compromises in the history of the advaita thought

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  • Dr. B. R. AMBEDKAROPEN UNIVERSITYLIBRARY

    HYDERABAD-500 033

  • Dr. B. R. AMBEDKAR OPEN UNI/ERSITrLIBRARY

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    This book should be returned on or before the datelast marked below.

  • FOREWORDTHE late Mahamahopadhyaya Professor

    S. Kuppuswami Sastri was one of the grea-test Sankritlsts of our generation. While hetrained a good many scholars in Samskritlearning and criticism, it is a matter of regretto those who knew the depth, extent andaccuracy of his learning that he did not leavebehind many publications. The ResearchInstitute founded in his name has for oneof its objects the publication of his scatteredwritings and lectures. In pursuance of thisaim, this book on Compromises in AdvaiticThought is brought out. The book illustrateswith a wealth of learning and critical penetra-tion, the central characteristic of the Hindumind, the spirit of compn hen.siou as distinctfrom that of exclusion. It is this featurewhich has enabled the W : - ' mind in thepast *'

    " 1 and integrateindu thought.Rural progress! spirit to-dayswer the chal-

    ilty to the:

    jssor Kuppu->ut, requiresand still, in

    Oxms thought.

    S. RADHAKRISHNAN.

  • THESE lectures were delivered by Mahamaho-padhyaya Professor S. Kuppuswami Sastri as theRao Bahadur K. Krishnaswami Rao EndowmentLectures under the auspices of the Madras Universityon the i6ih and lyth February, 1940.

    The authorities of the Kupputwami SastriResearch Institute are thankful to Sri G. K. Seshagiri.son of the late Professor, for presenting to the Institutethe Manuscript and Typescript copies of these lectures.

    The following scholars were in charge of thispublication : Professor M. Hiriyanna, ProfessorK. A. Nilakanta Saslri, Dr. T. R. Ghintamani andDr. V. Raghavan.

  • : II

    COMPROMISES IN THE HISTORY OFADVAITIG THOUGHT

    FROM THE EARLIEST TIMES TO THE DAYS'OF BRAHMANANDA SARASVATIJ :

    LECTURE 1

    FRIENDS,I am thankful to the Syndicate of the Madras

    University for the honour they have done me by invit-

    ing me to deliver this year1 , the lectures instituted in

    commemoration of Dewan Bahadur K. KrishnaswamiRao. I have undertaken to lecture to you on com-

    promises in the development of advaitic thoughtThere will be two lectures. In the first lecture, to-night,I propose to speak chiefly about certain typical cases of

    accommodation, which are worthy of notice in the courseof the development of Advaitic thought during theVedic age and the early post-Vedic age. The secondlecture, which will be delivered to-morrow, will com*

    prise two parts, the former of which will deal with the

    noteworthy instances of compromise during the latef

    post-Vedic age, and the latter will suggest the lines onwhich all these cases of compromise may be evaluated.

    1 1940.

  • Accommodation, economy, management, conformityor compromise these terms stand for a pacific, con-ciliatory, synthesising attitude of mind, tending todifferences being minimised and settled through adjust-ment of principles and views. As stated by JohnMorley, 1 "the one commanding law is that men shouldcling to truth and right, if the very heavens fall. In

    principle, this is universally accepted. To the partisansof authority and tradition it is as much a commonplaceas to the partisans of the most absolute and unflinchingrationalism. Yet in practice all schools alike are forcedto admit the necessity of a measure of accommodationin the very interests of truth itself." All the results ofthe working of the spirit of accommodation or com-promise in the interests of truth would come under the

    category of what may be called legitimate compromise.Many other kinds of accommodation, resting mainly onthe " paramount wisdom of counting the narrow,immediate, and personal expediency" and making chieflyfor individual gain in the shape of immediate materialbenefit or emotional gratification are of the sordid typeof what may be called illegitimate compromise.

    It would be of great interest and value to study thevarious results of accommodation in the development ofAdvaitic thought through the different ages of intel-

    lectual life, which, for the sake of convenience, may bedescribed as the early Vedic period, the later Vedic

    period, mainly the age of the Upanisads, the pre-

    1Morley ; " On Compromise/' pp. 3-5, Eversley edn.

  • Samkara stage in the post-Vedic age, including the epic.and puranic ages, the age of Samkara, the early post-Samkara period, down to the end of the eleventh cen-tury A.D., and the later post-Samkara period, from SriHarsa (twelfth century A.D.) down to BrahmanandaSarasvatl (circa eighteenth century A.D.). In this kindof study, the demands of historical criticism wouldrequire some attention being paid to the more prominenttypes, at least, of accommodative or compromisingsuppression of Advaita and secession from it.

    The early Vcdic period. During this period, the

    progress of philosophical thinking along the groove ofAdvaitic thought may be taken to have reached itsculminating point in the monistic absolute boldly intuited

    by some Rgvedic seers in the well-known verses:" Reality is the One, whom the wise call by manynames, Agni, Yama, and Matarisvan"

    sftsn

    "That one breathed, windless, by its oivn power ".

    "artfivflcT ^*RT c^RH " (X-129-2).

    To attempt to read into these old verses of theRgveda the Advaitic theory in its finished form, withthe concept of the One Absolute Existent as the realsubstratum (Adhisthana) of the whole phenomenalworld of names and forms (namarupatmaka-prapanca)-and of Maya, as the incomprehensible matrix of tbeworld, would become easily liable to the charge of

  • anachronism. However, with a little stretch of imagina-tion, one might find in the two hymns R.V. I, 164 andX. 129 read together, an unmistakable foreshadowing.of vacillation, unintentional or otherwise,* in the processof thinking that kind of vacillation which generallyprecedes accommodations emerging from conflicts of

    mutually impingent factors such as the One, to whichthinking inherently tends and the many which thinkinginherently shuns. "Darkness was in the beginninghidden by darkness; indistinguishable, this all waswater. That, which, coming into being, was coveredwith the void, that One arose through the power ofheat." X. 129-3.

    n x-129-3.

    Pursuing this line of thought, it would be scarcelydifficult to realise the accommodative significance of the

    expression 'call variously' (bahudhd vadanti) in theformer verse from the first Mandala, while it would be

    certainly difficult to miss the compromise sought to beeffectuated between the original One and the originatedmany through tamas (darkness) and tucchya (non-existent or void) two concepts lending themselves to

    equation, as Sayana points out, with the positive entityof nescience which is neither existent nor non-existentand described in later Advaitic works as sadasadvila

    ksana-bhavarupajnana*

  • That the spirit of compromise was perhaps the

    dominating feature of all types of religious and philoso-phical thinking in the Rgvedic age is not at all difficultto maintain. In fact, this would be a very reasonable

    thesis to put forward, seeing how, as Prof. Max Muller

    pointed out, the accommodative vacillation in the

    religion of the Rgveda was constantly manifestingitself in the hcnothcistic exaltations of different deities,in the course of progress towards monotheism, pan-theism and monism, and considering how the Rgveda-samhita strikes a highly significant note in the conclud-

    ing hymn, in the .verse, "Samyacchadhvam, samvada-dhvam, sam vo manamsi janatdm", 'Meet together, talktogether (in an accommodative spirit, so as Jo give andtake, to live and let live) and may your mind apprehend{the truth) alike/ It is noteworthy that the centralconcept of samvada in this verse, as opposed to vivada,comprises the spirit of compromise, as one of itsessential components, and perhaps, in this way, byencouraging an ever-increasing stress on samvada,sampratipatti, parasparabhavana mutual adjustment,mutual regard and mutual concession, in the sphere of

    thinking, speaking and doing (manas, vdk, kdya) :thus, perhaps, it is that, all through the ages, the cul-

    tural life of India has been growing, with its distinctivefeatures of absorption, tolerance, synthesis and accommo-dation. We may be forcefully reminded at this stage ofwhat Manu one of our oldest lawgivers has said aboutthe accommodation of satya with priya of what fetrue with what is agreeable, beautiful and good.

  • fire

    ct 35^Manusmrti IV, 138.

