12 ‘THE AGE OF SANKARA ‘Sannylsins of the class of Paramahamsa Parivrajakas uoder the significant name of Hastimalaka, "as one who had: realized the Brahman as an \malaka fruit beld in one's own hhand as well demonstrated by his famous poem called also Hastimalaka-Siokas, The * conversion of Prabhakar "On the origin of the same of Hestamslaka, itaa be cgrmered thas gearaaratiay | afd Gea erent ayfedt BPE: 1 gears ett sera afin a 11” Mastova'Sasara Virsa explain th ame as foo * pret Teast sreraritaa wa | sahara aearawar: afer sreret east a Ta 11” ‘The flowing the sous gven in he Kaiya Sahara Vig oped ramen Fr ad oreae wer 1 ardteraragfe eae frame a wt a strat: aes senRrafectene: 1 eens FaeTeT eT 1 acta fg anit sen ssergearren aaa feng Pegs & Fare gre: aarandt aft tear # stagger _ sgrafa fort: fred fF gre aa: eH is sald by Chitika that ater he was converted. by Saskara,Prabhtkara destroyed all the works ween by him oa PorveMimimss, Before his converioa he was considered by bie ‘counymen asthe greateat ofthe Curis end he was invariably eae [MAIN INCIDENTS OF s'ANEARA'S LIFE 13 -charya end the wonderful transformation of his dumb’ son Prithvidhara into the eloquent Hastimalaka Yogindra created quite a sensation at Prayaga and its neighbourhoods and Safkara with his two new disciples walked towards Bharad- vvajaérama followed by a thousand followers sith cheers off Joy and shouts of victory On another day while going to“ Kangamby, Saskara achioved decidedly greater success by revving a dead boy Mohinshepidhyiya Prabara Bhayichirya aad hk School of Piracktimanst Phiowphy sat preeminent sled Our Mat. ‘Aincst all the works that we. poses a present onthe Pv Sims tepesen onl The Resa, ie Sol of Kuna Dhan: andthe views of Prabhakacay are tity feteed to ln {hea only at Poreapesshowan bjetion fo Be red. The only work in which his este preserved o\ws in thet ll dtl fe Pratap Paths wea by She the det dics or Prastitics binl, who, inte ef bis Guru convanon, Sontinoed to ba srt sdhrent and advoone of Prabhier's Schon rMmsost Piosophy. Ht conn of nuber of raarvean end Sch Patarsya ie bested wi an intodctoywatoa tn wtlch the Suthor ackeowidge hs Megince to Pabhilar, bis Que. THs ‘ork commences vith he folie atodctry sata © eqrarafafaaraard fase RagTRE | sorrmerd deem wimtereateea “The worst bea relly publahed in the Chaokmbs Samet ‘Sere, Bere. * Kantimbt was ons of he get ce of Ancient Tada stated ‘on the bank of he sun 30 mics ove Pravie, Teas uring ‘iy at the fine of Sakata and now seduced fo an aint Silage ced Koss Accordng to Mata Puapy, im it me Ue cap of he docendants ofthe Great Pipdave yuna by King ‘Vesntsin called Nenisbale eto of Kiog Adhshsbyishas, and aint in dessnt from Arana, ho mort fous of the ve Pagar totter, wien is od capil Maninaprs a washed ayy he Sproatins ofthe sure ofthe Gangs,14 “THE AGE OF SANKARA in that city. * His parents were very old and belonged to a very respectable Brabman far their only son. He suddenly met rime of his youth, leaving bis aged parents to bemoan his untimely loss. The sight of the miserable father and mother of the boy crying over the corpse oftheir beloved son created ‘such an amount of pity ia the heart of the most compassion fate teacher that a strong and irresistible desire arose in bis ‘mind to seek a remedy to put anend to the suffering of these miserable parents. Thea a voice was beard from above tbat St is perfectly useless that one should feel compassion for the ‘sorrow of another if he was not able to remove the sulfering. hava ac this inet at pce calla Nakaabae sven, aod ter i Indetot sithRausant ot ml eae ‘ot inspetion 107. The following te desepon svn In Madan Satara Vina: “garemndiaen: agai ararfettarcad tt ara | abosatd afearannit aerferr: wet TAH afk frame aq mena Rago eT Ay: THT aay feo a eeear aaa AT 11 arr wea ore ete afee ayadted order | sara aefng warm ea Gara Te Bats saree aroit merdifcott ar nerfs aaracfer em fasts