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FORWARD.
This book is written by the author with a view to clear the atmosphere of philosophi-
cal discussions from the rubbish of petty disputes, mean references to concocted
legendary quotations and the use of hideously vulgur language vomitting forth some
of the basest beastly passions in man. It expresses, here and there, some tinges of
passion against the author of Chapetika and a few Shastries who breed communal
ill-feeling by turning an intellectual conflict into a sectarian war and kill philo-
sophical discussion by violating the most ordinary laws of human courtsey in the
writing of books and in the publishing of pamphlets. The book is, besides, unam-
biguous in one respect. It shows the utter failures of Advaita as an explanation of
the problems of life and experience. The Advaita philosophy is a product of later
times, an original philosophical feat of Gowdapada and his immortal pupil, the great
Sankara. It is hidden Buddhism itself. On the principles of Advaita a negation of
ethical life and utter pessimism, if not scepticism is an inevitable conclusion. In-
deed, Sankara's system is a big philosophical blunder.
Of course, the Upnishads frequently praise an Advaita which is the essence of
all things, the indwelling spirit of a real universe, the source of all joy and happi-
ness. But an Advaita which is like a lion's den, which swallows all the differences,
treats the multiplicity of the world as mere illusion, and leaves no room for
Eschatology, cosmology, Psychology and Ethics is against the spirit of Upanishads
and the Sutras. But yet, Sankara's philosophy has a unique greatness and subtlety,
which can never be felt if it is presented by such people as the author of the Samba
Bhanjana Chapetika whose book is more or less of a very defamatory nature. It is
hoped that in future learned Smartha Sanskrit Pundits will take up this important
work into their hands and offer to the public a critical exposition of Advaita doctrine
based on recognised authorities like the Vedas, the BrahmaSutras and the Gita in a
homely and artistic native style. The absence of philosophical discussion is philo-
sophical suicide. But such an inglorious combat of the kind that is being waged
between the author of the Samba Bhanjana and the author of Chapetika is a blur on
the national morality.
ÓÝí WÜÙÜÖÜÔ¤PÝ
2
Perhaps, the noblest but slightly modified modern exposition of the Advaita
philosphy is by Prof. Radhakrishnan, one of the greatest admirers of Sankara, and
scholar parexcellence in comparative philosophy. If the Sankara's philosophy were
to be accepted in the form in which it is presented by him, then, perhaps the Advaita
philosphy would be seated as on a pedastal of admant in many particulars. But the
Advaitins are not willing to yeild by an inch. The Nirvishesha brahma vada is made
to run into the last absurdities of Negativism, and the Mayavada into the very de-
spair of illusionism; and what is more surprising is, that some of the authors of the
Advaita philosophy and nearly all the Smartha Pundits who are the repositories of
the Advaita learning would rather welcome all the fallacies of logic such as
Atmashraya, Anvastha,etc. , rather than modify their views in answer to the de-
mands of reasoning. Change their position they will not, and the result is, the fire of
criticism will burn into ashes a philosphy so obstinately deaf to all the entreaties of
reasoning and even prides on welcoming the last depths of unreason itself. It is the
fool's paradise and the wise man had better laugh in his sleeves. The present work
is such an attempt at gently mockery, with the addition of a clear explanation of the
ludicrousness of a system which starts with the determination to explain the facts of
life and ends by denying it. The author will feel his purpose fulfilled when a highly
cultured and intellectual assembly of the adherence of the Advaita school gathers
together with sincere intention of evaluating the real worth of their philosphy which
has remained with them as an unrecognised heirloom all through the ages from the
time of Sankara. In reality, the opportunity for such dispassionate philosophical
discussion in a universally cherished gift of God and a special boon to all lovers of
philosophy.
May it happen one day. "ñÜÊæáàÊÜaݨÜÂí ±ÜâÃÜáÐÜí ±ÜűܨæÂà'.
The printing of this work was delayed for some time owing to many causes,
particularly my absence from town during Dasara holidays. I therefore divided the
work into two parts and submitted the major portion for print to Sri.K.V.V. press.
My best thanks are due to MR. M. Venkatakrishnaiah. G.O.M. of Mysore for expe-
diting the printing business with interest and care.
H. SUBBA RAO.
E±æäà¨Ý^ñÜÊÜâ.
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±ÜÅËÐÜrÃÝ¨Ü ñÜÅ$ÂíPÜ ÍÝÔ÷WÜÙÜá ""ÊÝÂÓÜÓܾ$ê£ A±ÜÓܾ$ê£'' Gí¨Üá A±ÜÖÝÓÜ ÊÜÞw ®ÜPÜRÃÜá. ÊÜÞ«ÜÌÊÝPÝÂ¥Üì¨ÜÈÉ ¯ÔÕàÊÜáÃݨÜ
ÊÜÞ«Ü̱ÜíwñÜÃÜá dÜqàÃ
Gí¨Üá ÍÝÔ÷WÜÙÜ Pæ®æ°Wæ Öæãvæ¨ÜÃÜá. ""áÃ
'' Gí¨ÜáPæ®æ° F©PæãíwñÜá. ÊÜÞ«Ü̱ÜíwñÜÃÜá ÓÜÌƳ ËÖÜÌÈñÜÃÝX
KwÖæãàX¨ÜªÃÜíñæ. BWÜ PÜêÐÜ¡ÃÝg Jvæ¿áÃÜá AÊÜÃÜ®Üá° PÜÃæÔ ®Üvæ¨Ü ÓÜíWÜ£¿á®Üá° PæàÚ¨ÜÊæáàÇæ ""¯àÊÜâ Jí¨Üá Pæ®æ°Wæ Öæãvæ¨Ü¨ÜªÄí¨Ü
Jíq ÍÝÆ®Üá° PæãqrÃÜáñæ¤à®æ'' Gí¨Üá ÖæàÚ Jíq ÍÝÆ®Üá° C®ÝÊÜáá PæãorÃÜíñæ. »Üã±Ü£ÃÜíWÜ! Gí¨Üá »ÜágÊÜ®Üá° aܱܳÄÓÜáñݤ
ÊÜÞ«Ü̱ÜíwñÜÃÜá ÊÜá®æWæ Öæãà¨ÜÃÜíñæ! ®ÜíñÜÃÜ ñÜÅ$ÂíPÜ ÍÝÔ÷WÜÙÜá PÝÎ £ÊÜá¾OÝ¡aÝ¿áìÄí¨Ü ÊݨܨÜÈÉ ±ÜÃÝiñÜÃݨÜÃÜá.
£ÊÜá¾OÝ¡aÝ¿áìÃÜá ÊÝPÝÂ¥Üì¨ÜÈÉ ÖæàÚ¨Ü ¿ááQ¤WÜÙÜ®Üá° "PÜáÊÜáñÜSívÜ®Ü' Gí ñÜÊÜá¾ WÜÅí¥Ü¨ÜÈÉ Ãæ©ÃÜáñݤÃæ. A¨Üá
PÝÎà±ÝÅOæàÍÝaÝ¿áìÄí¨Ü ²Åíp
ÊÜÞvÜƳqr¨æ.
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EbñÜÊÜâ. C®Ý°¨ÜÃÜã ±ÜíaÝPÜÒÄ¿Þ¨Ü "'WÜÙÜÖÜÔ¤PÝ''ÊÜ®Üá° g²Ô.
