Sunteți pe pagina 1din 311

co

Stfe
o

S-^sSbooss-fib ,

^oisJ'Sjb

f>

ro

oJ

&

Q
L.

c
CO

Ci

L.
j

CCXP

*i*

7396-00

CV 2

oJ

ro

i+

jv-~*fyb
* -i.^

-&^ _ 156,
188-187

188^217
- 188,
o

210,

^^es

. 206,

ps&a - 207,

^SCD
218 - 280

- 238,

^^5^0-242,

5?ioSosSsS

253,

^sSqcS^o.281 t

- 254,

(I)

297-301

OJ

rv.

Q%

1954

*^

"^

6o3xr

IP "\

53*

A
Q

es

oJ

i-j

eJ

tw

cO

<?

63

^03,

L.

ft.

y
Oj

>*x

^: ^

CO

CO

,CTo

),

S3

SD
ro

n
Q

CO

oJ

ro

CO

3'

O C
.
r.

OJ

rn

'

fife

W/Vl'/V'/'
3X-

^%- ^5->./$
f\/^\^-

OJ

If

capable of organising the largest

Alexander,

number of

his

fellows

most

combination

effectually for a

of military, commercial, and scientific ends,be ta'sen

as

the

if

Alexander

tyPe of Occidental genius.

"S
3

then, as the culminating

>

>

example of the Oriental,


"

we must name Buddha;


of perfect

renunciation

and inner illumination

hidden spriags of Hindu living

(1) esosf

are the

s'o

Q
carter i

(1)

Sister

eD

Nivedi;a

^ "

far clear and intense conceptions

The Web of Indian

Life, p.

114

12

beasts
his

by

his

spirit,

he

For

body, and
is

certainly,
if

he

is

man

is

of kin to the

not of kin to

base and ignoble

creature

God

by

sS

Bacon

Truly the East

is

eternally the

The

culture of India

(2)

Sister Nivedsta:

Was

Ijke

mother of

religions, (2)

a sky-high tower of light

The Web of Indian

Life. p.

16

13

CJ

shed

!;

"ig

its

the

on

the

mind

tie

iilun'viting

ennobling

lustre

and, above

his life

realisation of his

surrounding

of man,

high

countries....,

exalting

his

heart,

beckoning him on

all,

st spiritual

destiny.

to

^)

*-

CD

It

is

not enough of we only try

to

aporoch the Supreme Spirit; we must know how to do


the right attitude. (4)
it, having

3)

(4)

Tie Vi ion
Kumar
Swami Yatiswarananda Yedanta

Prof. Sisir

of India, p

161

Kesari, 1957, p. 186

Mathcw Arnold

Culture
best that has

is

acquainting ourselves

been known

vviih the

H>d&E>S;5

(5)

(J

ei

OJ

o?5

(Civilization) implies tie

one

civil

socialize
this

man

or social.

him

respect
feel

is

his

in

all

It

his

man winch

of

act

is

relationships.

synonymous with

(5)

Dr. Harendaranath Datta


Sri

Dherendranath Roy

selves

Civilization

socialization.

oneness with others.

\6)

act oi

(6)

It

to
in

makes

Sjr-^^t

Indian Culture, p. 3
Spirit of Indian

The

Culture, p. 26

CO

^^)
society
1

confines

itself

Civilization

mostly

the

in

ehaviour witlicut a corresponding

that

in

form

of

outward show of

inward refinement of

life.

h
smart,
It

(7)

^^r-^5s5j3S

clever,

makes him

Sri

Civilization

may

thus

and pretentious, but not


civil

but not

Dherendranath Roy

good

The

make him

truly

refined.

(1)

Spirit

of Indian

Culture, p. 28

29

is

co

o)

Mathew Arnold
'Sweetness and light'

grace and

g&cS,

is

its

>'&.

a particular civilization

culture

is

that intangible

whole structure of a
the inner

and the

that civilization

(8)

Sri

yet

all -

life

the matter
2b

s?

0^:5

something in the
which seeks to cultivate

pervasive

civilization

outer

is

Aristotle

^or-oe; u>^:^;

(8)

6*3
It

Sx ocio

'

dignity

T^a^GSb LlJ6'^r5
o
whose form

Schiller

SfcCbtfe^asPcSSjiBGa

of the

people

possessing

(8)

Dherendranath Roy

The

Spirit of Indien

Culture, p. 94

<o

:_>,
u ^

Culture

Cult

Picture,

Liieraeure

Cnit

"Zcc^c^

tf

means

as

the

an

organised

Murray
condition

-i^
of

system

of

cultivatin

a'o

being

Dr Harendranath Datta
/n

Cultus

&$fs5ofi>otf S

and

trained

9.

'

^5

c !i I u re ',

jroa"\

*SoS

e-"

worship or ceremonial, 9

r*%

s$tf3js53 ^5c^o

Latin

sS^'c;:2

a,

religious

e^ Nature

ure

developed 9

Culture

The Indian Culture, x^


v 2
**
*-S 3
J

38

~'

SS>'<?
OJ

13

Culture,

eo

o
f

^P ^

L.

<-

Q,

ere;

OJ

'

&.
_

>s^5

c&n
A

^c^3wi

***

*=t

(J

fw

O C^jO

(0

Q c\}
,

"N
*'__ A
:

oJ
cD
*^x oj
>^>*
m^

^J

<

^o^s

^.
effort

of Eastern

civilization

has always

solitary end of moralizing the individual,

way

it

differs

Culture, which

use

essenri-uiy

fro;n

For the

been

and

Western

10

SSSf

3 &$

The Web of Indian

Life, p.

of

efficient

oar.

10. Sister Nivedita

the

ia this

systems

have striven rather for the most

of materials

to

114

e>

L.

OJ

e
"

cJ

OPHER

*''**',

oJ

""

00

1.273)

ou

22

5b;<5

What

philosophy
could never have done for h^ humble, what
the laws of Manu have
done only in some small
measure for the few, that the Epics have done
through
unnumbered ages and are doing still for all classes
*%*

by

ai

itself

ke

^^.

Mahabharata
the world. It
tradition

that
is

is

it

is

really the

one of the outstanding books


work
an encyclopedia

a colossal

and legend II

11. Sister Nivedlta

sS>S*$?tf&'55

es$e

The Web of Indian

Pandit Jawaharlai Nehiu

(oSsSotf

cf
of

[tfotfsJa

Life, p 113
Discovery of India, p. 109

Q
o

S^o^fe^vS'S',

The war of

the

Mahabharata

itself

represents the apparent exhaustion of Vedic inspiration


at the end of the first period, and the restoration of
force
of Krishna's personality 13
prestice vigour by

r*

<

sS)2

*sSgj&e

rS7Sro^cT
A 5
CD

He

is

an intellectual power but nothing

eJ6^r?^^

J5&n$c:b:??g

sSj-Sb^xo

else

14

co

co
.

1\

Sister Nivedita

14.

Prof: F.

Max

The Web of Indian Life, p. '56


The Six Systems of Indian

Muller

Philosophy, p.

16

or

<ZJ

O*

iS

IB. Bhishma, we have the creation


of a people who
have already learnt to regard detachment as a necessary
demeat of moral grandeur 15 7$ &
e

*&

i. Sister Nivedita

The

Web

of Indian Life, p.

25
Cv

nou a.

co

cO

ro
ro

CD

wjjl

>.

stand

it

is

In a very real sense, to under-

to understand India

16. Sister Nivedita

The

^'

Web

and the Indian people 16

of Indian Life, p. 213

28
co

o^
5

cJ

23-

OD

&

tfgiSbci 35

#60;$

27

5L>

sfco

of

Sri

human

Krishna -a

unique

figure

in

the

history
...
He represents an
unparalleled harmonisation of the salient strands of all
forms of past spiritual culture and exalted it
not only
to a very high plane of universal
vision, but also
to
a mighty effectuation 17
17. Prof, Sisir

evolution

Kumar Mitra

The Vision of

India, p. 15

28

cJ

So
o)

E:

CO

L.

XJ

^.

12.13.15)

0*3

3711*

(12.13.16)

00
1.1.3)

'H>.

&
L.

<-

5.

L
eJ

es>&a

30.13

(eo

C
L,

rr

oJ

^280^

Oil

10.1.38

30

Stf

<

^L^

CJeJ^U

n
s?ceso

b,

OJ

her worship cf the Feet of the Lord, the little girl


for hcurs in her corner, praying, 'Make me a wife
like
Sita!'
Give me a husband like Rama!
18
In

sits

the ancient

Ran.a,
ages,

the

embodiment of

son, the ideal husband,


all, the ideal king,... 19

truth,

the

idol

of the

of morality,

ideal

0^0

father,

He.oic

the

ideal

and above

00
L_

And what

to speak of Sita?
You may exhaust the
of the world that is past, and I may assure
you. that you will have to exhaust the literature of
the world of the future, before
finding another Sita 19
literature

Sister Nivedita
The Web of Indian Life. p. Ill
Swami Vivekananda The Complete works, Vol.
:

19,

3
p.

255

cj

'

is

c ^oSSx echo

ii

^S)5

S'

3j3 e^c^

TJ i

was

character

that

LitSr^'.

dipicted

and

once

may have been

There

escd-^5br?S',

Sita

for

of that one

of a perfected won; an
life of Sita;
and here

unique;

have
she

19

all

several

Siia
perhaps, but never more than one
of
the
true
Indian
woman,
very type

Indian ideals

is

Ramas,

She
for,

is

the

all

the

out

grown
stands

these

thousands of years, commanding the worship of every


man, woman, and child, through out the length and
breadeh

of the

Aryavarta

r
There she
be,

this

patience,

glorious

and

suffering....

and ever-pure wife,


ideal

of the

19.

then

She

is

the

ideal

of the

Sita'

our

she,

the

Swami Vivekanahda

always

all
itself,
purity
the
ever - chaste

great
remain 19

gods,

she must always

purer

Sita,

all

will

the
peosle,
national
God,

The Complete Works, Vol.

3,

p.

255

S3

ic
i

^.aso^tf

L.

may

cur mythology

All

vanish,

even our

Vedas

may

our Sanskrit language may vanish for ever,


depart, and
but so long as there will be five Hindus living here,
even if only speaking the most vulgar patois, there
will

of

be the story

Sita

present 19

oJ

a*b^oi

03*

&>

penetrate to every

Vw

part of the country,


of education 20

^,

every

class of society,

Great as the Ramayana

is

as

every grade

an epic poem,

and loved by the people 21

19.