soremetrcarmetermes ae BameT Ta aT 1 sdtersia act fora: aa: ae aor eaiefrwq | alta: adit wen afer sree Fates" Chivaide, on he other tnd, sity pices hs tacloas fncdeot of the revival of the Brahman boy at the ety of Kawa, during the shoe stay of Saskara at Bharodvastrms at Payson. | | | i | MAIN INCIDENTS OF S/ANKARA'S LIFE Bs askara thereupon exclaimed that God alone who is the Protector of all the worlds that can feel such compassion and be able to-remove the suffering, and that if the Almighty Ruler of the Universe pleases even the dead wil rise up alive and walk, Then the Brahman boy suddenly arose from the bier as ifhe was merely sleeping on it, and the joy of the parents at this miraculous revival oftheir only son knew no bounds, and they could not sufficiently express their grati- tude (9 Sankara for this extremely disinterested act of bis ‘mercy in reviving their son. The news of the revival of the bboy sladdened the hearts of all the people in the place and the whole city of Kaugambi was a scene of perfect blis. One day, early in the morning, while tbe preat teacher Sankara—just then an ascetic of only 16 years—was rest with his disciples on the bank of the holy river Trivegt ‘under the coo! shade of a big Tamala tree, news was brought to bim that the great Kumarila Bhayja, the champion of the Karma-Marga and the destroyer of the Jaiaas, was about to commit himself to ames in a secluded part of Ruddhapurs, probably one of the suburbs attacieed to the great city of Prayaga. In hot haste Sankara hasteaed to the spot with a number of his disciples and found Bhayia~ ccharya, the great advocate of the Parva-Mimamsi school started’ by Jaimini, end found him calmly lying on a funerat pyre, made up of heaps of chaif (Tushanala) which was already ablaze, surrounded by a number of Brahmanas who were solemaly engaged in chanting the Vedic Mantras prescribed by the Sasiras for the great expiation ceremony (Woidika-Prayaschitca), which the great Bhayja was bent ‘upon carrying out at any cost ‘This is perhaps the most convenient place to speak at some length of the life and doings of this great historic136 ‘THE. AGE. OF SANKARA personage. He is believed by some modera scholars to be an ‘Assamese or Bengill Brahman, but according to Chitsokha’s Brihat Sankara Vijaya, he is said to be a native of Southern India, probably of Kerala itself, the country which bas given Digth to Sankera, and his Mumamsi-Vartikes furnish con- clusive proof of his connection with the land of Tamil. This enthusiastic and orthodox Brahman is said to have travelled allover India ia preachiag the religion of the Karma-Mirsa- the pure unadulterated religion of Sacrifizes and Rituals of the Vedas—and in converting to the religion of his fore fathers many powerful potentates who had begua to embrace the new religion established by Vardhamana Mahavira under the name of Jainism. In the 8th century B.C., there arose a very distine ‘uished reformer and preacher by name Pariva or Parsva= ‘gtha, who is now called one of the Tirtiakas. Being dissatisfied with the popular Vedio religion, with its animal ‘sacrifices and cumbrous rituals, with its strict observance of ‘castes aud orders, Which was taiting into importance under the name of Parva Mimamss, one of the six Orthodox systems of Philosophy founded by Jaimla, which gave supreme importance to these sacrifices and rituals, this great reforming procher collected certain groups of mea and formed out of them a new order of monastic life of religious speculation called Xjivakas. Parsvanatha having been bora, of an orthodox Brahman family, such speculation was at first closely coanected with the study of the Vedas, and mea who adopted this monastic life were mostly drawn from the Brahmaga caste, who were the guardians of the Vedic lore from the most ancient times, While they accepted the Authority of the Vedas and the necessity ofthe caste system, which were the two essential