365bet娱乐

NOTES: CHAPTER TWO 410 [caste]. This attitude was only partly reformed by
Samkara. Although he relegated all ritual performances
to the realm of vyavah膩ra, or the provisional truth of
process, he did not alter the spirit of exclusiveness
associated with the Ved膩nta. Precisely this
uncompromising dichotomy between the realms of supreme
truth and relative process encouraged an attitude summed
up in the well-known dictum: vyavah膩re Bh膩峁�峁璦岣�, param膩-
rthe S膩mkara岣� `in vyavah膩ra, a follower of Kum膩rilla
pha峁�峁璦; in respect of the supreme truth, a follower of
Samkara.' But to be a legitimate follower of Kum膩rila,
the M墨m膩峁噑aka had in theory to be twice-born, in
practice to be a Brahman.
1 "It would not be difficult to multiply quotations in
line with Bhaskara's views. They are important inasmuch
as they show, for the age with which we are concerned,
the mentality of those who traditionally regarded
themselves (and, however reluctantly, were regarded by
others) as the final arbiters of dharma and mok峁�a.
Against their spirit of exclusiveness, in society as
well as in soteriology, the rise of the bhakti movement
placed a spirit of catholicity."
118 These exceptions appear to be only such as were
necessitated by scriptural passages suggestive of the more
liberal attitude of an earlier age, and which therefore
called the later restrictions into question. BSSB 3.4.36
indicates that there is a possibility for knowledge even for
one who is outside of the system of the four life-stages.
In his comments, 艢amkara allows that certain persons
mentioned in scripture were knowers of Brahman, such as
Raikva [CU 6.1-3], a cart-puller who did not observe caste
rules, and G膩rgi [BU 3.6, 8], a woman. SGB 9.32 (Pan, p.
439) admits a chance of "attaining the highest goal" (par膩峁�
gatim) for those of "sinful birth" (papayonaya岣�) such as
women, Vai峁�yas, and sudras. The SGB twice discusses the
case of Janaka, a King famed for his enlightenment (2.10 and
3.20; Pan, pp. 44-46, 158-160). In both cases, however,
艢a峁噆ara is noncommittal as to whether Janaka is a knower of
Brahman or not, e.g.:
"Therefore, `by action alone' wise Ksatriyas of old such
as Janaka and Asvapati "came to," i.e., tried to attain,
`perfection,' i.e., mok峁�a. If they were persons who had
attained right knowledge, they came to perfection by
action alone, i.e., without renouncing action, because
of the karma determining their lives, in order to foster
the welfare of the world. But if Janaka and the others
were persons who had not attained right knowledge, they
came to perfection gradually by action which is the
means of purifying the mind. Thus the verse should be
explained" (karma峁嘺iva hi tasm膩t p奴rve k峁�atriy膩
vidv膩msa岣� samsidhim mok峁�am gantum asthita岣� prav峁泃t膩