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Suresvara has named all his annotative works a8 Vartika, fortis sai that Safkara himself ordered him to write a Vartika on his voluminous commentary on the Brbadaranyaka ‘Upanisad, which is perhaps the first complete collection of ‘Advaita teachings of a single Master the great Yajiavalkya, ‘Yajfiavalkya was a very early revolutionary revolting against the statism and ritualism of Vaigampayana.-In Sanskrta terminology a virtika isa treatise which points out the mistakes ‘of the original work, in addition to explaining and supplying the ‘missing links. The very fact that Saikara asked Suresvara to do 0, clearly indicates the dynamism of Vedinta atitude. It is cevident that he did not want to inculcate the spirit of inalliblity ‘even in himself. This view of eternally opening up new vista of Reality as perfection, is the only view that can appeal to a rationalist age. The fat that SureSvara was authorised to do so, indicates the great faith in his understanding of the tenets, that Saikara had. It may be pointed out as an aside that Surefvara, with all his humility and respect for his guru, pointed out some inconsistencies in his works, and also gave the amended ‘consistent view as the corrected tenet, even as Saikara himself hhad done with respect to Badarayana and others. This tradition10 {is important even today. A thorough study of even the present ‘work will reveal whats so beautifully put forward in averse in the Vartika It is enunciated that any means that helps to the Perfect is correct while a dogmatic view that hinders the attainment of the vision is wrong. We feel this catholcity is absent in the so-called religions of to-day. Religions are used ‘more for hampering the dynamic development of man, rather than giving ita greater impetus. Truth, and even is means, are ‘believed to have been encased in abook of knowledge or faith. It js forgotten that Physics or Chemistry is not the name of theory fr a text book, but it is to be read in the book of nature by its ‘observation. Texts are only the records of how someone read ‘and comprehended the book of Nature. They are certainly helpful, but a scientist has to read the real book, and reveal to himself the realty. Every scientist is bound to read somewhat differently than the others. Similarly, God has to be read inthe revelations of one’s own self and its nature both external and internal. God can not be readin a Bible ora Koran. They reveal to us the readings of the inner self as read by Chirst or ‘Mohammad. They only help us to read ourselves. But cach one of us willreadin slightly different way. ‘A very important point needs to be noted. Satara asked ‘Sure$vara to write a Vartika. Safkara lived a very short span of ‘thirty-wo years, And yet he considered that time had changed enough to present an amended version ofthe fundamentals. Itis ‘one thing to have slight individual variations which are really personal, and quite another to present an amended public ‘version, which implies perceptible change. We talk of the sgeneration-gap to-day. We feel times are changing fast hence it is difficult to keep cultural and other changes moribund, yet our ‘oneral feeling is that itis all not very well forthe society. Deep 4 within, we want to stop this change as much as posible. And here the established Churches and Matlawis ty their best 0 ‘hinder the onward flow. But the prophet of perfection is entirely of different build. He wants his diciples tobe the heraders of new thoughts, new revolutions, showing new paths even before the general people become familiar enough with the old, to get bored. A Vedinta teacher does not follow revolutions, be create them, Iti not tat be ajuss to changes in siences and social outlooks, but he changes the presentation ahead of them. ‘Hence, as a philosopher, he is not just in tune with the present, but in his understanding ofthe present, he comprehend, the direction of the movement, and is thus anticipating” and presenting the future. This gospel uth was followed by all the feat Satkarites even up to the present day, though in all {bimess we mustadmitthat the recent pasthasbcen fumbling on thisissue, On ofthe main easonshas been he lack linguistic communication between the present, which actully is now centred in the Euro-American culture, and lacks presentation in the Indian languages. A minority of two percent Eaglish- Knowing exploiters want to keep it to themselves. The past rooted in the Indian culture hasbeen recorded in Sansa. But 2s the saying goes ‘the spit willth but the flesh filet so the spirit to guide isnot lacking; but what lacks isthe means to ‘understand the fundamental dynamism ofthe modem age. In India we come to know ofthese changes in man when thas already become a past and gone through the secd stage 10 become a tree, to produce the next sced. Hence we ae unable to sive the ead. This at times gives afalse notion that Vedénta is not willing to herald atotal revolution, Suresvara's work presented her is his shortest teat sere sixty-four verses in all. His ‘magnum opts” continsR twelve thousand verses, which is half of Valmiki's epi. If we