World of Philosophy

SR No.: 007005
Original Sutra Author: N/A
Author: Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
Publication Year: 2011
Total Pages: 1002
Language: English
Classification: Book_English
File Size: 30 MB

Page 484

Shankara. Naturally Shri Shankara gave reply to them. Consequently there started religious or philosophical debates. The ultimate aim was not victory. If a debate is conducted with the intention of victory, it is called "Jalp". But if a debate is carried on to convince the truth of a subject to others or to know one's own self, then it is called 'argument' in the discourses of any philosophical or scientific discipline. The purpose of Shri Shankara was to enthuse and empower all scholars in the country; it was neither 'jalpa' nor unending debate.
Shri Shankara moved all over Indian subcontinent, dragged the scholars for argument to understand the essence of all philosophical schools and showed the harmonising element in them. Hence he is the 'Samanvayacharya' of all philosophical schools.
The Harmoniser of the ancient and the modern The old and the new:
To put it in the words of D.V.G., the famous Kannada poet, "the tree is beautiful with its old roots and new sprouts". This is found in Shri Shankara also. The old means the people before Shri Shankara. Their influence is seen on Shri Shankara. He refers to several of them in his works. He respects them. He condemns some of them with respect to some aspects of their thoughts. He respects the rest of their thoughts. This is a special feature of Shri Shankara. He refers to several predecessors of his time like Upavarshacharya, Goutama who wrote the Nyayasutra, Kanada of Vaisheshika Sutra, Patanjali, Vyasa Maharshi, Jaimini of Mimamsa philosophy, Shabaraswami who wrote commentaries on Mimamsa philosophy, Shri Goudapada. He refers to Goutama with great dedication. He refers to as follows:
दुःख जन्म प्रवृत्ति दोष मिथ्याज्ञानानां उत्तरोत्तरापाये तदनन्तरापायादपवर्गः ॥
In the "Samanvayadhikarana" at the beginning of his commentaries on Brahmasutra, he refers to the Mimamsa philosophy in the Samanvayadhikarana. He respects the Mimamsakas and at times he condemns them also. Which aspect of the Mimamsa does he condemn ? In the Vedas the portion of karmakanda (ritualistic religious practices) has come for the sake of rituals, Karma. He accepts this. But the Mimamsakas tell that even the Upanishaths also have come for ritualistic purposes. Shri Shankara condemns this. At this juncture, he respectfully refers to the Mimamsa Sutra and the commentaries thereon and analyses them prudentially. Both Jaimini and Shabara Swami tell that the ultimate meaning of Vedas is in rituals and this is limited to the part of Vedas which are called Karmakanda or the first half of the Vedas. The essential meaning of Upanishaths is in the spiritual enlightenment. Thus he has shown that the statements of honest and pious predecessors of his time are not at all against the Vedas. Thus he has harmonized the ideas of all his predecessors.
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