The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://archive.org/details/cu31924086366741 CORNELL UNIVERSITY LIBRARY 924 086 366 741 In compliance with current copyrigiit law, Cornell University Library produced this replacement volume on paper that meets the ANSI Standard Z39.48-1992 to replace the irreparably deteriorated original. 1999 fyxmll Utifemltg \ THE GIFT OF pihatg HEBER GUSHING PETERS | CLASS OF 1892 h. uw-i?.:tH:±A.. \ 5226 3^ THE VEDIC PHILOSOPHY OB ^ AN EXPOSITION OP THE SACRED AND | MYSTERIOUS MONOSYLLABLE sh^T (AUMX I ^ 4 THE MANDUKYA UPANISHAD (TEXT) ^ wii-H 'f ENGLISH THANSLATION AND COMMENTAKY, ^ AND AN INTRODUCTION BY 'HAR NARAYANA. | i 1st Edition— 1,000 Copies. (All rights reserved and copy-right registered.) PMNTED AT THE TATVA-VIVBCHAKA TKESS. 1 895 Price One Rupee^ eight annas. 84. " Among all those good acts performed in this world, said the sages, is no single act held more powerful than the rest in leading men to beatitude"? 85. *' Of all those duties, answered Bhrigu, the principal is to acquire (from the Upanishads) a true Knowledge of Self (the Real Entity) ; that is the most exalted of all sciences, because it ensures immortality." Manu Simriti, Chapter XII. #J5[ TO M.Y Respected and Virtuous Father laAIftA AMIR GHAND, SONI, (KSHATRIYA) QOVEENMENT PENSIONER AND HONOBABY MAGISTHATJ!, Sea., &o^ JULLUNDUR CITY, TEKS BOOK IS MBKATEB« "WITH FILIAL AFFECTION AND EBSrECT, AND AS A MARK OF THE DEEPEST GBATITUDE FOB THE ENCOURAGEMENT AND FACILITY AFFORDED TO ME IN ACQUIRING BRAHMA VIDyA FEOM THE ANCIENT UPANISHADS. CONTENTS. Introduction .,; ; i— xliii PA.RT I. Chapter I. The Bvolation and Involution of the World... „ II. Be-incamation of the Conscious Soul (JivfitmS.) „ III. Human Origin and the Vedic Bevelation „ IV. Teachings of the Veda „ v.- Removal of Sin or Impurity, ISf (Mai) „ VI. Removal of Unsteadiness of Mind, f%^: (Vikshepa) 37- „ VII. The Monosyllable arPl. (Aum) analysed „ VIII, The Universe analysed into Phenomena „ IX. ConsciousnesB,the Cause of the Phenomenal Universe. „ X, Aumk§ja is the Natural Name of God „ XI. Evidence of Sublimity of the Monosyllable Aum ... „ XII, Mohammadan View of the Letters of which 3n^ (Aum) is formed - 68—73 „ XIII. Reconciliation of the Letters A.L.M. of the Eordn with Aum 74— 76 „ XIY. Religious Kvidence as to the Sanctity of the Mono- syllable Anm 77—80 P^RT II. I, The M^ndukyn Upanishad of the Atharva Veda with Translation and Commentary 82 — 121 II. Extracts from Upanishads ... . ,,; ,,; ,., 122—128 z— 10 11— 25 26— 31 32 33— 36 37— 39 40— 49 SC- 53 SI— 57 58— 60 61— 67 PREFACE. Salutations to my spiritual perceptor Baw^ Nagin^ Singh, Atamdharshi, of Phagw^rl While reading with him the Ish^vS,sya Upanishad at Dharms&,ia, during the months of July and August 1891, it was, through his teaching, that my ignorance of Self was removed, and conviction brought to my mind of the real nature of things. It was in August and September 18&1 that I wrote a greater part of this book at Dharms§,l£i, for my father's reading, who is himself" a Ved^ntin. Both he and B&w^ Nagin^ Singh approved of my writings, and, at the request of several of my friends, I have been prevailed on to. print them for the benefit of the seekers after truth. The Manuscript was despatched from Dharms^l^ in the K^ingr^ District to the Tatva- Vivechaka Press, Bombay, on 31st August 1894. Believing that the publication of the book, in the English language will prove more beneficial to the public, I decided to print it in English, in which language, I may mention, it was originally written But, at the same time, being conscious of my poor II knowledge of English, I hesitated to go to press with my work. I hope the reader will charitably give his attention to the thoughts and the subject-matter contained in these pages, and overlook all literary defects. I am thankful to Babu Rai Baroda Kanth Laheri, p.t>s., &c., of Ludhi^ni and to my friend, Mr. George Hay of JuUundur, for their kindness in reading the manuscript, and suggesting corrections which have been of much value. My thanks are also due to my friends, L^l^s 3'ri Gop&l a-nd Mulchand, and to my cousin, htlt Shib Charan Das, b. a., for their general help. To such of my readers who may happen to criticize the views expressed in this work, the author will feel deeply indebted for. a communication to him of their criticisms. } Simla, . ., „ nel5>k June 1895. ^ HAR NAEAYANA. 30 line 7 9> » 14 49 >S 11 52 ») 33 57 53 2 63 »» 6 66 9* 4 latrodaction page xxii lines 2 and 4 For ' Connextion ' read • Connexion.' „ „ xxiv line 9 Tor ' with ' read ' without.' Book Page 4 line 31 Insert a comma after reaction. „ 5 „ 8 For vis;.: read viz., — -,, 6 „ 19 „ * each elements ' read ' each element.* „ 7 „ 8 „ Insert a Comma after. ManQ and L . „ 22 „ 9 „ * endnred ' read ' endued ' „ 27 last line of footnote For ' Himalayan Manu ' read . ' Himalayan Manu ' For ta^JTra^) read(BTin^^) „ Smiriti „ Simriti „ M&tras „ M4tr4 New para begins after sleep. For ' here after ' read ' hereafter.* „ ' Un ' read « U'n.' 4 After 'Lightness' add 'Goodness' or 'Passivity.' „ 67 „ 4 Strike out Comma after ' Regular ' and before 'long.' ^^_^ „ 69 „ 8 For ' seem ' read • seen.' ■ ^, 71 last line Substitue comma (,) for period (.)aftter 'say* „ 84 line 25 For ( Padas) read < P&das ). „ 94 „ 18 „ 'dreamless-sleepy states 'read 'dream- less sleepy states — ' „ 100 „ 22 „ 'Sha' or 'Kha' read 'Sha, or 'Kha.' „ 102 „ 9 „ Insert 'Aum' before (8^). „ 108 last line but one Strike out comma ( ,) after ' the.* „ 110 line 2 » » ^ before ' As.' „ „ „ 22 Insert a period after ' shortened.' „ 123 „ 16 For (letman) read (let man) „ 124 „ 3 & 4 Strike out the word immortal „ „ .„ 5 For ' this,* read 'this word Aum,' A or i.,=loag sound as in art, alms. U' = long sound as in fool. N == nasal sound. N, B. — It a rapid circular, twisting motion lt)e giren to page 13, for about a .