ÍÝÔ÷WÜÙÜá ¯ÃÜã±ÜOæ ÊÜÞwÃÜáÊÜ ÅÖܾ®Ü ÓÝÌ»ÝËPÜ «ÜÊÜáìWÜÙÜ®Üá° ®ÝÊÜâ ®æãàw¨æÊÜâ. B¨ÜÃæ Aí¥Ý ÓÝÌ»ÝËPÜ
«ÜÊÜáìWÜÙÜáÙÜÛ ¨Üá¨æìçÊÜÊÜ®Üá° ®ÝÊÜâÊÜá®Ü@ ±ÜäÊÜìPÜÊÝX £ÃÜÓÜRÄÓÜáÊæÊÜâ. A¨Üá Êæà¨Ü ñÝñܳ¿áìPæR ÓÜÊÜá¾ñÜÊÝ¨Ü ±ÜÃÜÅÖܾ ÊÜÓÜá¤ÊÜÆÉ.
ÊÜÞ¿Þ A¥ÜÊÝ A˨æ¿áá ¿ÞÊÜ Äà£Àáí¨ÜÆã A¨æÌ$çñÜñÜñŲ̈ÜÈÉ ¯ÃÜã²ñÜÊÝWÜÇÝÃܨæí¨Üá A®æàPÜ WÜÅí¥ÜPÜñÜìÃÜá ÓÜÊÜá¾£
PæãqrÃÜáñݤÃæ. PæÆÊÜâ ÊÝPÜÂWÜÙÜ®Üá° ÊÜÞñÜÅ E¨ÝÖÜÄÓÜáñæ¤àÊæ:&
(1)""But whence come this Avidya the principal cause of ignorance, sin and misery? No sat-
isfactory answer has been given to the question.'' The Vedantha by V.S.Ghate. M.A. (Bombay)
(cantab) Doctor of university of Paris. P.25.
A¥ÜìÊÜâ:& AhÝn®Ü, ±Ý±Ü, ¨Üá@SWÜÚWæÇÝÉ ÊÜáãÆ PÝÃÜ|ÊÝ¨Ü A˨æ¿áá GÈÉí¨Ü íñÜá? (Aí¨ÜÃæ ÅÖܾ¯Wæ ÖæàWæ ñÝ®æà
ÓÜííÓÜáÊÜâ¨Üá) D ±ÜÅÍæ°Wæ A¨æÌ$çñÜñÜñŲ̈ÜÈÉ ÓÜÄ¿Þ¨Ü EñܤÃÜÊÜ®Üá° PæãqrÃÜáÊÜâ©ÆÉ.
(2) "' It (Maya) is something which cannot obviously be connected with the one Great Being''
W.S.Urquahart. M.A. D. Litt, Vice Chancellor of the Calcutta University.
ÅÖܾ®Üá Jº®æà ÓÜñÜ®æí¨Üá J²³¨ÜÊæáàÇæ D ñÜñŲ̈ÜÈÉ AÊܯWæ ÊÜÞ¿ÞÓÜíí«ÜÊÜ®Üá° ¿ÞÊÜÄà£Àáí¨ÜÆã Áãàg®æ
ÊÜÞvÜÊÜâ¨ÜPæR BWÜáÊÜâ©ÆÉ Gí¨Üá ñÝñܳ¿áìÊÜâ.
(3) "The word Maya is a mere name! it is no explanation''. Rabindranath Tagore.
ÊÜÞ¿Þ Gíá¨Üá Jí¨Üá ÖæÓÜÃÝÀáñæà ÖæãÃÜñÜá ñÜñÜÌËÐÜ¿áPÜ ±ÜÅÍæ°WÜÚWæ EñܤÃÜÊÝWÜÈÆÉ.
(4)"The primeval Avidya is left unexplained. It is not to be accounted for as little as Brahma
can be accounted for'' Max Muller.
gWÜñܳÄOÝÊÜáWÜÚWæ ÊÜáãÆ»ÜãñÜÊÝ¨Ü A˨æ¿á ËÐÜ¿á¨ÜÈÉ, Ahænà¿á®Ý¨Ü ÅÖܾ®ÜËÐÜ¿á¨ÜÈÉ ÖæàWæãà ÖÝWæÁáà
A¨æÌ$ç£WÜÙÜá ¿ÞÊÜ EñܤÃÜÊÜ®Üã° ¯ÃÜã²ÔÃÜáÊÜâ©ÆÉ.
(5) Sankara has not reconciled the claims of relative experience and transcedent conscious-
ness.... This plurality of relation of relative consciousness is due to Nesceience. It has no
raison d'etre in the Absolute'' (P.114) Mahendranath sirear M.A. Phil.
±ÜÃÜÊÜÞ¥ÜìñÜñÜÌÊÜâ ÅÖܾ®Üá Jí¨æà Gí ñÜñŲ̈ÜÈÉ ¿ÞÊÜ Äà£Àáí¨ÜÆã A˨æ¿á®Üá° ¯ÃÜã²ÓÜáÊÜâ¨ÜPÝRWÜáÊÜâ©ÆÉ Gí¨Üá
ÓÝÊÜÞ®ÝÂ¥ÜìÊÜâ.
ÊÜÞ¿Þ ñÜñÜÌÊÜâ Êæà¨Ü¨ÜÈÉ GÆãÉ »ÜãñÜPܮܰw¿á®Üá° ÖÝQPæãívÜá ®æãàw¨ÜÃÜã ÔPÜRÇÝÃܨæí¨Üá ÓÝíÍÝÔ÷WÜÚWæ ÓÜÊÜá¾ñÜ ÊݨÜ
±ÜíwñÜÃÜá ÖæàÚÃÜáñݤÃæ:&
(6)."In inquiring whether the Upanishads maintain the Maya doctrine,............ not a word
to that effect is met with anywhere.'' George Thibaut.
E±Ü¯ÐÜñÜá¤WÜÙÜá ÊÜÞ¿ÞÊݨÜÊÜ®Üá° GÈÉ¿Þ¨ÜÃÜã ±ÜÅ£±Ý©ÓÜáÊÜâÊæà Gí¨Üá ËaÝÃÜÊÜÞw¨ÜÃæ........... GÈÉ¿Þ¨ÜÃÜã A¨ÜÃÜ
ÓܨݽÊÜ ËÐÜ¿á¨ÜÈÉ Jí¨Üá ±Ü¨ÜÊÜä CÆÉ.
CÈÉWæ aܱæàqPÝ ñÝívÜÊæäàñÜÕÊܨÜÈÉ ÊÜÞ¿ÞÊÝ¨Ü¨Ü AÊæç©PÜñÝÌ© ¨æãàÐÜ ±ÜŨÜÍÜì®ÜÊæí aÜñÜá¥æãìàÇÝÉÓÜÊÜâ
Êæç©PÜ ÓÜí±ÜŨݿޮܼgn®Ý¨Ü ÊæáÉàaÜf®Ü ÓÜÊÜá¾£¿á®Üá° ñܮܰ A¼±ÝÅ¿áPæR E±æäà¨ÜºÆPÜÊÝX PæãvÜáÊÜ D ÖÜÃÜ£ BaÝÃÜáÅ
¯àaÜÃæí¨Üá ÓÝíÍÝÔ÷WÜÙÜá ñÜÊÜá¾ £àÊÜÞì®ÜÊÜ®Üá° Ãæ¨Üá, ñÝÊÜâ ¨æÌ$ç£WÜÙÜá ±ÜÅaÜf®Ü° QÅÓܤÃæíÈÉ hÝ®
ÓÜ®
, ¦¸æãà Gí
CºÃÜá ÊæáÉàaÜfÃÜ®Üá° ÓÜÖÝ¿áPæR PÜÃæ¨ÜáPæãívÜÃÜá. ÖÜÃÜ£ BaÝÃÜáÅ WæãvÜáx Êæç©PÜÃÜá. (ÊÜááí¨ÜáÊÜÃ橨æ)
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ÊÜááX¨Üá¨Üá.
