.. Suryanarayana Sastry:

19.

Sankaracharya p 22
tfo&'crc 8 (4)

() ^s&ecpd

fj-iSn32o<s6j77&: s3^^C5b

^
1.

^8(tf*io w. Si.

20.

The

Editor: Vedanta Kesari. 1927.

StfS" SftiS;)

ADoefiSqrS-Soa,' the,

trust-worthy exponent of the Arya

great teacher Sankara.
21

Dharama ...... was

tfc

we must ^ ook

to

rather than to the legendary Vyasa, even though the latte be the reputed author of the Vedanta Sutras.
31

If

study

it

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

try

to

founder

21. Sri
^

Monter

V/illiams

Religious

Thought and Life

in

Prof. F.

M, lMo ,,,r; A D Wroducta

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

10

ficrotf

It

appears to

me

that in these days

there has set in

powerful! tendency in Europe, to set down individua, works and classes of works of our ancient Sanskrit to as
late

a date as possible. 22 s3bfi

575

The
(X-ientalists,

discussions of several

new theories based on untrustworthy have only tended to make confusion worse and have confounded, resulted in this historical
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

by

23. Pandit N.

Bhashyacharya The age O f Sankaracharya,

:

Pi

themselves. 24

d'SSr'tfgsSwrt

tfS

SO

S)

C-^oflT*
53*5

24. Pandit

N.

Bhashyaelu-ya

The Age of

Ratanjali,

35.

12

3)
4)
.

s&S'iioso,
II.

5)

Perhaps
Digvijaya

ths best

known
to

life

of Sankara

is

the

attributed

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;

are not free

SbtoSioea
5

from ths fabuIous.- SJ

'

scD

t lie

horoscope given in the MadHava's

is

book
less.

is

a mere iraitioi of Rama's and

therefore,

worth-

-7.

CN'

Krishnas-vami Aiyar:

28.
29-

prof.S, S. Sucryana'-ayana

Ths Three Great Achar>as P2. Ststry: Saa^arabharya, p 3*

30. C.

N. Krishnaswami

Afyai

The Three Great Acharyas T p 12.

J&!>dS>Sfcj

I)

1S1&'
'.

(2

(2.3)

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)
,

tfotftf'

^>

2825

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

A
this

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
in prose,and the nature of ths style

ani maiy Jgrammatica]

errors,

show

that the author

must have been oily a bigin-

82, 33, 34> 44

53*5^

Sa
,

j.

rf.

1017

33. pandit V. Bhashyacharya:

The Age

of Sankaracharya

15.

2fl

/*
*

34 This seems to be
quits

msJern wark written

in

the

iuterests

of

the

schismatic

Mathas on the Coromondal

to tie Sringeri

Coast

have renounced obedience

Sankaracharya's

which Matha where

resides. 35

legitimate

successor

Dr. BurneJl

34.C.N. Krishnaswami Aiyar

35,

The Three Great Acharyas

P
2.

*
<***

Dr. Burnell

MSS.

of S.M.

;itl

21

1500

GO

37.

^4j

[Jf

sfc53ff8

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

i
1

M.MSS.

ofS,M.

2^25

sS

s
^sSS*S0
i

SisS^sSjSs

3dfcObo&$a3y83j*

cSgS

(2 &}

24

3*5)

^?"2o

083^

25

39.

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

40.

C.

N.

ICrisKnaswaini

Aiyar

The three great AcharyaS

10.

J>sS8o&e&

Bero?^ ^^S'ciSoab

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

s4i

modern *"

woa

c3aboo&:3S

;So3r*oO dfeia^

a
SfoSftf

0<

cS.:a

es^

SaB*

3-8

41. rr. K. T. Telang 42. Dr. K. T. Telang

Sankaracharya, p 28.

Sankaracharya, p 30.

27

2g

3s
2683

43

COJ*

2G5l

sr- 4i

Sfsio.

w.Si

26

.29

tf> 2668 (5*

|j,3rs434

sS

So&f^fcSxff*

fca

c&>

48.
.

e.

ft.

26
7-

30

>C3Oe

We have

at Present

no work which can be truly conside-

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

imme

a ditely after bis time.^

^o^CSb

TKe
several centuries later, it
t

d^tes
is

of the biographies

being

not to be wondered at that the

raditions

were

different

from

one

another 45
.

**. Pandit

N. Bhashyaeharya The Age of Sankaracharya-

p 44,
45. Pandit N. Bhashyaeharya:

The Age

of

Sankaracharya,

p 14

81

tftfoootfeo

It

is

plain

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
S"

We

find the life of Sankara

shrouded

in

myth, none of which adds to his greatness

46. Pandit N. Bhashyacharya:

47. Prof S.S.

The Age of Sankaracharya P 31. Suryanarayana Sastry Sankarachafya, p 1.

:

32

fesSB

"So

....

fee" &"

"16"!

sSbtfo

tf

33

3fcsM&5*

ssK?o

tf

rf

dfroS

d(6g-|SSstfsSba

(38.

exifio SSc^

q?6'c5$) S"ii
<

S'oSj'g^g S&S"

"So

d&tu

('.

U)

),

Certain puranas are

also said to

make mention of

the birth of the

philcso-

fpher.

those portions

of the Puranas

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

V"

r.

788

49

50

292cs5

as$ort&clc5fiBo

49. (I

tf6^&D
60.
(J)

e^.

^. 3*

(j3sS>eoa ^fid^sSbd&j:

s^^Cb

tfotfo-ertig
,

&.

si.

8.

3?

509

JJS&-SSS5&)

>,

e.sj). 23

52

Dr. K. T. Telang

Sankaracharya., p 3.

38

CXJ*

s>JflijSsSbs>3o)jd&o

rrtfo^. s^o^

(J

?.

138 1

1386

77S

cj
*

27

27

^o6's5b^o5
sr 800
<foSfCJoco

.rf.

