Hence you find in the teachings of the Lord Buddha two great divisions; one a philosophy meant for the learned, then an ethic disjoined from the philosophy, so far as the masses are concerned, noble and pure and great, yet easy to be grasped. For the Lord knew that we were going into an age of deeper and deeper materialism, that other nations were going to arise, that India for a time was going to sink down for other nations to rise above her in the scale of nations. Hence was it necessary to give a teaching of morality fitted for a more materialistic age, so that even if nations would not believe in the Gods they might still practise morality and obey the teachings of the Lord. In order also that this land might not suffer loss, in order that India itself might not lose its subtle metaphysical teachings and the widespread belief among all classes of people in the existence of the Gods and their part in the affairs of men, the work of the great Lord Buddha was done. He left morality built upon a basis that could not be shaken by any change of faith, and, having done His work, passed away. Then was sent another great One, overshadowed by the power of Mahâdeva, Shrî Shankarâchârya, in order that by His teaching He might give, in the Advaita Vedânta, the philosophy which would do intellectually what morally the Buddha had done, which intellectually would guard spirituality and allow a materialistic age to break its teeth on the hard nut of a flawless philosophy. Thus in India metaphysical religion triumphed, while the teaching of the Blessed One passed from the Indian soil, to do its noble work in lands other than the land of A´ryâvarta, which must keep unshaken its belief in the Gods, and where highest and lowest alike must bow before their power. That is the real truth about this much disputed question as to the teaching of the ninth Avatâra; the fact was that His teaching was not meant for His birthplace, but was meant for other younger nations that were rising up around, who did not follow the Vedas, but who yet needed instruction in the path of righteousness; not to mislead them but to guide them, was His teaching given. But, as I say, and as I repeat, what in it might have done harm in India had it been left alone was prevented by the coming of the great Teacher of the Advaita. You must remember, that His name has been worn by man after man, through century after century; but the Shrî Shankarâchârya on whom was the power of Mahâdeva was born but a few years after the passing away of the Buddha, as the records of the Dwârakâ Math show plainly--giving date after date backward, until they bring His birth within 60 or 70 years of the passing away of the Buddha.