shall be far off from the truth- if we assert $hat the Advaita-vedgnta of Salikara with its colourless Brahrnan contradicting all the empirical realities is in its turn the culmination of the evolution of the Upanigadic Buddhistic thought. Professor Radhakrishnan has gone so far as to say that 'Buddhism is only a later phase of the general movement of thought of which the Upanigads were the earlier. ' ' He also quotes the authority of Professor Max Miiller, who says that 'Many of the doctrines of the Upanisads are no doubt pure Buddhism, or rather Buddhism is on many points the consistent carrying out of the pri~ciplelaid down in the Upanigads. ' * We p a y further add to it that the revival of the Brahminic thought again in its turn had its stand on the systems of Buddhistic thought. GaudapBda flourished after the advent of all the great exponents of Buddhism and 'there is sufficient evidence in his kZirikli for thinking that he was possibly himself a Buddhist, and he considered that the teachings of the Upanigads tallied with those of Buddha. ' It has also been justly pointed out that a t the beginning of the fourth chapter of his kiirikii on the Mtindiikyo-panitad Gaudapii adores Buddha with much reverence. " Gaudapiida has expounded all his views in a commentary on the Miindiikgo-panifad. He admits the ultimate reality to be a soul-reality, but this soulreality (iitrnan) in its last or the highest stage is neither the internal cognitive processes, nor the external knowledge, nor is it the knowledge of the Indian Philosophy, Vol, I, p. 470. lbid., p,,470.
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A Hisfo~yof Indian Philoeophy-by
Dr. S. N . ~ a s i u ~ t a , Vol. I, p. 498. * jfi%nen&'k~a-kal~nadha,m'tiin yo gagano-pamiin 1 jfie$&-bhinnsnia .aarnbuddhas t a h b o d e dvipad&m u a ~ a m11 . , .Oau$apiida'e Comm. on M%q@kgo-pan+at. Anandadrarna-grsntbbvali series, g. 146. ,