Swami Vivekananda

The Complete works, Vol.

3
p.

21.

255

The Web of Indian Life, p 113


Pandit Jawaharlal Nehru: Discovery of India, p. 109

20. Sister Nivedita

(5)

84

03

*C

oJ

eu

oJ

o)
-

eJ

CvJ cv

cxOtJ"

pCbea

L_

CO

rr$

>

CD

oo
\

7.

38

0-*

Policeforce

O.

eo

d&>r'tfs&>.

cOU

L.

A
),

ro

Ci

&>&>&

3^Po

~*-

37

Sb

CO

X-E0^

S<3D

CO

38
c

CjJ

<2

23

So

c,

u^
io5

eo

39
-;

ro
oJ

oJ

esd

Co

ID

U
3

ro
oJ

3
.

4(J

fo'^cXfe&'c!

cS

cO

w
coa^

?
?o

oo.

JJ

L.

5.

OJ

s5

CO

IS

L_

cr^e) 5.

~:

^^3

22

23
22, Sir

Hamilton

e^"S)

T'od^dob^j^ 6

Dr. S. Radhakrishnan's Interview to


Press.

23. Sir Francis

Younghusband

Some

Buddha
Woodward, Intro.

Sayings of

of F. L.

42

!'

Western people
can

hardly

imagine

such

personality

^o^c^^SsSoSS

Sankaracharya 24

S5:^

as

that

i^30D

greatness that
stand.

We

devotion
the force
political

imagine

e S^c^cio^)

c53cc^a.

sST-j-eSoa

we may

of Francis

and

of

Martin

of Ignatius Loyala;

these united

24. Sister Nivedita

wonder

cannot

and

is

under-

delight

the

of Assisi, the intellect of Abelard,

freedom

efficiency
all

but

appreciate,

contemplate with

This

^^)5s'ao^^,

in

one

Luther,

but

person

The Web of Indian

Life,

and

who
24

p 160

the

could

a.:

32

J6

(TO

"

^3(JQ
5
,

"3

eo

OJ

Si

^?i

oJ

46

C---H

ES

oJ

f\

8 ot) f
is$s$o

^o
L

>-

ob

?7^

oi

?e
era

Ag
4U

co

o 6 So
ro
i

1.197)

i75osb
L.

1.226)
CO

*
)<

I*

10.627)

es&S

CO

10.1010)
'

(e
10.1005)

10.1039)

CO

IS

ro

(7)

00

ourue3 fj'u^cooj

c5)

< V, 5N
*~>

Cvj

6,

o. 22)
^
rs*d^bcr6oc3'23cg)eD

He is worshipped in various forms, the


men as well as of W omen, the ideal of
well as of grown up men 25

ideal of

as

favourite

children,

o
3

CO

^a^cr^s^S^o^T
3

L>'

^p5^Sci
esc&D

He was

s3

most wonderful Sannyasin, and the


wonderful house-holder in one 25 es^&b, ^^>

25.

the

Swami Vivekananda

most

The Complete Works, Vol.

3,

p.

256

Cw 'v
..-

"?

<*

.
*

Shiva

is

the

God, Krishna the beautiful aspect of

Love

sr?

colour

is

expressive

Sublime aspect of

God

26

crystalizes into blueness. Blue

of intense love

,26

p
oJ
o

26.

Swami Vivekananda

The Complete Works, Vol.

6,

pilrt

52

oJ

>.

eo)

cw

co)

Beauty

human mind

is

here.

the

By

only
the

which

thing

word beauty we

0"

attracts

roust

understand the beauty of form only.

not

Beauty
and percieved by each one of the six senses;.,. Any
one of these beauties has full power in it to attract
a

percieving

is

sensed

man 27

fi

d Q

5.

tfestfotfS&S

27. Editor:

Vedanta Kesari, 1957,

p, 184

L.

^o ^0^6

SJOo^'cS&o
CO

S3

Autumn Moons

28

The Lord of the

oS'So.

tf

oJ

.
I

<o,^^

isn
^

Crroa.

S76

28.

, ,

-,,-

The Hindu', 13-11-1957

Sc^^

^^OO^DO^

ej

j>

&>B

i,

t>S$e>

54

O
oo^o

10.4

CT

6)

CO

^55 l

10.

^^

L.

c
"

i^

cSS^elo

ro

tf

L.

oJ

Cfgb

56

23

10.103)

a
*

10.129)

ro

O a
576

10.350)

o.

10.340)

(eo.sj.tf.s5r. 10.842)

10.351)

ed

(8)

5)

58

es

ro

She (Bhakta)
Saviour,

of

God

is

striving

struggling

to

to

think

ro

worship

God

of herself as

as

the Child

the

29

L-

CD

r *

29. Sister Nivedita

The Web of Indian

Life, p.

25

Mother

cS

^73^5
_

3$

57* 8

d&oo^b,
.

10.972)
L,

ro
L.

o-fdoaSScaco

975)

80

10.977)

'

/eo.

55-^.

^j. 10.982)

sjp.

10.938)

o ^. s&. 10.987)
8

(o,

~^

&H

O 7
ff

u?

81

&

( ~)

tJ

< 7^
^-5 "'
C v C_^<
,

'

5>^

&jr

c&d:d&)

(53o.
x

gs*

tf.

^7. 10.1435);

es^cxio,

tt

Ol,

82

gfj

aa

jc-

:5aoatocSS

Stf^o

,,'

Aofi, SO
5C
30. Earnest

Wood:

S& .

Concentration, p. 40

(l2.3.5l.52An

^
A

C)j3SJ^|

^S^boo

81

^3

cO

e^S^c^gcS

as5"Sp^^^)j^

OJ

ej

23d>$'

31.

Swami Vivekananda

^^^-

The Complete Works, Vol.

4,
p. 91.

84

#5 o;
w*

cJ

JO
^

> -v

oJ^5 OoJCO

(4.8)

650^

es^&d,

/To^tf

w
'

L,

e
L.

XJ

Qt

OJ

,-fcjfc

aa

<%

i
{_

(9)

B8

'

/49\

tfsrSo

^ ix'

(i.4)

10.2.41)

.10.89)

^b

*^)Cxi

s^SSifolS

230

"i*

^100)

a_

e9^

tt

87

-i

CO

>

ro

68

Cw

According to Earth and

human

not a

being at

identification

all,

Vishnu

with

Hopkins,

Krishna

was

but a popular divinity whose


rise

gave

to

sectarian

Vaishnavism 32

3)

r?tfe3&S3&.

fb.

a^r?,

^^6 ^)

S8 ^o^

Earth considers Krishna to be a solar

Like those of

were beset with

many

solar

deities,

his

first

deity,

appearances

and obstructions of every kind.


In the Veda, the sun in the form of Martanda is the
eigth
just

perils,

son born of Aditi, and his mother cast him off


Devaki 33

as

32. Prof.

D. C. Sarkar

33. Prof.

Hemachandra Roy Chaudhury

History and Culture of the Indian


people, Vol 2; p. 434
:

Materials for the

Study of the Early History of the Vishnava Sect, p. 24

L
I

_j>

ro

<r>

70
*

o
dlo

^o
-.r5

to

The attempts

make him a

endeavours
iiX aginary

solar

myth

prove
figures 34

that

Is

much

to

are

as

unconvincing as the

Buddha

and

Christ

are

^c
j

older than that of

Buddha 35
.S
I

34.

D. C. Sarcar

35,

Swami

History and Culture of the Ind:an


People, Vol. 2, p. 435
Vivekananda : The Complete Works, Vol. 4,
p. 361
:

ft

Xc3

IS

71

that

We know

too

Krishna and Arjuna were the objects of religious

worship in the pre-Christian

36

centuries

The

historical
S?5i

Krishna,

SP^

L.

no doubt

existed 36

ea

Sjr*,

5 S5

o
i

Magasthenes
to

Q
1

i-

o
Besnagar

o
Heiiodirus

36. Sri

Arabinda Ghosh

lL

Essays on Gita, p. 17

eo

eJ

figure in the history of

C*5S&cS

es>(S)>^&r

human

unique

evolution 38

5(^^;^
'^

ioD^S

>

^
CD

3So)

SOODO^^^D

croT?

o^
^

(0.98.13)
/

37.

D. C. Sircar

History and Culture of the Indian


People, Vol. 2, p. 432

38. Prof. Sisir

Kumar

Mitra

The Vision of

India, p. 15

73

-5 6" \

(1,101.1)

CO

j.

8.98.

13)

7Vot)S

cs-ftc&o^to
(10)

74

H,

15,

U.

U
j

CO

CO
ro

L.

oJ

(2.20.7)
'
\

^^^?
V
53

75

Beoste,
oJ

\X3
8.85.3,

c&S)

so^
8.85.-.^^^ G ^

^o^^co?<so

8.87.. t
s

690

^.854)

^h

c^o

(1.118.23).

(8.87.3).

?So^aoo

16.

76

(1.118.28)

CO

OJ

8.88
L.

CO

J6?g

L.

^*S3i$^0

p5o

(5^07

e>c^

^)^S

t-

P^^

L.

CO

L.

atf^Sb^

cO

(8.85.4)

5ro

at

the

LT

oJ

time of the Bhagavat Gita,

he recovered much

ground and got reinforced by becoming identified


with the Vasudeva of the Bhagavatas and the Vishnu
lost

of the Vaishnavas
history

that

It

make him

the personation

is

this

miscellaneous origin

the author of the

and

Bhagavat Gita,

of the Abselute, as well as the cowherd

77
4

the

playing

J-e^^go

ttftfair

The pre

eoifc&rS
a

terms

Dr.

of

S.

banks

Jp^&

of
fr

silent

Jumna

39

Seo^S^frs,

epical literature of the


is

the

Hindus knows

about a deity Krishna 4

of the darkand
probably
Krishna into the Hindu
pantheon on

of equality

one

the

&

The. acceptance

God

aboriginal

39.

on

human Krishna, but

oSaaOSS

is

flute

the

with

the

supremest

Radhakrishnan

whin God Rudra or Siva,


of human genius 41

acts

Indian Philosophy, Vol.

