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AUTHOR: VEDANTASARA TITLE: MANUAL OF HINDU PANTHEISM PLACE: LONDON DA TE : 1891 COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT Master Negative # BIBLIOGRAPHIC MICROFORM TARGET Original Material as Filmed - Existing Bibliographic Record r ^"^•^^W" 'i PHILOSOPHY ' D890 V517 Vedontasara • , A manual of Hindu pantheism, the Vedantasaraj i tr. with copious annotations, by Col. G. A. Jacob ... 3d ed., rev. London, Kegan Paul, 1891. xiv, 140 p. 22 cm. (Half-title: Trtibner's Oriental series) Copy in Butlor L arfer ory of rhilooophy ■ 1091 -. Restrictions on Use: ^iTsg^ o TECHNICAL MICROFORM DATA FILM SIZE:__3_5_^_:!1_^___ REDUCTION RATIO: Ji.^ IMAGE PLACEMENT: lA (l^ IB IIB DATE FILMED:__T'_1-_1^;^ INITIALS y^__P:iL FILMED BY: RESEARCH PUBLICATIONS. INC WOODBRIDGE. CT c Association for information and image iManagement 1100 Wayne Avenue, Suite 1100 Silver Spring, Maryland 20910 301/587-8202 Centimeter 1 2 3 4 5 6 im lMiiliiiiliiiiliiiiliiiiliiiiliiiiliiiilllliliiiiliiiiliiiil TTT Inches 1 Lin m 1 I 8 9 iiiliiiiliiiiliiii 10 11 12 13 14 15 mm iiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiil TTT 1.0 l.i 1.25 i^IlM |63 lUbU 1.4 2.5 2.2 2.0 1.8 1.6 TTT MRNUFRCTURED TO flllM STflNDRRDS BY APPLIED IMRGEp INC. % ^f4S €^ %* <^.^ r. • t '4 ■J?- 1)890 V5-/7 PHi5sopti|yipms ETBENlyiVENDL^- DisciPffliNAynm:^- i!alttmbm ^mtjcmln '*»-^&^"'-.*^ 4 ?- - I.J 1 . -•" ■•■s Va? ■^^ "w5 •S-\ii ,.ft. . M, ' -^ ' f *a '^l m^ -Km *S'- »;J 1- - # .•::«"-.i *.■« ;rv:.; , %•¥■■ ^■^m-i^ « **i '^ K '^ trObner'8 oriental series. I'lfiii^ . 'I , . . ■-■■♦ , ..!..- ■ "5... " A knowledge of the commonplace, at least, of Oriental literature, philo- «,pht td «Ugi«n U as necessary to the general reader of the present da, ^an Lcqaaintance with the Latin and Greek classics was a generafon or so T „« afr^rlp^ have been made within the present century in these ago. Immense «*"/«;^^^^^^^^^ ^^^^ brought within the range of accurate ^:':^:t:^ d I^I^Zhip that has been devoted to these ^Itcts have been almost inaccessible to the public because they were con- taSoXe most part in learned or expensive works, or scattered through- out the numb^^ of scientific periodicals. Messrs. Tkubkeh & Co., m a sp nt ofentrpre which does them infinite credit, have determined to supply the nlntT/rncreasing want, and to give in a Popula. or, at east, a compre- hensive form, all this mass of knowledge to the woild. -iTimes. Second Edition, post 8vo, pp. xxxii.-748, with Map, cloth, price 21B. THE INDIAN EMPIRE : ITS PEOPLE, HISTORY, AND PRODUCTS. By the HON. Sir W. W. HUNTER. K.C.S.I., C.S.I., CLE.. LL.D.. Member of the Viceroy's Legislative Council, Director-General of Statistics to the Government of India. Being a RevUed Edition, brought up to date, and incorporating the general results of the Census of 1881. , 4., „„ natrps and is a marvellous combination of "It forms a volume of more than 70o Pa^es, ana is^a ^^ ^^^ ^^^^ literary condensation and research. It K^es a complete outcome of Empii4, its history, peoples and Pf^^^c^^^"^ '^T^ ^^ rendering that labour seventeen years of labour with e^pej.tiona^^opport m^^^^^ expositions of the fruitful. Nothing cou d be more ^^^^l^ than Sir ^lUuim^^^^ i interesting economic and political condition of India at the P^®!^"^™!'' than his scholarly history of the India of the past. -Tht Times. 4 '. /.-^ -C*. TRUBNER'S ORIENTAL SERIES. THE FOLLOWING WORKS HAVE ALREADY APPEARED:— Third Edition, post 8vo, cloth, pp. xvi.— 428, price 163. ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE PARSIS. By martin HAUG, Th.D., Late of the Universities of Tiibingen, Gottingen, and Bonn ; Superintendent of Sanskrit Studies, and Professor of Sanskrit in the Toona College. Edited and Enlarged by Dr. E. W. WEST. To which is added a Biographical Memoir of the late Dr. IIaug by Prof. E. r. Evans. I. History of the llesearches into the Sacred Writings and Religion of the Parsis, from the Earliest Times down to the Present. II. Languages of the Parsi Scriptures. III. The Zend-Avesta, or the Scripture of the Parsis. IV. The Zoroastrian Religion, as to its Origin and Development. " ' Essays on the Sacred Tjanffuagc, Writings, and Religion of the Parsis,' l>y the latoDr. Miirtiu IIaug, edited by Dr. E. W. West. The author intended, on his return from liidiu, to expand the materials contained in this work into a comprehensive account of the Zoroastrian religion, but the dt.si;,Ti wfts fnistnited by his initiniely death. We have, however, in a concise and itadalile form, a history of the researtlies into the sacred writings and religion of the Parsis from tlie earliest times down to the present— a dissertation on the lantruages of tlie Parsi Scriptures, a translation of the Zend-Avesta, or the Scripture of the I'arsis, and a dissertation on the Zoroas- trian religion, with esixjcial reference to its origin and development."— 2u/tis. Post 8vo, cloth, pp. viii. — 176, price 78. 6d. TEXTS FROM THE BUDDHIST CANON COMMONLY KNOWN AS " DHAMMAPADA." With Accompanyinfj Narratives. Translated from the Chinese hy S. liEAL, B.A., Professor of Chinese, University College, London. The Dhamniapada, as hitherto known by the Pali Text Edition, as edited hv Fausboll, by IMax Midler's English, and Albrecht Weber's German translations, consists only of twenty-six chapters or sections, whilst the Chinese version, or rather recension, as now translated by Mr. Beal, con- sists of thirty-nine sections. The students of Pali who possess FausbolTs text, or either of the above named translations, will therefore needs want Mr. Beal's English rendering of the Chinese version ; the thirteen aV)ove- named additional sections not being accessible to them in any other form ; for, even if they understand Chinese, the Chinese original would be un- obtainable by them. " Mr. Deal's ren8 that founder as a god himself. "—Scotsman, TR UBNER'S ORIENTAL SERIES. Second Edition, post 8vo, cloth, pp. xxiv.— 360, price los. 6d. THE HISTORY OF INDIAN LITERATURE. By ALBRECHT WEBER. Translated from the Second German Edition by John Mann, M.A., and Theouor Zachariae, Ph.D., with the sanction of the Author. Dr. BuHLER, Inspector of Schools in India, writes:— "AVhen I was Pro- fessor of Oriental Languages in Elpliinstone College, I frequently felt the want of such a work to which I could refer the students." Professor Co well, of Cambridge, writes :— *'It will be especially useful to the students in our Indian colleges and universities. I used to long for such a book when I was teaching in Calcutta. Hindu students are intensely interested in the history of Sanskrit literature, and this volume will supply them with all they want on the subject." Professor Whitney, Yale College, Newhaven, Conn., U.S.A., writes :— " I was one of the class to whom the work was originally given in the form of academic lectures. At their first api)earance they were by far the most learned and able treatment of their subject ; and with their recent additions they still maintain decidedly the same rank." "Is perhaps the most comprehensive and lucid survey of Sanskrit literature extant. The essays contained in the volume were originally delivered as academic lectures, and at the time of their first publicjition were acknowledged to be by far the most learned and able treatment of the subject. They have now been brought up to date by the addition of all the most important results of recent research. "— Times, Post 8vo, cloth, pp. xii.— 198, accompanied by Two Language Maps, price 7s. 6d. A SKETCH OF THE MODERN LANGUAGES OF THE EAST INDIES. By ROBERT N. CUST. The Author has attempted to fill up a vacuum, the inconvenience of which presse> P™* '^'- ^-rr^nv A rr ASSICAL DICTIONARY OF HINDU MYTHOLOGY ^ "anD^IGION GEOGRAPHY, HISTORY. AND LITERATURE. By JOHN DOWSON, M.K.A.S., Late Professor of HinJustani, Staff College. -This not only forms an ^^^^-^^^,^\t'tS^>i^-'''^^^^^^^ Hterature, but is iUao of great K™"'!,'"'^ ,he wSTnaKCs of Hindu mythology ^^r^n'l^ra^s^l^nS^.