73

800

Sotf^fcbco 80
(J.
?.

sSosS^tfsSboocaoo

i^sS

^ePQ^a^^

dfoo<3&d5bo

53. Pandit

N. Bhashyacharya The Age

;

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

SSe

tfosf&tfb ijL*. 788

escS5b|&

2633

a'

So&fjtf,
tf

686
,

ot
,

*s,
2618

2689

2640

^5?'^&,

2688

2849

S3 Sa^sraoSoA 03^3-

&B-^a

n-So^^, 2634
,

2655

otfS

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da cor- 05'
*>

asSoO
ra

J.^.

4? 2

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3655

***

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cp

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29

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468

fooa
557
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69.
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A.
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art,
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The tradi-

ii^S

co

^s S^^b^DS6D s^^spabgao

tion that

do^s not

rest

Govin Jabhatta was tha fah^r of Vikramaditya on any evidence 61

Siaie

f$&35o

tSb

80.

6i. Pandit

N. Bhashyacharya

The Age of Sankaracharya,

p2S.

49

sUo

wjjfoo3eS&

|J. sir. 494

62.MSS.
63.

of

go

ftcrorf

tf SsS

sfctfe

57

S5os55

a&AcS IjaSSpo^

tfojftf

?3-

540

64.

Dr. C.T. Telang

i>ankaracharya.

52

1000
o-S)
tffisBftf "So
<?!

&&>&
Q

24
4 <y>&ifibex>

c?i35

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es

ot)

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es

7^C

65 ^r?

1 e^.

590

CPS?

?i-.

5-.

2.2.28)

Sc^

Qf.

gg

-30

Pandit N.

Bhashyacharya: The Age of Sankaracharya

38.

53

SSCh

6d&'d'

tf .

750

S5

SooSs'^tfofcoeS

c6a

A.tf.

1541

10-

51

S)3aoanB,

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.sSr.

500

508

2. $. 9

55

The Age
509
.

of Sankara

'

67
-3.

^^
Q

^^

$rtsS&fff* tfosfabaj

2500

s5

CfsSbo

80
60

500 tJLsSr. *S)

S3

1887

59,

fa

jjSfi)e3o*5

Rajavaidya O.K. Shastri Sri Bhagavadgita, p 16. 69. Dr. Annie Besant ; Sankaracharya of S.S.S. Sastry, Note
68.
'

TO.

58

"^

1.4-

100

iM-

70

Athavale

$^

lOi

s5

sSosS

aaTod,
67

.rf.

50

A
i'3^SSb 25

rf.l

5osStfsoso)S

&r>& 1850

".

3l02

.sjr.
SStfe?

503

lA

rf.

71. Prof.

V.BAthavale

Prabuddha Bharata,

1957 p.

296

67

.^r.

56 ^

Fergusson

jj.^.
Charless Johnston
F.T.S.

43

400

38

COP-

^-

838

*>

0osSe)4d8bDoflbtod

J>

72. Paadit

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

o
|J.

Dr.

Fleet

CP&
<SD

&d5"

iS.

tf.

7 sS
eic!><6"

cr^db Burnel
<o

73. Pandit
74.
-

N. Bhashyacharya

The A^e of Sankaracha^a,

:

C.
&

Krishnaswami Aiyar

P 3 The ihree great Acharya,

13.

i'X

^)

jJ8p3J5
.

11

59

tffi^Otf
Q
C^>

cbo&PotfS*

it

is

safest

to

assume

that Sankara

flourished some time between the middle ot

the 7th and

the

first

quarter of the
9
sS

9th

century.? a

tfs*>s&>
jjtefotfsSbosfctfgff*

(L

tf

788-820

i53""2>&.

-^B

&&&Q&

Teil

Pathak
Itsing
.
<s3

800-650,

841

81

76. Prof. S.S.

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

80.

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.
:

81.
82.

K-B. Pathak
Prof JF.

Max

: The Antiquity. Muller: India, *A hat

It

Can Teach Us, p360,

(4)

88.

&

L"I^OT5 ^6^SSbcSfig

fctf^db

^o^crs?Cf|
s.

2,

ft.

11

788

il.

e. 788 S5^S)

fiTotfSb

5?Soi3o^b5^^>

?vS),

It

need hardly

by becomes

tc observed that nothing conclusive has been arrived at either party, nor is it likely to be until better data
available. S7

&

ODD&

^&^o^*
S'cSixSoli)

3oSgfib&

e-tf

84. Prof. Surendranath

Das Gupta

History of Indian
1

Phylosophy, Vol,
85. s^

p 431.

b6. Prof.

Surendranath Das Gupta

Philosophy, Vol
#7.

History of Indian 1 p 423.

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

p
12.'

61

I) a

18

Sri

Sankaracha 7a

and

His

successors at
5

Kanchf

^&t3^)eo
.
.

e&

^o<^

788 <^

Otfoo^

Ssfc^gsfca.

88.

MSS.

of

S.M.

IT

82

fb

o9oOS
3

24

13

14
t!

sr&S'

32

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ptfK)

c?tf*U

OM

SS

^^
Gt

<

65

tf tf

&^

sSo?ftfo

^i

sr^So

'SbS'o

IpST ^

S
sSzr

Ihc mother of Saints and Seers

**^

67
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(1-37)

dfcS sy^ScSa. S'S)

OXP

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$.18.

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(Sects)

sS

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ST. 3.

56.

12"

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s-a

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SfctiO,

71

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wofia^ tfoStf

509

S S?GO&

'2

!b

73

S3

8T-

74

OB&D etf

92,

C. N. Krishnaswami Aiyar

The three great

/Vcharya.

10,

75

SCfc

fcn>o

fptftfsSa

()

&

ex>

COP |ofitfS

fija'S)^

jjSa8^oSbto

car 8

93.

C.N. Krishnaswami Aiyar:The Three Great Acharyas, P3.

B^tfsSa

tfS^-rtf^cSargSrfb

76

3S&>

o^

"locrS'

jjSsSotfSaS

Ito

17

78

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55 S)d,

53*^26^^0 A,

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##

(rt>tf$&o. 3)

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80

p.

2.43)

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82

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o
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es

83

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rftftisfe.,*

|i. sjr. 49

94.

JSsSbSjd&sSbo

SifjSba

S'O'co
8>.

tfa^^a,
9f.