1,
O-7

40. Prof.

the

Hema Chandra Roy Chaudhury

Materials for

Study of the Early History of the Vaishnava


Sect, p. 35

41. Prof.

Humayun Kabir

Convocation Address,
Aligarh University, 3-12-1958

78
tU.es,

w-J

8.10.

5)

s-S)

C5

O
(3.17.8)

e>c3

L_

L
|

o'rX^S

7H*rrt

42

and

in

the

the

son

of

conclusion

SD^dSb^co

Gita

name

with the

r*^ 3 ^-^

oo ^--

we

Devaki).
that

find

of one

their

"^

/30B^

ob
the

L
In the Upanishad

jC>'),

same doctrines associated

and the same person (Krishna


There is no escape from the

doctrines

were actually

Krishna

from Ghora

42. Prof.

Hemachandra Roy Chaudhury

Angirasa,

and were
:

learnt

by

transmitted

Materials for the

Study of the Early History of the Vaishnava Sect, p. 48

80
cJ

by him to his disciples

the

and

Bhagavatas

Bhagavai Gita. 43

the kernal of the poeiB

^"3

formed
fo^?o^^,
ss

-' -~J

&

Crf

'-t- ,

CJ

O toO

O-

t-J

<

'

/^ .

f"^

*-^ ft

'

fw

C'vi

''.'',, *<v
i

cw w

^v

W^ f J

C>-

c^

>- j

Ou

Ljw

^
*-J

O.

*^'

CCJ

C*"=
^

y* *^ Cw
1

*>

"^
Cv

CsJ

^^

oJ

v-J

**

*
*"*

cu

S3

,^
U 4~

"

iOc.r

cCCO ii

'-i,

-J

->

-J

v^*

^-^fc

^"^ x
^^-

<"

r-,

\^*

>_>>^J

*^v

cj

^. /

^"> ^**^V-v

Cj

cw ^^^^^j

y-' *\ '*^
"''-*
cT& ct^
w ^. CX^>J
^
Cv

"C" 2

wsv

s>,

t^v.-W(

fj

rt

*^ -^^^ *

^u

'^

J "^ tsj

^
CW

*"

t)

C*

*^sv,

GJJ

3
-

xV

O
cvj

iw c-J

^-^ I
,

,
I

--.-

^~

.-

er* ^~

'

'.w

c-Jw'Ujft^Cscw

cJcO

^CM,

Cj cu

W^

QJ
-

43, Prof.

sX<J
cJ'C'cjr
o

(0

cO

"\

u;3

cu

Hemacliandra Roy Chaudhury

itj

C^CO

cv^ojJ' <0 j? a^CC

Materials for the

Study of the Early History of the Vaishnava Sect, p. 50

81

L-

575
Id. 1003)

'

u
o>|

L.

57.

CJ

^0^5
(11)

5= 5)

82

-3

L_

CO

In the Mahabharata
traditions

we

have

combination

about Krishna that survived

till

then,

of

all

a non-

Aryan hero,

o.

,&S)

a"l^^c3,

the

Mahabharata

cor*

OO

._

God 44

tribal

Eij^cSsSd6^bo"3o
OJ

t)

),

and

teacher,

spiritual

contains

several

layers

of

imposed one UDOQ another in the course


of ages representing Krishna in all the grades, from a
historical character to an avatar of Vishnu 44
thought super

?eFtf^'5'b
CJ

Sfb^sr^ur^JS
the

life

^o^?D

of Krishna

<&&
as

^N^S^p6\

S5^c^,

described

We
in

--

connot

the

accept

Puranas 44

OU

weber
44. Dr. S.

Radhakrishnan

Indian Philosophy, Vol.

1,

p.

494

es

G x~

f-

fv

~^>

<-B

c^cHru

*j

L"

>
oTt^CD*
>

-v

->

-^ *>

fj

X* *
CO^ t C;--,
'

rr: v

/-

S u

CO
v-'C

<p l
f>

~S
QC oj

XV
.

ir^

Cb-

n'

28
()
\

'

10. 33.

30)

&
44, Dr, S

Radhakrishnan

Indian Philosophy, Vol.

1,

p.

494

10.1102)

10. 33.

cJ

ro

cJ

cy

S)

ertf

L.

I-

10.1327),
'

(1367)

*.

10.1408)

5o fctrcS

SB

tj

>

C-"

^3

"3

coo*

on
c _
"

oo

OV

U
J

IV

ro

>

'

-P*

V*

VW

<^

L
|

ro

WV

Vv ^^4

fc

c ^ ts

f\

if

c^io c^o

?,-

The legends about Krishna's questionabl e

eexr?,
ro
acts appear to

have their origin in the Rig -Veda, which


a
Kuchera (performer of bad
as

Vishnu

represents

deeds) 45

l)co

er--

oJ

coco

Lat^r

Krishna

became

Cult

on, the

superior to the lower f -rm of

worship of snakes and serpants and the Yedic \vorship


Itf^o^tfo sio
of Indra45 ecp

:^.

Sister Nivedita

snake Kaliya
trace in

the

the

Here

writes

the

is

Krishna

conquers

the

same struggle that we can

personality of Siva as Nageswara, between

new devotional

faith

and the old

of snakes and serpants 46


*

45. D. C. Sarcar

>><&
PJ

traditional worship

5"!c&c)

aoocZ^b.

History and Culture of the Indian


People, Vol. 2, p. 440
Dr, S. Radhakrishnan Indian Philosophy, Vol. i,
:

p. 88

CC
00

>,-

^" -7 ^~^
L
,

-^-a

i"

>

^^

-S ^ ^--

(J

!_

k-^

<X/

-r

i J -*

o^tj

c-~

c.

s'tj'*-^^:*
^^

7 he cult of

i^j

***\.

Krishna surercedes boh animistic superstitions and


Vedic retualism. The dance of Krishna on the head of
Kaliya means the
or

by

serpants

of nagas

suppression of the worship


of Krishna 47

that
*

^
C-

u^

C.

^
c-

?
i

10,

ft

*-'

jf--.

7-a

j^-o

<

.>

X->

,^ rr^ ^r-a

"<<'--, -^

OJ

"~
3.

; -5-

_1 C~

'

K
cj

.
i

c^

'

CO

(3.11)
/
\
>

ro

As*
47.

Dr.

S.

Radhakrishnan

Indian Philosophy, Vol.

1,

p.

485

48

L.

Bern
by cow herds, subjected to

most despotic
orthodox, Krishna
philosopher,

still

kinds

all

monorch of

in a prison,

the day,

arose to

and reformer

of

brought up

of tyranny by the
and derided by the

be the greatest
his

saint,

age 49

ro

e
v

__

^ OJ

All the greatest


sages
divine

and most immaculate


honours;

48. Prof.

saints

they consider him

of his time pay him


the best

Hernachandra Roy Chaudhury

and

Materials for the

Study of the Early History of the Vaishnava Sect,


49.

Swami Tyagisananda

The Cultural Heritage of


Vol.

(12)

most

3,

p.

35

India,

p 299

among

perfect

the

men

spiritual

of bis

ore voice acclaim him as divinity


looking up to him for light and

and with

age,

manifest

on

guidance

49

earth,
es>e
"
i

cwecc
;

the ideal

find

hypocrites

oj

the

sophists

and

for

himself 49

5fc^e:^

&'&,

defeat,

uncrowned rnonorch,

who bad no ambition

king maker,

^ ^

him we

In

who knew no

of despots, sycophants,

pretenders, the master statesman, the


the

o
L
I

e?
w
house-holder and the ideal sannyasin, the

hero of a thousand battles


terror

coc

55citic6a.

{jj^sS 5^,

es^oSxo^o^

0*53

^ofi,

head heart and hand

^^jj^b^
such a
study

it,

man

cSb^SSS).

sx>%

The philosophy of

cannot but be an inspiration

to

and the Bhagavata, which records and

49. Swarni

Tyagisa:anda

all

who

illustrates

The Cultural Heritage of

India,
Vol. 3, p, 299

his

teachings

is,

the

In

sweet as cake fried


;

of love 49
n honev
^

words
of

butter

in

-^$

^bir

of

Sri

Ramakrishna,

wisdom

)> 3

and

soaked

-:

ode

So

CO

cS-Do&S-D

*t

hymns down
tradition

is

to

about

clear

that

from the time of the Vedie

period there was a


Upanishad
Krishna as a Vedic thinker 50 "Stf
the

Utterly
to

the primitive

texts

unknown

of the religion of the Hindus 51

L_

49.

Swami Tyasisananda

The Cultural Heritage of

Vol.

50. Dr. S

Radhakrishnan

3,

Indian Philosophy, Vol.

India,
p.
1

p.

51. Dr.

H. EL Wilson

Rig Vsda,

Vol

3,

Intro,

p.

299

493

XX

;5tf t
*

as*o# gPStfSo,

as

The writer of the Ehasavata

o,

was not content to

"S

call

*"

an Incarnation but says,

The

Lord.

He,

of

other Incarnations were but parts

Krishna was the Lord

Himself

52

the

itfc

5?tfsSef

6"

>

etfr'ts-;xo

>

e; r

^?
are

applied to

sidedness

It is

not strange that such adjectives

him when we

marvel

at

the

many

of his charactar 52

KLrishna
the authority of the Vedas

authority

but

Vadas

the

not

is

the

are

of Krishna himself 53
es
'

53
n

52.

Swami Vivekananda

The Complete Works, Vol.

3,

p.

53.

Swami Vivekananda

The Complete Works, Vol.

256

3,

p. 246

pJ

cJco

S9

eTcSSb

CO

CO

CV-' v

i*i*-

-v

sJS^

Uj'j-

*-i--,
J

i^

<>Co
c.ac-^J- >'

prTE
c^

-V-.^ "75
^/^*-/ *-J

cJ

Cs>

iojjS'

^5

SoS:,

^5

Ssi^b^clb^pS^

"s cjo;&
?

In ancient times, there

*i**

\\as

very

truths

by

little

tendency

historical

in

our

country

to

find

out

research 54
*~

CJ

">

54.

Swami Vivekanaada

The Complete Works, Vol. 4,


p 99, 103

>Gxeo

- Cj5i

95

eo
l

oo

CO
ex.