remember that hes not writing a biography ora story, bu solid, ‘unadulterated, philosophy we will realise the volume of his ‘output, But even in this small span his masterly presentation ‘awes us, This work is dedicated to contemplation. ll the hints tothe means of realisation are given here. Itis acomplete guide to nididhyasana, the development of will, which is one of the three approaches to Reality, the other two being Sravana, the acquiring of knowledge, and manana, actively participating ‘with all our being in making the knowledge our own and developing it in the process, in the light of our own experience. It is Upadess-sthasrt of Sct Satara presented here that represents Sravaa and Siddhants-bindu the manana. Paficikarana ‘This is the manual of meditation for the Paramahachsa ‘order. Even in the compendium of Upanisads produced by ‘Adyar Library, Madras, its text is given as an Upanisad ‘emphasising ils importance. Most Upanisads prescribe Om as the best symbol most pleasing to Brannan, both in its Saguna ‘and Nirgupa aspects. ILis a universal symbol. Saikara uses the ‘so-called annihilative method of meditation. ‘The cosmic gross universe, the waking state and the waker in both are equated with ‘A The subtle body in its cosmic and individual aspects, the dream state, and the dreamer are equated with 'U’ The cause of both is nescience which is called the ‘causal body. Along with the state of deep sleep and the sleeper, itis equated with’M'. A merges with U, U with MM with Om, which is me. Thus all is annihilated, and then identified withthe self lam te witness, pure consciousness, eternally pure, wise, free, true, supreme bliss, non-dual, the innermost being. Brahman is to be meditated thus, with all one's being, until one ” ‘tains samadhi. This isto be buffered by constantly thinking of the Upanisads, which proclaim the identity ofthe self with Siva. Intellectually one should reason, and logically certify the ruth ‘Thus oneattainsthe supreme realisation. This is a very small work. Surctvara's comments are further clucidsted by Nardyandnandendra Sarasvat. The elucidator was a great scholar, and his exposition is quite exhuastve. It is surprising that though Ananda Giri wrote a separate independent annotation on the work be left the Virtika untouched. Rama Tirtha, a very famous annotator of many Vedinta works, has commentated upon the Vivarans, thus ‘making ita complete work by itself. We have included both of these, and we are sur it will help to gain a working knowledge ‘of the meditative life of a monk of Saikar's order. Mandikya was the treatise, used by the monks of the nondual Paramaharhsa order, befor these helps were available. ‘Suresvara says that the aspirants for liberation must use this text for concentrating the mind, Nérayana makes it obligatory to be a monk for practising it. This seems to be an effect of later Smarts, where the use of Om was restricted to ‘monks oaly. But Surevara doesnot sugges itn any way. Gis suggests renunciation of action, but does not use the word ‘monk, making itmean either sannyasa, ot detached action, Git has defined sanayasa in both the altemative ways. Narayana gives detailed reasons why Om is preferable to other words or even the great sentences. tis shor, and obligatory tobe used before any recitation of the Veda. Thus its importance is well ‘stablished. Even if repeated without concentration, it destroys sins, and helps mind-couceatration, There seems 10 be avery specific reason not mentioned inthese texts. Om in avery early age became the accepted symbol of the Absolute in thew philosophical schools, for it was a very vague symbol, and a common one for all Vedas. Later Sirnkhya, Yoga, Bauddha, Jainas all accepted it as such. I is not surprising that later on Brahmos, Arya Samajis, Sikhs, ete. also accepted it. The Vaisnava schools, on the whole not belonging to the philosophical schools, chose Rama or Krsoa as the term for the Supreme. Thus Om represents the common Hindu philosophical symbol for the God-head. This perhaps was the ‘very reason why Vaisnavas rejected it for God. As for the the Saivas, Om is but a special symbolic way of writing the two dimensional cross section of the Sivaliaga and jalahaci, Thus they stuck to it, even forthe religious symbology of God. Itis also well known that all the Vaidika philosophers followed Saivism as ther religion. And this is true even of the so-called atheistic schools, like the ritualists, Buddhists and Jainas were also offshoots of the different branches of the philosophical schools. The main difference betwoen them being, that whereas the philosophical schools did neither contradict vaidiritualism, nor tied to create new ritualism; the avaidika schools both contradicted vaidic rituals, and created new ones. That both did not consider rituals as the real religion was a common bond ‘between them all. Vaisiava Acaryas later on accepted Vedinta ‘8 their philosophical school in thie same spirit. By then, the Purinas had accepted the new rituals of Piicaritras as efficacious, Thus we sce this common bond was further strengthened by Saikara. 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