doctrines of the Vedic religion MAIN INCIDENTS OF S'ANKARA'S LIFE 137 ‘hey agreed with the Buddhists in the matter of the five utes of laymen, * Sravakas’ who were in and of the world, and the ten duties of the ascetic monks, * Yatis*, who lived apart in monasteries: so that this new religion of the Ajt vvakas founded by Parévanatha was a happy blending of the ‘wo great religions, Brahmanism and Buddhism. Tn the matter of philosophy these Ajivakas followed the Vaiteshika system founded by Kagida and they held the world to be terval and made up of atoms. They believed ia the exis- tance of 24 Tirthaakaras of Tirthakas who included most of the Deities worshipped by Brahamagas Moksha or Libera- tion, ascording 19 them, consisted in freeing the soul by making it become divine like unto Tirthapkaras; aad Right Losight, Right knowledge, and Right Conduct, cor responding to the three-fold path of the Vedagtins kaowa, as Bhakti Yoga, Jnana-Yooa and Karma-Yoga were the ‘only thtee meaus to attain the same In the observance of the last injunction, the Sjivaka monks were vowed never {to tell ies: never to steal; never to be immoderate ia ‘thought, Word or deed; never to desire too much; but above all, never to kill or injure any living thing. The doctrine of “ Abimsi Params Dharmah”, which, ‘had been adapted from the Vedic injunction * Na himsyat ssarva bhotani” by the great teacher Gautama Buddha, more than 1000 years before their time, as one of his cen- ‘teal docttines, was cartied into its extremes by these Brahman Ajivakas, who took a strict vow never to kill or injure any living creature, Thus, ifa fire was kindled, there was aa apprehension of insects falling into it; and, therefore, many an Ajwvaka lived in darkness at night. Some of these Kji- ‘vakas were really so compassionate towards living beings, hat they actually covered their faces with veils when138 THE AGH OF SANKARA they stirred out to prevent insects falling into their mouths and 90 losing thei life. ‘The water they drank they first trained in hopes of removing all life. They swept the ‘ground before them as they walked, so that thei fet might not fall on ay living thing, But the majority of the Ai vakas who were Kshatriyas and members belonging to other on-Brahman communities, who generally ate Goth, allowed themselves great ibertiss on these matters and this sacred {junction of the Ajvakas was observed by them more in its breach than in its observance; and they gradually became Jealous of the Brabmanas who stricily observed these injunc- tions. Though they nominally conformed themselves tothe ‘wholesome doctrines promulgated by Parivanatha, they acted no better than Loksyatas in their actal lite and begxa. 9 bate the Brabmmans. As natural result, these low Ajtvakas ‘began to denounce, revile and hold the Vedas themselves as uowortby of the consideration of wise mea, Amongst these Ajivakas,_ there arose in the 6th century B.C, a.great man by nama’ Vardhamina who complotely ‘modified the doctrines of Parsvanatha and founded anew system of religion ealied the Nirgrandht” or ‘Jaina’, which in many points reverted back to the corrupt form of Bud- dhism which thea prevailed side by side with Brabmanism, ‘and from which it was for a Jong time considered an off shoot. His father named Siddhartha is said to belong to a ow class of Kshatrivas and a chietain of the Kundageama, and his mother Tris was the sister of Kataka, a Brahman ‘who rose to the chioftainship of Vaiali, the chief town of the Lichchbavis at that time. Vardha: in the dialectics of logic and the att of spells, and a (of 28, he set forth on his mission, formed a secret society fof Stamayas (@ new monastic ordet) from which the Brat [MAIN INCIDENTS OF S'ANKARA’S LIPE 139 mapas were rigorously excluded; and by bis oratorical power and logical presentation of things, he became known as Jina * The Conqueror’ and hisnew teaching as Jainism, just as Gautama Sakyasimha