-minute to the right, the quasi circles on the said page will revolve, and the motion o£ the outer circles will appear to enter the inner one^in their respec- tive order, and if similarly, motioa bj given to the left, the motion ot the inner «irale3 wiU be Been passing to the outer ones respectively. ^5.. INTRODUCTION/ The questions that first arise in the mind of an enquirer after truth are generally of the nature discussed in this treatise. A few short explanatory notes given here will form an introduction. If the ultimate truths of Philosophy, which ordinary Vedantic method commonsense will neither admit nor of teaching Phiioso- comprehend, be at once told to a beginner, he will most assuredly be confused, and will probably give ap their study with disgust. But if a wise teacher, after gauging the acquirements and capabilities of his pupil, steadily and slowly instructs him and removes his errors by leading him on to higher truths, the pupil at last comes to believe in truths which he would strongly have opposed, had they been told to him all at once. The Vedanta Philosophy always recommends a slow and sore method of instruction, and it is, therefore, no wonder that those who have not care- fully and patiently studied it, quite erroneously believe it to be self-contradictory and misleading. The system of Ved^ntic Philosophy assumes, as a matter of fact, at the outset, things as they are, and then exposes the illusions which external appearances create in the mind of a beginner. Pursuing the method mentioned above, let us begin to Evolntlon and In- ^^j^^ ^^^^ »^ enquirer, whether the world Tointion of the existed as it is from eternity. A little °^ ' reflection and careful observation will show that every thing around us, including our own body and mind, is undergoing a change — that in the course of time tliat which was unmanifest becomes manifest, and that which at first sight appeared new becomes old ; and then once more becomes * The reader is recommended to go through this work before reading the " Introdnction." Strange as this may seem the suggestion is made fbr the reason that there is so mnch of explanation in the Introduction that it is better the reader shonld meet mibseqiuyiMij than leforeltand with an eceplemation of matter which has not yet met his eye. 11 unmanifest. This changeableness excites within ns a desire for enquiry as to what undergoes the change. By an analysis of the things of this world, as tanght in the Vedantic Philosophy, we find that all objects are included in the five primary elements called (1) Prithvi (Solids), (2) Apas (Liquids), (3) Tejas (Heat), (4) V^yu (Gases), and (5) Ak§,sha (Ether). Enquiry pushed a little farther shows that we do not find any of these elements in their simple and pure state. Whatsoever we see, we find it a mixture of all the five elements ; for instance, the Prithvi (Solids) contains one half of the element of Prithvi (Solidity), and the other half consists of a proportionate part of the rest of the elements. Likewise with the liquids and the other elements.* We can only think of a simple element, but we cannot actually perceive it. Whatsoever, therefore, we see, is only a compound. Further, we find that all visible and tangible objects are reducible to such a fine state that physical division of them at length becomes impracticable ; and that, when these invisible, fine particles unite again with one another, they can again form visible and tangible objects. Consequently, the first con- clusion at which we arrive from the above method is the same as that of the Naiy^yakas (Indian School of Logic), who think that the matter, of which the world is formed, consists of atoms or extremely small particles which are incapable of further division and which are besides indestructible in their nature. Holding this theory for the present, we must conclude that whatever exists in the world, being but a compound of atoms, there must have been a time when the components of the compound, namely the atoms them- selves, existed separately. In other words, there must have been a time when the world did not exist in its present visible condition, and we must expect a time when this compound will resolve again into its original components. When atoms unite together, and form compounds, the process * For a fuller account of the process of the composition of the elements and their prodact — the material nniTerse — , one mast study S'ri S'ankar&chlry&'s Fancbi Earana. is styled the Evolution of the World, and when they dis- integrate, it is called Dissolution, or, more properly, In- volution, The final result, based on this atomic theory, is that a series of Evolutions and Involutions take place ad-infinitum. But on further consideration, it will be found that the result arrived at is not free from objections. To a student of atomic theory, doubts will arise as to the correctness of the doctrine of the indivisibility of atoms. He will think that a thing, in order to be indivisible, must be without dimensions. He will go on to argue that an atom cannot be conceived as indivisible, for a combination of atoms produces an object having dimensions, and is, therefore, divisible. He will thus come to the conclusion, and rightly so, that so long as it can be asserted that a combination of atoms can form an object with dimen- • sions, it might be safely argued that an atom can be divided ad-infinitum mentally, though not physically. It will appear to him that an atom cannot, in fact, be the ultimate unit of matter as the Atomists believe : he thus detects the error in the atomic theory, and finds it baseless. After this, the conclusions arrived at by the SS,nkhya system will commend themselves better to him. The author of this system considers with the Atomist the visible matter to be a real entity ; but he does not hold that the material world is composed of atoms ; he rather believes that the cause of the visible objects is an indiscernable principle, which he calls by the name of Prakriti. This, according to him, was originally an aggregate of three qualities, viz., Satwaguna* (Lightness or G-oodness), Eajaguna (Activity), and Tamagnna (Inertia) in an equipoise state. He thinks that this Prakriti, the primordial matter, when modified, became manifest in the form of the visible world, which he calls Vikriti — ^namely, the world as it now exists. According to his views there was a time when the world did not exist in its present visible state, and consequently there will come a time when it will cease to • exist in its present form. According to him when the Prakriti * It is also translated as " FassiTity." IV undergoes a change, and consequent manifestations take place,,. it is called Evolution, and when the manifestations revert to the original condition, it is called Involution ; he thinks,, moreover, that these Evolutions and Involutions go on ad- infinitum. We need not here discuss the arguments by which the Vedantic system of Philosophy refutes the S&nkhya theory, and proves that the phenomenal world is- bnt a great illusion. The theory that Evolutions and Involutions take place ad- infinitum, is supported by the Vedas and Simritis.