________________
Presidential Address
783
of God, and the world which is a creation of the individual self: thus the external world which I see round about us is God-made, whereas the personal interest which I take in it is what makes it my world; so that Moksha is the cessation of the latter, not the former. This is obviously a greater concession to Realism than that contained in the parallelism of fagfaaret and fequeant. Next, the pendulum swings back full length and Idealism is reinstated with a venge. ance; thus, the external reality may be regarded as a creation of the individual mind which in its turn, may be supposed to be a fictitious manifestation of Brahma: this is known as Efezfeara; i. e. to see is to create, as opposed to the earlier reefe, that is, you see what is created already. This doctrine is coupled with एकजीववाद where एकजीव may be हिरण्यगर्भ, in which case the world would be a dream of the cosmic soul: this is objective Idealism. The last and the extreme point to which Idealism can go but which it has never reached so boldly since the days of Gaudapāda and the Buddhist Nihilists and Sankara, as he appears in the Commentary on Gaudapāda's karikās, is that the exernal Reality does not exist at all, being no better than the footprint of a bird in the sky (atai Tearfia à geh'). Such is the evolution of the Darsanas, of the schools of the Ācāryas, and of the doctrines of some Sankara commentators.
The story of the evolution of Indian Philosophy will not be complete without some note however brief of the Bhakti School. This school which traces its descent to the Big Veda Sūktas has been served
its desce the Bhakti Se, without somendian Philosophy