is known as Buddha “The Enlightened and bis teaching as Buddhism. Vardhamana whose peculiar views came directly {nto condict with the Brubmanism of his day, denied in the first instance, the divine origin and the absol authority of the Vedas. He taught that the real supe- Fiorily ia men lay in character and not in obeying rules of caste; so much 30, he iavited all castes indiscriminately to eater his new community called the Nirgranthias or Jainas, rho cast aside all social bonds and acted as they pleased. Vardhamgna proclaimed himself to be the greatest of the ‘Tathagates and Tirthakas ; and by his favourable position faa great warrior and distinguished scholar belonging to the Kshatriya caste, he became known to the world as Mahavira and a number of potentates and kings of his time were soon induced to adopt his religion and to bestow their patronage ‘on his followers, sho likewise became known as Iainas, ‘Tathagatas or Sugatas. As many of the Kings had already embraced Huddhism in some form or other, Mahavira and his Followers carefully refrained themselves from coming into confict with the Buddhists, perhaps, because, unconsciously they were also undermining the teaching of the Brafmanas. ‘There were as yet no Brihmanas as opposed to Baud bas of Ajivakas, No separation had bas yet taken place, land the greatest reformers at the time of Buddha and Par’- vanatha were reforming Brahmans. This is acknowledzed fn all Buddbist writings, and Buddha, though a Kshatriya by birth, fs represented as a pupil of the Brahmans, and no slur is anywhere cast by Buddha on the Gods and Songs of140 ‘THE AGE OF SANKARA the Veda. “Buddba, according to his own canonical bio- sgrapher™, writes Max Muller in his * History of Ancient “Sanskrit Literature’, “learned the Rig Veda and was a ‘Proficient in all the branches of the Brahmanic lore. His ‘pupils were many of them Brahmans, and no hostile feeling against the Brihman finds utlerance in the Buddhist Canon.......-Buddhism in its original form was only. a ‘modification of Brabmanism. It erew up slowly and imper~ ceptibly, and its very founder could hardly have been aware ‘of the Goal results of his doctrines.” ‘The same rematks apply to Parivanstha and his followers known as Ajivakss, Mahavira forms a striking contrast to these two great reformers, He and his followers began to treat tie Brahmapas, their opponents, with marked disrespect. This great hero Mahavira, though at first concei- ved by a Brahman woman, is represented, in the sacred Writings of the Jains, as having been removed from her ‘womb ard transferred to the womb of a Kshatriya woman, for “surely” as Sakko says, “such a thing as this has never happened in past, tiappens not in preseot, nor will ‘bappen in future time, that an Arhat, » Chakravartin, a Baladeva, or a Vasudova, shall be born ia a low-caste family, a servile family, a degraded family, a poor family, ‘mean family, a beggar’s family, ora Brabman’s family ; but, ‘onthe contrary, in alltime, past, present, and to come, an ‘Arhat, a Chakravartia, a Vasudeva, receives birth in a noble ‘family, a honourable family, a royal family, a Kshatriya family, asin the family of Tksbvaku, of the Harivamia, or ‘some such family or pure descent™ (Vide Kalpa Satra, p. 35.) Now this is merely party insolence, intelligible in the 6th century B.C., when the Bribmans-as © party were reestablishing their hierarchical sway. Nothing of the kind ie MAIN INCIDENTS OF S'ANKARA’S LIFE uae 4s to be found in the canonical books of the Buddhists. ‘Buddha had bis opponents, and among them chiefly the ‘Tirthakas ; but so had all eminent sages. of whom we read in the Brahmanas, But Buddha had also bis friends end followers, and they likewise were Brahmapas and Rishis. ‘Mabavira’s success, on the other band, depended chiefly on the secret society he had formed and his one central idea was to put dowa, by hook or erook, the superiority of Brah- ‘manism