* The views of Mr. Herbert Spencer, the great thinker of" England of the present day, in regard to the theory of Evolution and Involntion, correspond with those of the author of the SSiukhya system of Philosophy. At the end of his Chapter on Dissolution (First Principles) he says : — Para. 183. " Thus we are led to the conclusion that the entire process of things, as displayed in the aggregate of the visible universe, is analogous to the entire process of things as - displayed in the smallest aggregates." " Motion as well as matter being fixed in quantity, it would seem that the change in the distribution of matter which motion effects, coming to a limit in whichever direction it is carried, the indestructible motion thereupon necessitates a reverse distribution. Apparently, the universally co-existent forces of attraction and repulsion, which, as we have seen, necessitate rhythm in all minor changes throughout the Universe, also necessitate rhythm in the totality of its changes — produce now an immeasurable period during which the attractive forces predominating, cause universal con- centration, and then an immeasurable period during which the repulsive forces predominating, cause universal diffusion — alternate eras of Evolution and Dissolution. And thus there • • FJA the Eig-Veda Mantra quoted in the beginning of CJhapter I, and- Hanu Smriti, Chapter I, Bloka 80, quoted at the end of Chapter I, Part I, of this book. Is suggested the conception of a past daring which there have been snccessive Evolntions analogous to that which is now •going on ; and a future during which successive other such Evolutions may go on ever the same in principle but never -the same in concrete result." Christians and Mohammedans also believe that the present universe was created at one time, and will ultimately dissolve. We have tried to demonstrate, in Chapter I, Part I, of this work, that the theory of Evolution and Involution, as under- stood by us, is the only one which can stand the test of reason and science. It will not be out of place here to reinforce our argument Ee-incarnatlon of regarding the theory of re-incarnation, f Jivatina)."°°^ "^ 3,s propounded in Chapter II of this work. If all human beings were equally endowed with physical and mental gifts, and equally placed in social life, or, in other words, if there were no inequality amongst them, which is likewise present in everything around us, no question could •arise as to any previous existence or past actions of individual souls. But when, on the contrary, we find that no two things are exactly alike, and that whichever side we glance we find diversity, there naturally arises the question — ^how and why all this difierence. The followers of Christ and Mohammad believe that the present embodied existence of the individual souls is their first incarnation, and that for the acts of this short life, where God has so pleased to place them in unequal circumstances, they will be eternally punished or rewarded at the day of Judgment ; and thus they are at a loss to reconcile God's justice with His mercy. While both these religions preach the principle "As we sow, so we reap," it is difficult to understand why the same rule is not applied by them to the circumstances of our present life, as the result of our acts in our past life or lives. I have tried to prove this doctrine in Part I, Chapter II, on .scientific grounds, with examples of every-day occurrence. VI I find that the doctrine of crucifixion of Christ and his- resnrrection from the grave is, in other words, the doctrine of Be-incarnation of Souls. Accordingly, Paul, the Apostle, who is a commentator on Christ's preachings, clearly explains this doctrine in Chapter XV of his First Epistle to the Corin- thians. He says : — 12. "Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?" 13. "But if there be no resurrection of the dead, then is- Christ not risen." 14. "And if Christ be not risen, then is our preaching. Tain, and yonr faith is also "vain." 15. "Yea, and we are found false witnesses of God; be- cause we have testified of God that he raised up Christ : whom he raised not up, if so be that the dead rise not." 16. " For if the dead rise not, then is not Christ raised ;" 32. " If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not ? Let us eat and drink ; for to-morrow we die." 33. " Be not deceived : evil communications corrupt good manners." 34. "Awake to righteouness, and sin not; for some have not the knowledge of God : I speak this to your shame." 35. " But some man will say, How are the dead raised up ? and with what body do they come ?" 36. " Thou fool, that which thou sowest is not quickened, except it die :" 37. "And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat,, cr of some other grain :" vu 38. "But God giveth it abody as it hath pleased him, and to every seed his own body." 39. " All flesh is not the same flesh .• bat there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds." 40. " There are also celestial bodies, and bodies terrestrial ; bat the glory of the celestial is one and the fflory of the terrestrial is another." 41. " There is one glory of the sun, and another glory of the moon, and another glory of the stars ; for one star differeth from another star in glory." 