^1^

COCD

sSsiocx)

aSrc

cJ

^
(1.153)

aj

O^^S's

sf

e)

cs

"3
oJ

Q
S42.T9\
/

3O.

ofbij 27

>

^s'

O
& cs

432\

0,

$T*C^

Q_'

CO

es

"

"'

CD.

*J
^_^ ^i^

t)0

^^ ^^^

'

JS

.^

tTZ(SS).

Krishna's names Govinda,

Gopala,

Gopindra

be connected with the epithet 'Gopa'


applied in the Rig Veda to Vishnu, the Brahnianic
God, with whom Krishna came to be identified
etc.,

may

55. Prof.

really

Hemachandra Roy Chaudhury

Materials for the


Study of the Early History of the Vaishnava Sect, p. 22
:

8?

Cw

>

Gona
''

(ESD.

1,

1.

22.

18)

of cows 56

protector
^

Vedic epithets of

Puranas applied

Veda

8.100.5,6).,

to

Vishnu

were

We know
in

the

Krishna -Vasudeva.

(&^sr^.

12 43.8,

that several

epics

and the

Sipivishta (Rig342,

272,73)

56

s;
CO

&

^o
^

L_

C?

56. Prof.

Hemachandra Roy Chaudhury

Materials for the

of the Early History of the Vishnava Sect, p.


Study
'
(13)

28

88

-2

X
A

^
J

-~r-0/-?Arcv
CO- 5

*
,
(

^--^

had come

God

be worshipped as

to

Himself 57

U
j

>

who was

Similarly, Vasudeva,
as

accepted

descended

Gcd,

fc^'6o^:"5^:,
B<
Vishnu.,

all

these

Supreme Lord,

till

then just a hero, was

on

earth

Later, Naravans,

became Hari,

the

:^.
^

'

oJ

Supreme

the

Spirit;

Avatara 57

Vasudeva and

Deity Eternal and

'Vasudeva compre-

hending all' 57

Vasudeva{__

Krishna, the hero of the Mababharata and the deitv


f
of the Yadava cult,
was identified with the earlier

Vasudeva,

by

possibly,

the

end

of

this

period

57

L
j

57. Sri

K.M. Munshi

History and Culture of the Indian


People, Vol. 2, p. xi.

5.70.3)

o)

OJ

OJ

OJ

(1.2.10).

R, G. Bhandarkar

OJ

100

cJ

w N <A

cv*

o^D ixCO oj

o3" tCd

c^/

cv* OwO c-CI'

riT1

coO cvCO

c,

>9

L.

oi cO

i <^C
&

r?ojb|
?f:o

cfcpo;

H'CI^

CO

_^^_

*Lo

^^J3 ^^^ a

7o*c&'
>a.

10. 69.

13)

'tfrt^cT

^^i?o

es&

Sfboi

S9&C&D

sSds'

(?^.

1. 12,

1- 2.

15)

A 57TG
Cjr

^8. Prof.

Hemachandra Roy Chaudhury

Materials for the

Study of the Early History of the Vaishnava Sect, p. 19

101

103,

(830. 101)

So!

rsi

$*

(12.123)

OJ

a)

DOJ

343.

Ul

e e^ou*

^6

42. 7H\
/

oJ

oJ

3^6

^o

102

Stfe ao-otf

tr^<s^o

"3

^sS

VJ

was great
through

as

his

a son,

as

which he preached 59

7^-:^:,

the

finds

greatest

calmness

in

the

is

in

59.

and

father,

marvellous

midst

of

and

in

the

greatest

the midst

of

most active 59

poet,

and a sage had

cow -herd,
'

all

a
i

perhaps been merged

one beautiful fiure 60

Swami Vivekananda

The Complete Works, Vol.

4,

p.
60.

all

teachings

tfoi&rt.

c*e?tf,

sweetest peace,

A
ruler, a warrior,

the

r&&rt,

He, who,

activity

as

king,

he practised

life

Swami Vivekananda

The

Life

Vol. 3, p. 252

92

103

OJ

the

most perfect of the Avataras 69


5

(8.68.
\

O*

55.

e
,

dr*

J200

sao

S7co)&o
ro

&oi& "\tfsSDe2b
*^

Swami Vivekananda

L.

eu

A
60.

so.

DJ^5

The

Life

Vol. 3, p, 252

104
*

eu

CJ

A
CJ

L,

CO

i.
I

5130

?S

t.
6-\,

61,

1/2

125

sS

L.

_v

5 cS^j^

^
O

,^_.

04

OJ

L_

(14)

.
!

108

Co

15

So

OXP

sxoSb

I)

Ce
i

ES

fi

3
i

CO

o)

5000

150

r?s',

co

There

is

some

reason

believe

to

that

Krishna was probably the originator of the Bhagavata


| ^,^"S
religion 62
^

Sri

&Xg

ob3b

(
Vk

'

CS

cr

62. Prof.

M. Rangacharya

The Three Great Acharyas,


p. 144

109

c-

CJ

fc&'

(4 2)

^'o

is

some times

refered

Yoga

of

Satvata

the
5?

style (3

to

as

oJ

era

io
L

"S

63. Prof.

D. C. Sarcar

History and Culture of the Indian


People, Vol. 2, p. 433

110
5

naoS5.
ro

L
|

"3

L.

"3
c

eJ

esr-^fibo

r?o>

OJ

t'

35 C

112

"3

SjlcD,

fc

75

oJ

L_

{3*t
rr-jS,

^:S,

O
V-J

Stf&tfC*
fb

"3

>a

(O

^t

"

fcj

OJ

oJ

5)55'
->

(15)

0*5* tf

OJ

CJ)

CXJ

<s

r
o-

115
Q-_a-

<

Unity mongering

eJ^*^cS

37o

is

the bane of philosophy 64

Difference meets

jj>r*#tfo.

the eye every where and there


and understanding it 64

no

is

wg

difficulty in percieving

ro

cO^)^^

God

merciful

fr'e^^S^)

who

lend

will

es a

S^tfdfc.

c^c^

hand

helping

to

aspirants 65

L.

Q
is

what

Madhva

unanimously proclaimed

maintains

by the

sacred

to

have

texts 65

been
e>d
CD

4.

Dr. R, Nagaraja Sarma

65. Dr. R,

Nagaraja Sarma

Reign of Realism

in

Indian Philosophy, p. 58!


Reign of Realism in
Indian Philosophy, p. 515

118

>x.
itself

to

be written

of the pen of the


Absolutistic magic

CS

Difference does not


off or annihilated

Absolutist

or

by

wand. Difference

is

so easily permit

by a mere stroke

waving

of the

foundational

All

the

Pramanas

deliver a

unanimous verdict that difference

and

diversity

are real,

as

Absolutist
Theist 66

real

as

the

Absolute of the

and the Supreme Brahman of the

Pluralistic

eu

89-71)

^?^ ^o
j
^

L.

CU

66* Dr. R.

Nagaraja Sarma

Reign of Realism in
Indian Philosophy, p. 581

1J7

Madhva

is

the

monarch

unchallenged

Theism and Radical Realism

in

Indian

of

Pluralistic

Philosophy 67

s:ps?S?o

^
(3)

iapo
L.

-^siocSo^^^

(5)

88
^3

^
c?oS

67. Dr. R.

Nagaraja Sarma

Reign of Realism in
Indian Philosophy, p. 678

68' Dr. R>

Nagaraja Sarma

Reign of Realism in
Indian Philosophy, p. 12

118

<W

85"^)

CS

ffiOu^O^c^D.

69

is$

for
C

L.

it

rational

of

its

living,

was converted

by

Madhava

into

motive force which on account

spiritual

element of entering into an intimate

characteristic

personal relationship with the deity appeared undoubtedly

more promising and


reaction

associated

Advaita 70

69. Prof*

lb-6

attractive

with

the

3o

than

empty

Sarma

tendency to
Absolute of the

^SsSj^s^&n

C.N. Krishnaswami Aiyar

7D, Dr. R. Nagaraja

the

tf

The Three Great

Acharyas:
Re'gn of Realism in

p. 197

Indian Philosophy, p. 10

119

v^
oJ

5 So

robust independence, sound logic, cogent


^

of quotations,

array

refreshing

of treatment,

originality

and unfailing loyalty to the Sruti and the spirit of the


feauturcs of Dvaita
scriptures, are a few remarkable
Vedanta

71.

sS^o

JU~<?OK
oJ

L-

i_

has

It

of

type

revolutionary

that estranges the revolutionary by

idealism

and the conservative


earthly
goods 71
i

-5

by
"5

drastic

?^*G,

its

idealism,

evolution

of

his

S)s$

55

L.

ro

L,

Madhva's Vedanta
theistic

system 71

^3 ?o^"^Dc6
o

^crosptfr"

fon*ce^o.

reaction

against the

71. Prof P.

is

IJC?O^^D

CJ

^oc^o^

3
_

^66

absolutistic

Nagaraja Rao

realistic

pluralistic

^S*Sa
s
Q_

OJ

and

sS^R"2o
"Q-

an open
and a powerful
r

monism

of Sankara 71

Vedanta Kesari, 1937


p. 232,

230

120

oi

3^,8:r>

L.

fc>

c_

<=<-

form of reaction against Sankara's Advaitism 72

leadin

^e ^5 dSrbt^cS^^.
CX
^$

L.

^,

Madhva appeared

as

philosophic

an uncompromising

thought,

critic

of the

Sankara 73

of

Advaita

of Indian

evolution

the

In

?5oHc^)

L
I

CO
T>
3

-5
*<;^-^'<
cO ixoj cJ o

->'-^

o-OW'

rtCf*\t^ ^rC3j,

J^j

>

fj

t^i

cJ

ic

OJ

<-*

L.

magnificient
72. Dr. S.

_pcJ

Radhakrishnan

c)

metaphysical

master

stroke 74

Indian Philosophy, Vol.

2,

p.

73. Sri

Kowlagi Seshacharya

p.
74. Dr. R.

Nagaraja Sarma

737

Prabuddha Bharata, 1960.


148

Reign of Realism in
Indian Philosophy, p. 324

121

i
*

63

-.'8

(16)

22

O-

oJ

76
cJ

CW

77

This
as the

Supreme

art also

Self

is

may be
Sat, real,

Sat or real." 77

interpreted also as, "just

thou the individual Self

ro

'

(8.L3)
"^S

L.