.2S). 87

85

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eotf

5.20)

tfi

(5.27), N. /

14"

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(5.34)
^5. 35)

3*0

87

g&fcfc ^3'

88.

^6^55b3. w.

sa. 3.

99.

Vidya Kalpataru

Press,

Madras

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

o^5oS), tf 16

o^fibeS2T-^

<yL

jj).

It

7* sSS
:ra

*****
^^
.

**

83

^^

sS3$

5?

tfo^otfefj&S

102. Dr. S. Kadhakrishnan

Indian Philosophy, Vol. 2

"

84

sS^as-o*

trtftfSSb

<;

S33-a6- L

j3

^55.

eg

85

5?

5?

sSjtf,

'

(^e,ap.5- 1.8.88)

103.

C.N.Krishnaswami AiyarrThe Three Great Acharyas p2L.

3c$)e3c&Sfc>
;

104,

SoSj-j*

tfo^SS,

9, S&.B.

494

lacSaK
for

The stwy
it

is

not

vouched
to

by any known history, and commend it no5 *

has

no significance

99

S$)o,

for chronology

does not favour

it.

100

238^0^

tfx>;$otf'$x>

OXP
(^6.48)

(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.

13

'sSboW
8

(10.73) (10.74)

(10.104)

"S^OcXSoo
.

(2.46\

(2,45)

eo*

(2.51)

108. Prof. S.S. Suryanarayana Sastry

Sankaracharya,

P17.
161

10

Sitfc

tfstfetf

a
j>

103

COP

576

EPK)

53*8

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esB
3o*a3cSjl>&S*

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105

3^^630

107

COP

tftf

^s3-

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53*6

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109

Kv

e-tftfsfcgSfcco

'(

55-

8
,

cre34r rtjoc5tf$sSbS,

5J-

/T8

Quite apart from the miraculous elements in

it

tnis

story

offends us by

the introduction of

an

unnecessary
Sankara's

debite with the

unforeseen consequence of

having to undergo experiences which he had

renounced, this offends the moral susceptibility

deliberately

of many. 109

109. Prof.S.S. SuryanarayanaSastry

Sankaiacharya, p20.

III

OSP 0|*es3fc>

Sd&oatfS*. was Bharati

t:Ke

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

among

8
,

What of the
else

rest

who

are offended at the

incapacity;

or

of

the

lapse,

cf their

idol ? 100

^a
,

^
of

g'SSocX&SOcCoo

The

whoie

story

th

transference of
rejected as
as*i-

's

soul into

Amaruka's body has to be

undemonstrable, the more because the motive

for
this

adventure

is

after all very silly

aod

inconsis*-

with

tbe 'earning and subsequent conduc ofBharati llo

O9.

Prof. S.

S.

Suryi narayana Sastry

Sankaracharya,

p20

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

p37.

112

ef

113

(2.54)

wotf
JJtfsfcagcfc.

>*&*&<&

SbsfSo <5&;S8o)

53-o^cfibS

r^^a^

|SS3osS, ^8. 27)

^1, 8)

r^SoO,

tf

17 a

fie?

fo
.

s>

491

<fy>7?6fi*

tf&^-'fitf sStfgtoSSSco

115

iB*

tfo *

3S> -

s>o<&odb&,

K 6^ o O,
tf
c6

^oA^e^

a&c&sScoo

tf

fi3

o O,

e^

^5600

O
of his greatness,
efS)

Man's unhappine^s comes

Carlyle

116

tfo

"Soto

eSS

6.

"3

^e7J3(Sb^^)

|8?sJ*^efc

IS"

H8

53*

oootf Cfg&x

e5

120

tfS

90^

K?

121

cor*

KotfS)

j^SpoBS).

0&^oa

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

"Soto

S*

Stfj-tftf^-tf

g*

83^
t

111.

C.N.Krishnaswami Aiyar:The Three Great Acharyas

p46.

124

djC5b'S^,

cS>^

125

Sfctf

494

SoSStfjtfsSsriS,

r?S

tf

19

126

j&*tf^oSSbBcS

127

o-O

OOCP

e5S
rtodSb.

100

^o^Cb^

s B l|tfsfcoS"S'aoC),

36 -306

Zi>in-ul-Abdin

c?

s$o&;S tfS&fif* ti56^5tffisSSbD tfotfCSodfo

gg
.

s 8 ?) wtf^to

efxsS

>cresS&>

57
5?

S6

112.
113,

Di.

P.

Gwashalal
:

Short History of Kashmir.

The Hindu

17th July 1949.

129

53*^^060^

SJr.

488-487

130

2825
.

^.

4 77

131

.3

70)

ejSS^o$tf3e3cXfrjfc>,

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.
11

greatest

expositor of

the

u.pani-

116. Dr^Archibald

Edward Jough

The Philosophy

of

the

UpanlsJhads-

133

&
-83

S>cycJ5oSSB3ac58d

a
iS

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dfib

20-

tf

53*

sySS,

bSbe)3

ctibo*

'

135

ox

>

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i'

^sS)5H..8)

3"

t>

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^Sr^. 23)
0*83%

137

(4)

133

tfS

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v^

(1)

71

139

340

tfc&d

l55
.

tf.

1087

G*
fif.

1380
13/t
.

If.

1388

tfjd&Sioo

Sptf^8o&tfc

"21

()

()

143

ODJ'

cop

(5)

Sj)^8 (1) Sd>^S So-Stf^tf (6) ^o (7) e

(3)

6SS&&&&CD

SiBNacfiooSj

JD.

14i

g>tfg$3o>,

145

to

sro

itftf

48

H7

35-

IS

C.N.KrishnaswamiAiyar: The Three Great Acharyas^ p SO*.