42. " So also is the resurrection of the dead. It is sown in corruption ; it is raised in incorruption:" 43. "It is sown in dishonour ; it is raised in glory: it is sown in weakness ; it is raised in power :" 44. " It is sown a natural body ; it is raised a spiritual body." 51. " Behold, I shew you a mystery ; we shall not at all sleep, but we shall all be changed." The reader will notice here that Paul makes no distinction between the rising of the Lord Jesus and that of other persons after death ; and he shows in the example of the seed, that the dead do not rise with the same body they had when they were buried, but with another body as it may please God. Mr. Herbert Spencer, speaking of conduct as the cause of good and bad consequences, says*: — 32. " During every phase of civilization, the actions of the Unseen Reality, as well as the resulting rewards and punishments, being conceivable only in such form as ex- perience furnishes, to snpplant them by higher ones before wider experiences have made higher ones conceivable, is to set * First Principles, Part I, 4th Edition. VlII np vagne and nninflnential motives for definite and influential ones. Even now, for the great mass of men, tinable through lack of culture to trace out with due clearness those good and bad consequences which conduct brings round through the established order of the Unknowable, it is needful that there should be vividly depicted future torments and future joys — pains and pleasures of a definite kind, produced in a manner direct and simple enough to be clearly imagined. Nay still more must be conceded. Few if any are as yet fitted wholly to dispense with such conceptions as are current. The highest abstractions take so great a mental power to realize with any vividness, and are so inoperative upon conduct unless they are vividly realized, that their regulative eflfects must for a long period to come be appreciable on but a small minority. To see clearly how a right or wrong act generates consequences, internal and external, that go on branching out more widely as years progress, requires a rare power of analysis. To men- tally represent even a single series of those consequences, as it stretches out into the remote future, requires an equally rare power of imagination. And to estimate these conse- quences in their totality, ever multiplying in number while diminishing in intensity, requires a grasp of thought possessed by none. Yet it is only by such analysis, such imagination, and such grasp, that conduct can be rightly guided in the absence of all other control : only so can ultimate rewards and penal- ties be made to outweigh proximate paius and pleasures. In- deed, were it not that throughout the progress of the race, man's experiences of the effects of conduct have been slowly generalized into principles — were it not that these principles have been from generation to generation insisted on by parents, upheld by public opinion, sanctified by religion, and enforced by threats of eternal damnation for disobedience — were it not that under these potent influences, habits have been modi- fied, and the feelings proper to them made innate — were it not, in short, that we have been rendered in a considerable degree organically moral ; it is certain that disastrous results would ensue from the removal of those strong and distinct IX motives which the current belief supplies. Even as it is, those •who relinquish the faith in which they have been brought up, for this most abstract faith in lohich science and religion unite,* may not uncommonly fail to act up to their convictions. Left to their organic morality, enforced only by general reasonings imperfectly wrought out and difl&cnlt to keep before the mind, their defects of nature will often come out more strongly than they would have done under their previous creed. The substituted creed can become adequately ■operative only when it becomes, like the present one, an element in early education, and has the support of a strong social sanction. Nor will men be quite ready for it nntil, through the continuance of a discipline which has already partially moulded them to the conditions of social existence, they are completely moulded to those conditions." The belief in the immortality of the soul, and its re- incarnation, as a consequence of the good or bad actions (Karma) performed by men in their former lives, constitutes the grand and vast platform, on which men of all creeds and races may meet if they rightly understand the esoteric meaning of their exoteric church religion. All persons should know that every one of them will be judged by his own acts, and no mediator will be allowed to intervene between him •and the effects of his deeds. Jesus Christ has expressed this principle of Divine Justice in a very clear and concise manner in Mathew, Chapter VII, Verses 21 to 23. 21. " Not every one that saith unto me. Lord, Lord, shall ■enter into the kingdom of Heaven ; but he that doth the will of my Father which is in Heaven." 22. " Many will say to me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast •out devils ? and in thy name done many wonderful works ?" 23. " And then will I profess unto them, I never knew jon : depart from me, ye that work iniquity." As already noted, I have explained in Chapter II, Part I, of this work, how the human soul is considered responsible * The italics are mine. X for its actions and has to experience their result by under- going re-incaraation, and how the actions of the present life become the seed for the next incarnation, which may raise us to the status of gods inhabiting the sun, moon and the stars, or degrade us to the level of the lower animals or of insects, herbs or stones. As it is with the individual man so it is with the universe. The aggregate result of all the different actions of the previous Kalpa has become the cause of the pre- sent cycle (Kalpa), and the actions of the present cycle will, in their turn, become the seed of the next future Evolution, and so on ad infinitum. Our Vedic theory of Evolution and Involution differs from Human origin and *^« Untenable theory of Naturalists. They the Vedio Eevcla- believe in " the survival of the fittest." '°°" But if this belief be accepted, there would really be no dissolution of the universe, because then a con- tinual improvement and consequently a change for the better will go on for ever ; and thus there will never be a dissolution or an end of the present manifestation. When they admit that an Evolution is going on, or in other words, that there is a beginning of the manifestation of the phenomenal world, it is strange that, having believed in one end of the thread, they do not believe in Involution, which is the other end of the manifestation. According to the Vedic theory the best days of the world are the earlier ones. In course of time development is completed, the energies are weakened, till at length nature is exhausted and no longer possesses any productive power ; and consequently requires rest to recoup its lost strength {vide Chapter I, Part