which had come to be recognised by intelligent men belonging to all classes of Hindu society, ever since the rise fof the to great schools of Indian Philosophy, the Pa ‘Mimamsa and the Uttara-Mimamss, founded by the two ‘great sages " Juimini and Badarzyaua, at about the beginn- at end. adaroapa wfc to he Yorn apbor and they musty tiers, be ier bis Contemporary, or must ive” Rouihedceieegcat to bi Une. Bitte the manner Ia which thee tro age rr to tals ovine: sod apogee see th tay must hve hed oon Str Paha time Now fom th ay wich Pata et Pusiyanitas Hote Sasiee aie ret work cal the Vyiayans- DMatithasya, i ear tht he eon Wave bon aneyeinss of {hat sser cri, pertormed by tat reat morc, te Founder of {heater Dyony whe ropmed a Mapadba tenwea’ 1219 and 189 Bic. (Vide Append epoove1). He ie farther elt Chat Saal fd Barina Vac mst ave bes natal contenporte,at fo wee try conneted ith ch eter so each of thom totes the pluton of the eter in thom seapetve mata Sate Gitar: or insunce the following Sita fom thle epee wont ore fafa orev 1” nidarayanss Voda Shr W-12 ° greeter” —tsimint's Mimséat'Sots,F1-5, ‘Both ofthe must have jointly worked together to ing about thea2 THE AGE OF SANKARA ‘ing the 11th century B.C.; and he had bis followers, ‘consequently, (ook no Brahmanas among their disciples. ‘There were many great men among the Aryas who tried hhard to revive the Ancient Vedio Religion (Vaidika Senatana Dharma) of their fore-fathers, and to drive away Buddhism and Jainism from Aryavaria; but undoubtedly Kumscila Bhatia was the greatest of them all, After going through, ‘the usual course of Vedic study in his Gurukula, as was the general custom among all the Brahman bays, Kumara of Kumarila, as he was usually called, came out with all the Sistric knowledge and Yedie culture that vas possible 10 acquire at the best seats of Samskrit Learning throughout India. Though he was well versed in all the branches of. ‘Samskrit Literature, he took himself to a special and thorough study of the Parva-Mimamsi-Satras of Jaimini. and wrote ‘ complete and exhaustive ™ gloss to the famous comment fesial ofthe Ancient Ves Religion a8 tassit by Si Kisboa, some 2000 sears before thee time, inthe interval tees the lat Busy Yura andthe present Kall Yara in his worderfal Divine. Sone eed ‘e4 Bhagavad-Gits, a embodied by Kyishia Drsiosyeea Voeae i Ihe middle of bis. Mahsbhtrate,—one of thom giving, prominence 10 ‘Pravritt:Mirga and te other to NisiticMoree, as depots) Uing ‘Either both of them stole vnder ons andthe sane Gur, or oae of ‘them was x pail of te other, though they difered From exch ber jn ertain minor mates. The tradition «93 that Iain wat pap ‘of ‘Bidarayags Vyasa, and itis qute eoosisent with the above ‘mentioned facts. 2 The Porva-Mimiiis or The et ings into the mening of ho Vodas'is chiety hermeneutical Ia is nature i Aabibhgat ‘of Kurtkot(Krstukoj nyo: "sealed the Fist Ingaiy, not aly ‘esrne i confine itself othe Karma-Kins or theft poo of the ‘eds, bt also more probably because it was deserted Belore the ‘UttarcMimiast (Second Inqaiy) came itn beg, It may B08 -4o}e an orthodox reaction agaist the dovnes of philosopders purly MAIN INCIDENTS OF S'ANKARA'S LIFE 43 ary of Sabara Svimin (Sabera-Bhashya) on the Patvas Mimamse-Satra, advocating the seligion of the Karma- Marga of the 'Vedes at the stcriSce and neglect of the “Ingea-Marga as taught in the Upanishads, the crowing glory of the Vedas. forts obs oisst on the pnformance of Vedie rie 1 for this reanon that His also scsi called the Ratae Minsass on “Tneuy eto relaious works” The author of th York is linia, aod Ie come of + body of aphorans or Sues ‘vided into eve caoters or AGhyayen. Each Achsava sub tr, ach of which consis of » Dumber Gea of de, the erdt of tee psfore ‘anc, nest presi, nerbl change, fisency and. Cordis Mos.’ is a shoal of cremoniel snd Totrpcaton, ood. the Sr ont asoring to emasts In itera esting oa il the Vie