M8
,

sstfj

a^oST

irtftfsfr

sr5,

tftfS

SoSptf

&&dfc3SS

^>

PSotfMo

^EBSSTfiD

83^^500

H'

149

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<5fr3*8o,

t^sStf

t3*S&&>e>tfp&

^Sov)

d&oodfoto

Jb

SoB6oSx>c
siort

a-

c5fio>

zr

What -shall we say

Is

then,

of the Master Sankara

sacred waters,
out,
first the

he not the Gaurdian

his

of the

who,

by
all

commentaries,

has

hemmed
Jealousy,

against

impurities, or
tarns

Time's

moun-

tain

of the

Upanishads,

tnea
the

the serene forest

last

lake

of the

Bhzgavatgita,

and

deep reservoir
riehes

of the Sutras:
his

adding,

from the

generous
lakelets

of

wisdom, lovely

fountains

and

of

his

own

the Crest jewel ? 1X

119. Dr. Charless joaston:

banka.acharyaof S.S.S. Sastry

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

15 1

tf

O o

S5gS&SS
high rank. 120

undoubtedly occupies

Bewitchir.g

and marvellous and

simple.

It

is

at

once the language of the child and

is

the philosopher

one. 12l

Viewed from any standpoint,

-t is

truly

privilege to
121

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

120 Dr, George Thibaut

121

The Vedanta Sutras

Sankara

Baashya, p xv.

C.N % KrishnaswamiAiyar: The Three Great Acharyas p 56!

152

but rather that of a scientific treatise. 122

eSd^o

^S
is

sySi&DCQ
clear
8

S^ S^S

S^^^coScdba,
tf

S"0 his
SS^^sSa

exposition

and transparent
jsS?fo8)o3cS>.
sjoa'

SsSo^esS^

S^eS^o

&a

sirr

^^

^o^e>^>,
clarity

In clear-

ness of vision, singleness of purpose,

and depth
if

d
123

the style of expositon

^sigo

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

any'

can

rival

Sankara,
S,

while none

has

excelled

him.

Sltfjtf

was the roirantic

charm of the youthful

he

ascetic,

who ren.unced before

his
life's

had lived,

and

had eonpleted
are
rea y

work

before many others

q&fcco

to

be^in theirs.

122

Dr, A.A, Macdonell

India's Past.
:

123. Prof. S. S.

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

lies in

two things

originality

of subject matter and the

tation. 12S

critical

method of presen

rf

4 tf-tfea e*
1

Si^fiaoi8[tfci>to ^ o

125,

Mahanamavrata Brahmachari

Kaiyana Kalpataru 1936. p 541

156

Sankara
constantly to
really their

.......

in reverting

them

to

show that which he taightw^s

own

purport. 126

i*8a-$sfc>3

IT

a consistent philosoph cal system. 127

the

Himalayas of the Soul. 128

the Eternities 129

126 Dr.

127. f rop.

128.

129.

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
:
:

|Kotfs$cD

157

We
that Sankara's
vailing

must

admit without hesitation

represents
tf

doctrine

faithfu>ly

the pie_
tf

teachings

of the Upanishads. lso ^ o

Its

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.

130. Dr. George Thibaut
131.

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.

itfo&Sseo

159

fo^&,

S3*g3

^Sd&tf^Sia

dfoo&fcdfo
>*>.

S5^aeyotf5Sbi ^

evciy new
'

sect in India

starts

with a fresh
its

cn t ^e ^y sa Sutras

according to

light. 1S3

133.

Svi

ami

Viv kanada

The Corrplete woiks, Vol

p327

163

Masterpiece of Sankaracharya's
^cacS J65

life, 134

SS^&sj'Sa,

o-^>&dbS>

sy^^e?^
*'

the oldest atd

his ex
osi ~

the best. 135

tions agree

sS^^^ L^&^^^
in
all

essentials
sS

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

Brahma
^r>
is*

Sutras. 1S6

tfifg

a ^

c3^

S^DD

le^i
5)

^co

e>

^^^a^J6

DSS^32^^c^>

tf

theoily true representative of Ihe Sankara's views. 137

^
,

sSjjBaoeDSSo5)d3bo,

SC^sSoow

in

the

first place,

the

134. Sister Nivedita

Sankaracliarya of S.S.S. Sastry, p75

:

135.

Swami Kama

Tirtha

The Complete Works, Vol8,

p
137

136.

Dr.

A .A.

Macdonell:

History of Sanskrit Litereture

P 385.
137.

Swami Rama

Tirtha:

The Complete Works, Vol8pl35

Sankara Bhashya

represents the socalled orthodox side

theology,

of
the

'Brahminical

which

strictly

upholds
l

Brahman or the

highest Self of the

Upanishads.

ss

The most imporone,

which has

arisen

oa

ibe Indian

Soil

3 8

boldness,

depth, subtilty of speculation.

T 3

189

has exercised the finest Hindu minds and continues to

.

Dr. George Thibaut

he

<r

edonta Sulras, Sankara

Bhashya. p
xiv.

139. C.

Mahadevaiah

Vedanta Kesati. 1935

:

140. Prof. Earnest P. Horrivitz

Buddhists in

DU guise
V.K. 1932

182

hold

them spell-bound uo SSrfi^ SPO&P Orf

&e? nS}ofi
tfotftf

5bo>

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

personalty

of Sanbara.

141. prof.

Surendtannth Das Gupta

.

A History

of Indian

142,

Philosophy Vol 1 p 422 Ftof Surendranath Das Gupta A History of Indian Philosophy, Vol 1 p 429
:

163

c6

SS

The
karacharya
is,

great glory of Bhagavan

jShash>akara,

Sa*

that

it

was

his

genius that

gave the most

wonderful expression to the ideas of Vyasa. U3

d^xSoo
tfsSc-a^tftfScSaSl

The most
song exi-

beautiful perhaps the only true

s.ing in

philosophical

any known tongue

William Von Huarboldt
"Scotfotfb
S^

143. Swatni

Vivekaianda

The Complete Works' Vol

4 p 288

iBi

is

rightly

regarded

as
I44t

one of the greatest

master piere of Hindu Vedanta.

&-or>

5?

sSooo

Prof. Surendrauath

Das Gupta

History of Indian
1

Philosophy, Vo]

8.

1B5

&Toi

wSSn-o*

1.

dsS^^apfi-^

2.

S)*S^

tfpcp&eS

3.

jsS

sSo

tf

6"

24"

4.

