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Their writings, which are in Sanskrit, are largely commentaries on the sacred books, both sritti and smriti ; but they did large service also in combating Buddhism and Jainism, and some of them were great organizers as well. The Karma Mimamsa and the Vedanta (see p. 96) were the supreme schools of the time. The other four philo sophies had their followers, but they were of comparatively little account. Every sect seems to have accepted Bada- rayana's Vedanta-stitras as an authoritative work. The first of these famous acharyas is Rumania, who represents the Karma Mimamsa school. He flourished about A. n. 700, and wrote a commentary on the sutras of Jaimini. A little more than a century later there appeared the great Sankara (A. D. 788 to about 850), the supreme acharya of the Vedanta school. His fame rests on his commentaries on the Vedanta-sntras, the Bhagaradgita, and the chief Upanishads. He held that the true Vedanta system was advaita, i. e. an unqualified monism. Nothing is real except Brahman. Man's soul is the eternal spirit whole and undivided : and the world is maya, illusion. Henceforward the central school of the Vedanta is advaita, strictly monistic. His scholarship and immense capacity secured RECONSTRUCTION 119 him great influence ; and his system of thought was accepted all over India. From this time onward the central school of the Vedanta accepts the doctrine of incarnations taught in the Gitd. 30. IMAGE OF SANKARA IN THE KAMACIHAMMA TEMPLE, BIG CoNJEEVERAM Note the single rod (see section 109) and the pose of the great teacher's right hand. The smaller image in front represents Sarikara also. It is carried in processions, hut the great image is never moved. (Photographed for the author.) Thus the ancient philosophy attached to itself a theology with the worship of a personal god and the use of idols. £ankara seems also to have accepted and taught the doctrine of the Hindu triad in the philosophic form, viz. that Brahma, 120 OUTLINE OF THE HISTORY Vishnu, and Siva are the triple manifestation of the imper sonal One, but that they are not eternal beings. This is the theology of the Smarta Brahmans of South India. But he did a very great work also by his preaching in all parts of India, by his opposition to the sects that swarmed in his day, by re-arranging the ascetic orders and by the foundation of a number of monasteries for the encouragement of learn ing, formed on the model of Buddhist monasteries. But the theistic sects, although they recognized the Vedanta-sntras as an inspired work, found it hard to square the monistic metaphysic and impersonal theology of Sahkara with their religious beliefs. It was nearly three centuries later before the worshippers of Vishnu produced a man fit to wrestle with Sahkara over this great question. Their protagonist is Ramanuja, whose mean date is A.D. noo. He carried on the work of the Alvars, and was high-priest of the whole Vaishnava com munity of the south. His commentary on the Veddnta- sutras is known as the Srl-bhashya, and has achieved a popularity almost as great as the work of Sahkara. He calls his system vttishtadvaita, modified monism, and claims that it is the true Vedanta, the doctrine of the Upanishads. Brahman is Vishnu and is personal. Man's spirit is an ainsa or portion of God, and even in final union retains its own individuality and consciousness. The doctrine of incarna tions is strongly held. On one point he held a very ambiguous position. As a Vedantist he could speak only to twice-born men ; for they only had the right to read the Upanishads. Further, his system was a burdensome one in its rules about eating, bath ing, and dressing. But, on the other hand, as the heir of the Alvars, who had preached to all classes of men, he taught the common people Vaishnavism, and even admitted the outcastes on occasion to certain temples. RECONSTRUCTION 121 A century later his followers fell into two sects, the northern school, Vada-ga/ai, and the southern school, Teh-galai. The chief difference between them lies in the doctrine of the influence of divine grace on the soul, the northern school 31. BRONZE IMAGE OF RAMANUJA AT SRIPERUMBL-DDR This image is said to have been consecrated during Ramanuja's life time in the temple of his native place, and may therefore be a portrait. Note the sect-mark on the forehead, the triple rod see section _i 09% and the symbol in front, which represents ^nthakopa, the great Alvar . See p. 129. (The author owes this photograph to the conrtesy of Mr. A. Govindacharya SvamT, of Mysore City.) teaching that it is ' Co-operative ', the southern that it is ' Irresistible '. Both hold the doctrine of bhakti, ' love, faith, adoration,' and also the doctrine of prapatti, ' surrender,' but the southern section make this latter a passive, involuntary resignation correspondent to the irresistible grace of God. 122 OUTLINE OF THE HISTORY Hence the former is called the Monkey school, because the young monkey clings to his mother, while the latter is the Cat school, because the kitten is carried by the mother. The acharya of the worshippers of Siva is Nllakantha. In his commentary on the Vedauta-sTitrns he claims that Brahman is Siva and is personal, and that the soul is distinct from God. Yet the system is called advaita, i.e. monistic, the monism being explained in the sense that the individual, though distinct, is inseparable from God, and that when at last the man, achieving Release, approaches God, ' he wears away atom by atom, so that at the moment of union nothing of him is left, and what is left is the Presence of the Supreme One only and the feeling of His Presence, and no feeling, or consciousness of feeling, of himself or others.' The whole doctrine of incarnations is denied, but instead of it there is the doctrine that Siva manifests himself in various forms to his worshippers. It is most noticeable that these philosophic leaders, though they were sannyasls and Vedantists, yet lived in the closest co-operation with the temple-worship of the time. They worshipped images, and are themselves represented by images and worshipped to-day in numerous temples through out India. 82. During these centuries all the great centres of popula tion wrere adorned with splendid temples covered with the most delicate and elaborate sculpture, though here and there horribly denied by indecency. 83. It was during this period that the custom of burning a widow along with her husband's body became common and was recognized as right. The woman who dares this great act of devotion is highly praised in the Garuda Purdna ; and by common consent she was called a sail, emphatically a ' good ' woman. Hence the modern name of RECONSTRUCTION 123 the custom. At the same time it became customary to demand that the widow who would not ascend her husband's pyre should henceforward live a life ot asceticism and privation. 32. GOFURAMS Of temple of Siva at Tanjore. A Dravidian temple usually stands in a large courtyard, the entrance to which is under a massive gateway called a Gopuram. Early examples such as these are of stone and are moderate in height. ^Photograph by Wiele & Klein, Madras.) NOTE. — The text below is in favour of WIDOW-BURNING : ' If a woman's husband dies, let her lead a life of chastity, or else mount his pyre.' Vishnuttnriti, xxv. 14. i24 OUTLINE OF THE HISTORY ILLUSTRATIVE READINGS 20. The Praise of Siva in Tamil NOTE. — This is an extract from one of the hymns of Appar, one of the 6aiva Adiyars. (See pp. 114 and 143.) Ritualism Valueless. From hold of moral blame and sin, O ye who would be truly free ! Adore the holy feet of Him, Our Dancing Lord, and think of Him With love and joy. The Watcher will With you abiding grant His grace. What though ye be great doctors wise? WThat though ye hear the sastras read ? What though the duty ye assume Of doling out cooked food and gifts ? What though ye know the eight and two ? It boots him naught who does not feel The noble truth that God is love. What though ye roam through lands and wilds? What though ye faultless penance make? What though ye give up eating meat And heav'nward look ? None wins reward But those that praise the knowing Lord. What though your views are proper, true ? What though ye fast ? Upon a hill What though ye make a penance great ? What though ye bathe and show you fair ?