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4
In connection with its devaluation of the phenomenal
world, Advaita maintained a characteristically ascetic
attitude of distrust toward the emotions and indeed the
whole human personality. Anything that tended to perpetuate
the jIva's involvement in the world of dualism and
relationship, or to nourish its sense of existence as a
separate center of consciousness, was regarded by the
艢amkarite renunciates with suspicion.
Since love of God
fostered the idea of difference (bheda) and dependence on an
outside power (p膩ratantrya), it too was subject to a final
negative evaluation.
8 It is therefore not surprising that, when the
teachers of the devotional schools began to formulate their
own systems of theistic Vedanta, this outlook, so
brilliantly articulated by Sankara and his disciples, was
perceived as a serious threat. The theologians of bhakti
considered it their duty to criticize Advaita and do their
best to refute it; their efforts in this regard were
supplemented, on occasion, by denunciations of the teachings
of the Sankara school that were indeed quite bitter.
R膩m膩nuja, in his commentary on the BS, wrote of Sankara's
views as follows:
This entire theory rests on a fictitious foundation of
altogether hollow and vicious arguments, incapable of
being stated in definite logical alternatives, and
devised by men who are destitute of those particular
qualities which cause individuals to be chosen by the
Supreme Person revealed in the Upanishads; whose
intellects are darkened by the impression of