D PÝÃÜ|©í¨Ü (ÊÝÂÓÜÃÜá ¨æÌ$ç£WÜÙݨÜá¨ÜÄí¨ÜÇæà) PÜȳñÜ ÍÜáÅ£WÜÙÜá A¥ÜÊÝ PÜȳñÜ»æà¨Ü ¯Ðæà«Ü ÍÜáÅ£WÜÙÜá A¨æÌ$çñÜPæR
B«ÝÃÜÊÜâ Gí¨Üá Ô¨ÜÊÝÀáñÜá. B¨Üá¨ÜÄí¨ÜÇæà ÓÝíÍÝÔ÷WÜÙÜá Ëá¥ÝÂÊݨÜÊÜâ ""ÅÖܾ ÓÜñÜÂí gWܯ¾¥ÝÂ'' Gí¨Üá 15®æ¿á
±Üâo¨ÜÈÉ Ãæ¿ááÊÝWÜ Jí¨Üá ¨æãvÜx PÜáPÜƳ®æ¿á®Üá° ÊÜÞw¨ÜÃÜá. ""ÅÖܾ ÓÜñÜÂí gWܯ¾¥ÝÂ'' Gí ÍÜáÅ£Óܾ$ꣿá®Üá° ®ÝÊÜâ
PÜíwÆÉ. C¨Üá C¨ÜªÃÜã ¨æÌ$çñÜPæR ¸Ý«ÜPÜËÆÉ. A¨Üá ÖÝXÃÜÈ, B¨ÜÃæ WÜí«ÜÊÜì®ÜWÜÃܨÜÈÉ ÄàÓÜaÜì ÊÜÞwÃÜáÊÜ ÊÜáñÜᤠBQì¿ÞÆi
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±ÝűܤÊÝÀáñÜá.
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ÓÜíWÜvÜ ñÜñÜÌ¿áá¨ÜPæR PÜÙÜá×ԨܮÜá. BXàWÜ ®ÜÊÜá¾ ÖÜÃÜ£ BaÝÃÜÅ
WÜáÃÜáWÜÙÝ¨Ü ]àÊÜá®Ü¾«ÝÌaÝ¿áìÃÜá ÃÜíWÜ»ÜãËáWæ CÚ¨ÜÃÜá. D ÊÜêñݤíñÜÊæÇÝÉ ÚñݧÓÜãPܤÊæà Êæã¨ÜÇÝ¨Ü ÍÜê£WÜÙÜÈÉ
CÃÜáÊÜâ¨Üá. A¨Ü®Üá° ±ÜÅñæÂàPÜÊÝX Jí¨Üá WÜÅí¥ÜÊÜÞw ¯ÃÜã²ÓÜáñæ¤àÊæ. C¨Üá ÊÜgűÜâw AíWÜw. CÈÉ WÜqr ®ÜWÜWÜÙÜ ÊݱÝÃÜPæR
±ÜâÃÜÓæãñÜᤠCÆÉ. WÜá¨ÜáªÊÜ ÊÝPÝÂ¥Üì¨ÜÈÉ ÊÜÞ«ÜÌÃÜá ÊæáàÆá Gí¨Üá ÓÝíÍÝÔ÷WÜÙÜá ÖæàÚÃÜáñݤÃæ. ]àÊÜá®Ü¾«ÝÌ aÝ¿áìÃÜá
ÊÜÞ«ÜÌÄWæÇÝÉ ÊÜáãƱÜâÃÜáÐÜÃÜá. Óæç®ÜÂÊÜ®Üá° ñæWæ¨ÜáPæãívÜá ÊÜááí¨æ ®ÜáXY í¨Üá dÝgáì ÊÜÞw¨ÜÃÜá. ÊÝ©ÔíÖÜ®Üá ¹¨Üª®Üá.
á©ÓÝWÜÃÜ®Üá ÍÜáÐÜR®Ý¨Ü®Üá. A¼®ÜÊÜ ÍÜíPÜÃÜ®æí ÓÜ®ÝÂÔWÜÙÜá ÊæãàÃæWæ ÊÜááÓÜáPÜá ÖÝQPæãívÜá PÜ~¡àÃÜ®Üá° JÃæÔPæãívÜÃÜíñæ;
¿áá¨ÜPÝƨÜÈÉ GÇÝÉ ÓÜí»ÝËñÜÊæà. HÊÜí aÜ ÊÜá«ÝÌaÝ¿áìÃÜá A¨æÌ$ç£WÜÚí¨Ü PÜêÐÜ¡®Ü Êæà¨ÜÊÜ®Üá° PÜÓÜáWæãívÜÃÜá. AÊÜÃÜ
ÎÐÜÂÃæÆÉÃÜã PÜêÐÜ¡®Ü GígÆ®Üá° £í¨Üá ÊÜásܨÜÈÉ £í¨Üá E¹º ¸æÙܨÜÊÜÃÜá; Æãq Öæãvæ¨ÜÃÜá. C¨Üª ÍÝÓÜ÷ÊÜ®æ°ÇÝÉ ÊÜásܨÜÈÉ
WÜíoáÊÜÞw ˼àÐÜ|, È, «ÜáÅÊÜ, ±ÜÅÖÝɨÜÃÜí¥Ý ñܱܤÊÜáá¨æÅ¿á®Üá° Öæãí©¨Ü ÎÐÜÂÄWæ E±Ü¨æàÍÜ ÊÜÞvÜᣤÃÜáñݤÃæ. A¨Ý²
ËgÀáÐÜá¡WÜÙÝX PÜêÐÜ¡±Ý¨Ü ÓÜíÎÅñÜÃÝX B®Üí¨Ü©í¨Ü CÃÜáñݤÃæ.
ÓÝí WÜÙÜÖÜÔ¤PÝ
38
A¨æÌ$çñÜ ñÜñÜÌÊÜâ WèvܱݨÜÄí¨Ü Êæã¨ÜÆá PÜÈ¿ááWܨÜÈÉ ±ÝŨÜá»ÜìËÔñÜá. AÊÜÄWæ A¨Üá ±ÜÃÜí±ÜÃæÀáí¨Ü í¨Üá¨ÜÆÉ Gí¨Üá
aÜÄñÜÅPÝÃÜÃÜá ÖæàÚÃÜáÊÜÃÜá.
(1) "There is no uninterrupted tradition between Badarayana and Sankara"__ A.A.
Macdonnel, Emeritus professor in Sanskrit in the university of Oxford.
A¥ÜìÊÜâ:& ¸Ý¨ÜÃÝ¿á|ÄWÜã ÍÜíPÜÃÝaÝ¿áìÄWÜã AËbf®Ü°ÊÝ¨Ü E±Ü¨æàÍÜ ±ÜÃÜí±ÜÃæ¿áá CÃÜáÊÜâ©ÆÉ. ♣ ♣
(2)''The Maya doctrine'' is first met with in the karikas of Goudapada. -A.A. Macdonnel
A¥ÜìÊÜâ:& ÊÜÞ¿ÞÊݨÜÊÜâ Êæã¨ÜÆá WèvܱݨÜÃÜ PÝÄPæ¿áÈÉ E±ÜÆËÃÜáÊÜâ¨Üá.
(3) Goudapada is the first systematic exponent of the Advaita Vedantha- S. Radhakrishnan.
M.A.
A¥ÜìÊÜâ:& WèvܱݨÜÃÜá A¨æÌ$çñÜ ñÜñÜÌ¨Ü ±ÜÅ¥ÜÊæãà±Ý¨ÜPÜÃÜá.
(4) '' I do not know of any Hindu writer previous to Goudapada who attempted to give an
exposition of the monistic doctrine.......... either by writing a commentary as did Sankara or
by writing an independent treatise as bid Goudapada'' S.Dasgupta. M.A.
