scientist they remain undemonstrated to the outside world.  It is of course impossible for him to develop in a considerable number of human beings such faculties as would enable them to perceive their truth; and it is not always practicable to establish them by the ordinary scientific method unless all the facts and laws on which his demonstration is to be based have already been ascertained by modern science.  No Adept can be expected to anticipate the discoveries of the next four or five centuries, and prove some grand scientific truth to the entire satisfaction of the educated public after having discovered every fact and law of Nature required for the said purpose by such process of reasoning as would be accepted by them.  They have to encounter similar difficulties in giving any information regarding the events of the ancient history of India.

However, before giving the exact date assigned to Sankaracharya by the Indian and Tibetan initiates, we shall indicate a few circumstances by which his date may be approximately determined.  It is our humble opinion that the Sankara Vijayams hitherto published can be relied upon as far as they are consistent with each other regarding the general outlines of Sankara’s life.  We cannot, however, place any reliance whatever upon Anandagiri’s Sankara Vijaya published at Calcutta.  The Calcutta edition not only differs in some very material points from the manuscript copies of the same work found in Southern India, but is opposed to every other Sankara Vijayam hitherto examined.  It is quite clear from its style and some of the statements contained therein, that it was not the production of Anandagiri, one of the four chief disciples of Sankara and the commentator on his Upanishad Bhashyam.  For instance, it represents Sankara as the author of a certain verse which is to be found in Vidyaranya’s Adhikaranaratnamala, written in the fourteenth century.  It represents Sankara as giving orders to two of his disciples to preach the Visishtadwaitee and the Dwaitee doctrines, which are directly opposed to his own doctrine.  The book under consideration says that Sankara went to conquer Mandanamisra in debate, followed by Sureswaracharya, though Mandanamisra assumed the latter name at the time of initiation.  It is unnecessary for us here to point out all the blunders and absurdities of this book.  It will be sufficient to say that in our opinion it was not written by Anandagiri, and that it was the introduction of an unknown author who does not appear to have been even tolerably well acquainted with the history of the Adwaitee doctrine.  Vidyaranya’s (otherwise Sayanachary, the great commentator of the Vedas) Sankara Vijaya is decidedly the most reliable source of information as regards the main features of Sankara’s biography.  Its authorship has been universally accepted, and the information contained therein was derived by its author, as may be seen from his own statements, from certain old biographies of Sankara existing at the