injunctions. Tt hota elaborate someon fy Sabra Svimin, called Sara Bbiahys, That ths Bhisnya Pad eed roe tothe Vdsnta Sita Bhuhyn ofS Suskarhirya, st apparent from the fac that Saskara hilt reer to iin oommenting pom the Bideryayasuen ORF ITE: TE ATATL 1" IS) by stains “Cr CaTsReATSSaTaer aaceatfcar aT afer 1” But 9s this commentary was somewhat absicuse 1d diat 0 be undewtood by erry shal, Koma Dna Sroteaneamunve gow onthe sd Scbrenaina by soopeee Netzoon Saver Tamresatka ang Top ity which ken {oer form n mplet has on the Fura Mins SokrViniin (FaveTAAT) i the name shen fo the sos of Kumsria Barn on the Ft Pida ofthe Fist Adhyna of the Minin. Ent and ogo cate, fecuoe tefl pp of Be Ten of Simin and the Conmentary of Saban Senin, pained and iuncnted rein te frm of veneer Sota Tanna Variea (a>maTIRTR) ib the me given to Kensie soe on Sabarasvamia's Woishya berinning withthe Second Feda of tho First, ‘Adhyayn hexinnd with the Sed Adhya92.- ICs 30 cae, Became“4 ‘THE AGE OF SANKARA. Kumara Bhaja was not sated with his gos. We weasnot abl to check the growth of Jainism which as jst thea making a havoc of war aasnst Brtnnisn under thee great and veteran Leader Manavira, This entosaic Baha es he bow to aerate set at i ac cess, but he was gute nsble to find ut why people from all parts of ada beget to Mock in-numbers this new is ten in roe (Tamra), Thse wo ones or Via he sits of don ae andthe pret ape and aaa way in hich ‘amaria cnr tht dacniobs ren soar den fa Male ‘that he exclaims: "To ms, thess Mimiast discussions are extremely Mire, endfor suse) Of toning they have no equ eae Sine” "The Mmsouscbanan sn anre aed ee Taksmoa ihe Sees of Resoning Avvo name fo saa fenvoyesahair mien means Teaching of 9 thosiad ect ‘Tremolos of caning apied feng paety gene the Nose {Gaon hid Sownin te arate ah ace by ter ‘Sip ot Phlomphs. Our Couto ithe ae Mew gad By SGeNytpeof hima rationed in th itepreion fhe Sra Fete Those wo tet ale the Samat langage and eae on ene pee tera on tas Sagtons ss folomt="Tor deus e Mimtot terior «crass wo fll ecsons fin fac th inde aw being onde ih thera of the rool some mods of essing sre aprate and re angle te ‘Store The lola th ims ete loge of te aw hee of imermetton of eiland reigns roan Tach netic nd 'dsermned von genal pines nd fom the ae decd {epeinipn my bce h welrded stranger af hs ‘wold come te Poop of Law, aad ths ar owh what ius besn step inthe Mito 2 tbe oer handy the gloss om the remaining portions of ‘the Piva Mimstat Bhiaiya by Kumiria Bhatia ie known 83 sruperies (ZqEFTT); ad at the mame indicates itis merely Mant INCIDENTS OF S'ANKARA'S LIFE 145 religion taught by hi founder. This young orthodox Beah~ ‘oan Loew foll-well that *™ Mahavira admitted ao pupils in- {o the secrets of bis soviety of Nirgranthins or Jainas, unless they were sworn to Jainism for theic life, and that he spect ally bated the Brahmans and totally refused to admit them nto the secrets of his doctrines, however well disposed they ‘may really be towards his new religion. We are, therefore, told by " Chitsukba, that Kumarila puton the disguse of a Jaina and got himseif enrolled as ‘fanning commentary on Adhysyas IV to 2L of Sabacs Svinin's Inehya. Ronit’ Sloka-Vactika has boon published inthe Chau. numba’ Samsbrit Series as No 3, with the wellknown Yyskhy of Sal retbaseatht Mitra ealed Nosy Rataskara, The Tantra-Virtike 12 ake published ag No. of tho Chaokhsmbs Samskyit Series withthe famous Tikt of Bhaiia Somiivare known as Nytya-Sudht. ‘The Ter. Fie! of Kumila hae, Bes algo. deen published the Benares Samsbrlt Sess, edied by tho Pagfits of the Bears, Samilt Golene under the superintendence "of RT. A. Gaiith M.A, ELE, snd G. That Po, D. tw Muhuviea or Varndhemina Sautapuira, the Pounder of the \irgrthi Jina set mest have ded in 527 BC, nas mac as the Tesmed Jainas make se ofan Drs dati from the Nicutga or death of the great teacher, which, they soit place 470 year before the Milava