[Footnote 778:  Although Sankara’s commentary is a piece of severe ratiocination, especially in its controversial parts, yet he holds that the knowledge of Brahman depends not on reasoning but on scripture and intuition.  “The presentation before the mind of the Highest Self is effected by meditation and devotion.”  Brah.  Sut.  III. 2. 24.  See too his comments on I. 1. 2 and II. 1. 11.]

[Footnote 779:  See Sukhtankar, Teachings of Vedanta according to Ramanuja, pp. 17-19.  Walleser, Der aeltere Vedanta, and De la Vallee Poussin in J.R.A.S. 1910, p. 129.]

[Footnote 780:  This term is generally rendered by qualified, that is not absolute, Monism.  But South Indian scholars give a slightly different explanation and maintain that it is equivalent to Visishtayor advaitam or the identity of the two qualified (visishta) conditions of Brahman.  Brahman is qualified by cit and acit, souls and matter, which stand to him in the relation of attributes.  The two conditions are Karyavastha or period of cosmic manifestation in which cit and acit are manifest and Karanavastha or period of cosmic dissolution, when they exist only in a subtle state within Brahman.  These two conditions are not different (advaitam).  See Srinivas Iyengar, J.R.A.S. 1912, p. 1073 and also Sri Ramanujacarya:  His Philosophy by Rajagopalacharyar.]

[Footnote 781:  Compare the phrase of Keats in a letter quoted by Bosanquet, Gifford Lectures for 1912, p. 66.  “As various as the lives of men are, so various become their souls and thus does God make individual beings, souls, identical souls of the sparks of his own essence.”]

[Footnote 782:  This tenet is justified by Brihad Aran.  Up.  III. 3 ff. which is a great text for Ramanuja’s school.  “He who dwells in the earth (water, etc.) and within the earth (or, is different from the earth) whom the earth knows not, whose body the earth is, who rules the earth within, he is thyself, the ruler within, the immortal.”]

[Footnote 783:  Bhag.-gita, XV. 16, 17.]

[Footnote 784:  The two doctrines are called Vivartavada and Parinamavada.]

[Footnote 785:  These are only the more subtle tattvas.  There are also 60 gross ones.  See for the whole subject Schomerus Der Caiva-Siddhanta, p. 129.]

[Footnote 786:  It also finds expression in myths about the division of the deity into male and female halves, the cosmic egg, etc., which are found in all strata of Indian literature.]

[Footnote 787:  An account of tantric cosmology can be found in Avalon, Mahan.  Tantra, pp xix-xxxi.  See also Avalon, Prapancasara Tantra, pp. 5 ff.; Srinivasa Iyengar, Indian Philosophy, pp. 143 and 295 ff.; Bhandarkar, Vaishn. and Saivism, pp. 145 ff.]

[Footnote 788:  Sarva-darsana-sangraha, chap.  IX.  For this doctrine in China see Wieger Histoire des Croyances religieuses en Chine, p. 411.]