s clearly
badly informed about the doctrines which he attacks and he was
probably an old-fashioned Sivaite of the north who regarded Madhvism
as a new-fangled version of objectionable doctrines.

The Madhvas are equally violent in denouncing Sankara and his
followers. They miswrite the name Samkara, giving it the sense of
mongrel or dirt and hold that he was an incarnation of a demon called
Manimat sent by evil spirits to corrupt the world.]

[Footnote 598: See his comment on Chand. Up. VI. 8. 7. Compare
Bhag.-g. XV. 7. The text appears to say that the soul (Jiva) is a part
(amsa) of the Lord. Madhva says it is so-called because it bears some
reduced similitude to the Lord, though quite distinct from him.
Madhva's exegesis is supported by a system of tantric or cabalistic
interpretation in which every letter has a special meaning. Thus in
the passage of the Chand. Up. mentioned above the simple words _sa ya
eshah_ are explained as equivalent to Sara essence, yama the
controller, and ishta the desired one. The reading atat tvam asi is
said not to have originated with Madhva but to be found in a Bhagavata
work called the Samasamhita.]

[Footnote 599: In his commentary on the opening of the Chand. Up.
Madhva seems to imply a Trinity consisting of Vishnu, Rama (=Lakshmi)
and Vayu.]

[Footnote 600: This is expressly stated at the end of the commentary
on the Brih. Ar. Upan.]

[Footnote 601: _Life and teachings of Sri-Madhvacharyar_ by Padmanabha
Char. 1909, p. 159. Some have suspected a connection between Madhva's
teaching and Manicheism, because he attached much importance to an
obscure demon called Manimat (see Mahabh. III. 11, 661) whom he
considered incarnate in Sankara. It is conceivable that in his Persian
studies he may have heard of Mani as an arch-heretic and have
identified him with this demon but this does not imply any connection
between his own system (or Sankara's either) and Manicheism.]

[Footnote 602: Brih. Ar. Upan. III. 7. 2.]

[Footnote 603: Among them are the Manimanjari, the Madhvavijaya and
the Vayustuti, all attributed to a disciple of Madhva and his son.]

CHAPTER XXX

LATER VISHNUISM IN NORTH INDIA

1

With the fifteenth century Hinduism enters on a new phase. Sects arise
which show the influence of Mohammedanism, sometimes to such an extent
that it is hard to say whether they should be classed as Hindu or
Moslim, and many teachers repudiate caste. Also, whereas in the
prev