ÊÜáñæã¤í¨Üá WÜÅí¥ÜPæR ÊÝÂTÝ®ÜÃÜã±Ü©í¨ÝWÜÈà, ÓÜÌñÜíñÜÅWÜÅí¥ÜÃÜã±Ü©í¨ÝWÜÈà, WèvܱݨÜÄXíñÜ ×í¨æ A¨æÌ$çñÜ ñÜñÜÌÊÜ®Üá°
±ÜÅ£±Ý¨Ü®æ ÊÜÞvÜáÊÜâ¨ÜPæR ±ÜÅ¿áñÜ°±Üor ¿ÞÊÜ ×í¨Üã WÜÅí¥ÜPÜñÜì®Ü®Üá° ®Ý®Üá £Ú©ÆÉ.
(5) There is reason to believe that the Brahmasutras were first commented by some Vaisnava
writers who held some form of modified Buddhism. S.Dasgupta. M.A.
A¥ÜìÊÜâ:& ÅÖܾÓÜãñÜÅWÜÚWæ ÊæãorÊæã¨ÜÆá PæÆÊÜâ ÊæçÐÜ¡ÊÜ WÜÅí¥ÜPÜñÜìÃÜá ¿ÞÊÜâ¨æãà Jí¨Üá Ë«ÜÊÝ¨Ü ¨æÌ$çñÜ ñÜñÜÌÊÜ®Üá°
±ÜÅ£±Ý¨Ü®æ ÊÜÞvÜáÊÜÊÜÃÝX »ÝÐÜÂÊÜ®Üá° ÃÜbԨݪÃæí¨Üá ®ÜíáÊܨÜPæR PÝÃÜ|WÜÚÃÜáñܤÊæ.
D ÊÝPÜÂWÜÙÜ ±Ü¿ÞìÇæãàaÜ®æÀáí¨Ü A¨æÌ$çñÜñÜñÜÌÊÜâ ÓÜñÜÕí±ÜŨݿá©í¨Ü ±ÝűܤÊÜÆÉ¨Ü ÓÜÌPܱæäàÆ PÜȳñÜÊݨÜ
ÍÜíPÜÃÝaÝ¿áìÄWæ ±ÜÃÜÊÜáWÜáÃÜáWÜÙÝ¨Ü WèvܱݨÜÃÜ ÃÜaÜ®æÁáíá¨Üá ¯ÎcñÜÊÝWÜáÊÜâ¨Üá. ∞ ∞ ±ÜâÃÝñÜ®ÜÊæí¨Üá J²³¨ÜÃÜã
ÊÝÂÓÝ© ÓÝ£ÌPÜ ÓÜí±ÜÅ¨Ý¿á ±ÜÃÜí±ÜÃæWæ ±ÝűܤÊÜÆÉ. ®ÝÃÝ¿á| ÊÜáá¨ÝÅ©WÜÚí¨Ü ±ÜËñÜÅÃÝ¨Ü ±ÜÅÖÝɨÜ, ˼àÐÜ|, ÍÜáPÜ,
AíÄàÐÜ, ÊÜÞPÜìívæà¿áÃÜáWÜÚWæ ±ÜÃÜÊÜá ËÃÜá¨ÜÊݨÜÊÜâ Gí¨Üá ¯~ìàñÜÊÝXÃÜáÊÜâ¨Üá. CÈÉWæ aܱæàqPÝ ñÝívÜÊæäàñÜÕÊܨÜÈÉ
¨æÌ$çñÜñÜñÜÌ¨Ü A®Ý©ñÜÌ ÊÜáñÜᤠÊæç©PÜñÜÌ ÓÜÊÜá¥Üì®ÜÊæí ±ÜíaÜÊæãàÇÝÉÓÜÊÜâ ÊÜááX¨Üá¨Üá.
6. A¨æÌ$çñÜÊÜáñÜ¨Ü ±ÜÅaÜf®Ü° ¸è¨ÜñÜÌ ±ÜŨÜÍÜì®ÜÊÜâ.
DWÜ »ÝË¿áíñæ BÙÜÊÝ¨Ü Jí¨Üá WÜáor®Üá° ÖæàÙܸæàPÝXÃÜáÊÜâ¨Üá. ®ÝÆáR PÜvæWÜÙÜÈÉ¿áã ±ÜÅÆÊÝ¨Ü ÖÜWÜYWÜÚí¨Ü
(ÓÜãñÜÅWÜÚí¨Ü) ÃÜQÒÓÜƳoár, Êæà¨ÜÃÜã±ÜÊÝ¨Ü ËÓݤÃÜÊÝ¨Ü ÔíÖÝÓܮܨÜÈÉ Ô§ñÜÊÝ¨Ü ÊæçÐÜ¡ÊÜ ¨æÌ$çñÜ ñÜñÜÌÊÜ®Üá° ®æãàw AÓÜãÁáÀáí¨Ü
PæÆÊÜÃÜá ÊÜÞ¿ÞËWÜÙÜá ¨æÌ$ç£WÜÙÜ(Êæà¨ÜÊæí) ÃÝgÂÊÜ®Üá° A±ÜÖÝÃÜ ÊÜÞvܸæàPæí¨Üá ÊÜáÓÜÆñÜᤠÊÜÞwPæãívÜá ñÜíñÜÅWÜÙÜ®Üá°
ÊÜÞvÜáñݤ , ÃÝg®Üá CÆÉÊæà CÆÉ; GÇÝÉ ÓÜáÙÜáÛ; CñÝ© ²ñÜãÄWÜÙÜ®Üá° ±ÜÅPÜqÓÜáÊÜâ¨ÜPæR BÃÜí¼Ô¨ÜÃÜá. ¨æÌ$çñÜÊÜáñܱÜPÜұݣ¿Þ¨Ü
ËÐÜá¡ÊÜâ C¨Ü®Üá° ÓÜ×ÓÜÇÝÃܨæà, CÊÜÃÜ PܱÜoÊÜ®Üá° ÖæãÃÜWæ aæÆɸæàPæí¨Üá ÁãàbÔ, AÊæçÐÜ¡ÊÜÃÜ ±ÜÅ»æà©WÜÙÝ¨Ü Êæà¨ÜÊÜÞWÜìÊÜ®æ°à
AíXàPÜÄÓÜ©ÃÜáÊÜ, IPÜÂÊÝ©WÜÙÜ ÍÜñÜáÅWÜÙÝ¨Ü ¸è¨ÜÃÜÈÉ ÖÜÃÜw ¹or®Üá. ÊÜÞ¿ÞÊÝ©WÜÙÜá ÊÜÞwor ±ÜÃÜÊÜޮܰ¨Üí£ÃÜáÊÜ ®ÜËà®Ü
±ÝPÜÊÜ®Üá° ËÐÜá¡ÊÜâ A±ÜËñÜÅÃÝ¨Ü ¸è¨ÜÄWæ ¨Ý®Ü ÊÜÞw ÊÜíbÔ¹or®Üá.
