________________
Presidential Address,
789
पृथिवी शरीरं यः पृथिवीमन्तरो यमयति एष त आत्माऽन्त
fruưa: 1" Later developments of Kantian Idealism which are known as Subjective, Objective and Absolute Idealism of Fichte, Schelling and Hegel have their perfect parallels in Post-Sankara śāınkara Vedānta. Hegel's doctrine of the Unity of Being and Non-being can be compared with a similar doctrine of the Jainas. Comte's refusal to recognize metaphysical reality is in the manner of Gautama Buddha and Buddhists. Coming down to the nineteenth century England, the Unknown and the Unknowable (Beyond) of Herbert Spencer is the Ttragt of Vedānta, and the note of his agnosticism cannot surpass the "कोऽद्धावेद कुत आबभूव" of the famous Vedic Sūkta. His Transfigured Realism can be compared with and treated as a commentary on the Idealist Realism of the Sautrāntikas. English Neo-Hegelianism inaugurated by Green and carried forward by a host of eminent thinkers like Bradley and Bosanquet is a combination of Samkara and Rāmānuja Idealisms. Crossing over to the other side of the Atlantic we hear the great apostle of Pragmatism-William James--defining Reality in words which sound like an echo of the Indian 'अर्थक्रियाकारित्वं Eary. Moreover, it is interesting to compare it with the 5919giftet ear of ata in Samkara, omitting the latter's qrthiferent. Ent of the Absolute. Further, James' emphasis on doing as distinguished from being as the meaning of life reminds one of the Mīmāın. saka doctrine of 'आम्नायस्य क्रियार्थत्वम् ' and the consequential doctrine of factor as against the Vedantin's भूतार्थवाद or सिद्धार्थवाद, and of the centra