    This great maxim deserves to be amplified fully in adiscourse on compromise ; and such amplifications, asare relevant, are reserved for the latter part of the

    second lecture in connection with the evaluation of thedifferent kinds of compromise adverted to.

    Later Vcdic period The age of the Upanisads.Some alien scholars, well-intentioned and known fortheir thoroughness, have attempted to study the Upani-sads and find out their dominating theme, without

    giving due weight to the traditions of Indian thought,which form the background of the Upanisads. Theresults of this kind of study, even in the case of theearlier group of Upanisads constituting the basic Srutison which the whole structure of the Vedanta-darsanarests, such as the Brhadaranyaka and the Chandogya,are found embodied in two propositions: that the fun-damental part of the Upanisads is all thaumaturgy, andthat all the vedantic Upanisads, in the form in whichthey are available to us, are illogical strings of disjectamembra, belonging to different types of thought anddifferent stages of development and any effort to find

    unity of thought in any of the vedantic Upanisads orto discover their dominating theme would be merelyploughing the sands. These two propositions have notiound any encouragement at the hands of Indian scho-lars- and have been viewed with strong disfavour, parti-

  • cularly by those scholars, Indian as well as foreign, whohave carefully studied the vedantic Upanisads, in the

    light of such aspects of the cultural traditions of Indiaas deserve due consideration in the interpretation of an-cient Indian texts. The best and the most thoroughgoing exposition of the philosophy of the Upanisads, with

    special reference to the original texts and the tradition-al culture of India, that has so far been undertaken and

    successfully completed by any foreign scholar is whatDr. Deussen has given to the world in his treatise on the

    philosophy of the Upanisads. Many Indian scholarswho are sufficiently familiar with Dr. Deussen's workswould readily acclaim Dr. Deussen as one of the greatestSarikarites of the modern world, who happens to beclothed in Kantian garb by the accident of birth. Witha remarkably high degree of perspicacity, Dr. Deussen

    rightly lays hold of the principle of accommodation,which has been freely and frequently used by latervedfintist teachers in explaining many a clash or hitchin the process of vedantic thinking and points out that"the idea of accommodation becomes a key which isfitted to unlock the secrets not only of the doctrinal

    developments of the Upanisads, but of many analogousphenomena in Western philosophy." 1 An important limi-tation of this accommodation theory is, as Dr. Deussenpoints out, that the accommodative adjustments may,have been unintentional in many cases ; and in many

    1 See page ix of the author's preface English*translation of Deussen's work "The Philosophy of theUpanisads".

  • 8others, as an attempt at a fair evaluation of them will

    reveal, it must be remembered that they are believed tobe necessary and legitimate, though intentional.

    A few typical instances of accommodative adjust-ments in the Upanisadsmay now be considered. Upanisa-dic thought uses two brief mystical formulas "Amrtamsatycna channam" (Brh. I, vi, 3) "the immortal

    (Brahman) veiled by the (empirical) reality;" and4'Satyasya saiyani'* (Brh. II, vii, 6) " the reality of

    reality". Such formulas are frequently employed by.Yajnavalkya and many other Upanisadic teachers. Insuch formulas, the working of the accommodative spiritis plainly discernible in applying the termsatya (reality)to the empirical world of plurality revealed by experi-ential knowledge as contrasted with the "reality of

    reality" (Satyasya satyam), while, in fact, Brahman or'Atman is the only reality. In accommodative formulasof this type, one may easily find the s mrce of the com-

    promise adopted by later Vedatitists in all their explana-tions in which they draw a distinction between pheno-menal or empirical reality (vyavaharika-satta) and.absolute reality (paramarthika-satta).

    The earliest Upanisads, the Brhadaranyaka and theChandogya, describe Brahman as the One, incomprehen-sible, absolute reality, and the later Jpanisads amplifythis description in poetic style by means of paradoxessuggesting a negation of all empirical attributes. TheBrhadaranyaka text "Athata ddcso neti ncti" (II, iii,

    6) directly conveys the incomprehensibility of Brahman.Nevertheless, all the Upanisads are very particular

  • about equating Brahman with Being (sat), Conscious-ness (cit) and Bliss (ananda). The Brhadaranyakatext "Vijnanam anandaui Brahma (Brh. Ill, ix, 28)and the Taittiriya text "Satyam jnanam anantam"(Taittiriya, II. 1) are too well known to need any specialamplification. In these two texts, one can easily find

    the source of the later formula Saccidananda-rupamBrahma, so often repeated in later texts as well as popu-lar parlance that it has become a common practice inHindu society to use it (saccidananda) as a propername. The Upanisads are all emphatic about the in-

    comprehensibility of Brahman; however, the process ofthought and exposition adopted by great (Jpanisadicteachers like Yajnavalkya is often constrained to usepositive terms like sat, cit and ananda and therebyaccommodate itself to the inveterate habit of thinkingin positive terms, which the human mind has formed.In considering the accommodative process involvedin the idea behind the formula saccidananda

    ,

    a shrewd philosophical critic may also pause, bythe way, to admire the farsightedness of Upanisadicphilosophers in equating Brahman not merely withcit but with sat and ananda. In this connection*Dr. Deussen regretfully remarks " that the philoso-phising spirit of mankind in India, Greece andmodern times has, with remarkable unanimity, falleninto an error, which we can most briefly describe by theword inteliedualism 1 ' . l

    1 See p. 132," The Philosophy of the Upanisads

    "

    byDeussen English translation.

  • 10

    This criticism overlooks the fact that sat in the

    Upanisadic thought, as Dr. Deussen himself has repea-tedly pointed out, comprehends the whole province of

    reality, the outer world as well as the inner nature ofman. If the advaitic Absolute were equated with con-sciousness (cit) alone, the Advaita doctrine would have

    easily come within the ambit of the charge of coldintellectualism. But Yajnavalkya and other Upanisadicphilosophers describe cit as

    '

    1he light of lights, (jyotisamjyotih:(Gi&, xiii, 17) svayain jyotih purusah, (Br. up.iv. iii. 9), and the concept of cit in the saccidananda

    equation stands hemmed in between the existential andemotional aspects of reality (sat and dnanda) and thusmerged in the highest peak of advaitic synthesis, viz.jsaccidananda-rupa-brahm an.

    Every careful student of the chief vedantic Upani-sads is apt to be strongly impressed with the type ofaccommodation which has found a sufficiently prominentplace for the pantheistic mode of thinking in the Upani-sadic thought 'without abandoning the fundamentalidealistic principle, by conceding the reality of themanifold universe, but at the same time maintainingthat this manifold universe is in reality Brahman

    (Sarvam khalvidam Brahma Chand. Ill, xiv. 1 ). Here,idealism accommodates itself to the realistic view of theworld and presents itself as pantheism. 1 It would beinteresting to note how the empirical category of causa-

    1 Cf. Deussen's Philosophy of the Upanisads, 159 162335361, 398405.

  • 11

    lity is introduced to remove the obscurity felt in the

    nature of the relation of identity between Atman and

    Universe, how in a later stage, represented by thevctasvatara and Mahanurayana, the supreme and

    individual souls appear in marked contrast with eachother, and theism emerges in a definite form and accom-modates itself to the earlier types of thought zdvai-tic idealism and pantheism.

    The original form of the doctrine of emancipation(mukti) t as it appeared in the earliest Upanisads, isthat the intuitive knowledge of Atman is itself emanci-pation. Strictly speaking, in its original form, mnktiin the advaitic sense is only Jivanmukti and it is not a

    becoming something. The Katha text vimuktascavimucyaic (V. 1) throws a Hood of light on themanner in which the later contrast between mukti beforethe cessation of corporeal existence (Jivanmukti) andfinal deliverance after the cessation of corporeal exis-tence (videhamukti), arose and grew from the Upanisadicaccommodation of the advaitic truth of Atman beingeternally mukta to the empirical way of fancy ing Atmanas becoming a mukta; and this kind of compromisewith empirical modes of thinking led to the formationof eschatological theories, like the theory of the way ofthe gods (dcva-yana), on which the mulctas were ledafter death through a series of attractive intermediate

    stages to union with Brahman.