"" ¨æçñÝ®Ýí ®ÝÍܮݥÝì¿á ËÐÜá¡®Ý á¨ÜÃÜã²OÝ > ¸è¨ÜÍÝÓÜ÷ÊÜáÓÜñæãøàPÜ¤í ®ÜWÜ°¯àƱÜpÝ©PÜí >>''
CñÝ© ±Ü¨Ü¾±ÜâÃÝ|¨Ü ÍæãÉàPÜWÜÚí¨ÜÆã. C®Üã° A®ÜíñÜÄPÝvÜáìWÜÚí¨ÜÆã D ËÐÜ¿áÊÜâ ¯ÎcñÜÊÝWÜáÊÜâ¨Üá. HÊÜí aÜ
IPÜÂÊÝ©WÜÙÜá Jí¨æÃÜvÜá ÓÜãñÜÅ»ÝWÜWÜÙÜÈÉ ià|ìÊÝXÃÜáÊÜ »ÝWÜWÜÙÜ®Üá° ®æãàw, A˨ÝÂÃÜã±ÜÊÝ¨Ü ÊÜáãÐÜPÜ©í¨Ü PÜbcÔ,
ÓÝí WÜÙÜÖÜÔ¤PÝ
39
Êæà¨ÜÃÝgÂÊÜ®Üá° ñÜñÜÌÊÜáÓÝ© I¨ÝÃÜá B±ÝñÜñÜ@ ÓÜwÆÊÝ¨Ü ¸ÝXÆáWÜÚí¨Ü ±ÜÅÊæàÎÓܸæàPæí¨Üá ¿á£°ÓÜᣤÃÜáÊÝWÜ, ñÜÊÜá¾ ¿ÞÊÜñÜá¤
ñÜíñÜÅÊÜâ ¸è¨ÜÄí¨Ü A±ÜÖÜêñÜÊݨÜá¨Ü®Üá° ®æãàw U®Ü°ÃÝX, ÊÜê¨ÜÃÝX, ñÜÇæ®æÃÜñÜá ±ÜoárWÜqr¨Üª ÊÜÞ¿ÞÊݨÝWÜÅ~WÜÙݨÜ
WèvܱݨÜÃÜ®Üá° ¸æàwPæãívÜÃÜá.
PÜáÆÊÜê¨ÜÃÜ ±ÝÅ¥Üì®æ¿á®Üá° ®ÜvæÔ PæãvÜáñæ¤à®æí¨Üá WèvܱݨÜÃÜá J²³Wæ¿á¯°ñܤÃÜá. pæãíPÜPæR ±Üíaæ¿á®Üá° ÓÜᣤ¨ÜÃÜá.
ÊÜá®æÀáí¨Ü ÖæãÃÜWæ ÖæãÃÜpÝWÜÇæà ÊÜááWÜáYÄÔ¨ÜÃÜá. A±ÜÍÜPÜá®ÜÊÝÀáñÜá. AÊÜÃÜá ÓÜÌƳ ¼àñÜÃÝX, ÊÜáÃÜá©ÊÜÓÜ
¨Üívæãà±Ý¿áÊÜ®Üá° ¹oár ¹oár ÓÝÊæãà±Ý¿á©í¨ÜÇæà dܨܾ©í¨Ü ñÜÊÜá¾ ñÜñÜÌÓÜáí¨ÜÄ¿á®Üá° ¸è¨ÜÃÜ hæçȯí¨Ü ¹wÔ PæãívÜá
ÃܸæàPæí¨Üá ¯ÍÜcÀáÔ¨ÜÃÜá. A¨ÜPæR ÓÜÄ¿ÞX BoPæR ñÜPÜR ×ÃÜã±Ü! ñÜÇæ¿á®Üá° ¸æãàÚÔPæãívÜá, ¸è¨Ü ÊæàÐÜ ÊÜ®æ°à
«ÜÄÔPæãívÜá, ¸è¨ÜÃÜ ÓÜí±ÜŨݿáWÜÙÜ®Üá° A®ÜáÓÜÄÔ AÊÜÃÜ hæãñæ¿áÈÉÁáà C¨Ü᪠¹orÃÜá. PæÆÊÜÃÜá "ÊÜÞ«ÜÂËáPÜ PÝÄPæ'
Gí ¸è¨ÜWÜÅí¥ÜPæR ÊÝÂTÝ®ÜÊÜ®Üá° ÊÜÞw¨ÜÃæí¨Üá ÖæàÙÜáñݤÃæ. D ËÐÜ¿á¨ÜÈÉ aÜÄñÜÅPÜñÜìÃÜ ÓÜÊÜá¾£¿áá CÃÜáÊÜâ¨Üá.
(1)There are some who believe that Goudapada was himself a buddhist and wrote a com-
mentary on the Madhyamika, karikas since, in his opinion buddhism tallied with the sys-
tem of Upnishads. ---- S.Radhakrishnan. M.A.
(2) Goudapada flourished after all the great Buddhistic teachers Asvaghosa, Nagarjuna and
Vasubandhu, and I believe that there is sufficient evidence in his Karikas for thinking that
he was possibly himself a Buddhist and considered that the teachings of the Upanishads
tallied with those of Buddha. ---------- S.Dasgupta M.A. Ph.D
(3) It is indeed possible as alleged by some-that he may have been himself a Buddhist ..... we
must believe that he regarded Buddhistic doctrine as suggesting him an interpreta- tion
which could actually be found in the Upanishads and was indeed the fundamental truth.
W.S.Urquhart M.A. D.Litt. Vice chancellor of Calcutta University.
D ÊÜáãÃÜág®Ü ÓÝQÒWÜÚí¨ÜÆã WèvܱݨÜÃÜá ¸è¨ÜÃæà BX¨ÜªÃæí¨Üá ñæãàÃÜáñܤ¨æ. C¨Üá WèvܱݨÜÃÜ ñÜíñÜÅ. BíWæÉà¿áÃÜ
ÃÝ¿á»ÝÄWæ B ÓÝÊÜá¥ÜÂìËÆÉ. WèvܱݨÜÃÜá ¸è¨ÜWÜêÖܨÜÈÉ AÊÜÃÜíñæÁáà C¨Ü᪠PÜÅÊÜáÊÝX ©ÌPÜÙÝñܾPÜÊÝ¨Ü ñÜÊÜá¾ IPÜÂñÜñÜÌÊÜ®Üá°
PܨÜáªPæãívÜá í¨Üá¹orÃÜá. EÔÃÜáPÜqr ¨ÜÊÜáá¾ ÃÜáÊÜíñæ Kwí¨ÜÃÜá. GÈÉ ¸è¨ÜÃÜá Pæãí¨Üá ÖÝQ¹vÜáÊÜÃæí »Ü¿á.
AÈÉ ,AÈÉ, WÜápÝrX ±Üâ®Ü@ ñÜÊÜá¾ ñÜñÜÌÊÜ®Üá° ÖæãÓܨÝX ñÝÊÜâ ÊÜÞw¨Üíñæ ±ÜÅPÝÍÜ ±ÜwÔ¨ÜÃÜá. ¸è¨Ü ¨Ü´æà¨ÝÃÜÃÜá J¹ººÃÜá
PæàÚ¨ÜÃÜá. "" C¨Üá GÈÉí¨Ü PܨÜ᪠ñÜí¨Üá¨Üá? ¸è¨ÜÃÜ ÊÜá®æ¿áÈÉ DPæ¿áá CÃÜÈÆÉÊæà? Gí ±ÜÅÍæ°Wæ WèvܱݨÜÃÜá ®Ü¿áÊÝX
EñܤÃÜ PæãorÃÜá. ¯ÊÜá¾ ñÜñÜÌÓÜáí¨ÜÄ¿áá ±Üâor ±Üâor ÖæhæjÀáí¨Ü ÎàZÅWÜ£Àáí¨Ü ®Üvæ¿ááñݤÙæ; ®ÜÊÜá¾ ÖÜávÜáX¿áá
ÊÜáí¨ÜWÜÊÜá®ÜÊÜâÙÜÛÊÜÙÜá; ¸æàPݨÜÃæ ±ÜÄàPæÒ ÊÜÞwPæãà Gí¨Üá ÖæàÚ¨ÜÃÜá. ¨Ü´æà¨ÝÃܯWæ ÓÜãPÜÒËaÝÃÜÊÜâ £Ú©ÃÜÈÆÉ. ñæ±Ü³WݨܮÜá.