I). The Vedic theory is also supported by tradition and ancient books, which tell us that the people of previous ages were more robust and strong, and enjoyed longer leases of life than the people of the present day. The theory of natural selection is indicative of nature'is imperfections. According to it Nature is still improving. This theory points out the absence in Nature at present of XI the best forms that it will produce in the future. We, on- the other hand, believe in the pre-existence of all things in Nature, and in their later manifestation, not as an originality, but as a manifestation of a pre-existing substance, lying latent in its bosom. Oar doctrine is, that out of nothing, noth- ing can come. Therefore, whatever comes into existence, must have had a pre-existence in Nature. We have thus little respect for a theory such as that of Darwin which propounds that hrnnan species are a development of an inferior animal nature. For, if we were to accept this, we would be at a loss to trace the origin of human language and the possession of Divine knowledge, which are peculiar to mankind only, and which (vide Chapter III, Part I) are not self-acquired, but can only be learnt from others. Such theories may perhaps find supporters among those races which were originally savage,, and which had improved within the memory of man. For, such races are apt to think that as their present development firom a savage to a civilized state is a well-known fact, it may be possible that man himself is a development of the ape-like species. But the hypothesis which makes this theory possible is not reasonable in itself. No savage nation has ever become self-civilized ; and we can always trace the civilization of one nation to another which is already civilized. The thoughts of learned men which pass as original, can be traced to the authors whom they have studied, or to the society in which they have lived and moved. With us, the Aryans of India, it is quite different. We have the very word of him (Mann), who was the founder of the human race, telling us that mankind is from the beginning a separate species of the animal kingdom, and that the highest thoughts within the reach of mankind were revealed to him ; and he, in his turn, revealed the same to his descendents. The knowledge of Self or Divine Essence, is the highest truth worth realizing, and this truth was explained by Brahma (the first Mann), in the beginning of the world to his eldest son Atharva. The word of this Brahmtl is the Holy Veda, and the latter is, therefore, in itself an authority as to its being divine and superhuman. xn The Veda does not repeat the historical facts which men with commoii intelligence can write, ingi'ofthJ Vedr''" ^"t it explains the higher truths which man, with his common sense and inte- llect, is not able to do. It treats of the immortality of the soul, its re-incarnation as a resnlt of the actions performed by it in ignorance of Self, the way that leads to the knowledge of Self, and finally the mode of acquiring that knowledge which removes ignorance and secures emancipation from individuality, when the soul finds itself as the one All-pervading Entity. Such know- ledge cannot be self-acquired, but becomes comprehensible only by revelation from the proper source : So says Mann in Chapter XII, S'lokas 95 to 97. 95. " Such codes of law as are not grounded on the Veda ; and the various heterodox theories of men, produce no good fruit after death ; for they all are declared to have their origin in darkness." 96. " All systems which are repugnant to the Veda, must have been composed by mortals, and shall soon perish : their modern date proves them vain and false." 97. " The three worlds, the four classes of men, and their four distinct orders, with all that has been, all that is, and aU that will be, are made known by the Veda." Chapter V, which treats of the Eemoval of Sin, is clear enough, and does not require any explanation here. Chapter VI, deals with the subject of Up4snS,or meditation, Eemorai f Vik- ^® ^ ^''^P towards the attainment of Divine shepa (Unsteadiness knowledge. In it I have explained the *" *° '■ philosophy of symbolic worship or Pratika Upasn^, which is now often termed by the contemptuous name of ' Idol Worship.' All philosophers agree on the point that whatever is an ■object of conception or perception is finite, and hence liable to change. But the common belief is, that God is Absolute, Infinite and Unchangeable. God is not, therefore, an object of conception or perception, and He cannot really be worship- I)ed mentally or physically. The natural result of this would he the abandonment of all worship ; and, in course of time, total ignorance about the Divine Principle will pervade the whole world. It is probably for reasons like this that the- Vedas teach symbolic worship of the Deity, which can neither be sufficiently comprehended by the mind nor cognised at all by the senses. The word meditation, asdeiinedbyMr. Coleridge,* is equivalent to the Sanskrit word Dhiyana, which is really a function of the memory, namely, to bring to mind what has been already known. The Sanskrit word Adhiyftsa means to attribute the nature of one thing to another. This is of two kinds. One is called Sambadi or beneficial, and the other is called Bisambadi or injurious. The former is a wilful act of the mind, and the latter is, as it were, forced on the mind. It is a Bisam- badi AdhiyUsa, when a rope appears to be a serpent, or as in a mirage when a sandy desert appears as a lake with fertile sur- roundings, without any will on onr part ; and this is injurious. It is a SambMi Adhiyisa when we, by an act of our mind, contemplate a thing to be what it really is not. For instance,- we draw certain features on a piece of paper, and we call it a picture of a friend. We look at it, and feel a satisfaction in it. This satisfaction, being the result of a wilful act of the mind, is beneficial. The picture, in this instance, is a symbol representing our friend. So photos, busts, remembrances and so forth, are symbols of the objects they bring to memory. The realization of God's existence is His knowledge or Jn^na,. and His contemplation by symbols is the symbolic worship or Pratika UpS.snS» The latter is always performed in ignorance of the real nature of the object of worship, and this mode