But his illumination is not a vague light, nor does his large come by a confused and dissolved view of self and object; it holds in itself a clear discernment of things in their totality, their parts and their relations.
[5] Through a Sanskrit inscription, written in late Brahmi script, found on the Talagunda Stone-pillar in Shimoga district dated 455-470 A.D; it became known that a Kadamba king named Śāntivarman had saved the Brahmanahood in the Kali Yuga.
[6] In his commentary on the Aitareya Upanishad (Sloka III.ii.3), Shankara states that the Atman is expanded only in human beings who are therefore endowed with intelligence; who see what is known, give expression to what is known and know what is to come; they know the visible and the invisible and perceive the immortal through the mortal.
[7] Śrī Candraśekhara Bhāratī of Śringeri in his commentary explains that the phrase तस्माद्वैदिक-धर्ममार्गपरता in the afore-cited verse refers to him who is inclined to the path of dharma prescribed in the Vedas; and he alone who is an āstika, the one who believes in the existence of the atman apart from the body, is qualified to study the Vedānta Śāstra.
[9] In this context, Kāne states that: a person becomes a Dikshita with the aid of a guru, after which gain there remains no difference of identity, then Śudratā and Vipratā, both, cease to exist.