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Updated: June 6, 2025
And when they had fallen into this state of confusion, there appeared before them a fierce and mighty host armed with various weapons, and looking like a mass of clouds and rocks. Those terrible and countless beings, speaking different languages directed their movements towards the point where Sankara and the celestials stood.
The first "qualities" imply the senses, and the second, the objects of the senses. The purport is that one knowing the distinction referred to, never thinks that his soul is the actor, for that which is work is only the result of the senses being applied to their objects. Guna-karmashu is explained by Sankara as works of the qualities, or works done by them.
From the time of Śankara onwards nearly all Hindu theologians of the first rank expounded their views by writing a commentary on the Brahma Sûtras, an authoritative but singularly enigmatic digest of the Upanishads. Śankara's doctrine may be summarized as absolute monism which holds that nothing really exists but Brahman and that Brahman is identical with the soul.
The Asuras again who warred with the gods warred with sacrifices. Parjjanya is explained by both Sankara and Sreedhara as rain. It means also the clouds or the origin of rain. The word in the original that is rendered in the Vedas is Brahma. It may mean the Supreme Soul.
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.
Sankara thus explains it: He has no such attributes as sound, etc; in consequence of this He is not an object of direct perception by the sense; nor can He be an object of inference, in consequence of there being nothing to which belong the same attributes as His, etc. His inconceivability is the foundation of His immeasurableness. Hrishikesa is regarded by European scholars as a doubtful word.
The biographers of Śankara represent him as contending with these demoniac fanatics not merely with the weapons of controversy but as urging the princes who favoured him to exterminate them. Hindu authorities treat the Pâśupatas as distinct from the Śaivas, or Śivaites, and the distinction was kept up in Camboja in the fourteenth century.
And beholding that wonderful sight, the monarch touched the feet of Satyavati's son, exclaiming, 'O great Rishi, nothing is miraculous in thee! The Rishi then cheerfully continued, 'In a certain hermitage there was an illustrious Rishi's daughter, who, though handsome and chaste, obtained not a husband. The lord Sankara, gratified at her penances, told her himself.
After Sankara had destroyed the Buddhists in India, it is said that he journeyed to Nepaul, where he had some difference of opinion with the Grand Lama. To prove his supernatural powers, he soared into the air. But as he mounted up the Grand Lama, perceiving his shadow swaying and wavering on the ground, struck his knife into it and down fell Sankara and broke his neck.
The Rishi known by the name of Yajnavalkya is exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga, has obtained great celebrity by adoring Sankara. The Valikhilyas were on a former occasion disregarded by Maghavat. Filled with wrath at this, they gratified the illustrious Rudra.
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