    In the early post-Vcdic stage, the epic and puranicages evolved numerous interesting compromises in thesphere of religion and philosophy. The greatest monu-'

  • 12

    ment of the spirit of accommodation and compromise,viewed as one of the most potent of the factors contri-

    buting to the conservation, continuity and growth ofHinduism, is the Bhagavad-gita. The Glta is called aYoga-sastra chiefly because its preponderant note is a

    synthesis of all the ways of spiritual life, with their

    shifting emphasis laid alternately on true insight(jnana), genuine devotion (bhakti) and dedicatedservice (kartna), through all legitimate types of com-

    promise. If the workings of the spirit of accommoda-tion in the sphere of the religion of the Rgveda couldbe summed up in the novel term 'Hcnoihcistn' broughtinto vogue by Professor Max Muller, similar accommo-dative processes may be described by the term 'Hcno-patism^ signifying an accommodative synthesis ofdiverse ways of living leading to the final goal. Themost telling type of compromise, which the Gltd teachesbetween the highest type of jnana and the numerouskinds of karma which a person has to do is foundincorporated in verses 11 to 26 in Chapter III. Three

    striking ideas, which may be of great value, or principlesunderlying certain important, useful and legitimate typesof compromise, emerge from these verses: the needfor giving and taking ( paraspara-bHavana) ; adherenceto the established ways of the world with a view to itsorderly maintenance and healthy advancement (loka-samgraha) ; avoidance of a revolutionary unsettlement of

    1 Heis (hen) Gk. =One; Patos.=Gk. = (Cf. Path,Panthah, Skt.)= Bridge.

  • 13

    the minds of the ignorant and lifting them up bysetting a healthy and feasible example in one's ownconduct.

    II 3-11

    " With this shall ye cherish the gods, and the godsshall cherish you. Thus cherising one another, ye willobtain the highest good."

    ft

    II 3-20

    "It is by works alone that men like Janaka becameblest; and works thou shouldst also do with a view to

    maintaining the world."

    e qcsrarq $$rt ^CT^^ ii 3-21"Whatever a great man does, the same is done by

    others as well. He sets up a standard and it is followedby the world."

    fqitomi^I^l^^ II 3-25^As ignorant men act from attachment to their

    work, O Bharata, so too should an enlightened man act,but without any attachment, so that he may maintainthe order of the world."

  • 14

    II 3-26" Let no enlightened man unsettle the minds of the

    ignorant, who are attached to their work. Himselfdoing all works, with faith, he should make others doso as well."

    In these verses, a careful thinker cannot miss theexcellent accommodative device, which Sri BhagavanKrsna has furnished in the shape of 'selfless work in aspirit of dedication ', whenever one's mind happens tobe agitated over the collision between the ideal of rightconduct and the trans-moral, advailic ideal of self-reali-sation (atma-jn&na), as taught in the Hindu scriptures.

    The Srimad-bhagavata is the greatest monument ofcompromise, typifying the developments distinctive ofthe later stages of the Purfinic age. In this Purana,there is a clear elevation of the ideal of bhakti-yoga andan equally clear endeavour to adjust it to the Advaitaideal of jnana and the Advaita doctrine of identitybetween Brahman and jlva (God and man). Attentionis solicited in this connection to these two verses extract-ed from the Srimad-bhagavata.

    " qi ftfGfecTpif era

    II

    grcj3t I]IV. ix. II.

  • 15

    T fester *?R

    I]

    VII. ix. 10.

    In the former of the two extracts, devotion to

    Krsna is exalted above the realisation of the advaitic

    Brahman. In the latter, the advaitic theory of jlvabeing the reflection (pratibimba) of Isvara (viewed as

    bimba) is used in explaining the idea that a worshipperis really worshipping himself by worshipping God.

  • LECTURE II

    The former part of this lecture will be devoted toa brief account of the compromises which are associatedwith the names of Badarayana, Jaimini, Bhartrprapanca,Brahmadatta, Kumarila, Prabhakara, Gaudapada andMandanamisra, representing the pre-Samkara stage inthe development of Advaita during the later post-Vedicperiod; those which are advocated by Samkara, Padma-pada,Vacaspati, Udayana, Vimuktatman, Sarvajnatman,Anandabodha and Sri Harsa; those which are foundincorporated in the systems of Ramanuja and Madhva;and lastly, those compromises which are found advocated

    by Vijiianabhiksu, Appayyadiksita, Madhusudana-sarasvati and Brahmanandasarasvatl. The latter partof this lecture will endeavour to give a brief estimate ofthese compromises.

    BADARAYANA AND JAIMINI. Badarayana and

    Jaimini are the earliest systematic and authoritative

    exponents of the principles of exegesis, as applicable to

    the Jnana-kanda and the Kartna-kanda of the Veda.

    According to some later Advaitins like Suresvara

    (see Naiskarmyasiddhi, p. 52), Badarayana and

    Jaimini were both of them Brahma-vadins and oldAdvaitins. They provided Indian exegesis with highlyelastic principles of interpretation which were all deve-

    loped round the pivotal principle of thought-unity or

    sentence-unity the samanvayaof the Brahmasiltras andthe eka-vakyata of the Karma-mimariisa-sfttras; and they;

  • 17

    were perhaps satisfied that the accommodative processesresulting from a wide use of the principles of samanvayaand eka-vakyata by competent thinkers would eventually;lead to the establishment of the Advaita doctrine,together with all the admissible ways of compromise.Badarayana and Jaimini themselves would appear tohave exercised a wise reticence in respect of theirown philosophical convictions. Peihaps they believedthat philosophical thinking and the quest for truthwould gain immensely by their Sutras being so composedas to admit of use by several bhasyakaras in supportof Advaita, Visistadvaita and Dvaita.

    PRAPANCAPRAVILAYA-VADA. A careful examinationof the Upanisads would reveal that many a gentle andacceptable device came to be adopted as transitional

    adaptations for facilitating the shifting of stress in

    thought and conduct from the ritualism of the Brahma-nas to the Upanisadic doctrine of self-realisation. Oneof those devices is the association of a suitable medita-tive process with some appropriate karma or karmanga,so that the karma itself may be gradually replaced by asuitable mental process dhyana or jnana.

    There are references in the works of Sarhkara 1

    Suresvara and later writers, which show that in the

    pre-Samkara stage, groups of philosophers called pra-pancapravilaya-vddinah and kama-pradhvamsa-vadinaharose. 2 Their method is a somewhat forced accommo-

    * E. g. Samkara on Vedanta Sutra, III, ii, 21,2 See Prof. M. Hiriyanna, J.O.R., Madras, Vol. I,

    pp. 109116.'

    2

  • 18

    dation between the ritualistic sections of the Veda knownas karma-kanda and the Upanisads forming the jnana-kanda. They sought to subordinate the whole ritualisticscheme to jnana, by putting forward the negative viewthat every injunction or prohibition in the karma-kanda is intended to keep a person engaged in a

    particular act so that he might eliminate the rest andavoid yielding"to impulses of various kinds and sublimatehis self gradually and realise its true nature as trans-

    cending the world (nisprapanca) . This view called

    prapanca-pravilaya-vdda is found set forth and criticised

    by Samkara and post-amkara Vcdantins, and it is

    specifically ascribed to an old school of Advaitins,Jaranmayavadinah, as Sudarsanabhatta describesthem. 1 The whole spirit of the prapanca-pravilaya-vada may be embodied in a telling epigram like this :

    " Ay is otherwise nay, to gel at is to forego, to dois to forbear, and to enjoy is to cloy."

    Numerous accommodative processes of the natureof adhyaropa (supposititious make-shift) and apavada(eventual elimination of make-shifts by outgrowingthem) were advocated in the Upanisads in teachingAdvaita and came to be crystallised in post-UpanisadicAdvaita in the oft-quoted dictum

    Though it may be quite legitimate to attempt tofamiliarise thought with the acosmic (nisprapanca)

    1 SruUprakasika on I. i. 4.

  • 19

    aspect of Brahman, by a series of unobjectionableadhyaropas, the accommodation in the prapanca-pravilaya theory did not find favour with the majorityof Vedantins, chiefly on account of the obvious risk ofa moral bankruptcy or chaos, which could ibe justlyapprehended as a very probable consequence o the

    practical applications of that theory in life.

