ACHARYA SANKARA NEVER CHALLENGED ANY BODY
YES --THERE WAS A TIME AFTER THE MAURYAS --THE WHOLE INDIA WAS RULED BY KINGS --WHO WERE ALL BUDDHISTS
NORTH =EMPEROR HARSHA VARDHANA
WEST= PULAKESIN -II (ADVISED BY NAAGA NANDHI- BUDDHA BIKKU)
EAST =>RASHTRA KUTAAS ( ADVISED BY MOST BRILlIIANT BUDDHIST MONK -PHILOSOPHY EXPERT => NAGARJUNA
SOUTH => MAHENDRA VARMA PALLAVAN
ANOTHER MOST BRILLIANT BUDDHIST PHILOSOPHY EXPERT WAS ASVA GOSA
RIGHT FROM JANAKA'S PERIOD --(9000 YEARS BEFORE) IT WAS CUSTOM --KINGS--EMPERORS --CHIEFTAINS --USED TO INVITE RELIGIOUS SCHOLARS TO "DEBATE" ON RELIGIOUS CONCEPTS IN ROYAL COURTS--AND IT CONTINUED TILL ALMOST 12 TH CENTURY A.D. --AFTER "ALIENS" STARTED ATTACKING INDIAN SUB-CONTINENT
THE PRACTICE DIS-CONTINUED
SO ACAHRYA SANKARA WAS INVITED FROM 804 TO 820 A.D. IN ROYAL COURTS OF 56 SMALL KINGDOMS IN INDIAN SUB-CONTINENT TO DEBATE WITH BUDDHIST MONKS LIKE DHARMA KEERTHI--RATHNA KEERTHI--etc
Acharya shankara’s criticism of Buddhist philosophy occurs in several of his works, it is taken up most systematically in sUtra bhAShya. Following the sUtras he takes up for criticism the common Buddhist ideas of momentariness (Niranvaya Vinaaza) , non-self hood and causality (Cause and Effect )as dependent origination, as also some specific doctrines of the three Buddhist schools mentioned before. Now the Buddhist principle of momentariness implies that all things are subject to change, that change takes place every moment, and that all change implies total destruction without any room for survival or persistence (niranvayavinAsha). In its fully developed form at the hands of Buddhist logicians this principle was grounded on the analysis of the concept of existence itself and formulated as a svabhAvAnumAna. Existence was conceived as instantaneous causal function (artha-kriyAkAritva), causation as ordered succession of movements (nityaprAgbhAvitva), things as process or flow (santAna, pravAha). The principle had, however, originated in existential concern and passed through several phases. It was the perception of human mortality and the evanescence of experience which led to the disparagement of the attachment to personal existence. The denial of the individual soul as a permanent spiritual substance was developed as its metaphysical support and corollary.
LIKE THAT A LOT OF META PHYSICAL ARGUMENTS WERE TAKING PLACE BETWEEN ACHARYA SANKARA AND BUDDHA BIKKUS.--THE RULERS "SWITCHED" TO HINDUISM FROM BUDDHISM FOLLOWED BY THE CITIZENS --BUT THIS HAD ONLY VERY SMALL EFFECT --BUDDHISM CONTINUED WITH GLORY--TILL 12 TH CENTURY A.D (300 YEARS AFTER ACHRYA SANKARA)
BUDDHISM WAS TOTALLY "WIPED OUT" IN INDIAN SUB-CONTINENT ONLY IN 1193 A.D. WHEN MOHAMMED BIN AKTHIAR KHILGI COMPLETELY DESTROYED BUDDHIST ESTABLISHMENTS INCLUDING NALANADA UNIVERSITY AND SET FIRE THE UNIVERSITY LIBRARY CONTAINING MILLIONS OF BOOKS MADE OF PALM LEAVES AND BARK OF BHURJA PATRAM (BUTEA uTILIS)--WRITTEN IN PAALI--PRAAKRUTHAM--GRANTHAM AN SANSKRIT ALPHABETS. -- IT IS SAID THAT THE LIBRARAY WAS BURNING FOR 120 DAYS --IT IS ALSO CLAIMED THAT STUDENTS FROM JAPAN--CAMBODIA--THAILAND--VIETNAM--KORE... -TIBET--SRI LANKA WERE STUDYING IN THE UNIVERSITY--THAT TIME ----NOW WITH THE HELP OF JAPAN'S FINANCIAL ASSISTANCE -ATTEMPTS ARE BEING MADE TO REVIVE THE UNIVERSITY .
SOURCE=> Shankara and Buddhism - 1
By Sri Kamakoti Mandali on Aug 17, 2009 | In Darshana
- Author--sri.Govinda Chandra Pandey