&srs3*rgtf^ea
8.

5.

esse^a&ar-a
9.

6.

*# r|3
10.

7.

&0-tf
11.

fio-otfar-tf

fizpotfaoflsfc
13.

s7$$sSjj|
15.

12.

^fir*ff

OT^iy^aste
17.
r

u.

S$-6blcl&>8 -^
18.

16^ /

a^c6S*^

4^ &4
22.
25.

3--J5oeosS-5

20,
23.

^f^j&'tf tf^Srej
osS^OesS)er^
tf es>

26.

&*

27)

^^ci>pd
30
33.

28. wsj*a"() S)^

29;

(Jr^ji^a
Ozres

81.
SS:0838

ipsJ

84.
37. btf

osS

35.

^a

rS;$a*
**

36. tfj-cfriotfrf
7?cfibi*^sS* v^ ^
40.

^S

38,

89.

41.

s*J6o^e?Sr5,

112 "ieotodSo,

58?

7*

""3

^cS

s*

S)

Thovgh

there

is

a
it is

tradition that
also held that

Siva was^the

family deity of

Sankara,

he was by birth a Shakta 145

145. Dr.S.

Radhakrishnan: Indian Philosophy ,Vol i?

168

is

clearly

an

ai

to
146

the

realisation

of the

highest

as taught in

cdanta

"ScoS^cSeao

"ldS>

214
,

408

(Xo&$xQ5*r

8 ^sisS^a), 8

tfesae,

146. Prof. S.S. Suryanarayana Sastry

Sankaracharya, p.
:

'28

147. Prof. S. S.

Sury,marayaaa Sastry

Sankaracharya,

p26

169

384

334
24

89

__ Friend, that love

I,

is false

Which
But

clings to love for selfish sweets

of love

who

love these

mere than

the Joys of mine-

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

Them

in

all fle*h; if

utmdst love avail

The Light of Asia, Book 4,

The

greatest renunciation
;

SfcfcS e
"J

I3^

171

fiStftfgo

tftfod-"

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
it:

lete culture

without soirc
self-

for asceticism

means the

and

self

conquest by which

man

represses his lower

his

impulses and rises to greater heights

oi

nature.

148,

Swami Rama
A.

Tirtha

Swami Rama, His

Life

and
xxi:i.

Legacy, p
1*9.

Arabinda Ghosh; The Foundation of Indian

Culture,

*8

172

to

Those wbo

tell

us that asceticism

173

is

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

"S

Si

es

STaa^eS

G. S. Ghurye

Asceticism and monastic organisation, are

two unique made to

contributions
the

which Indian
stock

civilization

has

common

of

culture. 15l

the

mother

of

asceticism

11>

cfibar^S

sSaaD{SotfsSa

15 O.
151.

Dr,

S.

Radhakrishnan: Eastern Relgions and Western

Thought, p 114*
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,

sigh for lust or wealth or

Whose calm no

fame

Could ever dare to break; where rolled the stream

Of knowledge,

truth,

and

bliss that follows both.

1

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

'as'
4

to

throw*

preceded by the preposition 'sam' and ne' by adding the suffix *gharf in the sense of an abstract noun, It*
therefore,
:

means

resignation, renunciation or

abandon-

-ag

m
Hardatta
Sharma,
History of

153. Prof.

BrahminicaL

Asceticism,

p 21

176

tftfsSsia.

esto^

SfcaotfS

3. 2, 6 \

8'

(8.

5.

(t^O-

2. 23.

I.

8)

178

Sffjj

Q?

ex>

Aces.

3tf$^sS3fc6sSS*rt

c6<2^^S e* ETC fin

SD

S
r^

SS^psu

179

2>fiS>

148)

2.

35)

184
)

&

the

most

ancient

order

of

monks

in

the

world. 15

'j

hus the whole

object ef their system is by constant struggle to become perfect, to become divine, to reach God and see God .....

ar o a

Swami Vivekanada

The Complete works, Vol

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

85

eaotfrf

S'oS^^od

e>^to

&#&

^^5ot^t3bK?^Cb. According

to the

akhadas, Sudras might have been ordained since even traditional history

of thebefore Sankaracharya's

ti

The reformist tendency

in the ordination

of the females
is

and Sudras in the order of Saiva asceticim

e
.t.

thus anci-

155 4ft

155.

Prof G.S. Ghury

Indian Sadhus, p 160.

186

&>c?gs$3o

tf

o<3>

It is

now

usually admitted that

tb

Upanayana ceremony and girls 156

is

Vedic and was common to boys

Indeed

it

was enjoined that a

girl

should receive Upanaya157

na before she studied the scriptures

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

Diwakar
;

Prabudha Bharata, 1954, p 169.

1954,

C.G. Biswas

Prabuddha Bharata,

180.

J87

158
.

"StfS&o

oooo^D

158.

Dr. R,R. Diwakar

Prabuddha Bharata, 1954, p 170.

188

tf otf>

S^&Sa.

fcs&o^

As

late as

the days of
is

the

Mahabharata, an

ashrama

near Kuruskhetra

maintained
with ascetic
powers, she

where a
success

Brahmia
and,

maiden

was

crowned
yogic

ultimately acquiring
158

became a TapasSiddha.

clearly
that

show

women were admitted

equally with

man to

tlr

path of

spiritual

Sadhana and Vedic Studies, 15s

The
ctual

int.lle-

eminence of woioen was proved by her capacity

royal

or debates and discussions in tto

Samitis and Sabhas. 15&

courts and in
^^<gbe
j

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

tf

P&oCdfiooa^a.
158.

Dr R.R, Diwakar

Prabuddha Bharta,

1954,

p 170.

159. Dr. Kalidas

Nag: Prabuddha, Bbarata, 1954, p 184-

J89

A homoge to her spiritual

compilers of the Vedas-

achievement was paid by the

carefully conserved
sages,

who

hymns composed Brahma van din is, so welknown

Vedic

by VvOiren

so many known as
litaratvre

in the later

Vedic

of the Aranyakas and the Uqanishrds, lr>9

"3

B&.