    BHATTA KUMARILA, the leading exponent of theBhatta school, and PRABHAKARA, with whose name thePrabhakara school is prominently assocated, were bothof them well-disposed to the Advaita doctrine and giveindications of their preference for that doctrine, in theirworks the Slokavarttika, the TantravCirttika and theBrhaii. Prabhakara's observations, in the concludingpart of the Citrna-vdda in his Brhati, are very significantin this connection. It is clear that Prabhakara believesin the soundness of the advaitic theory of adhyasaand also in the soundness of the admonition convey-ed in the Gita text " Na buddhibhcdam janayed ajna-nam karmasaiiginam"

    " "

    "

    (Madras University edition of Brhati, p. 256).Prabhakara's attitude towards the advaitic theory ofadhyasa, and dlman as the only reality is typical of thepro-Advaita bent of the early Mimamsakas who would'not hesitate to go to the length of suppression *nd

  • 20

    accommodation, in those cases where adequate justifica-tion could be found for these processes in the interests

    of Advaitic truth and in the environment of the peopleto whom that truth had to be taught.

    BHARTRPRAPANCA and BRAHMADATTA, who belong-ed to the pre-Samkara stage in the history of Advaita, lost

    their nerve in their allegiance to Advaita. Bhartrpra-

    panca's views regarding the advaitic theory are availablein the references found in the works of amkara andSuresvara. The post-Samkara survivals of Bhartrpra-panca's views are used by Bhaskara in his bhasya on theBrahmasfttras. 1 Bhartfprapanca found handy the con-venient and highly accommodative concept of difference-cum-identity (bhcddbheda) which had already beenintroduced in philosophical thinking and proceeded tobuild up a monistic scheme of unity in which Brahman,Jiva and the world found their place as different entities,without abandoning the reality of any of them. Thecompromise of bhedabhcda-vada adopted by Bhartrpra-panca led ultimately to his secession from the acosmicform of Advaita and to the formation of a special groupof bhcdabhcda-vadins of whom Bhaskara was the mostprominent in the post-Samkara stage.

    BRAHMADATTA was a pre-Samkara Advaitin, whowas very particular about the adjustments which shouldbe effected between the advaitic ideal of Brahman-

    1 For instance on Vcdanta Sutras, I, i, 4. and II, i, 13>ee also Prof. P. N. Srinivasacharya: The Philosophy ofBhedabheda.

  • 21

    realisation and the discipline of karma. He attempted toeffect the needed compromise by his dhyana-niyoga-vada and samuccaya-vada. According to him, Jivaoriginates from Brahman and gets absorbed in it at thetime of liberation ; the final liberation is achieved bya co-ordination of karma with jfiana and through thecontemplation of Jiva as identical with Brahman ; andthe central teaching of the Upanisads is to be found inthe injunctions requiring the constant meditation ofJiva as Brahman, till the end of life. 1

    Among the pre-Sarhkara Advaitins, GAUDAPADAand MANDANAMISRA are the most outstandingthinkers representing the Advaita doctrine as it stoodbefore Sarhkara. Gaudapada has developed an aspect ofthe Advaita doctrine which lent itself readily to beingused as the basis of the Samkara form of Advaita.Mandanamisra's exposition of the Advaita doctrine, inso far as it could be studied in the Brahmasiddhi, pre-served the fundamental part of the Upanisadic Advaitaand advocated some noteworthy compromises with non-advaitic modes of thought. Though Mandanamisrais one of the elder contemporaries of Sarhkara, the

    heritage of pre-Samkara compromises which headvocates in his work, would make it more appropriateto refer to him as a pre-Samkara Advaitin.

    Gaudapada has placed himself on the highest peak,of Advaitic thought and has declared the highest truthin the Karika

    1 See Prof. M. Hiriyanna's article"

    Brahmadatta,an Old Vedantin ". in J.O.R., Madras, Vol. II, pp. 19*.

  • 22

    11-32.

    "No dissolution ; no origination ; none in bondage ; nonedisciplining himself towards release; none seekingrelease ; and likewise, none becoming released this isthe great truth." Still, in his Karika, he sees the needfor accommodating his great intuition of Advaita withwhat he regards as sattarka, sound reasoning, and

    adjusts himself, at every important stage of his exposi-tion, to the requirements of rationalism, and points outhow the highest acme of harmony, which he callsavirodha-yoga, avivada-yoga, nirdvandva-yoga, advaya-

    yoga, samatva-yoga, can be realised only in the Advaiticscheme of thought and life. Only a true Advaitin canafford to adopt and advocate the most far-reaching typeof compromise without any risk to truth and any dis-

    advantage to the ordinary world :

    111-17.

    Two of the verses in the concluding portion of Gauda-pada's Karika are full of significance in more than onedirection :

    ft^ *isfiFTF: cm ^f *r Tffer IIIV-95.

  • 23

    il

    iv-ioo.

    In these two verses, Gaudapada indicates how thehighest peak of advaitic thought is too high to bereached by ordinary people, and even a great gifted soullike Gaudapada cannot stand long on this height andhas to get down to lower levels to accommodate himselfto ordinary ways of thinking and speaking. Gaudapadasays

    " Nawaskur 1110 yathabalam ". \amaskara to nir-gnnabrahman the attributeless absolute prcsuppossesaccommodation; the expression yathabalam (accordingto strength) clcnrly refers to the need for varying themodes of adjustment according to the requirements ofthe thinkers concerned.

    Of the pre-Sariikara Vedantins who continued to beactive thinkers as elder contemporaries of ariikara,Mandanamisra is the most prominent. Tie inherited theUpanisadic tradition of Advaila al< ng with the ideasassociated with the Sabdfidvaita mode of Advaiticthought, advocated by Vaiyakarana philosophers likeBhartrhari. Mandanamisra adopts and advocatescertain valuable compromises in advaitic epistemology,advaitic ontology and advaitic ethics. In Mandana's

    opinion, the anyatha-khyati or the viparita-khyati of theBhattas should for all practical purposes be accepted ;and when the nature of the object of erroneous cognitionis examined, this theory has to be reduced inevitably toa form in which it becomes hardly distinguishable from*

  • 24

    the anirvacamya-khyati of the Advaitins. He definitelyargues in favour of the view that the Jlva should be re-

    garded as the locus of avidya (nescience), which obscuresthe true nature of Brahman and thus has Brahman asits object (visaya) ; and in doing this, he clearly accom-modates himself to the prevailing theistic sentiment

    against the view that Brahman is both the asraya andvisaya of avidya. Mandana maintains what is knownin Advaitic literature as the doctrine of prasamkhyanaand holds that the indirect knowledge of Brahman,arising from texts like tat tvam asi should pass throughthe furnace of meditation (upasana) before the detrac-tive and recessive elements of relation and mediacycould be removed from it, and before it could be refinedinto the pure, efficient and direct realisation of theAbsolute Real (Brahma-saksatkara). Here, Mandana isaccommodating himself to the common view that sabdacan generate only an indirect cognition having a rela-tional content. Mandana's name has come to be

    prominently associated with bhavadvaita ('ens-monism'),not so much for the reason that he considers avidya-dhvamsa to be a real factor, as for the marked mannerin which he stresses the reality of prapancabhava in the

    concluding part of his Brahmasiddhi (p. 157) andemphatically declares it to form the final and otherwiseunascertainable import of Vedantic texts. Herein a

    discerning student of Advaitamay easily see Mandana'sreadiness to compromise with Dvaita, where absolutelynecessary. In fact, two famous Dvaita writers the'authors of the Nyayamrta and of the Taranginl have

  • 25

    brought out the significance of this accommodation byequating bhavadvaita with what may be called abhava-dvaita. 1 Again Mandana is prepared to accept Bhartr-hari's sabdadvaita in so far as it does not come into

    conflict with the brahmadvaita for which he himselfstands. Mandana rejects arhkara's view about theantithesis between karma and jfiana and gives his ownverdict in favour of a certain type of jfiatia-karma-samuccaya in which karma, in the form of agnihotraand such other sacrifices or at least in the form of

    meditation, has an important place and function in thefinal stage of the causal scheme necessary to bring aboutBrahman-realisation. In the concluding part of his

    work, Brahmasiddhi, Mandana points out, in an accom-modative spirit, how vedantic texts may be linked withpurposeful activity (pravrtti) by taking into accountthe pravrtti in the direction of the meditation necessaryfor transforming the indirect verbal cognition arisingfrom the mahavakyas, into direct Brahman-realisation.