WèvܱݨÜÃÜá AÊܯWæ ÊÜáíPÜáã©¿á®Üá° ÖÝQ¹orÃÜá. C¨Üá AÊÜÃÜ ÊÜÞñÜá.
"PÜÅÊÜáñæà ®Ü × á¨ÜÓÜ hÝn®Üí «ÜÊæáìàÐÜáñÝÀá®Ü@ > ÓÜÊæìà«ÜÊÜÞìÓܤ¥Ý hÝn®Üí ®æçñܨÜẨæà®Ü»ÝÑñÜí >>'
¸è¨Ü®Üá PÜÅËáPÜÊݨÜ(PÜÒ~PÜÊݨÜ) A®æàPÜhÝn®ÜWÜÙÜ®Üá° J²³ÃÜáÊÜ®Üá. ®ÝÊÜâ Ô§ÃÜÊÝ¨Ü Jí¨Üá ""hÝn®ÜÊÜ®Üá°'' ÖæàÙÜáñæ¤àÊæ. ¸ÝQ
ËÐÜ¿á¨ÜÈÉ »æà¨Ü H®Üã CÆÉ.
D Ä࣠®ÜÐÜrÊÝ¨Ü ñÜÊÜá¾ ñÜñÜÌÃÜã±ÜÊÝ¨Ü ¯¿á®Üá° ±Üâ®Ü@ ñæWæ¨ÜáPæãívÜá í¨Üá àÃÜÃÝ¨Ü ±ÜÃÜÊÜáÎÐÜÂÃݨÜ
ÍÜíPÜÃÝaÝ¿áìÃÜ PæçÈ WèvܱݨÜÃÜá J²³Ô¹orÃÜá. ""A±Ý³ ®Ý®æà®æãà ÊÜáá¨ÜáPܮݨæ! ®ÜÊÜá¾ ÖÜávÜáX ¸è¨ÜWÜêÖܨÜÈÉ PÜÐÜr
±ÜvÜᣤ¨ÜªÙÜá ¹wÔPæãívÜá í¨æ. ¯à®Üá C®Üá° ÊæáàÇæ AÊÜÙÜ ÃÜPÜÒOæ ÊÜÞvÜá'' Gí¨Üá ÖæàÚ¨ÜÃÜá. ÍÜíPÜÃÝaÝ¿áìÃÜá B ©ÊÜÓÜÊæà
ÓÜ®ÝÂÓÜ ÔÌàPÜÄÔ ±ÜÅ£hæn ÊÜÞw¹orÃÜá. FÃÜÇæÉÇÝÉ ÓÝ©¿Þ¨Ü, (Gí¨ÜÃæ, aÝ|PÜ ñÜíñÜÅQRíñÜ ÖæaÜác ñÜíñÜÅ ÆÉÊÜ Äí¨Ü ®ÜãñÜ®ÜÊÝX
ÓÝí WÜÙÜÖÜÔ¤PÝ
40
PÜȳñÜÊݨÜ) ÊÜá«æÂà ¸è¨ÜÄí¨Ü A±ÜÖÜêñÜÊÝX, ±Üâ®Ü@ ¨æçÊÜÆ©í¨ÜÆã, WèvܱݨÜÃÜ ñÜíñÜÅ©í¨ÜÆã ÊݱÜÓÜá í¨Ü ñÜñÜÌÊÜ®Üá°
AÊæçÐÜ¡ÊÜ ÎTÝÊÜá~WÜÚWæ E±Ü¨æàÍÜ ÊÜÞvÜñæãvÜX¨ÜÃÜá. ¸è¨ÜgÊæáà¨ÝÃÜÃÜá ±Üâ®Ü@ AÈÉÆÉ ÓÜí¨æàÖÜ©í¨Ü ±ÜÅÍæ° ÊÜÞw¨ÜÃÜá.
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(1) Shankara and his followers borrowed much of their dialectic form of criticism from
the Buddhists. His Brahman was very much like the Suuya of Nagarjuna............ The
debts of Sankara to the Self-luminosity of the Vignanavada Buddhism can hardly be over
estimated. There seems to the much truth in the accusations against Sankara by Vignan
Bikshu and others that he was a hidden Buddhist himself. S.DASGUPTHA M.A.Ph.D
(2) It is said, not without truth, that Brahmnisim killed Buddhism by a fraternal embrace.
S.RADHAKRISHNAN. M.A. D. Litt.
(3)Goudapada was familiar with Buddhistic doctrine, which he accepted when they were not
in conflict with his own Advaita.
(4) Sankara admits the distinction between the absolute truth (paramartha) and the em-
pirical truth(vyavhara) which answers to the Buddhistic distinction between the Paramartha
and Samvriti.
(5) Sankara's conception of Moksha (freedom) is not much different from the Buddhistic
view of Nirvana........ The realisation of the identity of the individual soul with Brahma
( ÓæãàÖÜí A¥ÜÊÝ AÖÜí ÅÖݾԾ )answers to the I am nullity (ÍÜã®ÜÂñæçÊæäàÖÜí) of the Madhyamika
though the emphasis is on the different aspects of the one fact. S.RADHAKRISHNAN.
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á¨Ü¯í¨Ü A±ÜÖÜêñÜÊÝ¨Ü ÊÜáñÜᤠÍÜã¨ÝÅ©WÜÙÜÈÉ ÓæàÄÖæãàX¨Üª ñÜÊÜá¾ Ëá¥ÝÂÊݨÜÊÜ®Üá° ±Üâ®Ü@ ±Üvæ¨Üá í¨Üá, AÊæçÐÜ¡ÊÝWÜÅ~WÜÙݨÜ
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¸æàvÜ. ÍÝÔ÷WÜÙÜ ÍÜáÅñÜÂ¥Üì¨Ü PæÓÜÄ®Ü Pæãí±æ¿áÈÉ PÝÈvÜáÊÜâ¨ÜPæR AÓÜÖÜÂÊÝWÜáñܤ¨æ. B¨Üá¨ÜÄí¨Ü ®ÝÊÜâ ¸æàÃæ WÜÅí¥Ü¨ÜÈÉ
ÍÜáÅñÜÂ¥ÜìWÜÙÜ®Üá° ËÊÜÄÓÜáñæ¤àÊæ. ¯àÊÜâ ñܱÜÓÜáÕ ÊÜÞvÜᣤÄ.
***********
ΨΨΨAppendix B.