of wor- ship proves beneficial in two ways, viz., (1 ) that the worshipper * For meditation is, I presume, that act of the mind by which it geeka within,, either the law of the phenomena which it has contemplated without, or sem- blances, symbols, and analogies coircsponsiTe to the same. Webtter. XIV Tsy meditating on a symbol acquires the habit of concentrating lis mind on one object ; and (2) that a keen desire arises in the mind of the meditator to know the Reality whose symbol is the subject of his meditation and worship. This theory of symbolic worship appears to be at the bottom of animal sacrifice and different modes of worship. Evidently the Jews believed in the efficacy of animal and human sacrifice in purifying a man from sinfulness and secur- ing divine pleasure. It appears that, following the above principle of symbolic worship, the God of Abraham permitted him (Abraham) to kill a ram in place of his son Isac. Jesus Christ also taught this principle of symbolic worship to his disciples, as shown in the Gospel of Mathew, Chapter XXVI, in the following words : — 26. " And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said. Take, eat ; this is my body." 27. " And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it ; " 28. " For this is my blood of the New Testament, which i» shed for many for the remission of sins." It is clear from the above that Jesus Christ meant to teach his disciples a method of worship by symbols, and it is by virtue of this worship, that the Christians, in celebrating the Communion, still believe that the bread they eat is symbolic of the body and the wine they drink symbolic of the blood of Christ. When the reverend missionaries themselves thu« believe in symbolic worship, they "ought not to view the Hindus . with disdain, who also merely worship by symbols, and do not believe the images they set up to be more than symbols. Mohammedans are not also free from symbolic worship. They say that God is LdMakdn (having no particular place of residence), yet they worship Kaaba, believing it to be Beit Allah (House of God). It is on account of this belief, that a Massalm&a ^ares not sleep with his feet towards the Kaaba ; XV «.nd in order that his prayers be of any benefit to him, he must recite them with his face towards the house of God i» Mecca. Thus it appears that the founders of those religions which professed to teach that all forms of symbol worship should be severely reprobated, have, in spite of their teachings, found themselves unable to avoid symbol worship under all circum- stances. Really speaking all worship, other than symbolic, is done to some ideal object that has an existence in the mind of the worshipper. Does not a Mohammedan think it a religious act to repeat the name of God ? I would ask what the ' Name' itself is. Is it not a symbol of the Unknown ? Are not the names of persons and things the symbols to denote those persons and things ? The worshipper of an idol which lie sets up as the symbol of God, has the satisfaction of worship- ping a visible something which is within his comprehension and has apparently substantial existence ; while he who worships God as a creation of his mind, without the help of an internal or external symbol, is the worshipper of his idea, which changes, and, as compared with an external symbol, has not a durable existence. The above remarks apply also to those newly-founded re- ligions sects, who have contracted the contagion of hatred for symbolic worship from their Christian and Mohammedan neighbours. It would be a blasphemy on their part to call God Father (Pit&) or Mother (Mata) unless the words Father and Mother are used in symbolical sense, and their otherwise Unknowable God is thus symbolized ; whereas, if these words represent no ideals, then their pathetic addresses are useless. If their God is a God with qualities, He is then certainly liable to change and is finite; and, therefore, cannot be Absolute. But if He is, as they believe Him to be, an Absolute, Infinite, Unchangeable God, He can neither be imagined nor described, and, therefore, He is in fact one that cannot be directly worship- ped. It may, therefore, be said that unless these people will learn the philosophy of symbolic worship, all their prayers and worship will end in nothing, because He, to whom they pray in qualifying terms, is not such as they think Him to be. This being so, it becomes necessary to make symbols for CJhapter vn. ^^'^^ which cannot be represented by words Aum as the Syn> or by ideas, and which is Indescribable ° ° ' and Undeflnable. As given in Dr. Webster's dictionary, Mr. Coleridge defines the word 'Symbol' as follows : — " A symbol is a sign included in the idea which it repre- sents, e. g. an actual part chosen to represent the whole or a lower form or species used as the representative of a higher in the same kind." In selecting symbols, it is always the rnle that one lower is designed to signify one higher, for it is elevating to do so. The Vedas, therefore, lay down that the sacred monosyllable ' Aum' (arf «[) is a symbol of the Absolute Deity. Chapters VIII, IX and X of Part I, and the whole of Part II, treat fully of the points in which the symbol and the original are analogous and similar. In Chapter XI, we have shown that the sounds produced by certain animals have a resemblance to the ETidence from pronunciation of the syllable 'Aum' or sounds in Nature otf. , ,,, , " i/>,-ij the Symbol Aum. Aung, and though some may at hrst sight laugh at the examples given there, they will> when they begin to appreciate the philosophy propounded, be better able to judge and value them. The philosophy on which this theory is founded, has been fully explained in Chapter VII, by showing that it is the vowels only that have a sound of their own, and that all the elementary vowels are contained in the monosyllable Aum, which may, therefore, be properly called the whole speech or the compendium of speech. This being a fact, articulations and sounds must either be the enunciation of the full syllable or a part of it,, whether in a correct form or otherwise. At the end of Chapter XI, I have given illustrations, showing that the triliteral monosyllable Aum and The Doctrine of the Atma of which it is a symbol, hav& Christian Trinity -r ■. i x, i • x i • -j.