^-.t-onhon'JfuK K- outaiao the lin^itcd '^'^^'rilrsriMwhen-Usuhi^^^^^^^^ Z^i. S?t.:n7d"et.S'Lt;ltrf "m'«: g "ratx'ccnence o^ Mr^owson's worU." —Saturday Review. _____ Post 8vo, with View of Mecca, pp. cxii.-ij^, cloth, price 9s. SELECTIONS FROM THE KORAN. By EDWARD AVILLIAM LANE, Translator of " The Thousand and Ono Nights ; " &c. &c. A New Edition, Revised and Enlar^^ed, with an Introduction by Stanley Lane Poole. ..... Ha. been Ion. esteemed in tlm -'Jf^^me'tS^SS^^'trSlr^ neatest AraMcschoUr. of the h^^ ,,, ,,, f ,,, i^U^^k^^^^osU,^ thltcKflS a .r..t deal of c^tnu.eous matter introduced by way of comment, aud prefixing =^'\"^^7;:i\\^. •;'(-.;; 'J^' . Mr. Poole tells us ^'•Mr Poole is l>oth ^Vge"««-*^'^%^V^'Vr\nd s rv S^^ t.> a.^certuiu them. man, Calcutta. Post 8vo, pp. vi.— 368, cloth, price 14s- MODERN INDIA AND THE INDIANS, BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS. By MONIER WILLIAMS, D.C.L., Wn„ TT D of the University of Calcutta, Hon. Member of the pombayAsiatu- ^°"- ^k!?(e?y, Ken ProfeJsor of Sanskrit in the University of Oxford. Third Edition, revised and augmented by considerable Additions, with Illustrations and a Map. and cu8tom.s of the Queen s I"^»'^" ^"J'JVf;^^^^^^^^ Euglish.nan for this able »ny one work. He not only deserves t^f.ff™, "^JJ^'JiJu^ we should be contribution to the study of Modern In la-a ^^^^^^^^^'^^i^^ or Hindu. K!£t^:S^^J{o£,^1rSSr^;?^l^S^ oi Skinners, their creeds, and their necessities."— TinK*. Post 8vo, pp. xliv.— 376. cloth, price 14s. METRICAL TRANSLATIONS FROM SANSKRIT WRITERS. With an Introduction, many Prose Versions, and Parallel Passages from Classical Authors. By J. MUIR, CLE., D.C.L., LL.D., Ph.D. ». . . . An agreeable introduction to Hindu Poetry. "-Tm*'*. religious A volume which maybe taken as a fair illustration alike ^^ .J*»e reli^ous «d moral senSmenta and of the legend^^y lore of the best Sanskrit writers. - Edinbrnrgh Daily Review. TRUB^ER'S ORIENTAL SERIES. Second Edition, post 8vo, pp. xxvi.-244, cloth, price los. 6d. THE GULISTAN; Oa, ROSE GARDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ. By EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S. •Mt is a very fair rendering of the original. "—Times. n „t,„ ♦„!,. ..The Lw Li,ic,n has lo^g ^een desired and ..^11^^^^ a„y interest in oSiou*'i tt;?S ve\Sof Midi's finest work."_^cot." — Athaiaum. " Upon the whole, wc kni>w of nt) work comparable to it for the extent of its original research, and the simplicity with which this comitlicated system of philo- sophy, religion, literature, and ritu;d is set forth." — British Quarterly Review. " The whole volume is rei)leto with learning. . . . It deserves most carefid study from ;vll interested in the history of the religinns of the worUl, and expressly of those ^ho are concerned in the propagation of Christianity. Dr. Edkins notices in i;rms of just condemnation the exaggerated prai.se bestowed upon Buddhism by recent English writers." — Rtcord. Post Bvo, pp. 496, cloth, price los. 6d. LINGUISTIC AND ORIENTAL ESSAYS. Written fuom the Year 1846 to 1878. By ROBERT NEEDHAM CUST, Late Member of Her Majesty's Indian Civil Service ; Hon. Secretary to the Royal A.siatic Society; and Author of "The Modern Languages of the East Indies." •' Wo know none who has do.«?cribed Indian life, especially the life of the natives, with so much learning, sympithy, and literary iiiicut."— Academy. " They seem to us to be full of suggestive and original remarks."— S<. James's Gazette. " His book contains a vast amount of information. The result of thirty-five years of inquiry, reflection, and speculation, and that on subjects jis full of fascination as of food for thought."