"S

<

Stfj

159.

Dr; Kalidas Nag

;

Prabudha, Bharata,

1954,,

184.

160, A. C. Bose

Prabudha, Bharata, 1954, p l^U

190

1.82.87^

890^^3-,

S)

lO.

134.7)

10.89.40,

1.117.7)

5.

28.

57

6.28.3.8.80,7)

191

^
(ess.
10.

ll.b)
(sxo,
10. 49. 253,

10-

145.

2)

3eo^c6^).

5^sS:^^p^

(m.

1.

125.

7)

/e3M. 8.

1.

34).

555rot3<Sa
)

Scb

10. 125. 1,
tf5

16

1.

i)

8x0.

i.

P)
.

10.159)

192

^5
ea

S OK?6
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

o 5

sStfsS3So^a

jc^^o

cS

tfdS

196

Stf^g-otf

!)8

ao-|d:ptff

^6

53*8

tfcs^

Sbtfo

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.

(^*

^>* 2. 18.

76)

378)

*ge-OsSrcSo
<5Sb

298)

'ecSfc-SosS

^tf^s

200

10

136,

2)

r?

c33bDO^SJCb
c

These

attributes

of

long &

hair

and yellow

soiled garments

are typical of ascetics

in the full-fledged

system of ascetism.

&

tf eato,

Si-

161. Prof. G.S. Churye

Indian Sadhus, p

20

So, here

we find

that

the

Sramanas were naked and

chaste. j 62 5*3

"Srfar*

naked sages

who

sometimes clothed themselves

ments,
are to

in

yellow or dirty gar-

be

met wiih

in the

Rig -Veda

also.

162. Prof.

Hardatta

Sharma

History

of Brahminica
Asceticism, p 19.

202

3>\jScjs5)otf

163. Prof.

G,

S.

Ghuyre

Indian Sadhus, p 39.

208

*
*

co.

s3Sro

ji.

^.

1268

15
.

Si

|.tf. 1678-1732

Prof.

G S. Goiirye

Indian Sadhus, p 24.

204

.3'

).

Rishal ha seems
lay,

to

have started ihe school of thought, ascetic and

in the

which
as

hands of Mahavira culmina'ed

in

what

is

known

Jainism. l65

24

00

4400
.

"3

765. Piof, G.S.

Ghurye

Indian Sadhus, p 2.

"S^esD
,

(J

ft. 627

72

S5

SoSftf^tf

\ar*c36SJa

&>
J3-^

14000

36008

s0

0-0

wtftfSSotf'SQ, "Stf^aSD

O-

^ ^fS -o

5rc;S)Ov)Sd CO
>

OXP

21

1
J

206

&>

/T^&ss&^o. ^?

!b

20 7

a.

ao ascetic star of the f irs*

magnitude. 166 Atf^tf

|jie!

SoS'^OosS

166. Prof.

G,

S.

Ghurye

Indian SadhUs, p 52,

208

16

2fl

So|2crdfi)

"SO
^ofib.

Scb

S$^gSio^

ayo*tf5tffio^,

SS3"oc&S&>e>
l)C3b

(;

^.

CO
SS

3f5

&

JSol tf5,

21

13

Si,

212

cpi

^>o

^
e
"

x-o^^.

"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

"S. A.
(?5,

d.

694)

8Ji'

(sS^o.

53*.

3.

9) wtf^Sb

SS"Sxa>

29)

7? 5),

330

76)
a>,

s,

^S^c&ofib

t'etf

{5-

6JS3

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

(es.w

W)

ii*

(.

.1).

(7>o.

55..

6.

2,

8)

(57.

^.

45,

46)

^6

ol)CoOSflf

332

S) A,

Sia.

213

"3

1)8

QieD

>&

214

S5tf$5>crotf

I,tf

1544

1)5

1)55

Sss^ gfc5w-eSd&Sotf

215

So

152

^o& %^5^

52

<3-So)cS

216

cdb

824

1I7T

ff

A 8

Ss^ $s5sfo-cpSS>*5Si

217

Coo

218

56oO,

^s?^

gSSsSba

ST'Sottfc

"

21 9

6,

'CO

Sa<ihxiism began
into

as individual asceticism
religio-social

and

has

developed,

institution.^ 67

107. Prof.

G, S. Ghurye

Indian Sadhus, p250.

220

55-6

5)

fibfitoS.

But

it is

not

known

to the world at large that long before'

Mahavira
on]
others

and Budha, there were Indians

ascetics themselves

who were not

from
the

but

also

ready to convince

that

renunciation
right
in

and

withdrawal
of
life,

world
been
per-

was the only

Jong
sonalities
IfcS.

c.nduct

who have
as

enshrined

Indian tradition

spiritual
""

and benfac ors

;

of

the

human
4.

Prof. U.S. Churje

Indian Sadhus, p

race 16B

B 3* sfc>

Sa^ gS&o-^ &

JftSg&o

22 1

83"^

Indian

Sadhuism
It

is

thus seen
great

be a process of long evolution*

has

shown
to

vitality

and readiness

to

adopt
its

tself

changing

circumstances
5?tf&d&

without foregoing
Sfo^gtf&o

fundamental

principles. 169

&

169. Prof. G.S. Ghurye

Indian Sadhus, p 265.

22?

Sfta-orf

gptftfsfco

hi;

example has re- awakened Indian

of

sadhus

to

the
G

need

wider

orginisation

and

propagations. 3 6

iJfioO,

169. Prof.

G a.

Gourye

Indian Sadhus,

p 265.

228

^e?

"!o|tfsfco|a
D,
I

B. N.

Datar

a. ^,5"

urge

upon

the

House

to

remember tha manifold

kind

services

rendered to the

manimire-

by

the sadhus

and sanny;sis from time

are the qualifications

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

What

of distric

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

a58oS5

PC.

B. N. Tatar

Indian Express,

258

1 C 5'

7
.

224

No

selfish aim,

no

tie,

no bond,
all

To me do

each and

respond,

of foe and friend, Impersonal Lord To me doth every object bend.

Swami Rama

Tirtha.