75. Dr. R.

Nagaraja Sarma

Reign of Realism in
Indian Philosophy, p. 63

78.
OJ

77. Prof. V. Sethu

Rao

Vedanta Kesari, 1930,

p.

98

cJ

^-

ef>c

CO

(8.15,3)

>

d"

a)

cJ

O,

instances

the finite

they

own

mean anything
and the

are capable

at all,

Infinite

is

then differences between

the only

of illustrating

If the illustrative

doctrine

and elucidating

which
in their

natural and unstrained significance 78

73. Dr. R. Nagaraja

Sarma

Reign of Realism

in

Indian Philosophy, p. 599

124

3&'<j

forrc^ gptfsss
C

335

C3C.

Not one of

the nine instances

can be claimed to support identity between

and the

infinite

78

&

the

finite

oJ

1. 2.

3)
OJ

(3)
\/

^^^b
^^

78. Dr. R,

8
^8)

sr'

sr'^^^Ss^b
^

Nagaraja Sarma: Reign of Realism

(9)

in

Indian Philosophy, p. 599

^M>

Xtf*

1O^*

\S* *-*

<or?oe^o

I^D

"5

u
Q W

^S
^S

"

3'

0>

^^0
oJ

Sao

Sd&d'oi

eJ

is
L.

oJ

^bes^oco

J28

r-

T^O CjQ

"";

IT

CJcO ~w -JcwL^O

bCL5-tJD

oJ

>

^^-.\

L_

the
f^s^^sSS Sj;csS,
5?jS7sc5^H5
o
o
^ ^
^

later

(Madhva)

a comparitive study of the

common and

and interrets them

the

^C

in

light

oldest authorities

sound

of

<.^"

<?S'S7G

o^DI? oC7Cv,TC-*

c5

logic 79
"

^^

"*

o
|oj-~cuc^-JcJ

tv-c^-cJiJo-^c^u

institutes

L.

L.

L.
w

w^. c

^^01L.S$C*CX2c38H

.y

(<6
^ ^

L-

L_

fi

i:^^
&
L

^;

^
L;

?6c6^

^5oi

L,

L,

^oi^^c^

"5
o

Do

s
j

cu

c
U

coi

79. Prof. S,

Subba Rao

The Three Great Acharyas,


p.

23S

27

oJ

OJ
5

&

oJ

o
LJ

Ho]v" shost
*-

-5

tfc

128

rD

?oc?o

"3

3" a

ro

cu

ci

The doctrines of exclusive mediatorship through


the son of Vishnu,

fervour

Madhva's

of

Christianity,

of

it

Vayu,

eternal hell as well as the missionary


faith

thought there

suggest
is

little

the

influence

evidence in

of

support

SO
c

i^C'^

"S3,

In view

Madhva's commentary on the Kena Upanishad


from Brahmasara,
80. Dr. S.

it

is

Radhakrishnan

reasonalble to

that

of the fact

think

is

taken

that

there

Indian Philosophy, Vol.

2,

p. 738

128

was the tradition of dualism even

As we

63

Nyaya

the

and

Madhva makes

shall see,

Vaiseshika

o^Oe

u.

V&
j

<^_<0

to

prior

Madhva.

a clever use of Sankhya

theories 80

&z* ?

L.

J
esfiS-S*

i^fe^o
3

|pdr)o> cS^crss^^
Christianity
see that

and

sSode^^D

Students of

those of Madhva's workes will readily


of doctrines in the latter

the

development
on the traditional

is

strictly

and

above

Christianity
80. Dr. S.

all
is

it

lines

should

of

never

Indian
be

pre eminently a religion,

Radhakrishnan

Philosophy,
that

forgotten

but

Madhva's

Indian Philosophy, Vol.

2,

p.

(17)

738

ISO
*"

Dvaita

is

pre-eminently

system

of

metaphysics 81

cJ

L
j

o
CJ

^.

The highest importance attached

the eternal diffirence between Jiva,


as

well

as

to

the

relationship

Brahman and
which

exists

subject

and object of knowledge

81. Dr.

N, Nagaraja Sarma: Reign of Realism

is

the basis

to

Prakriti,
j

between
for

also

in

Indian Philosophy,

p.

663

cr

system as

his

naming

r^3^Dco.

worked

at

those

of

His workes clearly show that he

system with such

more

has written

dualism 82

^5oio

his

131
LJi

religion

on

of

points

persuation

philosophy

>-& ^

83

and
than

he

on

ro

Madhva's system
cannot be lightly and thoughtlessly dismissed as belonging
to the religious history of Indian thought. It is on a
those of Ramanuja,

par with

in

the

Sankara,

represents an important and

It

others.

history

and

Srikanta

significant

epock

of the Indian Philosophy 84


l

sa.
criterion

of spiritual

satisfyingness,

Rao

82. Prof. V.

Sethu

83. Prof.

Subba Rao

S.

SibScSio

In the light of the

Madhva's

doctrines

Vedanta Kesari, 1930, p. 99


The Three Great Acharvas,
"
p.

84. Dr. R,

Nagaraja Sarma

Reign of Realism

242

in

Indian Philosophy, p, 677

332

of Radical

Realism and Pluralistic Theism

make a very powerful appeal

to

to

15

are

bound

thinking minds 85
IT

<J

0c5o<ib

OJ

'sS^^Sfb

5w5

*
i

85.

Dr. R. Nagaraja Sarma

Reign of Realism

in

Indian Philosophy, p, 670

-^s

xort

Madhvahas thus

Brabma-Mimairtsa brought the


by the Vedas and Upanishads to
cf

position

is

essentially

in bis exposition

monism

expounded

culmination,

its

His

Brahmavada 86

o-

00
r^

86. Sri

F7S5o^

esc6o^S^:

H* N* Raghavendrachariar

The Cultural Heritage


India, Vol. 3, p. 331

GJ

(A
ro

oJ

s
i

!_

se'

e $&.

sS

sS

5V

(LH1.2\

1S5

'

(1.141
\

oJ
'

(1.141.8)
CJ

IS:PG

v^ro

The

role

of

Vayu

in

with

the

Dwaita Vedanta can favourably be compared


role

of Jesus, the son of God,

role

of

Lakshmi

in

and the

in Christianity,

Visishtadvaita,

CW

and

Tradition

scripture with a sustained and cogent array of quotations


maintain that Sri Madhva is the third incarnation of

Vayu.

An

the Balikta

explicit

statement of this fact

Sukta of Rie-Veda
-.^
cJeJo-OJcO
'

CoJ

S7. Prof P. Nagaraja

*-^

87

>**^
OtJO,

--'Ck>J^Co cOcw

found

is

in

Z ?stt
,^-^
CM.

oj ru

o^^-',^^ C
'

CJ

\ ts

Rao

Vedanta Kesari, 1937,

p. 231

"

138

esSc&o

^.gp.

1.2.18),

^d&o^cj' 6

L.

Throughout
his

works Madhva speaks

wiih a mission 87 a

after the

He

openly declares in

the

chosen prophet of Lord


correctly

interpret

manner of a Messiah

^o

of his

many

Vishnu,

sacred

the

texts

works

that he

commissioned

and

refute

misinterpretations foisted thereon by the other

is

to

the

commen-

tators 87 a

Ij -

osS,

S7^l

^i

^e

cJ

87, Prof. P*

Nagaraja Rao

The Schools of Philosophy,


p. 82

137

/3. 118. 72\


/

(3.115.52}

'ob^^c^cPs
j

sS^socT*
e>es

^3

5
c&^o^&J' __o

g^

00

gj..

&3;?

o
I

La.

ccj

&_&;)

"oo

But Sankara's system, like ewry other system that


seen, had undoubtedly had weak points

the world has

about

it,

which, though hid from men's

morning splender, had

and had begun

silently

to discover

gaze,

grown with

many ugly

its

features,

the

growth

the worst

a)

bore indirectly or otherwise on

of which

M^M

^f
I

-3

r*

-.L

^r -

*^

&

L^ g ^L^
iff

character 88

W g-

Cw

Several

prevalent

had

begun to
philosophy and

people

pious

with the

feel
its

dissatisfied

influence

on

character 88

OJ

80

Literally,

middle-bouse, an evident rendering into Sanskrit of the


88. Sri C.

N. Krishnaswarm Aiyar

The Three Great


Acharyas,

9.

(t\

*'t>

"So^fc*^os^)

^^^6^b,

sr^^),

p.

S&.

196
67

39

Varnacular clan

3^3'?^

cf

name

or

distinctive

family

name 90

53

ir

eu

4300

)i

es

90. Sri C. N. Ki ishnaswami Aiyar

The Three Great


Acharyas, p, 198

140

ro

5:,
ro
S)

co

icy
L.

42

2
QJ

(6,

CO

,*>

143

tf a

<;&#
Q

CJ

OJ

L-

li
co

&

(CO

OJ

^3"D

&&

L.

144

L
t>

'^>

CwwCw
OJ

e5*tfoc5otdD

dD3>C:

*j

CD

^Q

^. J228

145

s
|

L.

tfoS'tf

V-

le

81

6"

ce

sSoi

91. Sri C.

N. Krishnaswami Aiyar

The Three Great


Acharyas, p. 209

(19)

34B

tc

L.

cJ

isSs'
L.

53

147

"

U,

J
cri"?--.
i

L.

r!
L_

:^.

92, Sri C. N. Kiishnaswami Aiyar

02

The Three Great


Acharyas,

p.

212

mm

Oft

U~S

{?

iss^

5
.
'

<?

oJ

gsSo Sab's

oJ

OJ

L_

oJ

H9

OJ

Q
Sot

tfo

CO

83"

159

TJ

iS

5 s Cor

is

OJ

-*2

ic

JS

151

;5?
|

c
-

L.

CO

238?>cS

i&

ES

?
oJ

152

L
i

5.

i)o
_

CJ

L_

I
|

or>

ic

153

=U
ro

L.

cSrft

<*>

CO

(20)

154
OJ

OJ

CD
J

_3

QJ

Qj
o
<=*-

c>

"*bo
l

^COCO

J5

"S

M
1.1.

If

J)

t>

oJ

L.

co

c^'cc.
.

)^tf

&'&

iSS

(53

L.

93

L.

ro

1.

^^"l

2)

^^b^co^o^e:^

'sS\5i

ol

(1
\

l_

Radhakrishnan

foa

->

93. Dr. S.

1,

^*

(3

Indian Philosophy, Vol.