    SAM KARA, the greatest of Advaita teachers hasconfined himself in his works to certain very legitimatetypes of accommodation for which one could find

    adequate support in the Upanisads. In his brilliantstatement of the theory of adhyasa, he clearly showshow the recognition of ajndna or nescience as a begin-ningless, indefinable, positive entity is the least objection-able solution for all the difficulties felt by philosophersin bringing together the one and the many, reality andnon-reality, Brahman and prapanca, salya and anrta.*

    1 See Nyayamrta I. 23. p. 198; Cf. also IV. 1.

  • 26

    He realises clearly that the differences revealed inexperience cannot be all reduced to nullity, and that

    they cannot be as real as Brahman or atman the realityof reality (satyasya satyam ) spoken of in the Upanisads.He utilises effectively this upanisadic suggestion byrecognising a contrast, purely tentative as it may be inAdvaitic thought, between absolute reality (paramar-ihika-sattd) and relative reality (ryavaharika-saltti).He has developed this type of compromise in his worksin such a way that the adverse comments usually madeby certain thinkers on the &arhkarite scheme of thoughtmight lose their force on scrutiny. Repeatedly he

    emphasises the idea that the world is mithya only in thesense that it is anirvacanlya. For all practical purposesin life, the world is as important to &amkara as to

    anybody else. The very first expression that he uses inhis monumental bhasya on the Brahmasntras is a strongevidence in favour of his readiness to make all reason-able concessions to the realist ways of thinking.Further, in his minor works especially, as also in his

    bhasyas, he has definitely indicated the limits withinwhich accommodation to the theistic sentiment would besufficiently warranted in Advaitic thought. The distinc-tion between para-vidyd (Brahman-realisation) and

    aparavidyd, as represented by all forms of knowledgewithin the empirical sphere tending to the achievementof the goal of para-vidya, which has its root in theUpanisads themselves (cf. Prasna Up., v. 2), is, in'Sarhkara's opinion, the most comprehensive type of

    legitimate compromise with the realist and pluralist

  • 27

    ways of thinking that advaitic thought may justlyallow. In the sphere of ethical discipline the onlykind of accommodation which Sarhkara considersreasonable is what is implied in the sadhanacatusta>yascheme, namely that while karma may he given theplace of greatest importance at the door of even theinnermost shrine of advaitic truth, karma in no senseshould be co-ordinated with jildna.

    According to Samkara and Suresvara, a. j'lvanmuktamay continue to live and re-incarnate himself in many a

    corporeal form through the force of his fructified karmaand may attain to kaivalya either on the fall of the bodyin which he has come by Brahman-realisation or maydon other corporeal forms till his fructified karma isexhausted. And in this way of describing a jlvan-mttkta, ariikara has found a means of continued servicein society for those who have reached the pinnacle ofknowledge, bandana, however, is not prepared to goas far as Satiikara in regard to the doctrine of jivan-rnitkti and would make a Brahman-knower, functioningin society, strictly limited to the fall of the body in

    which he has come by Brahman-knowledge. In regardto sannyasa, again, &ankara and Suresvara holdthat sannydsa-asrama is a better way of reaching the

    highest goal, than the grhasthasrama. Mancjana, inthis matter, accommodales himself more to the commonrun of mankind and views gdrhasthya as providing a

    quicker method than sannyasa, for reaching the highestgoal, and Mandana's chief ground is that there is full'*

  • 28

    scope for having knowledge implemented by dedicatedor selfless work in the life of a householder.

    Among Samkara's disciples, PADMAPADA is lessunaccommodative than SURESVARA. The formerperpetuates the spirit of accommodative reasonablenessof his great master, while the latter, in most of hisworks shows himself to be rather over-zealous in pre-serving strictly the integrity of advaitic thought. Onehas only to be invited to consider in this connection the

    following two typical extracts :

    Pancapadika. p. 4, Vizianagaram Series,

    \

    \\

    Naiskarmyasiddhi, III. 117.

    Brhadaranyaka-varttika, p. 735, verse 1521.

    It would be obvious from the first of these extracts that

    Padmapada is a very reasonable accommodationist,adjusting the requirements of realism, pluralism andAdvaitism wherever there is a need to do so. Fromthe latter extracts it would be equally obvious howcavalierly uncompromising Suresvara's attitude is.

    With regard to VACASPATIMISRA, it would beenough to say that he carries Mandana's accommoda-tivencss to the length of effecting a merger, as far as

    possible, in Sankara's view. It may also be noted in

  • 29

    this connection that Vacaspatimisra has amplified in his

    Bhamatl, Mandana's epistemological attitude by clearlyshowing hovranirvacanlya-khyati emerges from a criticalreview of the theories of asatkhydti, akhydti and anya-thakhydti.

    SARVAJNATMAMUNI of the 10th century, whowas a close follower of Suresvara, though not a discipleas generally believed, is far less unaccommodative in hisattitude than the latter. The most striking type ofaccommodation which he commends to an Advaitin,relates to causality. If space and time furnished thebricks of the empirical wall separating the

    *

    reality of

    reality* from the world of empirical reality, causation

    may well be described as forming its foundationalstructure. It may be said to be one of the highesttypes of accommodative spirit in the sphere of Advaitato view the three theories of causality dramb ha-rtida,parindma-vdda and vivarta-vdda as the three steps ofthe ladder through which thought has to rise to the

    highest metaphysical peak represented by the oneabsolute Brahman, the lowest rung being the crcation-istic view, the next higher step being the transforma-tionistic view, and the the highest step being the

    transfigurationistic view. This verse from the Saihk-

    sepaidriraka deserves to be noted and remembered inthis connection.

    own rii?: nII-6JU

    See also 11-70.

  • 30

    VIMUKTATMAN, the author of the Ista-siddhiis far less accommodative than either Mandana orVacaspatimisra. The doctrine of Maya as expoundedby Sarhkara and his immediate followers is amplified asthe main theme of his work by Vimuktatman, and thisdoctrine is rounded off with the view that avidya-nivrttiis neither sat nor asat nor both nor anirvacariiya, but a

    something of the fifth variety. In this view, one mayfind a clever way in 'which an advaitic dialectician mayaccommodate himself to a non-advaitic one.

    UDAYANA is treated by Brahmanandasarasvati 1

    as an Advaitin at heart and the Nyaya-Vaisesikatreatises produced by Udayana should be regarded merelyas counterblasts to the Buddhist tenets of idealism andnihilism. Some of Udayana's statements in his Atma-tattvavivcka,

    i

    2

    where he refers to Advaita, justify Brahmananda's view.Udayana's accommodative concern for the vyavaharikaworld must have made him suppress his own Advaiticconviction.

    ANANDABODHA has simply maintained the accom-modative level of Samkara and abandoned some of the

    compromises introduced by Mandana and adopted by;Vacaspati.

    1 See pp. 226-30, Anantakrishna Sastri's edn. ofthe Advaita siddhi.

    2 See Atmatattvavweka, Chowkhamba edn., pp. 230and 451.

  • 31

    SRI HARSA'S Khandana-khanda-khadya is a fullofvindication from a polemical viewpoint of all the possi-bilities and limits of compromise which Sarhkara'sAdvaita may allow, with reference to the world ofempirical reality. The inexhaustible resources which anAdvaitin may command in the direction of accommoda-tion with realist ways of thinking, through the conceptof anirvacamyati'a arc fully described in the Khandana-khanda-khadya. In the rationalistic sphere of enquiry,according to Sri Harsa, anirvacamyatva-vada and theabsolute one-ness of cil as recognised by the Advaitinsare the only two admissible things; and nothing elsewould bear scrutiny. 1 Even Sri Harsa in Khandana-khanda-khadya when he places himself on the level of anon-combative, pacific teacher of great truths, becomes

    very soft and pliable under the influence of the accom-modative spirit which he inherited from early o.dvaitictradition, and points out that the discipline of bhakti is

    generally necessary for ordinary people as an importantstep leading to the advaitic goal.

