Introduction : VI Are the four Prakaranas inter-related? xxxiii to be studied side by side with the Upanișad, and the teacher while explaining the Upanişad introduced the Kārikās to the pupil at suitable stages and the tradition was respected by the commentators and is even now kept up in the Pathaśālās. It is therefore unnece- ssary to read any deeper meaning in the expression अत्रेते श्लोका भवन्ति which innocent-looking expression has unnecessarily caused such a furore amongst students of Advaita Vedānta. VI Are the four Prakaranas inter-related ? Prof. Vidhusekhara argues out the case that the four Prakaranas are not inter-related, but are independent treatises which were later put together and called Agamaśāstra. He criticises the arguments of the K-bhāşya which shows the inter-connection of different Prakaranas, and comes to the conclusion that K-bhāşya has not succeeded in proving its thesis. The arguments of the K-bhasya are to be found in its comments at the beginning of each Prakarana. At the very beginning of the first Prakarana it takes stock of the whole work as follows:- (1) The first Prakarana is mainly based upon the scripture for the purpose of ascertaining the Omkāra, and shows the means for understanding the nature of Atman. (2) The second Prakarana shows logically how duality is false, as the knowledge of Advaita can only be had when the Sarnsära projected by duality is sublated. (3) Dvaita is false, but the Advaita is not so ; this is logically proved in the third Prakarapa. (4) The fourth Prakarana discusses the rival doctrines opposed to Advaita and points out how they are opposed to one another. K-bhāşya, in its introductory comments at the beginning of the second Prakarana says that the existence of the one without a second was stated in the first Prakaraña on the strength mostly of the Sruti passages. The second Prakaraņa shows that the non-reality of duality can be proved by reasoning and by suitable analogies, 5