2,

p.

739

157

L_

a--

J6C5?

cJ

Jo /t

oJ

(1.2.&)
/
\

^> CJ

OJ

'

(3
?>'

(?1.20)
C-J

ess*

TVS

^1.4 23)

"3

158

CS

(2.1.33)

zrzr

s?

(1.3.22)

iSSS

OJ

(1.L2B)

o.
/

ES

(2,

1,

27)

(1.3,5)

^2.3.18)

is

^2.3*45)

(1.2.8)

CJ

"3

160

(2,3.40),

(2,1.23).

(2.3.39)

(2.3.41)

(23.30)

(3 2.34)

CO

L
I

^^

3$

(
'

CV

12\.

52

x.

&

<
^ A
CJ ^ Q
c-

/
j

i:

i'J.

Q\
i,'3\.

*
i

SCsSco^

*v

S53SDSjS;efc'\|t3'
^

Ae

L>

<&

OL)5
cv

^^ ID

'o

b
^

n
(21)

82

C?n'

(1.88)

iisI'

(1.1,81)

/1.

106)

183

OJ

(3.2.23)

oi

cu

L
i

(4.1.15)
oJ

(3.3.29)

(3.4.15)

CO

(4.1.3)

a
O
^
cl

A
Si

CSA-C

oJj

OJ

foJ.

1-

sx>

L,

(3.2
\

(3.3 33).

(4.1.42)
/
\

(4.1. 2)

185

i2
L

4.4.;.

(4.4.;)

^^

Cw

'

OJ

f**

cJ

L-

oroc^cscoo

J?o.

Oi

-^s-

The theory of Bhedsbheda


on the integrity

of normal experience,

satisfies'

is

based

the

tests-

to

the

of reasoning and Sruti 94

Does

philosophical
in

full

justice

demands of monism and pluralism without

any degree sharing in their defects 94

>> o^,
oJ

73
n

cJ

5
|

esS^O

!_

This
94. Prof. P.

ex-

doctrine

N. Srinivasachariar

of

Nimbarka has a

The Philosophy of
Bhedabheda,

p.

15

fascination

care

to

of

its

own,

dive deep

especially

into

those

for

who donot

of subtle

the labyrinth

logical

and metaphisical arguments, and \et desire to know


what the celebrated system cf Vedanta has to teach 95
So ??,_

CX>

Nevertheless

S7woS,

somehow
it

Is

to

to

the

be explained, and the

assign equal validity to the

will yeild the

as taught in

discrepancy

easiest

Upanishads,

nor a mere plurality,


both 96
unity,

will

but a

do

two teachings* That

Bhedabheda view; and the ultimate


the

to

way

has

Reality,

be neither a bare
vital

of

synthesis

<

O-

95. Prof.

96. Prof.

OJ

Kokileswar Sastri

The Yedanta Philosophy of


Sridhar Muzumdar. p.

M. Hirayanna The Philosophy


:

OJ

of Bhedabheda of

Srinivasachariar,

xiii

138

"3
es

Acharya Nimbarka

reconciles

all

the

different

views,

regarding the Lord, taken by Acharyas Sankara, Ramanuja,

Madhva and
all

true

in

others,

respect

dealt with by

and proves that

their

of the particular aspect of

them 97 e

Doc

r&

views are

Brahman

It

here that

Nimbarka does

by pointing
and feeling,
the

the greatest

which

to a path

is

service to

mankind

both

intellect

satisfies

head and heart,

one at the

without overemphasizing
of the other 93
$^&75

expence

ro

97.

Sri Sridhar

Muzumdar

The Vedanta Philosophy, Pre.


p. 3

98. Prof,

Roma Chaudhuri: The

Cultural Heritage of
India, Vol. 3, p. 348

i\

o.4.4o;

57

ooo
(22)

C?

4.4.o;

170
CS

'-

oJ

J5sb.

100

:^^^

tfepa

o
?
j

L.

5^

cJ

(J

^00 S3H^C^O^

<->

(1.3.8)

99. Dr. S.
1UO.

(|)

Radhakrishnan

The Brahma

3*^)0^o^ ^?^CP$),

101. Prof,

G.

S.

Ghurye

<5

Sutras, p. 78

^?5o^S,

1835,

Indian Sadhus, p. 173

3.

43

ft

171

s-&cr?
cco^B

ro

cJ

L.

<J

CO

S
tTC)

OJ

esa

172

ro

L
Love's sake

Love

i"

BOC

^*'

ftj

ro
CJ
'

o-

o-

^3 O^^).

*<^v

^0^

for

IIS

OJ

"
'

Do^
substituted

Another aspect of Vaishnava


Krishna and Radha

Lakshmi representing Radha

as

in

place

the

wife

crystalization

of Vishnu

of

and

Krishna.

'74

ea

worked

In the philosophical aspect the leaven

to

produce

the comprehensive philosophical doctrine of duality -nonduality.

work

This

was

achieved

by

Nimbarka 102

1.1.4}/

r?SD,

to

it

was Nimbarka who brought Radha with Krishna

the forefront

as

the

tutelary

deity

103

S
|

102. Prof.

G.

S.

103. Prof.

S.

Ghurye
Ghurye

Indian Sadhus, p, 61

Indian Sadhus, p. 174

115

cr-c?

-&g<&
personal

relation

man

between

To emphasize
and

God,

this

sweet

Tsinibarka

God
Gopala Krishna, accompanied by
and
Radha
Copies, and engaged in play with them 104

describes

as

CX"

Thus jNirnbarka

is

of Radha - Krishna cult, one of


prominent propounder
the most popular and influential cults that ever flourished
in India, which even today claims millions of adherents
all

over the country 104

s?dV<

L.

U,

104. Prof.

Roma Chaudhun The


:

Cultural Heritage of
India, Vol. 3, p. 344

178

^
unbiased of the commentators 105

eo^S^

eeTr^^

SD^A^

ipSr^^jes

5?^g^6S^?Dc6o

the most

^"g^?g^
ft

5r?oO,

the bhedabheda of Nimbarka mediating between pluralism


and monism the only system that best fits in with the

Sutras 105

So^&-S ^c-^^^co

^"E

105. Sri Sridhar

105. Prof. P.

Muzumdar The Vedanta


:

N. Srinivasachariar

Philosophy, p. 3

The Philosophy of
Bhedabheda, p. 183

J?

177

48
t

<*

Q
^wcs

^)

(23)

sdS

Sfcp

oJ

(0

&..]. 4. 21)

2.4.5)
OJ

ex.

L.
J

4. 21

179

:cao
*

^w^o

'goS^

stog?^?-C'C?C;)r&
U
^
<2

L.

cw

^S*5%"

53- 1.1.1)

180

c
a)

!bc7o& tPtftf&o

7$

c>

f~
55

L,

^*4

b
ri e^^bacD.

oS

esccoiS:

[Sj^^^b

Jipi

Js5

^.*

{^OP^:.

OJ

O-

_^-,,
V f- Cs^w

C<J

Cw

?
*>

^^o^L^

_w

VJ LA

CJ

o^bco,

OJ

c oe
L

CU

^be^c

'_

1223^0

^^DS725"^bo?Ddio,

"S
Q

_
Si 5$

181

cJ

oJ

CU

OJ

- OJ

- OJ

ai

k
&3
^

(21.22)

1^

250

CJ

The Advaitic theory of

x>.

explains

pan-illusoriness

Bhaskara's theory
to the

absolute

distinctions

and

away the marnness

of upadhis

predicates

and the Dvaita


pre-supposes

)^CJD.

theory
their

of reality*

imperfections
posits

eternal

externality

107

?J$

Qt*

:.

e>

107. Prof. P.

N. Srinivasachanar

o)

The philosophy

The Philosophy of
Bhedabheda y p. 105

183

of Nimbarka

is

mono -

kind of

dualism which avoids

the perils of radical ironism and pluralism and preserves


the

of

experience

integral

bhedabheda 107

SOD*;

L.

The

c^bD^^a.
ex*

immanent

in

the

without losing

its

particular

the

or

universal

and yet

whole

remains

is

beyond,

wholeness 107

c
C^

oJ

eo^^

*Sa5c
oJ

CJ

23

23

ft

CD

i^^o

107, Prof, P.

N. Srinivasachariar:

The Philosophy of
Bhedabheda,

p.

105

3tf

184

c
*>

too^ trtfb

"3

?eot<

*>

L.

le 33\S

*J

*J

isS

Sag

*<xX

atfeb

oJ

<

es

L.

G90^"So

S5

u
|

Ji

ODJ

220
L.

L.

eJ

(_,<>

oj

L.

OJ

(24)

<&

^3

eJ

<3

,f

~s wf

^
'

_^.
gs".

3.4.35)*

^^^^'

^S

OXP

&
sSr

(3.2.24)

(3.4.34)

!8T

sense, Nimbarka has given us the

core,

the

real

^,

103. Prof.

essence of

last

religion 108

108

In this

word, the inner

&

"S

Roma

OJ

Chaudhuri

CJ

The Cultural Heritage of


India, Vol. 3, p* 345

rr

,oj

6
r

OJ

ro

S81!

(2.10.42)

23

^^

189

cJ

5?

OJ

5 oS,

^^

e
o)

OJ

oJ

i!)'^^0|
*

L.

TPL

L.

ro

190

(3.97.81., 3.118.45)

Vishnuswami was the promulgator of the 4 th Vaishnava


as
its
sect, which has Radha-Krishna
tutelary
deity
and was

senior

of

contemporary

Jnaneswara

109

^o^r

75^

>

CJ

L,

uo

(55

23

;5ix>c$b
-.

G.
110, Prof. G.
109. Prof.

S.
S.

Ghurye
Ghurye

R. G. Bhandarker

"io>cS3*&'
_ L

L..

^_r_iL._.

-_

'

Indian Sadhus, p. 65
Indian Sadhus, p. 17

191

Wp^b.

10

110

*-

osatftf

I^T^^cD
L

<3&0&&.

5^0^

I-

co

O
9

L_

'

'

oJ

w
"

ro

110. Prof.

S.

Ghurye: Indian Sadhus,

p. 17

P CO

ro

ro
oo

The

abstract philosophical speculations of Sankara could

not naturally

found

make much appeal

sufficient

Ramanuja and

spritual food

others 111

in

the masses,

to

the bhakti

who

schools

of

#o:x.

ro

(2.2.2)),

Sico^

111. Prof. Govindalal

Hargovind Bhatt

The Cultural

Heritage of India, Vol.