171.

Swami Rama

Tirtha

The Complete Works.

6 sir

tfSj-7^

228

SSjs

Ss-oSf trtftf&s

tfjdBbo
n

^M

385)

56)
/(jS.
tf.

60 \

a. 5

,27

S[S
55-

lpSl-5

d.i

53

^fi'S

5?

s
.

4 5.1

5)

The Vedaata of Sankara,

aspects,
J

in its different

is

an attempt

to

follow

out the
its logical
:

Upanishadic
con clusioi 172

dea of the unity of

V

all existence

to

2^

Prof Satishchandra Chatter jee

An Introduction to Indian Philosophy, p 4<59

228

b
Subject

and

object

co'ncide

in

the

same.

absorption into our

own

Self 173
'

comes to the great

intelligence.

Every action of our

lives, the

most material, the

grossest,

as well as the finest, the highest, the

most

spiritual, is alike

tending towards the one ideal, the finding of Unity.

I.I.

C)

Si

^feO

"BSi^i^S),

v jftf'v

^^6oS^*Sp

173. Prof, Paul

Deussen
:

/74.

Swami Vivefcananda

The Ph'losophy of vedanta, p'j. The Complete works, Vol 6, p2-

229

is

one

of the
in

most valuable products of the

his

genius

mankind

researches of the eternal

truth. 175

ScTj^^eaS&S

^"^

^SSapog

sSr-SsS

o.

Sankara's

system

Is

un-

matched

for

its

metaphysical depth and logical

power.

Thought
is

follows
to

thought

naturally

untill

Advaitism
edifice 177

seen

complete

and

crown

the

175. Prof. Paul Deuss

176. Swatni Vivekananda

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"

osJ

Soaotf

cy

S)

ID,

SSr^^ss8 ^^

fiT

sS

dfib

d^ o

&

5,

n words are used, even by Sankara, acute minds ^ tf SSa e can always find a loophole for attack.

Wh

6.

2.

J)

179.

Doulas Grant Duff Mnslie

The Science of Religion

of

Swami Yogananda.

232

"

r^S),

The

latter

by his Maya Vada

than

able

to

preserve
the

more completely
changelessness and

any

other

interpretation

stainlessness

of

Brahman

180

180. Sir

John Woodroff e

Shakti and Shakta, p 27.

233

77*

ceo*

(&.&>. 2.18.86)
sr ?)
8

tfo^tfs&rt

cl

234

o
Is there

a ny thing in the early

I panishads

to

show

that
illu-

the authors believed In the objective

world being an

sion

not at

all

hopkins

a-

5r*

2.

12.

8.

A.

5?.

1.

6)
oi'

No where
life is literally

dloes

he say that

a dream

and our knowldge a

phantasm
1

1S1

181.

Dr, S,

adhaknshnaa: Indian philosophy, Vol

p!98

236

Instead of regarding the world as samething for the rise of

we cannot
dismiss

offer an adequate explanation, we, at

later Advaitins'

same time, following the lead of some

it

as a cosmic illusion, which has

somehow

arisen

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

system becomes unsatisfactory. But such a view

fair to Sankara. 182
36<^>c5

is

hardly

Sankara's
doctrine

followers
perilously

undo
near

the

master,

and bring his

atheistic

materialism.

183

yosSrtfStfs5

,182. Dr. S.

Radhakrishnan

Indian

Philosophy,

Vol

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

p720

238

csoosS SSstfsfc^tfS) "3 to,

The

full

elaboration of the
is

do-

ctrine

of Maya,

or cosmic illusion

however, due to

him.

1S4r

s?6
),

ls<5

It

does not say that

this-

universe does net exist

it is

it exists,

but at the same time

not what we take

it

for. 1S7

184.

Dr. A.A. Macdonell

History of

Sanskrit

Litera~
.

turep 40
185.

Dr. A. B~ Keith

A History of Sanskrit
:

Literatnre,

p 479
186. P.T. Srinivasa iyangar
187.

The Outlines of Indian

Phi
(

losophy, p

0.

Swomi Vivekananda

The Complete Works, Vol i p 417.

287

Some
s

other

ir.en,

who, by mistake
have

carried Sankara

notion

to an extreme,

adopted

the sense

in

which the

universe

is

phantasm just
the horns

as the son of a

ban en women or

like

of

a hare 18s

5*S,

believe the latter to be

texts.
18i)

more natura,

meaning

fully

borne out by the

78H. Swair.i Vivelananda

The Complete Works, Vol 5, p 135

:

189. B. Chandrasckharaiah

The Meaning of Maya, V. K.

1927.

331

288

33 tooeT

tjptftfsfca

tfoiftf

3.

Although inseparably

blended,

Brahma
8*

still
f

remains untouched, unaffected by

Mnya. 191

It is

Brahman about

to manifest

itself. 191
It

ft5>a

is

Brahman
world. Iol

oaly looked

upon

as the material cause of the

190,

Dr. S.N.L

Shrivatsava

i-rabudha Bharala,

p!89.
191. Prof. Kokileswara Sastry

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

:

239

It

is

not

possible,
:

erfjre,to
is

separate the
sustaining

namarupas
ground
minute.

from Brahma wh ch

their

without which they cannot stand even for a

This
is

Sankara's

Paramarthika

view. 102

To
t he

world of namarupa as unreal

is

to

make

it

sept rated

from Brahmad lf>2

^o^So<^D
mately,
this

i;S
v.

a S

a o a

d&> a'a oo
is.

afe.

S'cS

Ulti-

prana
the

(Maya)

therefore,
is

nothing
but

but

Brahma
in the

itself at

source and

nothing

Brahma

192, Prof. Kokileswara Sastry

193. Prof. Kokileswara Sastry

A
:

Realistic

Interpretation
edant'a,

of Sankara

p 43

Realistic Interpretation

of Sankara Vedanta,

p4X

240

Th e

radititional

In erpretation

of

it

also has a substantial*

basis to stand

upon

194

Human
ment, but the
It

world

is

true for a

human measure

human

measurement may not be

a

changes in a

die^m or whea

mai

is

drunk. 105

Tne world nas

stence
;

a relative exi-

it is

true for the time being, bae disappears

It

when

true knowledge dawns.

is

not real for

all

tinus. in

other words,
194.

it is

not r6d from Cue absolute staadpoint. 196

Vedanta Kesari, r\.R.i SankaraVedanta of Kokileswara Sastry, 195. Prof. Jagadish Sahai Prabudha Bharata, 1954, p382.
:

The Editor

196.

