Introduction XXXV the two. For, Sankara's philosophy is out and out based on the tradition of the venerable Śruti. And according to him, all other authorities, however great they might be, are to be rejected straight away, if they are found contradicting the Śruti. On the other philosophy has its foundation on the hand Saivons of the Agamas. According to the or 2017 last mentioned authorities, the Vedic tradition is no ve doubt a good one; but it is inferior to the Vaisnava tradition which is itself inferior to the Saiva tradi-aid's
- tion. Being a staunch Vedist Advaitin, Sankara has
his own reason to adhere to the Illusion theory (Viva- rttavāda) and to treat the world as Illusory (Jagan Mithya). On the other hand, being a Saiva Absolutist of the Agama tradition, Ag. has his own justification to follow the Manifestation-theory (Abhasavāda) and to view the world as manifestation of the Supreme. He cannot agree with the view that world is an Illusion. The Brahman, he says, manifests as the see- mingly inert as well as the Absolute Lord (Isvara). The thing to be overcome is the ignorance which prevents us from realising the Brahman in the world as well as beyond it. Bearing all these factors in mind let us try to understand only a few points brie- fly in the following sections. 1. This may be a reason why Ag. has chosen BG out of the Prasthanatraya to comment on. Cf. Ag.'s observation aararafa gara etc. under ch. XVIII, 63. aly 25 2. Pt. II, p. 138. 3. See e.g. GS, intro verse 1; ch. III, 47-48; the catch-verse in ch. XIII.