3, p.

347

.OJ

--

05.
X"

(141^1481)

e>3

&
(25)

(1504-1550
\

W.

<w

Among
Mediaval
attracted

India,

the

none

more popular

several

has

sects

more

spread

attention

than the one connected with the

in

that

arose

in

widely

or

India and

name and

outside

teachings

of Vallabhachara 112
ro

112-

Ramananda

to

tor?,

Rama

po,

Tirtha, p. 8i

oJ

c-

30

cS

L.

car*
CO

L.

CO

C5

E
]

L.

eu

OJ

CO

/T

L*

197

L.

^^
!

CD

)r

ft
i

L.

ro

L_

o:

A
"Btf

5.

193
3

'.

1401

1535

ro

H59

..
S".

|_I.

1479

1481

CO

(TO

SJ

199

CO

o
CO

r?S)ci)

o
cO

*-

Q
co
CO

e;

co

200
,C3

L.

Q
CO

CO

ro

no

cui

cu

cw o-k-

--

*-*

^- -~ *v

ro

if

L.

c^
L.

ie;^

occ?55cS

iS

U
CO

SOS
CS

ro
3,

^. 1518

3511

SS

OJ

o)

ro
i

I-

ro

L
|

BXJ

L.

ro

L.

203

**

L.

CU-

CO

if

r
f

X"
{

-~

O v.
r*.

:o~

S5>Si(oSs3"^

gdj

(11)

(12)

_6S

>>F>)tfd&o
L.
^cs

(15)
/
V

s$

(19)

eo^^o
-n^
nJ^^X
a<
^ Q O*>
*U
DvW 9d

/27\

r"

f,

^i.

il

1.

^^>

'*&}

^ ^^

t-'

i*

\"*

(SO)

"^
<-t -A s\
O- 90^>
^

...

SCftJ

*is

2S

~
tC*-W

**-'-^'
c
1

J*)S\
f\ \

^^ ~*
^^
|j^C5i5^D
"fjJo7^O

r7^daPCc$.^
^ /28^
t>

tJ

>b

sot^

22
/^^X
J*>^

*i

(34)

oa

"ts*

(18\
/
\

5^5

/9A\
j
\ K>^3

es3b

c^2

(IS)

jf

i^*U

.]

/29\

\j

^a^

O^*

c-

S ***--*.
J c- o

**i^

O3

oaS
rr>

L-

I.

L.

i_

<v

-^
^_

.
[

^* 1531

5?

eoSfc

ro

"Sofc,

L.

OJ
z

r;

;i

c&tfd&o
ES

A
i^eo

L_

/
I

c-

rrc&r-;
h sof s
L,

ii

-^v^CD

207

3"

|
I

ro

Vallabha's

'g^j.

theory

is

the

same as that of an

name of Vishmaswami

earlier

Yedantic

author of the

ro

>?o
CO

<OC3

iD^^
L.

:r

**

CO

S)

n~i

Ue:^^cSSo

^tfoS'f

oJ

113. Bbandarkar,

20&
**

A
A

0<

L_

CCJ

209

OJ

;C
<-*>

(27)

210

S3

C-

S d&o Sb"3
23

211

ro
rr

oi*

21 2

cz

|
I

(3)
\
/

L.

F*6"3

>

212

sDS3-

atffoo-0,

0^5

^*^

214
55

CJ

A
L.

acS

$!

oi
i

CO

L.

2
<'

^\
OJ
n

c^

215

5
1

2.

3.

i"
L.

OJ

"3

216

ro

O
CO

sSS)r
|

CO

CO

n
OJ

CD

21T

oi

tftfsf

?! e
a

5c55)

L 3\^?i
IS

10.46.5)

sj*.

(28)

10.

1435)

^38

f^

iS5ea"

32. 3. 51

^
Q

218

(97.168)

'

X
ti

Bhajanas, Sankirtanas, festive songs

unheard of In those days, and

etc.

religious

were practically
fervour never

220
ca

took the form

demonstrations

of violent

or

indecent

exhibitions 114

Prophet of Bhakti
of Prema
Prophet
r

->

"

&i

It*

1
a "3
O

G
*

114. Sri T. Raghavachariar

The Vaishnavite Reformers


of India, p. 113

Prophet of Divine
f

Name

Dynamo

Spiritual

d*tfsfc*agtf

tfdSb

00

Gouranga experienced

(TO

In the

inmost

state

he

would

unconscious of the outer world,


state

he could

chanted the

115. Sri

dance.

only

name

of

Ramakrishna

God

all

remain
In

the

three states
in

In the conscious

115

samadhi,

semiconscious
state

he

AVofib&

The Gospel

of Sri Ramakrishna,
p. 179

222

some mood he would dance, some times sing, some


times weep, and with him danced, sang and wept for
God the whole of Bengal, Orissa and Assam for a

In

long time 116

pretty

a>

Q__

Chaitanya's success was due to

ovtr-poworing religious

~
^"l

wJ

K
^ r^ n
*'

*jf

v^

df*\

It

SJ

the

experience

of

sincerity

the

he

had 117

social

reformer

which

C
&
1

Q
Chaitanya, thus was

Sri

and he

remembered,

is

great

followed

and

worshipped by
thousands of people as a great devotee, a founder of
Bhakti cult, a prophet of Divine Name, nay, as an
incarnation of the Lord Himself 18

is

es^S)

Whatever
Vedanta Kesari, 1958, p 453
Bhavan's Journal, 3-6-56,
S. Sarma
118. Editor: Vedanta Kesari, 1958, p, 458
116. Editor:
117. Prof.

D.

p.

44

may be
that

the

truth

he was in

sixteenth

about Chaitany's
Divinity,

actual

Certury 119

life,

the

Sri

it

Krishna

is

clear

for

the

es^S
,

o
(

CO
OJ

119. Sri T.

Raghavachariar The Vaishnavits Reformers of


India, p. 127

^O^D^

$
^SjoDcSD

doo^^

^tf

S^b^^o^Sb

cor*

IE
L_

by
character

his

and

personality

gave a new form to the Vaishnava faith 120


.

Sfcj

120. Dr. S.

Radhakrishnan

Indian Philosophy, Vol.

2,

p.

761

fcoeS"

one

of the

greatest

the world has ever known,

Bhakti,

have only one pair of

hinder

became

my

of tears

vision.

And

further,

of

teachers

mad Chaitanya

121

they blink and so


on account of streams

eyes;

could not see

enough of my Beloved. 0!
not
be
able
of
friends
keep my life-breath. After
my death, place my body on a branch of the dark
I

shall

tamala tree and inscribe on

my body

Krishna's

sweet

name 122
5?

CD

ej^^^ciT

^^

^^co i^cj^o^^oco? How can

who

are

121.

Swami Vivekananda

vicious

to

their
:

people,

very core, and have no idea

The Complete Works, Vol.


p.

122, Sri

(29)

Ramakdshna

The Gospel of

Sri

3,

266

Ramakrishna,
p. 145

228

ea

of what morality

is,

understand

this?

all

123

o^^be

KT

Q
i

L_

ro

Out of

co ^S5x).

_D

Radha;
the

who became

later

in

this

shadowy

figure arose

the

symbol of

literature

most passionate love which human heart

is

capable

of 124
s

Took

'

00

*)

captive the hearts of innumerable

^ ^
men and women

and became the heroine of thousands of songs, pcems


123.

Swami Vivekananda

The Complete Works, Vol

124. Prof.

D.

S.

Sarma

3,

364
Bhavan's Journal, 3-6-56, p. 42
p.

227

and dramas and, what is


one
centre of more than

more than

most

astonishing,

theology

the

live

and the queen of

one paradise 125

^^>

3"S^

esS

^.10.1486)

CM-

io

SJ

-.

125, Prof. D. S.

Sarma

44
Bhavan's Journal, 3-6-56, p.

228

J6od5b

(3,118(1)

es

229

S^'sssSa

12.13.15)

12.13.16)

"a $55

230
**

ro

^^ib
G

ro

is

0^*36
o

CO

&p

C3

CXXP

5
OJ

a ^57

i486

sS

A
L,

B,
o

232

fia

ro

ro

ODJ*

233

L
I

L
n

I486

(30)

234

:,

>

oJ

rtbS$TCb)

SbSSr

"3

lOX>,

235

I?

ffdfc*

L-

rr-SoOSS
Ci

OJ

cJ

as*

&*S>

5
.

38

b^

Sroco,

23

n3osS
i

'

0'

5.

238

x-o

OJ

a. 3'

FT*

So 5),
i

'
5

C JJ

So&o-D,

s^

239

OJ

ro

e
oo

"

-x LJ

c^ \ C

sfrir

S)

oJ

ro
CO

sS&c

240

75
o

a,

L.

L.

fio

CD

6^

241

L.

63

5"

(31)

242

s?os,

(I)

'[

SB

U,

*-

bo

244

3#?^

&CT o#

C3Q

tr#co

75
*

C3

'p
t>

770^5.

2i5

;
I

1533,

1^.

Jb

246

Hail thee

Mark

Chaitanya

the Victor of

my

heart,

the rhythm of his mystic dance in lofty


ecstasy quite alone,

Merrily sounds the tabour and the cymbal's note

keeps time.

The joyous band following him

sing and dance

merrily

merrily;

He steps a pace or two onwards in his dancing gait,


And knows the rest - intoxicated with his own
over

Oh my

heart's Lord,

how can

flowing joy,

express the love


I

have for thee

Saha Akbar craves drop from the sea of thy


piety and love 126

126. Editor

Vedanta Kesari, 1958,

p.

458

Q
<J

c^

12.

13.

51

AS

L.

248

L_

3$**?$ $\g$
Q

Sfr^eSSj*

o $J'&^dj:5j>
tl

249

oJ

The influence of Madhva


trable in

128

fca

to

writers belonging

followers

nearer

is

very definitely demons-

the commentary of Baladeva Vidyabhushana 127

of

Ramanuj

i,

school

this

Madhva,

in

Though

their

call

some

of

the

themselves

the

thought they are really

since they emphasize

even

identity,

4s

while they admit diiFerences 129

127. Prof. Surendranath

Das Gupta The


:

Cultural Heritage
of India, Vol. 3> p 6

128. Editor: Vedanta Kesari, 1959, p. 1.62


129. Dr. S.

Radhakrishnan

Indian Philosophy, Vol.

