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100
SAMAYASARA
experience which was temporarily wiped out and became his former self once again. Such cases were numerous during the last war, when men in the front through shellshock suffered such mental aberation. All such cases were treated by the psychologist and restored to normal life to the joy of the patient.
It is clear that verdict of modern psychology is that the human personality is distinct from the material body with which it is associated and that it survives even after death.
SANKARA AND KUNDAKUNDA Sankara's Introduction to his Bhäşya is a philosophical masterpiece by itself. There he gives his own personal opinion without being constrained to follow the text of the sūtras Hence he freely expresses his views on life and things. First he maintains that the Self and the Non-Self are two entirely distinct entities. He begins his introduction with the following words:
"It is a matter not requiring any proof that the object and the subject whose respective spheres are the notion of the Thou' (the Non-Ego) and the 'Ego' and which are opposed to each other as much as darkness and light are, cannot be identified All the less can their respective attributes be identified. Hence it follows that it is wrong to superimpose upon the subject-whose Self is intelligence, and which has for its sphere the notion of the Ego--the object whose sphere is the notion of the Non Ego and the attributes of the object and vice versa to superimpose the subject and the attributes of the subject on the object."
From this it is clear that these two distinct entities the Self and the Non-Self, have no common nature and no common attributes. One is Cetana and the other Acetana. The attributes of the one cannot be superimposed upon the other. Such a confusion is a distinct philosophical error and correct knowledge necessarily demands complete escape from such an error. Otherwise it is not possible to realise the true nature of the Self which is the ultimate object of all philosophical and religious discipline. "In spite of this it is on the part of man a natural procedure which has its cause in wrong knowledge--not to distinguish the two entities (object and subject) and their respective attributes, although they are absolutely distinct, but to superimpose upon each the characteristic nature and the attributes of the other, and thus coupling the Real and Unreal, to inake use of the expressions such as "That I am.' 'That is mine'."
The second point which he brings out in the introduction is the distinction between the two points of view, Vyavahara and Paramarthic, practical point of view and the absolute point of view. The confusion of attributes referred to above is brought about by Nescience or Avidya. The discriminating knowledge of the true nature of the Self is therefore to be obtained by the opposite Vidya or knowledge. He maintains that the
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