Ring, Vikramaiha, whose Era begins in $7. B.C. AS ‘Mabtvite ds seid to have vie, secording to Jaina Prabandha, i bis mventfiot year, heat have boon born in $88 B.C. Tei great Trisuke to soppore that Mabevies Vardhaména Jnitpatra, was & Gontemporcy of Guntems Baddhe, the Founder of Buddhism eho, Sccording to ovr cesarehes, ourshed between 1862 and 1782 B.C. ‘hn miscke must have evidently tien for the fac tha Oriental (solar variously place Buddha's Nievipa or death in 477 B.C. (ho Mails dst), 2 B,C. (Dr, let's revised date), 487 B.C. {Dr Fleets forner date, oF 345 B.C. (he Ceslonese date.) se Chitkhachina’s Bribat Saikara Vijaya gives the folowing accovit of the eary Ife of Kumara Bhat 1016 THE AGE OF SAMAR disciple under Mabavire. Thos onder this reat teacher Kumara learnt all about Jana religion and pbilonophy, and ‘was even looked upon by his co-pupils with jealousy and “nate: Gagan: amen & area 1 we ad sae a Sar renee: agrdtorarart fret aft ora 1 safer heat a8 a Ty ae nate grea atard eatfary 1 aeulaea ag oat ane aaitger amar: 1 eh soar faeanfetitcarars ster | arersfe fee arena: wearer arg 11 frifeast aeraeary meritemaramn | amy Siar asa! #4 fret aids fe faficirg ed sar aatogs steer 1 went ov aat ad Frit aera 1 aa Gi AG Atal oe aeEAT: 1 fronds a 8 ef vig ae a aararor arent area ' wrncreareiied mending Far 1 aetart ae wror aeetanfiefa: aE 1 oe wafer om wah are ea 11 at fara wats, Sent age safe aor eg efit: 1 MAIN INCIDENTS OF S'ANKARA'S LIFE “7 hbatred, because he bad been treated by their Great Teacher ‘himeelf, more favourably than others. For a time, all went O freeraansi streged eafeeat 1 erat a mero wee Pega: 1 sadtar agua det Pam ant oe Bray afrafitrecardanes aes 11 arerod arn diet a 1 sao rae Restor eaesATESTORE 1 qq er after exer aa sar: 1 arfsaa Pf Som Frosereg STE sare ag fea: ByeROT AETAT | aet cred frites wagfaretatiar: mh arnarfaricraraa terrace: | firme, wreinta afe career: ced seereraes want wi a AAT aed aot gare mowed FAA aa endl & Praecd: gee Ft amvehig afr eat Weare ETAT: th megadicen afore Pity gar: | fervent aan gataents At rare aredion Fear TTT | grat ai gfered sfoxarat gente ca actin Atatraria BaP eee ae te eed ET14s ‘THE AGE OP SANIEARA ‘on well; but om a certain day, Mahavira began so vehement ly toxepadiate the sanctity of the Vedas and of the Vedic reer aera: sitseree fink 1 apt: were abr Alerter TERT act siferes at safe ager: gr: gH: 1 8 Setar nerstoranga: 2c exer ae a ae afcarra ea Te. a ETRE. af Ret: orotate Bar 1 aaa darted fect oat raceqeaten si eq 2a feat svete faftonear aac: ATER AL sar Boba eon eA fi afeatines agrenft Fara: aati 1 facar dara, Ferig, fei fe Fag eres gr i: React ar 1 ‘The acoount of Kundrts Dhaya's eiely Iie, at given above, 1s more or les strongly corroborated by all the Saakata Wssas and Oy ‘satteed. passages. form Kumar's own works. Some of these Sakata Wijsyas agrse ao closely with one another not only ia substance but alo ia form, that they all sera to have Bova denned from one and the spe source, and mest probably from Chisthe’s work ital For isiance, many of the staneay quoted been are Sound practically in the samo from in Chidvlta's Soshana Vig Vila, nd Sadinenda's Saskara Digiaya Sita. One thing in ute lear fom a careful perusal of ete various Snkata Vijgta thatthe MAIN INCIDENTS OF S'ANKARA'S LIFE “9 Gods by ridiculing them, that Kumirila was mortally ister biographers have Tovarnly confounded the Sanat with the ouddhay, by evaidrag them for al pect parposs a one 8, The detipton of Kunala's cary ies voy wage; a (ey Go not mention the name of the Budo ot ain eter under ‘whom Kuntsle Teen the sees of ht raion. and PMowopky Inuguse, Due Chute stacy says hot Roms oppose were Mahavir and bi flowers called the ain ad tat Uecied his eres apse thoi alae who onde tht foes “Mahia Vardbrtns,toganfosndenive the Voie Bran i iirday ‘Wo fod wonder coroboration of this ascoan fom quite sn oncapeted sous, ri indo evdene formed bythe Gpponcae