2,

p.

(32)

764

250

c:

c&&,

ssufc

"3

130

^C3*

Si

in

unique feature

The consorted

Indian thought 131


ro

Radha and Krishna most adequately symbolizes


Abheda of Radha and
doctrine. The Bheda and

figure of
this

Krishna

is

Achintya 131

Ni&o

a*c^
(

^<5al}&J

^^^J

6c&> car*

<e$ots3.

^s5/r

Ci

Ghurye: Indian Sadhus, p. 179


Prabuddha Bharata,
131. Swami Jagadiswarananda
130. Prof.

G.

S.

J945,
p. 149

Sb

is

a)

CJ

<a

CO

B*
oj
i

L.

L_

e
ro

253

oJ

OJ

Q
A

T5

l 5. &

254

5.

c^

?5o

CO

25

31

LM-

256
S3

Sol
3

oJ

1. 10.

12)/

The Vedic

sages

song was the medium


of expression for the intensest feelings. So their love of
God expressed itself in songs 132

discovered

the secret

S'b5:bg&>

es?D

that the

")),

This tradition of prayer through

song has persisted through the ages

in

Down
the

sky

of India has

devotion 133

Hers prayer
filled

with

through the ages

songs

of

love

is

the musical

out-burst

from the

love-

man. This simple and direct prayer comes


as well as from
the adult 133

child

cap

C. Bose

133. Prof. A, C. Bose

132. Prof. A.

and

v'Sg

heart of

from the

rung

India 132

The
The

Call of the Vedas, p. 94


Call of the Vedas, p. 82

9 SJ

Music

is

the

most

directt

of

the

arts,

proceeding from the physical to the spiritual with seeking


the aid of the intellect 134
o,

30

134. Prof. A. C. Bose


(33)

Prabuddha Bharata, 1955,

p.

374

5*?$,

SJ-G

cj

259

co

C - -^

^j

CJ

rj

J^

t^
*

esce

),

^o

289

CO

i.

262

ft"

gr'tftflb,

23

a* d5x 23 "2o.

230^:00

'-#<>

^?^
^
5

5 So (>>;>:>,

DD3g^^S S'w^'^xi^jJ^^rT'^,

eo^*?
|

r
j

S)

c^^)x5oi

cu

_ ^C

\<

-nCt^ui

*^<^ < Cl ^*<T7 **


cwfiJcvOOoiScJ,

^^.

"^ *^

<*^'--, % <

CJ

XV

<'&&*.>

oJ
>

as

a
oJ

L'

dooo. ,Cr5)ofIT
dDo"s)
.

Ov

Cw

^
w

NSSb^

S)Doa

as

sSa-S*

o-O

63

265

itfs^3"

ex*

7^

2*3 ,
0(c

CO.

(34)

Both

leader

religious

and

social

Ramananda occupies an eminent position


and development of Bhakti cult 135
Q

reformer^

in the history

L.

L.

0-

Soft,

In

every

way Ramananda

religion more popular and more


aim was to make religion an easier

his

135. Prof.

Nonika Handoo

simple,
affair

make

to

tried

his

sole

than what

Vedanta Kesari, 1960,

P.

278

the priests

r!

o,

If

and philosophers made

it

he did anything new,

it

136

is

his

deification

It was he who
of the greatest hero known in India
the
worship of the great
deified Rama and introduced
r*

hero

all

over

the

Northern

**

India 137

^'

^
S3

136. Prof,

Manmath Nath Dath

Tne Prophets of

Ind,
p.

181

137. Prof. Manmath Nath Dath: The Prophets of Ind,

173

268

CQJ*

()

oio

Co

He

is

^es'

sh5"

the very fountain-head of this gigantic

ij6^c^

138. Prof.

Nonika Handoo

c^)?D

movement 138
S 5

^5o

Vedanta Kesari, i960,

53

p.

27S

289

There
virility

in

his

refreshing
""''' 139

and

their

expression

is

new and

&&>

es

ssSSo^sSbSSb

isrs:

views,

is

so^J

s*>dc.

oi

2r

139.

Ramananda

to

Rama

Tirtha, p. 9

270

To>,
CO

Bfco&o&S*
Sb

271

OJ

L.

on

L.

o-

CS

^r ^-^^
1

&o$>g

^Spgo

ro

^oi

9cxoD5o<3'obo> ^eCS.

JS^^doO*
fk

oi

S)

273

.tf.

1UO

<>

Cs.

He

tried

to

establish Rarna-Rajya,

or kingdom
the individual

on

of the Lord

and

society,

the

earth,
by purifying
by castelessaess and righte-

ousness 140

140. Prof.
(35)

Nonika Handoo

Vedanta Kesari, 1960,

p.

280

ZU
33

C3

"S-

co

U.

servant,

Lo

am

where doest thou seek


I

am

Me ?

beside thee.

neither in temple nor in mosque:


I arn neither in Kaba nor in Kailash;

am I in rites and ceremonies,


nor in Yoaa and renunciation.

Neither

^_^

thcu art a true seeker, then shalt at


once see Me thou shait meet Me

if

in a

Kabir says,

Sadhi*

moment

God

breath of

is

cf time.

the

breath 141

all

^ _,. -.T-,

cw

i^cw 0>CX^c^*~iCj(^ cw

OJ

***

Once of the most


Indian

interesting

mysticism 142

history

of

141. Dr>

Rabindra Nath Tagore

142. Prof. Evelyn Underbill

in

personalities

the

5?

Kabir's Poems,

1,

One Hundred Poems of


Kabk,

p. v,

278
*^

L.

CO

v,

L_

surpassed
his

own master and

man

greater

a greater
other,...

Ramananda

than what

seems to have
effect

in

He

teacher.

produced,

perhaps
was,

directly

the state of popular

became a

143

or indirectly,
belief than

any

144

143. Prof.

Manmath Nath Dath

The Prophets of

Ind,
p,

144. Prof. H. H. Wilson

Hindu

Religions, p. 37

181.

277

Kabir went
thoroughly against

all

rituals

and formalities. His religion

of simplicity;

was a religion

his

motto was love 145


exr*

no

caste,

no

no adoration, he had no
the praise

of

God

creed,
idols,

be had

no mythology, he sang

&vx

alone 146

no worship

&*&

3&.

145. Prof.

Manmath Nath Dath

The Prophets of Ind,

146. Prof.

Manmath Nath Dath

The Prophets

p. 185

of Ind,
p. 188

278

;b:e:*

man, Kabir was the poet

saint

of the comoaon

<

>,

SS3^ S ^>3

t*

man

147

_.

<

C? o

simple and unlettered

3eofroc&.

expression and rugged in

style,

his

pouring of a soul that apssionately


true faith 147

Bold and blunt


is

poetry
felt

the

the call

in

out-

of a

tfo

plainly a heritic;

147. Prof.

D.

S.

his reputation as a

Nakra

dangerous man. 148

Vedanta Kesari, 1959,

148. Prof. Evelyn Underbill

p.

65

One Hundred Poems of


Kabir, p, xv

278

frj

CJ

?
CJ

ro

c*.

S3

149

149. Prof.

G.

S,

Ghurye

Indian Sadhus, p. 214

es

L-

Cw

tt

.^. 1440

ro

L.

CO

111

T.

1388

1410

(36)

1410

282

^JD

149

1518

!JCCF>&>

CO

L'

150

i<
L.

151
3

149. Prof.

G.

S.

Ghurye

Indian Sadhus, p. 214

150* Prof. Evelyn Underbill

One Hundred Poems

of

Kabir, p, v
151. Prof.

Manmath Nath Dath

The Prophets of

Ind,
p,

186

283

00

l_

dte

152

L.

i^
L.

LSj

o>

Q
ftj

L.

152.

Ramanand

to

Rama

Tirtha, p. 17

284

-3

^0

CO

lo

CO

5* eo

$55

285

ro

^r*. .

,-

C-O
,

tf5i#.

^O-^

X"
4:

''
i

ro

cO

L.

-i

c).

^S ss&tf&e^Soea

whatever be
with

in

a very

short time Kabir

became a

the

fact,

greater

man

Ramananda and his religion became more powerful


than any other religion in existence in India 153
than

153. Prof.

Manmath Nath Dath

The Prophets

of Ind,
p. 187

287

ro

<v

o*.-

65

oCJ

oS

r?

L*

&

288

sStfj

is$3*tfs5ca
U.

broken

in

at

S 5

^5c),

make

Maghar near

died

man

and with hands so feebele that he


the music which he loved, he

health,

could no longer

In 1518, an old

Gorakhpur 154

.I. #.

1518

Q
u

<&

154* Prof. Evelyn Underbill

One Hundred Poems

of
Kabir, p. xviii

v/

**. ->

^
'^'-N

'W

*^0
IWJ

o jfr-gs s

r.

0^

&OS.O-&C/&.8J

ro

(37)

**-*

83

"3
Q_, 3

ro

r?^gfo

Q
1582

jl

US I

DL5.

1586

il

1532

;5

1:0 Si

CsJ

d)

tJ

co

tftf t

too^ tPtfo

>

ro

^o7?l^S3*SJ*SiaS

293

1 _,

0-

294
3

esto

*J

00

295
.

*/'
>

O-w

298

A. #.

1623

sfcftoS,

Ov W
.

*<

tU

x
X1 > v"c j
,<<'- ^ t^i r^
^*

'

v,-T.vf-'
-J cv^-^
*

',
(

TV

*.' ft.

-<^

^JOJ-

rrs ,
cj -r-'-'

*--~~
o-jav

*
/

3 ojOO

^*

,*rt
L-

t
!

S3 v- 1^ cC

-j

aj

c)

^->

u. c ./

5
^T ^

'

r--st-w

',

^ L^J

to^&^O-jf-

.**-/

s!>

cj

^-

m
CXe

L.

0^0
(38)

S"*

L.

cJ

*w

L.

L.

afl,

299

S
*

^c^o^

2r3

^Qo),

^d'^^e ^

"

;"
U

eon^b"3
IT^O

L.

L.

o
3

cra

eoi
L

SOU

7i

801

CJ

co

Lo

S-ar putea să vă placă și