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A peculiarly original and independent mind seems to have worked its way to many of the doctrines of the Advaita, without entirely adopting its general conclusions, for I doubt if Sankara would have said "the positive relation of every appearance as an adjective to reality and the presence of reality among its appearances in different degrees and with different values—this double truth we have found to be the centre of philosophy."
After, O monarch, that best of cars had thus been constructed by the gods, O tiger among men, for grinding their foes, Sankara placed upon it his own celestial weapons. Making the sky its flagstaff, he placed upon it his bovine bull. The Brahmana's rod, the rod of Death, Rudra's rod, and Fever became the protectors of the sides of that car and stood with faces turned towards all sides.
Let not this rashness of mine be regarded as a fault this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done." Vaisampayana continued, "Endued with great might, the god whose sign was the bull, taking into his the handsome hands of Arjuna, smilingly replied unto him, saying, 'I have pardoned thee.
The meeting of the gods is always commendable with one like thee, with one that is devoted to the Brahmanas, with one that is full of compassion and that is full of faith. I shall give thee certain Mantras. Recite them continuously. By this thou art certain to behold Sankara."
And Sankara addressed Rama, saying, 'O descendant of Bhrigu, slay all the assembled foes of the gods, from desire of doing good unto all the worlds as also for my satisfaction. Thus addressed, Rama replied unto that boon-giving Lord of Three-eyes, saying, 'What strength have I, O chief of the gods destitute as I am of weapons, to slay in battle the assembled Danavas that are accomplished in weapons and invincible in fight? Maheswara said, 'Go thou at my command.
Sankara explains it as "endued with penetration into the knowledge of the Supreme object." Tityam, ever, is connected with what follows and not what precedes. Thus Sreedhara. Mr. Davies connects it with Kathayantas. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, "devotion by special insight." To know thee fully is impossible.
Endued with energy and prowess and splendour, it is capable of sending the foe to sleep. When the illustrious Sankara slew Tripura, even this was the weapon which he shot and by which many mighty Asuras were consumed. O thou of invincible prowess I take it up for giving it to thee. Endued with the dignity of the Meru, thou art competent to hold this weapon."
Of compounds, the Dwanda, or the copulative compound, is enumerated first. In other respects again, the Dwanda is the best kind of compound for the words forming it are co-ordinate, without one being dependent on the other or others. The Vrihat-saman is said to be the best, because it leads to emancipation at once. Thus Sankara.
Thus both Sreedhara and Sankara. Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara. Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring emancipation.
He stands before us more distinctly not only than Yâjñavalkya and Śankara, but than modern teachers like Nanak and Râmânuja and the reason of this distinctness can I think be nothing but the personal impression which he made on his age.
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