of Saskards schoo of piiwopby.” We mean the Jann Vihyo, oe of the oles works on the fe of Haw or Mabivity byanonhodox Inia pet, who ditinely mentions Kuma Bsa tnd King Sudhaqvan a conemportier of he bso Mahivnny ad ‘sho conser thas to personages ar wll te Sthara a is ene Sn seers to ther n'a conte manner The pau pewape in queaion whch aio throws take open the dat of thee est Hsia penonages le quoted at length so coonetion with the Age or kaise by the renowned Sansiyh Sela Vd Vichspat ‘aodit Appn Sit of Roltapur in Nos 1 to'd of hs Samachar andes ta month Samat Jota of Heh reputation, Vol IX ‘There, in dacusing the sate of Kiss tbe author of the thee Tous tama, Mianktginita, Vikram itaals~om he places ithe Sh ceatry BC; n 8 contepracy ‘of Kamin Bheje and Saskarichiey, out ested scolar ndene {aly “acts te dato of Kunis Beata sod Stra, abd quotes {he ers eerng to. them from the Ji Vinp, which ges the Seas inthe Yuahshtca sata, wich i uniform placed 460 yous {her ese commancereet of he Kal Youn by the laa and Dude “Thus io desing the Dish of Kuma Bhatshin, the Jd oaye dees “apfeate erat of neath armiraaTe | : uate eoisie: et aE aA RAT: .150 “THE AGE OF SANKARA ‘wounded at heart; s0 much so that he could not restraia ‘himself from shedding tears. His brotherstudents, who ‘were all non-Brshmans. observed this strenge behaviour im ‘ugrardgarcer siferadeanticn: 1 Sa argsie exiy ae aifeaiek a 1" (Vide p. 8 sansiie-Chanss, uncer mares fare: ‘We slg! the year Keohin i we caclte the Res RN: () vive Page @) and Moros terres oni Ba nowy tht Ro inthat Your 207% of the Vesa Soka that Komi. Boajscare, the spec advocts of the Kara kta sas born™ Its cea om hs hat Kuma was born fo the year Kroc ot the pear 2077 of the Yudanjira taka (ecordng tothe Jala) avrg 10 GDT/# 46H) 254 ofthe Kel ue ornate words aamne “This etal corresponds tothe date gine to Kuma Baye by ‘cust, who says that Re was ocr thn Satara by 6 pete Retering to ths pot Paodt Apps Said te th above ows stolons: “gaerarmarre aren, sented tear rari sont aaat sufaiocer 362% at aT Aer Aare aft sof wa ua a ueguicsaendt seaenicat ae 1 ares afitorey Bey a aT EMFCMAgET argafa CereTam | + + + ed afifese are Aa Fenster: 9a af aoaistar: tar anfisincraa, atta gaifcowet afr afeey 1.2. It was ony nano tomy query sling fo the eid auborty fom ian Vaya fx tis propoton, that te above ‘rsa elaig tothe tine of the bith ef Kuicle hss were Triton" and: sot t me by. the itslameated Pst Appt Sat, and soe sbove veer donot fod place ate pleble Sara Jounal, [MAIN INCIDENTS OF S'ANKARA'S Litt 15k the new pupil, and cautiously bought it to the notice of ‘their Great Teacher, who at once suspected Kumarila to bea he fall (THA) of Kurtrla Bhs, both fom the esteem of the ines win whom for somatines he studied onder ther get teacher Mabini, aod ftom the bigh trace of fs said master, opens obes taemorale sent inthe hry of Anient India; inde Jon Viageyrgading the ai point, declares:— “ran: gh aaa at wamat area: | arent aarel rar afirfesrerver 4 11 agravdgureer aeforesey arf: 1 wre: ere ear Past eae TL” (Vite 0-3 «1s he year Dh en 2109 year had lsd in Yudhishi Saha eolaing the eee Nana, Por), BRD (I) and Net hin nerves onder esto tht aes por at KAMA Dhastcrye met with ea.” “The pet teins o Jain is glad (think of the cscomita of amino nthe hands of the Great Jina Teacher and bis worthy follower and remembers the at shat auspos on i he Eory fof the Jainas, as theerithet ‘ETH’ indicate. So this incident cous fave Happened in the year 2109 of the Yadhishhira Saka according fo the Juba, comespnding (525 B.C. Kasia mot have been 32 Sears old at ha tne Refetingt the dato of Shari afin afer ear Pa Meee aTetTTE | Ueh Saabe SATA GIT ARTE: id. 9.8 When we aleaate the fgueer Rishi (7), Bion () Bhami () aad ‘Mavigakshe @), in the revere order and obiain the tol namber of ease 2157 the Vadtishybis Saka, we ace atthe year Tesh ‘Rabat asthe year of Sarkaras death” ive ina iag stats: