Śankara took Buddhist institutions as his model in rearranging the ascetic orders of Hinduism, and his philosophy, a rigorously consistent pantheism which ascribed all apparent multiplicity and difference to illusion, is indebted to Mahayanist speculation.

What is in time and belongs to time is the connection of the soul with the conditions of space and time. This is the interpretation given by Sankara. What is soul? Ramanuga, on the other hand, explains that the knowledge spoken of in this Sutra means "the knower"; that the soul is not knowledge, but that which can and does know.

The slaughter of human being as sacrifice unto the gods is never seen. Why dost thou, therefore, seek to perform a sacrifice unto god Sankara by slaughtering human beings? Fool as thou art, who else, O Jarasandha, is capable of behaving in this way? One always obtaineth the fruits of whatever acts one performeth under whatever circumstances.

The Sanscrit writings called "Tantras" are really manuals of religion, of magic, and of counter-charms, with songs in praise of Sakti, the female side of Siva. It is usual to accept the interpretation put on the Sutras by the Sanscrit commentator Sankara, commonly called Sankara Karya, who flourished about A.D. 700. There are, however, many other commentaries, notably that of Ramanuga.

O exalted one, Narada calleth thee the god of the Sadhyas, and of the Sivas, as alone the Creator and the Lord of all things. And, O tiger among men, thou repeatedly sportest with the gods including, Brahma and Sankara and Sakra even as children sporting with their toys!

Beholding that bull of tigers among men safe and sound, the two Krishnas became filled with joy, like the twin Ashvinis on seeing Vasava. The king then congratulated them both like Vivasvat congratulating the twin Ashvinis, or like Brihaspati congratulating Sankara and Vishnu after the slaughter of the mighty asura Jambha.

For the sake of that i.e., for sacrifice's, or Vishnu's sake. So say all the commentators. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is the nearest approach to it in English. K. T. Telang renders it, 'please. The idea is eminently Indian. The gods are fed by sacrifices, and in return they feed men by sending rain.

Śankara was the greater of the two and would have a higher place among the famous names of the world had not his respect for tradition prevented him from asserting the originality which he undoubtedly possessed.

The latter are read in the light of Nîlakanṭḥa's commentary which is considered by south Indian Pandits to be prior to Śankara. So too the Vishṇu Purâṇa, I. 1 describes itself as equal in sanctity to the Vedas. Śankara on Brah. Ind. Lit. I. pp. 450-483. For the dates see Pargiter Dynasties of the Kali age.

Hearing this discourse, fraught with righteousness, between Sankara and Uma, that I have recited in the presence of this righteous conclave, one should worship with reverence that god having the bovine bull for the device on his banner. One that becomes even desirous of listening to that discourse should worship Mahadeva with reverence.