Swami Veereswarananda

Brahma

Sutras,

4.

241

e$a wd&zS-ScStt.
<$

*9 tof$ toil co

The

universe

is

ultimately

false

though

it

has an apparent reality at

sort of consciousness,
in the

present, depending upon one

way as

the idea of silver superimposed on a shell 197

S5b

tfjs^otftfsSmocS^cfc,

the best
life

of them

is

when Sankara compares our

with a long

dreatn.

198

^^^
5ow

^^

dlotfane)

B*0>S

The

life a

dream

this has

been the thought

to Sfaake-

of

many a wise man

^
and Calderon
this idea,

from Finder and Sophacles

S p er

de la Barca, but nobody has better

expl: ined

than Shankara. 198 Js^"2oD^

&

1 7

Swami

Vivekananda

The Complete works, Vol p

5,

134.

198. Prof, Paul Deussen

The Philosophy of vedanta, p9*

242

Does Sankara sav anywhere that waking experien-

ces are real

fiom

the standpoint of the Ultimate Truth? 11M >

6
eo

199.

Swami Nikhilananda

Mandukyopanishad,

pxxxiii.

<jtf

sSa

sS5cS6.sStf

243
jlf^sSa

2ESS

I)

sS^

SsS^cs-sS&^SisSbS)

S)"Ss

200

a.

The

fact is that

we

are

im ignorance, sin

and misery and

that

we know

the
is

way

out of them but the question of a cause for them

ssnse-

Maya o r
it
is

Ignorance
exists,,

is

not a real entity.

it

We

can neither say hat

nor that

does not

exist. It is
it is

a mystery which

beyondour understanding;

unspeakable

wOtfjtfbctf) 203

question

is

meaningless in Sankara's

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

sS:S)

o5-$jcisSoafioS)

rftfsSsSbo.

is

a mystery
is

it

is elusive

defies

explanation

hence

ii

we

call

it

illusory 2

200.

201. Prof. PaulDeussen:

20 .i.

Swami Vivekananda: The Complete Works, Vol2,p90. The Philosophy of Vedanta, p 14. Swami Veereswarananda Brahma Sutras, p 4
:

203. Dr. S Radhakrishnan: Indian Philosophy, Vol2, p576. 1204. Prof S.S, Stiryanarayana Sastry: Sankaracharya, p

244

$3
CD

does not

fii>d

any reason for believing in the

reality

of

the process

of becoTir>g, 206

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

eo^

of cr?a'ioi given by those

207 SSjaXfterfcfc 53*5

Maya is only our explanation who hold creation to be a fact

S5rd3b

3^

asS^es to

L.

D. Barnett

aff.fl.

Swami VeereswaranaOJa. Brahma Sutras, p 4. Swami Nikhilananda Mandukyopanishad, p xxx 207. Swami Nikhilananda Mandukyopanishad, p xxii
205.
206.
:
:

245

_
has been

And

his

system strongly
it

enough,

a balwork of positive religion. For

takes up two

standpoints.

One

is

that absolute reality,

where

there exists nothing

but the Universal Subject in

are
in

which
is

the

self

and Brahman

one

the

other

is

* hat of a practical experience

which the emperic Soul

confronted by a world and a

God

208

Philosophically, Sankara

is

remarkably ingenius
finding

in

his

key to the Upansshads, which 1 ower knowledge,

the

of a higher

and a

similarly allows him, to

conform

to

the whole apparatus of Hindu belief on the low<r

>lane, while

on the higher,

he finds no true reality

in

anything
.

209
:

S O9.

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
:

out of the materials

(called

of the

tw osystems

by him Nirguna ViUya,

Upanishad s some times

paramanhika
truth for the

av.siha;

containing
in all

the

metaphysical
countries,

few Ones, rare

times and

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

is

the cause of this

concea 1

my
and

godly nature?
with this

The

upadhis,

answers

Shankara,

answer

we

pass
"3

from

the

esoteric to the exoteric psychology . 21

&

sftf$sSS

211. Prof. Paul Deussen

The Philosophy of Vedanta, p

The Philosophy of Vedan
a,

3.
3.

212. Prof. Paul Deussen

Eswara
philosophy
iruth ?
is

in

Sankara's

not a self-evident axiom,

is

not a logical
is

out an empirical postulate

which

practically

usfuil 213

The system of

monism
and

as

propounded by Sankara

is

both philosophy

religion

2U

In the
9

method of

procedure, Sapkara

shows great originality and freshPhilosophy,

213. Dr.S. Radhakrishnanrlndian

VoL2 p 545*

214.

The Editor

Vedanta

kesari, 1927.

248

63

In

Sankara we

find one of the greatest expoun-

ders of the comprehensive

and tolerent character of the

Hindu

religi

216

3%3&3$c&&n$

sS3SsSrpoe$AosS.

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

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

250

$
>

tf

(1 14)

^tfsSa

3--

06.

The
bigotry

passage of

Padma Purana
ticisin

is

an example of

how

and fanaorder to

can manufacture myths and fables

in

discredit the teacher of

an opposite school of thought. 2ir

thoroughly knew and fully utilized the scholastic

philosophy of
religionists

neo-Buddhism. Prominent Brahmin coat his

mocked

Crypto-Buddbism and nick-

named him

The Editor

Vedanta Kesari, 19 ?7.

P.

,18.

Prof. Earnest

Horriwitz

Budhists in

Disguise

V;K, 1932

2S1

By Buddha
up on,

the moral side of philosophy was laid

stress

and by

Saokaracharya

the

intellectual

side. 2 i9

dOb

219.

Swami

Vivekananda

The Complete works, Vol 2

p!39.

252

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