¿á¨Ü² ¸è¨ÜÊÜáñÜ©í¨Ü ¸ÝÅÖܾ|Ãæà ΦÆÊÝX ÖæãàWÜáÊÜ PÝƨÜÈÉ, WèvܱݨÜÃÜá "" D ñÜñÜÌPæR ¯àÊÜâ AÈÉWæ ¿ÞñÜPæR
ÖæãàWÜáËÄ. ®ÜÊÜá¾ Êæà¨Ü¨ÜÈÉ¿áã C¨Üá CÃÜáÊÜâ¨Üá'' Gí¨Üá ¸ÝÅÖܾ|g®ÜÄWæ ±ÜÅ£±Ý¨Ü®æ ÊÜÞwñæãàÄÔ¨Üá¨ÜÄí¨Ü , ÓÜÌƳ
¸ÝÅÖܾ|hÝ£¿áá EÚ¨Üá ¸è¨Ü ÊÜÂÊÜÖÝÃÝ©WÜÙÜá ×ÐÜ¢ñÜÊݨÜÊÜâ Gí¨Üá aÜÄñæÅÀáí¨Ü ñæãàÄÃÜáñܤ¨æ. ÖæãàoÈWæ DÃÜáÚÛ
¸æãàívÝÊÜ®Üá° £®Üá°ÊÜ E©ªÍÜ©í¨Ü ±ÜÅ£©®ÜÊÜä ÖæãàWÜᣤ¨Üª ¸ÝÆPܮܮÜá° ®æãàw Êæç©PÜ®Ý¨Ü ñÜí¨æ¿áá ¸ÝÅÖܾ|®ÝÍÜPÜÊݨÜ
ÖæãàoÇ
BÖÝÃÜ »ÜPÜÒ|©í¨Ü ñܮܰ ±ÜâñÜŮܮÜá° ¹wÓܸæàPæí¨Üá bí£Ô, ÊÜá®æ¿áÈÉÁáà DÃÜáÚÛ ¸æãàívÝÊÜ®Üá°
ÊÜÞwÓÜáÊÜâ¨ÜPÝRÃÜí¼Ô¨Ü®Üá. Pݵ Êæã¨ÜÇÝ¨Ü ±Ý®Ü ¨ÜÅÊÜÂWÜÙÜ®Üã° ÓܱæÉ$ç ÊÜÞw¨Ü®Üá. A±Ü³®Üá ÖæàڨܮÜá ""ÊÜáWÜá! ¯à®Üá
ÖæãàoÈWæ ¿ÞñÜPæR ÖæãàWÜᣤ. ®ÜÊÜá¾ ÊÜá®æ¿áá ¿ÞÊÜ ËÐÜ¿á¨ÜÈÉ PÜË᾿ÞXÃÜáñܤ¨æ? ®ÝÊÜâ ÊÜÞvÜáÊÜ DÃÜáÚÛ ¸æãàívÝ
Pݵ ÊÜWæçÃæWÜÙÜÐær AÈÉÃÜáÊÜâÊÜâ'' Gí¨Üá ÖæàڨܮÜá. ±ÜâñÜÅ®Üã J²³¨Ü®Üá. B ¨ÜáÓÜÕí±ÜÅ¨Ý ¿áÊæà EÚ¨Üá ÖæãàX, B Êæç©PÜ
¸ÝÅÖܾ|¯Wæ DÃÜáÚÛ»Üor®æí¨Üá ¸æàÃæà ÖæÓÜÃÜá í¨Üá ÖæãàÀáñÜá. ®ÜíñÜÃÜ ÖæãÆ£ ¿á®Üá° ñܹºPæãÙÜáÛÊÜâ¨ÜPæR CbfÓÜᣤ¨Üª
ÊÜáãyÜ®Ý¨Ü ñܮܰ ±ÜâñÜŮܮÜá° PÜáÄñÜá, ""GÇæç ±ÜâñÜÅ®æà ¯®ÜWæ ÖæãÆ£¿áÆÉÐærà PÝÊÜáÊÜâ. ¯®Ü ±Ü£°Ááà EñܤÊÜá ÖæãÆ£¿ÞXÃÜáÊÝWÜ
ÓÝí WÜÙÜÖÜÔ¤PÝ
46
¯à®Üá FÃÜãÃÜá ÖæãÆWæàÄ ¿ÞñÜPæR AÇæ¿áᣤ ?'' Gí¨Üá ±ÜÅÍæ° ÊÜÞw¨Ü®Üá. Cí¥Ý ±ÜÅÍæ°XíñÜ ¸æàÃæ AÊÜÊÜÞ®ÜÊÜâ D
»ÜãñÜÙܨÜÈÉ Eípæãà?
WèvܱݨÜÃÜ ñÜñÜÌÊݨÜÊÜâ ÊæáÆRívÜíñæ Jí¨Üá ˫ܨÜÈÉ E±ÜPÝÃÜÃÜã±ÜÊÝX B±ÝñÜñÜ@ PÜívÜá í¨ÜÃÜã ¸ÝÅÖܾ|ÊÜáñÜPæR ÖÜá
AÊÜÊÜÞ®ÜPÜÃÜÊÝ¨Ü ¿áñÜ°ÊÝX ÖæãàÀáñÜá.
±ÝÅgnÃÝ¨Ü ÃÝ«ÝPÜêÐÜ¡ÃÜá ÖæàÙÜáñݤÃæ.
Goudapada live at a time when Buddhism was widely prevalent. Naturally he was familiar
with Buddhistic doctrines. which he accepted when they were not in conflict with his own
Advaita. To the Buddhists he appealed on the ground that his view did not depend on any
theological text or revelation. To the orthodox Hindu he said that it had the sanction of
authority also. His liberal views enabled him to accept doctrines associated with buddhism
and adjust them to the Advaita design.''
S.RADHAKRISHNAN.
B¨Üá¨ÜÄí¨ÜÇæà Êæç©PܸÝÅÖܾ|¯Wæ DÃÜáÚÛ»Üor®æí ÖæÓÜÃÜá í¨Üíñæ, A¨æÌ$çñÜ ÊݨÜPæR ±ÜÅaÜf®Ü° ¸è¨ÜÊæí ÖæÓÜÃÜ®Üá°
¿Þ¨ÜÊܱÜÅPÝÍÜ, ¿ÞÊÜáá®ÝaÝ¿áì, ËhÝn®Ü¼PÜáÒ , »ÝÓÜRÃÜ ÊÜááíñÝ¨Ü ±ÝÅbà®ÜÃæà PæãqrÃÜáñݤÃæ. ÊÜáñÜᤠ±ÜâñÜÅ®Ü ±Ü£°¿á®æ°à
ÖæãÆ£Wæ ÖæãàÈÔ¨Üíñæ, ¸è¨ÜñÜñÜÌÊܮݰWÜÈà, A¨ÜPæR ÓܨÜêÍÜÊÝ¨Ü ÊݨÜÊܮݰWÜÈà ¯¨ÜáìÐÜr Êæà¨ÜÊÝ~¿áá ÖæàÙÜáÊÜâ¨æí¨Üá
ÖæàÚ¨Üá¨Üã ÓÜÖÜ ¸ÝÅÖܾ| ñÜñÜÌPæR AÓÜÖÜÂÊÝ¨Ü AÊÜÊÜÞ®ÜÊæí¨Üá £Ú¿á¸æàPÜá. C¨Üá A¨æÌ$ç£WÜÙÜ ÁãàWÝÊÝÔÐÜu¨Ü ÍæãÉàPÜÊÜâ.
""¿á©¨Üí ¨ÜêÍÜÂñæà Qíbñܤ®Ý°Ô¤ QÊÜá² «ÜáÅÊÜí > ¿á¥Ý WÜí«ÜÊÜì®ÜWÜÃÜí ¿á¥ÝÊÝÄà ÊÜáÃÜáÓܧÙæà >>''
CÊæà Êæã¨ÜÇÝ¨Ü PÝÃÜ| ±ÜÃÝÊÜáÍÜì©í¨ÜÇæà ÍÝíPÜÃÜ»ÝÐÜÂÊæà ÊÜááíñÝ¨Ü WÜÅí¥ÜWÜÚWæ ÊÝÂTÝ娆 ÊÜÞw¨Ü A¨æÌ$ç£WÜÙÜá
á©¿ááÙÜÛÊÜÃÜÆÉÊæí¨Üá ¯«ÜìÄÓÜÖÜá¨Üá. ÖæaÜác PÝÃÜ|WÜÙÜ®Üá° ÓÝÊÜPÝÍÜÊÝX ¯ÃÜã²ÓÜáñæ¤àÊæ.