    2

    In the history of Vedantic thought there are two

    groups of teachers who seceded from Advaita. Onegroup is headed by RAMANUJA who is solicitous toaccommodate his way of monistic thinking on the oneside to pluralistic realism, and on the other, to advaiticmonism. The crowning achievement of this group istypified in the denomination Visistadvaita which has

    1 See Brahmanandlya, p. 225.2 See Siddhantabindutlka, verse 8.

  • 32

    been accepted as the most significant name that could begiven to Ramanuja's school of Vedanta.

    Unity of God as the inner spirit, quickening the wholeuniverse, which bears to Him the same relation that thebody of an individual bears to the embodied Jlva.Through the idea that Brahman is the inner self of theJlva and the material world, Ramanuja seeks to safe-guard the claims of non-dualism and dualism. In thefinal state of release, Ramanuja recognises the possi-bility of a mukta-jiva realising Brahmananda. AsAppayya Diksita has pointed out, 1 this is in the directionof compromise with the Advaitin's doctrine and if pressedfurther, would only result in the recognition of theidentity of the Jlva with Brahman. It is easy to seehow this result would follow. One's dnanda cannot, forobvious reasons, be experienced by another.

    Another group of seceders from Advaita, showinga somewhat unaccommodative attitude, is headed by the

    strongest and the boldest of India, viz. MADHVACARYA.As Appayya Diksita himself points out, even the Dvaitamode of thinking cannot entirely shake off its leaningsin favour of Advaita. This may be seen in the mannerin which what the Dvaitins call sanmukti would entitlea sanmukta to become absorbed into the body of

    Narayana and to experience all His delights through Hisindriyas.*

    1 In his Anandalahari, Bharati Mandiram Sanskrit, p. 146.

    2 Ibid. pp. 145 6 and Madhvacarya's Brahma-sfttra-bhasya IV. iv. 5.

  • DIKSITA, the renowned polymath ofthe sixteenth century, has clearly shown in his Ananda-laharl how the advaitic scheme of thought and disciplinemay be accommodated completely to the visistadvaiticscheme through the device of treating saguna-brahmanas the intermediate purport (avantara-tatparya) ofvedantic texts, and nirguna-brahman as the ultimate

    purport. Only his pre-established Saiva obsessions havemade him restrict this kind of accommodation to theVisistadvaita thought in the Srikantha-bhasya and

    unwilling to extend it to the teachings of the Sribhasya.

    MADHUSUDANA SARASVATI AND BRAUMANANDASARASVATI are the greatest champions of Advaita dialec"tics. Madhusudana seeks to harmonise all the systemsof thought and religion through the great accommoda-tive device of difference in iitness (adkikara-bheda)and rounds off the ladder theory put forward by Sarva-

    jiiatman.

    i w iOT 3fi:aq q(I cf

    %:

    (Prasthanabhcda, p. 10. Anandasrama edn.)

    1 Here the late Professor had proposed to add a para-"

    graph about VIJNANABHIKS'U.

  • 4Having perched himself high on the advaitic peakof nirakdra-vada, Madhusudanasarasvati feels nerv-ous, and his thought seeks emotional comfort in givingvent to his bhakti impulse in the famous verse hecomposed at the end of the nirakara-vada section ofthe Advaita-siddhi.

    \\

    (p. 750).Further, he considers it perfectly legitimate to effect a

    compromise between the bhakti ideal as presented inthe Glta and the Bhagavata with the advaitic ideal ofBrahman-realisation. This harmonious adjustment hesecures through the account he has given of bhakti as

    the highest rasa, in his famous work called the Bhakti-rasayana. And in this connection, he naturally pressesinto his service the pliable text of the Taittirlya

    Upanisad ^W % tf:1. Within the sphere of the advaitic

    school of Vedantins, Madhusudanasarasvati prefers to

    show a high degree of accommodativeness to the viewsof accommodative Advaitins like Mandana and Vacas-

    pati, as well as the uncompromising Advaitins of the

    type of Suresvara. BrahmanandasarasvatI mostlyendorses Madhusudanasarasvati's views and develops

    '* x Bhagavadbhaktirasayana, Achyutagranthamalaedn., Benares, III. 22-24, pp. 142-4.

  • 35

    further some of the accommodative theories. In thisconnection, Brahmananda's amplification of Mandana'sbhavadvaifa and justification of it deserve attention.(p. 326). In regard to some matters like jlvanmukti,Brahmananda is not so accommodative as Madhu-sudana or amkara himself. (Brahmanandlya pp. 252,255).

    So far we have been considering various instancesof compromise in the history of advaitic thought. Itwould be difficult to decide which of them are whollylegitimate and which wholly illegitimate. As JohnMorley 1 has pointed out, a wise suspense in formingopinions, a wise reserve in expressing them, and a wisetardiness in trying to realise them -these are the three

    provinces of compromise, and they should be differ-entiated carefully "from unavowed disingenuousnessand self-illusion, from voluntary dissimulation andfrom indolence and pusillanimity". It should also be

    pointed out here that there is a fourth distinction

    which Deussen has pointed out, though omitted byMorley; and it is unintentional accommodation asdistinguished from intentional accommodation. Andall the three distinctions pointed out by Morley comeunder the category of intentional accommodation. Thequest for truth is a very complex process of thinkingand most of the accommodative devices which thoughtitself spontaneously introduces should generally be

    considered legitimate and unintentional, even in caseswhere such accommodative devices result from the

    1"On compromise", pp. 4,

  • 36

    exhaustion of the rationalistic resources, after all

    possible effort.

    Some difficulty arises particularly in the pleas for

    compromise implied in the Gita theory of loka-samgrahaand in the idea of provisional usefulness advocated bythe author of the Prasthanabheda through his ladder

    theory. Hume says "It is putting too great a respecton the vulgar and their superstitions to pique one's selfon sincerity with regard to them I wish it were stillin my power to be a hypocrite in this particular/'Morley criticises Hume's attitude and describes it as a

    revolting case of moral improbity and soul-less cyni-cism. What would Morley say to Bhagavan Krsna'splea of loka-samgraha^ Certainly he would approve ofit, if he believes, like most of us, that the teacher ofthe Gita knows everything about what contributes toindividual and social well-being, and he would notcertainly regard it as a case of voluntary dissimulationor an instance of indolence and pusillanimity. In

    evaluating the instances of intentional compromisedescribed in these lectures, it would be useful toremember the distinction between what may be called acourageous compromise and what may be called a timidcompromise. For instance, in estimating the compro-mise for which Mandana is responsible, it may bepointed out that in adopting a reasonable con -promisewith the Mimarhsakas by assigning to karma andupasana their due place in his scheme of Brahman-irealisation, Mandana has shown a rare courage by fear-lesssly preferring to remain a sweetly reasonable,

  • 37

    accommodative and ecletic type of Advaitin, not caringfor the plaudits he might have gained by followingSamkara closely.

    One word more. The boundaries of compromiseare set clearly by Manu in his memorable dictumsatyatn brfiyat, etc. The interests of truth can never besacrificed to what is priya, what is good and beautifuland helpful. In the sphere of thought, word and deed,truth must be maintained at all costs. All legitimateconcessions that can possibly be made whenever there isa clash between what is true and what is good andagreeable must be made, and it must always be remem-bered that in determining what is satya and what is

    priya, the society as a whole matters as much as theindividual concerned. I cannot more appropriatelywind up these lectures than by quoting again Manu'swords with the two emendations which I would like tomake for brtiyat, namely, kurydt and dhyayet.

    I)

    fiW ^ *f^ qi^q wfacRRR: II

    : II

    Printed at The M. L. J. Press, Mylaporc MS 76 Published byKuppuswami Sastri Research Institute, Mylapore.

