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difference in the world became the chief point in Advaita. But to S'ankara, the world freed from difference is the reality. Thus what was originally a doctrine of the absolutely positive nature of the Universe came to be presented as a doctrine of the illusory nature of the Uni~erse. The Dvaita school attempted to re-establish the real nature of the Universe. The difference between S'apkara and Madhva is not on the problem of "realism". S'ankara was as much a realist as Madhva. The main contention was on the problem of differences in this real world. S'ankara was a pure realist without accepting the possibility of any kind of negation as a reality in this Universe. To Madhva, realism is conditioned by possibilities of negation in point of time, space and mutual indentity, as real factors in the Universe. When we start a theory of antethesis between the two great Acaryas, we must also recognise the limitations of such an entethesis.
It is my great privilege to introduce this first publication of the Adyar Library of a work dealing with Dv:1ita philosophy, not as a rival of the Vedantaparibha~a recently published, but as presenting another view regarding the nature of .the Universe. Thus the two go as companion volumes and not as opponents in the field of Indian philosophy. I take this opportunity to express my sense of gratitude to the late Mr. Suryanarayana Sastri for all that he haS done to the students of Philosophy and to the Adyar Library in particular.. through his. contributions and I take the liberty to dedicate my, part in this work to his sacq~d memory. Mr. P. N~garaja (.
