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NOTES: INTRODUCTION 369 See L. Stafford Betty, V膩dir膩ja's Refutation of Samkara's
Non-dualism (Delhi: Motilal Banarsidass, 1978), pp. 154,
191.
Mur膩ri Gupta, a close associate of Caitanya and his
earliest biographer, tells us in his Ka岣峚c膩 that his master
was extremely distressed at having been intiated in a dream
with tat tvam asi as his samny膩samantra. His uneasiness was
somewhat allayed, but not completely, when Mur膩ri
interpreted the m膩h膩vakya as a genetive compound (which
would read tasya tvam asi) meaning "You are His." Later
Ke艣ava Bh膩rat墨, Caitanya's actual samny膩saguru, initiated
him with the same mantra and, it is said, gave his disciple
a similar explanation of its purport. See Stuart Mark
Elkman, "J墨va Gosv膩min's Tattvasandharbha: A Study of the
Philosophical and Sectarian Development of the Gau岣嵞珁a
Vaisnava Movement" (Ph.D dissertation, University of
Pennsylvania, 1981), pp. 9-10.
4brahma satyam jagan mithy膩 j墨vo brahmaiva na para岣�.
Samkara, the first systematizer of the Advaita, is regarded
by many as the greatest thinker the Hindu tradition has
produced. According to Thomas Berry, "His work is so
comprehensive in its scope, so penetrating in its insight,
and so influential on later centuries that he may be
considered the Aquinas of the Hindu tradition" (Religions of
India [Beverly Hills: Benzinger, 1973], p. 56). Samkara's
works, especially his commentaries on the major Upanisads,
the Bhagavad G墨t膩, and the Brahma S奴tras, are regarded as
the most authoritative expositions of the system of Advaita.
5 sat-cit-膩nanda.
6 Avidy膩 in Advaita is hypostacized as a positive
(bh膩var奴pa), quasi-ontological force. Samkara uses the term
as a synonym for m膩y膩, the inexplicable power which
generates the world appearance and obscures the real. See
chap. VII, notes 94, 166; also J. G. Arapura, "M膩y膩 and the
Discourse about Brahman," in M. Sprung, ed., Two Truths in
Buddhism and Ved膩nta (Dordrecht: D. Reidel Publishing
Company, 1973), pp. 109-121. In this study, avidy膩 is
invariably translated as "Ignorance.
7 aham brahm膩smi, BU 1.4.10.
11 8 See chap. 2.5. Hardy writes:
"The very premises of Ved膩nta entail a negative attitude
towards the whole empirical personality. Subject as it
appears to the three limitations of time, space, and
matter, in view of the experience styled brahman or
nirv膩na, it
it
can only be regarded as du岣�kha, existential
suffering or contingent existence.
It follows from