- • ix. explained. manifested themselves into trinities, m the xvu formation of Speech and the Universe respectively. To avoid misapprehension as to the origin of the Doctrine of Trinity, it appears necessary here to say a few words. The Vedas treat of the Doctrine of Trinity and it is still "believed by the professors of the Vedic religion. This doctrine appears to have travelled on from India to Egypt, Greece and other places. Jesus Christ, though born in Bethlehem in Judea, was nourished and brought up in Egypt.* He, therefore, apparently received his spiritual education in Egypt. Saint Paul calls him a High Priest after the order of Melchisedecf Having re- turned from Egypt, Jesus Christ preached to his disciples and the people of Judea, the Doctrine of Unity in Trinity and Trinity in Unity. This doctrine appears to have been understood, to some extent, by his folio wers|; but from time immemorial it has apparently remained a mystery. The Christians of the present day are really at a loss to •account for their strange doctrine of ^ Three in One and One in Three' ; and this doctrine, it may be said, will ever remain unintelligible to them, until they will kneel at the feet of the Vedic philosophers and learn from them the mystery ahout ' The Fourth,' which is the real Entity and of which the others are mere manifestations. If we keep in view ' The Fourth,' the Doctrine of Trinity is easily comprehended. The three personages of the Christian Trinity are the mani- festations of the One (Real Entity), and the One (Entity) is manifested in the Three. If, on the other hand, we believe that the three personages of the Trinity viz., the Father, Son, and the Holy Ghost, are three separate Entities, then Three can- not be One and One cannot be Three. If any one would say that the Three Entities unite together to form One, then this •» St. Mathew's Gospel, Chapter II, Verses 13 to 15 and 19 to 21. j- Paul's Epistle to the Hebrews, Chapter VI, Verse 20, and Ghaptei VII, Verses 17 and 21. X Paul's First Epistle to the Corinthians, Chapter XIII, Verses 9-13. XVUl Owe, a compoand of the Three, will be a Fourth, different from each of the other Three. The very thought of Three in One and One in Three is impossible without the existence of a Eourth, and if there be no Fonrth, the only combination that can be formed out of Three, will be Two in One and One in Two. The Vedic followers believe in the three-fold manifestations of One God, respectively known as BrahmS, the Creator, Vishnu the Protector, and Shiva the Destroyer. In other words, he is described as Viriita or VaishvS,nara (Gross Mani- festation of the Universe), Hiranyagarbha (Subtle Mani- festation of the Universe) and I'shwara ( Unmanifested Universe). The ' Fourth,' of which all the Three are mani- festations, is called in Sanskrit AtmS, (the All pervading). This AtmS, is also called Padsha, as it is only known by its three conditions, literally speaking feet. As AtmS, always appears to us in Three Manifestations, the ancients regarded the numeral three as a sacred number. In order to worship this AtmS, together with its three conditions', the Vedic followers made a symbol of it. This symbol, they represented by the figure ^ or more briefly + and gave it the name of Ganesh or the Lord of all Deities. On all sacred and ceremonial occasions, this figure was invariably drawn out, and worshipped as the foremost deity, being always assigned the first place among the Gods in the order of their worship. This is done by the Vedic followers even up to the present day. This mark represents four parts, three of them resting on the Fourth and the Fourth supporting the other three. This symbol also appears to have been adopted by the Christians as signifying the Cross on which Jesus Christ was crucified. It is not really a mark of the Cross, but a symbol of the Three Manifestations of the Divine Entity. The figm-e itself is a solution of the difficult problem of Trinity, and although every Christian recognises this symbol, he is ignorant of the Fourth, and therefore unable to under- fitand the doctrine which he believes through faith alone. XIX Chapters XIII and XIV are clear enough and need no • Traces of Aum- in co^iment here. It is Hkely that the the Koran and the orthodox Mohammedans will not approve of the explanation of the letters Alif, La,m, and Mim as given by me, though they have not as yet given any satisfactory explanation themselves. To say that they are merely meaningless letters, would evidently call into question the genuineness of the divine som-ce of Al-Kor^n. I would, therefore, like to draw the attention of the un- prejudiced Mohammedan reader to the first verse of the Second Chapter of the Kordn, which begins with the words "J.?!/", Lam, Mim ; this is the book, there is no doubt in it" .... Now the word 'this' refers to the letters preceding it, and means that these three letters are the whole book. The word 'this' cannot, as some would interpret, mean the whole volume of the Kor^n as it is extant now-a-days ; because, ■when the above-noted verso was repeated by the Prophet, the Kor5,n was not received in full : it was received in parts over the course of several years. The majority of tlie Mohammedans would feel contented with the explanation that these letters are a mystery, and with them all efforts to find a solution are useless. A truth is after all a truth. We have shown how Alif, Lam and Mim ( A, L & M ) of the Kor^u are the same letters ST ( A), T (U)and w (M) of ^JT (Aum). I have also tried in Chapter XIV to trace these letters in the Old Testament. In Chapter XV, with which the first part ends, are given some extracts from Hindu religions books to show the sanctity of these letters. Part II consists of the text of the Sanskrit Mandiikya _,, -,. , , , Upanishad of the Atharva Veda, with an The Ma n d li k y a ^ . ' Upanishad of the English translation of it, and a full t arva a a. commentary on the same, following in the lines of S'ri Gaurapada Acharya and S'ri S'ankara Acharya. The first S'ruti states that the word ' Aum' is a symbol as XX well as the name of the Universal soul, and that all that is Manifest and Unmanifest is one and the same Divine Entity- The second S'ruti says that this Aunk^ra is also called Brahma and AtmS,, and is known as having four feet, or, more proper- ly speaking, conditions. The third, fourth and fifth S'rntia show