********
♣♣ ÃæàÊÜ|Ԩܮæí ¿ÞÃæãà ÊÜáãƱÜâÃÜáÐÜ®Üá ÍÜíPÜÃÝaÝ¿áìÄWæ aÜí¨ÜÅÊÜåèÚàÍÜÌÃܮܮÜã°, ÃÜñÜ°WÜ»Üì WÜ|±Ü£¿á®Üã°
A®ÜáWÜÅ×Ô PæãqrÃÜáÊÜ®æí¨Üá «ÜÊÜÞìPÝÄ Ë¨ÝÂËÍÝÃÜ¨Ü Êæà>>PÜá~WÜÇ
ÃÝÊÜáÍÝÔ÷WÜÚí¨Ü ±ÜÄÍæãàñÜÊÝ¨Ü ÊÜáñÜᤠÍÜêíWæàÄ
ÓÜíÓݧ®Ü¨Ü PÝÎà ÆPÜÒ$¾|ÍÝÔ÷WÜÙæí PÜËWÜÚí¨Ü ÃÜbñÜÊÝ¨Ü "WÜáÃÜáÊÜíÍÜPÝÊÜÂ' Êæí Jí¨Üá WÜÅí¥Ü¨ÜÈÉ CÃÜáÊÜâ¨Üá. C¨ÜÃÜ
PÜãÆíPÜáÐÜÊÜ®Üá° ËaÝÃÜÊÜÞw AÊÜÍÜÂPÜñæ ¹¨ÜªÃæ GÃÜvÜ®æ¿á ÊÝÆãÂí ®ÜÈÉ ¯ÃÜã²ÓÜáÊæÊÜâ.
∞∞ ÍÝÓÜ÷¨ÜÈÉ GÇÝÉ ÊÜÓÜá¤WÜÙÜã A®Ý©WÜÙæà. PÝÚ¨ÝÓÜ®Ü WÜÅí¥ÜÊÜä Jí¨Üá ˫ܨÜÈÉ A®Ý©Ááà. A¨æÌ$çñÜÊݨÜPæR ÓܨÜêÍÜÊݨÜ
ÊÜáñæã¤í¨Üá ÓÜáÙÜÛ®Üá° PÝÇÝíñÜÃܨÜÈÉ ¸æàÃæ PæÆÊÜÃÜá ¯ËáìÔÃÜÖÜá¨Üá. B¨ÜÃæ Jí¨æà ñÜñÜÌÊÜâ WÜáÃÜá˯í¨Ü ÎÐܱÜÃÜí±ÜÃæ¿ÞX
í©ÃÜáÊÜâ¨æà ¯gÊÝ¨Ü ±ÜÅÊÜÞ~PÜÊæí¨Üá ¯ÍÜcÀáÓÜáÊÜâ¨ÜPæR E±ÜÁãàWÜÊÝWÜáÊÜ A®Ý©ñÜÌÊÜâ. Aí¥Ý A®Ý©ñÜÌÊÜâ A¨æÌ$çñÜPæR
í©ÃÜáÊÜâ©ÆÉ. WÜáÃÜáÓæã¤àñÜÅÃÜ×ñÜÊÝX WèvܱݨÜÃÜá WÜÅí¥ÜÊÜ®Üá° BÃÜí¼ÓÜáÊÜâ¨Üã D ËÐÜ¿á¨ÜÈÉ Jí¨Üá ±ÜÅÊÜÞ|ÊÝX¨æ.
♦♦♦APPENDIX -C
gWܯ¾¥ÝÂñÜÌ ËÐÜ¿á¨ÜÈÉ ®ÜÊÜáWÜã ¸è¨ÜÄWÜã ÓÜÌƳÊÜä »æà¨ÜËÆÉÊæí¨Üá ÍÜíPÜÃÝaÝ¿áìÃæà J²³ÃÜáñݤÃæ. C®Üá° AíñÜÂ
ñÜñÜÌÊÝ¨Ü ""hÝn®ÜÓÜÌÃÜã±Ü'' ËÐÜ¿á¨ÜÈÉ¿áã ÓÜÖÜ »æà¨ÜËÆÉÊæí¨Üá ¿ááQ¤Ô¨ÜÊÝXÃÜáÊÜâ¨Üá. ¸è¨ÜÃÜ AíñÜ ñÜñÜÌÊÝ¨Ü ""hÝn®ÜÊÜä''
ÍÜíPÜÃÝaÝ¿áìÃÜ AíñÜÂñÜñÜÌÊÝ¨Ü ""hÝn®ÜÊÜä'' ¯ËìÍæàÐÜÊæà. ¸è¨ÜÃÜá "hÝn®Ü' ÓÜÌÃÜã±Ü¨ÜÈÉ PÜÒ~PÜñÜÌÊæí «ÜÊÜáìÊܮݰWÜÈà,
ÍÜíPÜÃÝaÝ¿áìÃÜá ñÜÊÜá¾ hÝn®ÜÓÜÌÃÜã±Ü¨ÜÈÉ ¯ñÜÂñÜÌÊæí «ÜÊÜáìÊܮݰWÜÈà, J±Üâ³ÊÜâ©ÆÉ. E»Ü¿áÊÜáñܨÜÆãÉ AñÜÂíñÜñÜñÜÌÊÜâ
¯«ÜìÊÜáìPÜÊÜâ. B¨Üá¨ÜÄí¨Ü ¸è¨ÜÃÜ ""hÝn®Ü''ÓÜÌÃÜã±ÜÊÜä, A¨æÌ$ç£WÜÙÜ ""hÝn®Ü'' ÓÜÌÃÜã±ÜÊÜä Jí¨æà. Jí¨ÜÆÉ , »æà¨ÜËÃÜáÊÜâ¨Üá
Gí¨Üá ÖæàÚ¨ÜÃæ »æà¨ÜPÜ «ÜÊÜáìWÜÙÜ®Üá° ÖæàÙܸæàPÝX ¯«ÜìÊÜáìPÜñÜÌPæRà »ÜíWÜÊÜâ ÃÜáÊÜâ¨Üá.
ÓÝí WÜÙÜÖÜÔ¤PÝ
47
A¨æÌ$çñÜ ÊÜáñÜÊÜâ ±ÜÅaÜf®Ü° ¸è¨ÜÊÜáñÜÊæíá¨ÜÃÜÈÉ ¿ÞÊÜáá®ÝaÝ¿áìÃÜá, ËhÝn®Ü¼PÜáÒ , ÃÝÊÜÞ®ÜáhÝaÝ¿áìÃÜá, ÊÜÆÉ»Ý
aÝ¿áìÃÜá, »ÝÓÜRÃÝaÝ¿áìÃÜá, ¿Þ¨ÜÊܱÜÅPÝÍÜÃæà ÊÜááíñÝ¨Ü ÖÜá g®Ü ±ÝÅbà®ÜÃæÆÉÃÜã J²³ÃÜáÊÜÃÜá. ±Ü¨Ü¾±ÜâÃÝ| ¨ÜÈÉ
ÊÜáñÜᤠêÖܨܺ$ÅÖܾ ÓÜí×ñæ¿áÈÉ¿áã, ÖæàÚÃÜáÊÜ ËÐÜ¿áÊÜâ ¨æÌ$çñÜÔ¨ÝíñÜ ËaÝÃܨÜÈÉ Êæã¨ÜÇæà ¯ÃÜã²ÓÜƳqrÃÜá ñܤ¨æ.
Z®Ü Öæãí©¨Ü ÃÝ«ÝPÜêÐÜ¡ÃÜã ×àWæ ÖæàÚÃÜáÊÜÃÜá.
'' That Goudapada gives us a Vedantic adaptation of the Buddhistic Sunyavada is supported
by many scholars, such as Jacobi, Poussin, Sukhtankar, and Vidhusekhar Bhattacharya,
unfortunately Sankara explains away all obvious references to Buddhism.''
S.RADHAKRISHNAN. M.A. I.E.S
(SUBJECT CONTINUED IN THE SECOND PART)