  • INDEXES

    SANSKRIT QUOTATIONSPages

    22

    8

    28

    18

    8

    32

    28

    3

    3

    ft srfetoL 13

    10

    24

    23

    13

    19

    22

  • 11

    ft

    5T5I

    Pages

    28

    15

    30

    13

    34

    34

    9

    11

    29

    13

    9

    6.37

    8

  • WORKS AND AUTHORS SANSKRITPages

    Advaita siddhi 30.34Appayyadiksita lb.32.33Atmatattvaviveka 30Anandabodha 16.30Anandalaliarl 32.33Jstasiddhi 30Udayana 16.30Ryveda 3.4.5.12Katha upanisad 11Karmamlmamsasutras 16Kumarila 16.19Krsna, Bhagavan ^r! 14.15.36Khandanakhand'akhad'ya 31Gita"

    " '

    10.12-14.19.34-36

    Gaudapada 16.21-23GaudaptidakarikCi 21.22Chandogya upanisad 6.8.10Jaimini 16.17Tantravarttika \ 9Tarangim 24Taittirlya upanisad 9.34Naiskarmyasiddlii 16.28Nydyamrta 24.25Padmapada 16.28Pancapadikd 28Prabhakara 16.29Prasna upanisad 26Prasthdna bheda 33.36Badarayana 16.17Brhatl

    '

    19

    Brhaddranyaka upanisad 6.8.9.10Brhadaran'yaka-varttika 28Brahmadatta 16.20

  • IV

    PagesBrahmasiddhi 21 24 25Brahmasutras 1626Brahmasfttrabhasya (Madhvacarya) 32Brahmasutrabhasya (Sankara) 26Brahmanandasarasvati ? \& ^n 'n isr> T J1OO\/. OO.OOBrahmanandlya 31 35Bhagavadbhaktirasayana "34Bhartrprapanca i^9nT"fcl * 1 A^4fc*V/Bhatrhan 23 25Bhagavata, srimat 14 i c'o^BWma 29Bhaskara 2oMandanamisra 16,23-25.27-30.34-37Madhusuaanasarasvatl IA ^"? ?4TV/T ji - - * iU.JJ.OfMadhvacarya i , ^9. >r J-Q.O^Manu 5 27Manusmrti

    '

    ^

    Mahdnarayana upanisad ^Yajfiavalkya 8 9 10Ramanuja 16.3l'.32Vacaspatimisra 16.28-30.34Vijnanabhiksu j^ ^3Vimuktatman 16*30Veda

    *15V

    '

    edantasutra 17Sankara 16.17.18.21 25-8.30.3l.35.37Sankarabhasya 26Srlkanthabhdsya ^Sribhiisya 33gri-Harsa 3

    . 1631Srutaprakasika jg

    SlokavafttikaSvetasvatara upanisadSamksepasanraka 29Sarvajnatman 16.29.33Sayana 4Siddhantabindutlka

  • PagesSudarsanabhatta 18Suresvara

    "

    16.17.27.29.34

    ENGLISHDeussen 7.9.10.35Hiriyanna, M 17.21Hume 36Journal of Oriental Research, the 17.21Max Muller 5-12Morley, John 2.35.36On Compromise 2.35Philosophy of Bhcdabheda, the 20Philosophy of the Vpanisads, the 7.9.10Srinivasacharya, P.N. 20

    SUBJECT-SANSKRITakhyatiagnihotra 29ajnana 25advaya-yoga 25advaita 30.31adhikara-bheda 33adhyaropa 18.19adhyasa 19.25anirvacariya 26.30anirvacaniya-khyati 24.29anirvacaniyatva 31anirvacanlyatva-vada 31anrta 25

    anyatha-khyati 23 29apara-vidya 26apavada 18abhava-dvaita 25avantara-tatparya 33avid}ra 24avidya-dhvamsa 24avidya-nivrtti 3(Vavirodha-yoga 22

  • vi

    Pages

    avivada-yoga 22asat 30asat-khyati 29atma-jnana 14atman 8.26atma-vada 19ananda 9.10.32arambha-vada 29indiryas (of God) 32Isvara 1 5upasana 24.36eka-vakyala 16.17karman 12.21.36karma-kanda 16.18karmanga 17kamapr.idhvarhsa-vadinah 17.18kaivalya 27grhastha-asrama 27garhasthya 27cit 9.10.31Janaka 1 3jaran-maya-vadmah 18jiva

    "

    20.21.32jivan-mukta 27jivan-mukti 11.35jnana 12.17.18.21jfiana-karma-samuccaya 25jnana-kanda 16.18tarnas 4tucchya 4devayana 1 1dvaita 17dhyana 17dhyana-niyoga-vada 21nama-rupa-atmaka-prapafica 3Narayana (God) 32cnirakara-vada 34nirguna-brahman 23.33

  • vii

    Pages

    tiirdvandva-yoga 22nisprapanca 18nyaya-vaisesika 30paraspara-bhavana 5.12para-vidya 26parinama-vada 29paramarthika-satta 8.26prapanca 25prapanca-abhava 24pravrtti 25prasamkhyana 24priya 5.37bimba-pratibimba-bhava 15brahman 8.29.33brahman, saguna and nirguna 33brahma-vadins 16brahma-saksatkara 24brahmadvaita 25brahmananda 32brahmanas 17bhakti

    '

    12.31.34bhava-advaita 24.25.35bheda-abheda 20bheda-abheda-vada 20bheda-abheda-vadins 20inanas, vak, kaya 5mahavakya 25maya 3.30mukta 11mukta-jiva 32mukti 11mithya 26yogasastra (GTta) 12lokasarhgraha 12.36videha-mukti 11viparitakhyati 23vivarta-vadavivada

  • Vlll

    Pages

    vifiistadvaita 17.31t

    vedanta-darsana 6vyavaharika 30vyavaharika-satta 8.26fiabda 24sabda-advaita 23.25saiva 33saguna-brahman 33saccidananda 9.10saccidananda-rupa-brahman 10sat 9.10.30sat-tarka 22

    satya 5.8.25.37

    sad-asad-vilaksana-bhava-rupa-ajnana 4sannyasa 27sannyasa-asrama 27san-mukta 32san-mukti 32samatva-yoga 22samanvaya 16.17samuccaya-vada 21sampratipatti 5samvada 5sadhana-catustaya 27

    ENGLISHabsolute, attributeless 23absolute real, realisation of 24

    absorption 5

    absorption in Lord's body 32accommodation 2A5.7.10.11.19.26.27.29ff

    evaluation of 8.35-37forced 17.18in Ramanuja 31intentional and unintentional 7.35

    v legitimate 8.25** to theism 26

    with realism 31

  • IX

    Pages

    accommodationist 28accommodative 37

    advaitins 34concern 30device 33.35formulas 8level 30processes 9.17.18reasonableness 28spirit 5.8.25.29.31theories 35

    accommodativeness 28.34acosmic 18adaptation 17adjustment 2.5X23.34advaita 17.18.24.29

    acosmic form of 18.19.20dialectics 33doctrine 10.17.19.21intuition of 21post-upanisadic 18ankara form of 21

    secession from 3.31.32suppression of 3.31.32upanisadic tradition of 23

    advaitic absolute 10conviction 30dialectician 30doctrine of identity of 14

    espistemology 23ethics 23goal 3 1ideal 14.20.34idealism 1 1literature 24monism 31ontology 22*scheme 23

  • Pages

    of thought and life 22.33its accommodation with visistadvaita 32.33

    synthesis 10

    teachers, gratest of 25

    theory l'.2.3ffof ilva as reflection of Brahman 15

    thought 1.2.3.21. 22.23.26.27ff

    highest peak of 21.22

    history of 35

    integrity of 28tradition 31truth 11.20.27works 4

    advaitin 22.24.29.30.31accommodative 34doctrine of 32eclectic type of 37later 16old 16

    pre-Sankara 21

    Ramanuja's compromise with 32resources of 31

    uncompromising 34advaitism 28

    agreeable, the 5

    anachronism 4ancient Indian texts, interpretation of 7anrta and satya 25antithesis of karma and jfiana 25atman

    eternally mukta 11

    identity of universe with 11intutive knowledge of 11the only reality 19

    attachment ". 14

    v without 13

    ^vidyajiva the locus of 24

  • XI

    Pages

    visaya of 24nivrtti, of extra-ordinary nature 30

    beautiful, the 5.37being 9benefit 2bhakti, bhaktiyoga 14.31 .34

    adjusted to jnana 14as highest rasa 34discipline of 31elevation of 14important step 31legitimate compromise with jnana 34Madhusudanasarasvatl and 34

    bhasyakaras 17bhattas 23bhatta school 19bliss' 9

    bondage 22brahman 8-10.14.19-21.24.26

    absorption in 21asraya and visaya of 24identity of jiva with 14.32incomprehensible 8.9knower 27knowledge 27place of karma and upasana in the realisation ofprapafica and 25