that the first, second and third conditions of this AtmS, are the wakeful, dreamy and dreamless (slumbering) states- respectively. The sixth S'ruti sings the praise of the third condition, and explains the powers which are displayed by Atm3. while it appears in this condition. The seventh S'ruti states that the Fourth is not a condition like the preceding- three, but that it is the Entity itself, which appears to us in three separate aspects, that in itself it is free of all conditions, and that this Atmfi. which is 'the self of all,' should be known. It is to be inferred from this S'ruti that AtmS, is knowable. The eighth S'ruti explains that, as the full syllable Aum is a symbol of Atrnft, each of its letters is a symbol of each of the three conditions of Atm^ in their respective order. S'rutis nine, ten and eleven respectively show that the letter ' A ' of the syllable Aum, is a symbol of the VirS-ta phase ( Gross Manifestation \ 'U' of the Hirannyagarbha (Subtle Mani- festation) and 'M' of the I'shwara phase (Unmanifested state) of AtmS,. These S'rutis also give the analogies between symbols and their originals, as well as the benefits which the meditator reaps by meditating on each phase. S'ruti twelve, with which the Upanishad euds, tells us what is meant by 'The Fourth' and the way how one who knows 'The Fourth' attains emancipation. S'rutis 7 and 12 indicate by mere allusion what AtmS, is ;. the former enjoins that it (Atma) shonld be known; and the latter says that he that knows this Atm^, is emancipated. Here arises a seeming conflict. How can that which is not an object of conception or perception, become an object of knowledge (conception) ? Though Mr. Herbert Spencer has arrived at a correct and sound conclusion* that there is only * First Principles Part I, 4tb Edition. XXI one Absolute Non-Belative Entity ; yet, being ignorant of the method by which the knowledge of this Entity is acquired, he was unable to realize it ; and it is a matter of great regret that he dogmatized this Entity as " Unknowable." Con- sequently, the Agnostics think it a waste of energy to make any effort to seek for a solution. The following quotations from Mr. Herbert Spencer's First Principles will show the views held by him regarding the relative world and the Non- Relative Absolute Entity : — 1. " Here, then, is an ultimate religious truth of the highest possible certainty — a truth in TTltimate Eeiigious which religions in general are at one with page 46, last para. ' each other, and with a philosophy anta- gonistic to their special dogmas. And this truth, respecting which there is a latent agreement among all mankind from the fetish- worshipper to the most stoical critic of human creeds, must be the one we seek. If Religion and Science are to be reconciled, the basis of reconciliation must be this deepest, widest, and most certain of all facts — that the Power which the Universe manifests to us is utterly inscrutable." 2. " It results therefore that Space and Time are wholly incomprehensible. The immediate know- Space and Time, ledge which we seem to have of them, 60. ^ ^' ^^^^ proves, when examined, to be total ignor- ance. While our belief in their objective reality is insurmountable, we are unable to give" any rational account of it. And to posit the alternative belief (possible to state but impossible to realize) is merely to multiply irrationalities." 3. " Matter then, in its ultimate natnre, is as absolutely incomprehensible as Space and Time. Matter, page 54. j-pame what suppositions we may, we find on tracing out their implications that they leave us nothing but a choice between opposite absurdities. XXll 4. "Thns neither when considered in connextion with Space, nor when considered in connextion Motion, page 58. ^th Matter, nor when considered in con- nextion with Rest, do we find that Motion is truly cognizable. All efforts to understand its essential nature do but bring us to alternative impossibilities of thought." 5. " While, then, it is impossible to form any idea of Force in itself, it is equally impossible to corn- Force, page 61. prehend its mode of exercise." 6. " As we found it was impossible really to conceive Rest becoming Motion or Motion becoming Rest ;, ♦^onso^o^snesB, go here we find it is impossible really to conceive either the beginning or the ending of those changes which constitute Consciousness." "Hence, while we are unable either to believe or to conceive that the duration of Consciousness is infinite, we are equally unable either to know it as finite, or to conceive it as finite." 7. " Passing over this, however, it may readily be shown that a cognition of self, properly so paSfSl'cies.'""' ''^"6'^' ^^ absolutely negatived by the law of thought. The fundamental condition to all conciousness, emphatically insisted upon by Mr. Mansel in common with Sir William Hamilton and others, is the antethesis of subject and object. And on this " primitive dualism of consciousness," " from which the explanations of philosophy must take their start," Mr. Mansel founds his refutation of the German Absolutists. But now, what is the corollary from this doctrine, as bearing on the consciousness of self ? The mental act in which self is known, implies, like every other mental act, a perceiving subject and a per- ceived object. If, then, the object perceived is self, what is the subject that perceives ? or if it is the true self which thinks, what other self can it be that is thought of ? Clearly, a true cognition of self implies a state in which the knowing and the known are one — in which subject and object are XXUl identified ; and this Mr. Mansel rightly holds to be the annihilation of both." " So that the personality of which each is conscious, and of which the existence is to each a fact beyond all others the most certain, is yet a thing which cannot truly be known at all ; knowledge of it is forbidden by the very nature of •thonght." 8. " Objective and subjective things he thus ascertains to be alike inscrutable in their substance and Ultimate scientific genesis. In all directions his investiga- ideaB, pp. 66 and 67. ° „■,■■,■ i> i j? tions eventually brmg him face to lace with an insoluble enigma ; and he ever more clearly perceives it to be an insoluble enigma. He learns at once the great- ness and the littleness of the human intellect — its power in