Weber's fancy), the allusions therein contained relate to the Buddhism
which existed to the date of Gautama Buddha. From these few remarks it
will be clear to our readers that Sankaracharya had nothing to do with
Buddhist persecution. We may here quote a few passages from Mr.
Wilson's Preface to the first edition of his Sanskrit Dictionary in
support of our remarks. He writes as follows regarding Sankara's
connection with the persecution of the Buddhists:--"Although the popular
belief attributes the origin of the Bauddha persecution to
Sankaracharya, yet in this case we have some reason to distrust its
accuracy. Opposed to it we have the mild character of the reformer, who
is described as uniformly gentle and tolerant; and, speaking from my
own limited reading in Vedanta works, and the more satisfactory
testimony of Ram Mohun Roy, which he permits me to adduce, it does not
appear that any traces of his being instrumental to any persecution are
to be found in his own writings, all which are extant, and the object of
which is by no means the correction of the Bauddha or any other schism,
but the refutation of all other doctrines besides his own, and the
reformation or re-establishment of the fourth religious order.
Pages:
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393