    36realisation 15.20.21.25.26.27.34union with 11

    Brahma sutras 20Buddhist tenets of idealism and nihilism 30causality 10.29

    three theories of 29causation 29cit, one-ness of 37clash between the true and the good 3>cognition, erroneous 23

  • XI 1

    Pagesindirect 24.25verbal 25

    compromise 2.3.4.5ffadmissible ways of 17boundaries of 37courageous 36evaluation of 2.6.35-37far-reaching type of 22four provinces of 35illegitimate 2.35legitimate 2.12.26.34.35limits of 31pre-Sankara 21spirit of 5timid 36with empirical modes of thinking 11

    concession 10legitimate 37reasonable 26

    conciliation 2conformity 2consciousness 9.10conservation of Hinduism 11contemplation of jiva-brahman identity 21continuity of Hinduism 11co-ordination of karma and jnana 21creationistic view 29cultural life of India 5

    distinctive features of 5growth of 5

    cultural traditions of India 7cynicism 36dedicated work 28dedication 12.14devotion 12.15difference-cum-identity 20difference in fitness 33differences 25.26

  • Xlll

    Pagesdifferences, minimised and adjusted 2disingenuousness 35dissimulation, voluntary 35.36dissolution

    *22doing, sphere of ^dualism 32dvaita 24.32

    its bearings towards advaita 32writers 24

    dvaitins 32early post-vedifc stage 11.12ecclectic 37economy 2emancipation j jempirical attributes g

    negation of greality 29.31sphere 26world g

    emotional comforts 34qualification 2

    ens-monism 24environments 20epic age 11-15epistemological attitude 29eschatalogical theories \ \ethical discipline 27ethics, advaitic 23exegesis, principles of 16expediency 2experimental knowledge gfaith 14final state 32fitness, differences in 33Gita as yogasastra 12

    most potent factor in Hinduism 12"give and take' 5"goal, highest 27

  • XIV

    PagesGod, unity of 32good, the 5.37gratification, emotional 2great men 13

    followed by the world 13sets up a standard 13

    Greece 9growth ] 1

    of Hinduism 11harmony 22harmonious adjustments 34harmonising all systems 33helpful, the 37henopatism 12henotheism 5.12Hinduism

    conservation of 11continuity of 11Gita, the most potent factor in 12growth of 11

    Hindu scriptures 14society 9

    historical criticism 3hypocrite 36idealism 10.11.30idealistic principle 10identity of atman and universe 10

    of God and man 14of jiva and brahman 32

    ignorant minds 13unsetllement of 13.14

    imagination 4India 9

    cultural life of 5cultural traditions of 7

    Indian scholars 6.7thought, its traditions ignored by some scholars 6.7

    indolence, not compromise 35.36inj unction (s) 18.21

  • XV

    Pages

    insight, true 12intellectualism 9.10interpretation, principles of 16jiva

    identical with brahman 14.21.32locus of avidya 24origination from brahman of 21reflection of Brahman 15

    jnana 25.27antithesis with karman 25.27

    Kantian 7karman

    antithesis with jiiana of 25discipline of 21

    ladder theory 29.33.36late vedic period 6late post-vedic period 16liberation 21'live and let live' 5makeshifts, outgrowing 18man, inner nature of 10mankind, common run of 27many, the 4

    and the one 25mediacy 24meditation 24meditative process 17meeting together 5mental process 17merger 28mimamsakas 19.36

    pro-advaitic bent of 19monism 5monistic absolute 3

    scheme 20way of thinking 31

    onotheism 5oral bankruptcy 19

  • XVI

    Pages

    improbity 35.mutual adjustment 2.5.8.23-34

    cherishing 13concession 5regard 5

    nescience 4,25nihilism 30non-advaitic modes, compromise with 21non-combative 31non-dualism 32non-existent 4non-reality 25nyaya-vaisesika treatises 30old school of advaitins lgone and the many 25one-ness of cit 31ontology, advaitic 23opinions, suspense and reserve in forming and expressing

    35original texts 7pacific 31pantheism 5.10.11phenomenal reality g

    world 3philosophers 25philsophical convictions 17

    thinking 20philosophising spirit 9pluralism 28pluralistic realism 31plurality gpolemical viewpoint 31post-Sankara age, stage 3,20

    vedantins lgpost-vedic, early 32Prabhakara school 19"prapafica and brahman 25prapafica-pravilaya theory 19

  • XV'il

    Pagespre-ankara advaitin 20

    stage K> 17.20

    prohibition 1 S

    provisional usefulness 36purposeful activity 25

    pussilanimity 35.3f

    quest for truth 3~

    Ramanuja school 32rationalism 22rationalistic resources, exhausion of 36

    split re 3 1

    realisation of absolute real, of advaitic brali . an 1 ^.24realism 28.31realist ways of thinking 26.,Mreality

    absolute N.2f>and non-reality 25and the many 4empirical 8existential and emotional aspects of

    ]

    of reality *.26.29of world, jiva and brahmnn 20one, the one 3.4.8

    relative 26reasonableness 2^.36

    reasoning, sound 22

    reflection, theory of brahman-jlva 1^relational content 24

    release 22 32

    revolutionary unsettlement 12

    Rgvedic ageritualism

    rjtransition from ''

    .^ankara age3

    ^ankarite scheme of thought 26

    satya and anrta 2>secession from advaita 2^-31^seers, Rgvedic

    *B

  • XVI 11

    Pages

    self-delusion 35selfless work 14.28self-realisation 14.17self, sublimation of 18sentence-unity 16service, dedicated 12.14

    to society 27social well-being 36society, criterion of the good 37

    functioning in 27service to 27

    soul, supremo and individual 11space 29sphere of thought, word and deed 5.37spirit, inner 32superstitions 36suppositious make-shift 18synthesis 2.5.12systems of thought and religion 33thamatutgy 6theism, emergence of 11theistic sentiments 24.26thinking, sphere of 5thought-unity 16time 29tolerance 5traditional culture of India 7traditions of Indian thought 6transfigurationistic view 29transformationistic view 29trans-moral 14truth 2.5

    interests of 2.37quest for 17.35

    unaccommodative attitude 32juncompromising 28"unity 20unity of God 32

  • xi:\

    Pages

    of sentenceuniverse, world 32

    body of God 32healthy advancement of 12identical with at man 11manifold 10orderly maintenance of 12.13realistic view of 10reahly of 10

    upamsad (s) ().7.8.9.17.'; 8.25.26age of 6central teaching of 21earliest 11

    later 8.11

    philosophy of 7poetic style in 8vedantic H

    upanisadic accommodation 1 1advaita 21

    age 2doctrine 17teachers, philosophers, 8.9.10

    farsight*. dness of 9

    thought 8.10tradition 23

    vaiyakarana philosophers 23vedanta, Ramanuja school of 32vedantic texts 25

    import of 24intermediate purpoit nf 33ultimate purport of 33

    thinking, thought 7.31

    upanisads 6.7- 10vedantins 19

    advaitic school of 34

    pre-Sankara 23,vedantists 7

    later 8

  • XX

    Pages

    vedic period 1.2.3visistadvaita, meaning of the name 32

    ,scheme of 33

    void 4vulgar, the 36

    well-being, individual and social 36work, dedicated and selfless 28work (s) (karman) 13.14world (see also universe) 20.22

    body of God 32important for all practical purposes 26of empirical reality, vyavaharika 30.31

    transcending the 18

    worship 15of God equal to worship of self 15

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