— Ta'Att. '* Exhibit such a thorough acquaintance with the history and antiquities of India MB to entitle him to speak as one having authority." — Edinburgh Daily Review. ♦• The author speaks with the authority of personal experience It is this constant association with the country and the people which gives such a vividness to many of the pages." — Athenaunu Post Bvo, pp. civ.— 348, cloth, price iSs. BUDDHIST BIRTH STORIES; or, Jataka Tales. The Oldest Collection of Folk-lore Extant : BEING THE JATAKATTHAVANNANA, For the first time Edited in the original PalL By V. FAUSBOLL ; And Translated by T. W. Rhys Davids. Translation. Volume I. •'Tlie.sc are tales supposed to have been told by the Buddha of what he had seen and heard in his previ<.us births. They are probably the nearest representatives of the «.riginal Arvau stories from which sprang the folk-lore of Europe as well as India The introd'uction contains a most interesting disquisition on the migrations of these fables, tracing their reappeanuice in the various groups of folk-lore legends. Among other old friend.s. we meet with a version of the Judgment of Solomon. —Times. " It is now s(.me years since Mr, Rhys Davids asserted his right to be heard on • this subject by his able article on Buddhism in the new edition of the ' Encyclopajdia Britmnica.' "— Z,et(i« Mercury. " Ml who are interested in Buddhist literature ought to feel deeply indeMcd to Mr Uhvs Davids, His well-established reputation as a Pali scholar is a sufficient gu;irantee for the fidelity of his version, and the style of his translations is desei-ving of high praise." — Academy. " No more competent expositor of Buddhism could bo found than Mr. Rhys Davids. In the Jataka book we have, then, a priceless record of the eariiest imagumtive literature of our race ; and ... it presents to tis a nearly complete picture of the social Ufe and customs and popidar btdiefs of the common people ot Aryan tribes, closely related to ourselves, ju.st as they were passing through the first stages of civiUsation."— -S7. James's Gazette. Po.st 8vo, pp. xxviii,— 362, cloth, price 148. A TALMUDIC MISCELLANY; Or, a THOUSAND AND ONE EXTRACTS FROM THE TALMUD, THE MIDUASHIM, AND THE KABBALAH. Compiled and Translated by PAUL ISAAC HERSHON, Author of " Genesis According to the Talmud," &c. With Notes and Cojaous Indexes. •• To obtain in so concise and handy a form as this volume a general idea of the Talmud is a boon to Christians at least."— TtJHCS. " Its pectiliar and popular character will make it attractive to general readers. Mr Ilei-shon is a very competent scholar. . . . Contains samples of the good, bad, ami indifferent, and especiaUy extracts that throw light upon the Scriptures, Ih-ili^h Quarterly Review. " Will convey to English readers a more complete and truthful notion of the Talmud tiian any other work that h.as yet appeared."— Dai ?y Neics. " Without overlooking in the slightest the several attractions of the previous volumes of the ' Oriental Series.' we have no hesitation in saying that this surpasses them all in mterest."— Edinburgh Daily Review. " Mr, nershon has . . . thus given English readers what is. we beUeve, a fair set of specimens which they can test for themselves."— 27ie Record. •• This book is by far the best fitted in the present state of knowledge to enable the general reader to gain a fair and unbiassed conception of the multifarious contents of the wonderful miscellany which can only be truly understood— so Jewish pride asserts— by the lifo-long devotion of scholars of the Chosen People. —Inquirer. "The value and importance of this volume consist in the fact that scarcely a single extract is given in its pages but throws some light, direct or refracted, upon those Scriptures which are the common heritage of Jew and Christian aUke. —John Bull. " It is a capital specimen of Hebrew scholarship ; a monument of learned, loving, light-giving labour."— /ewis^ Herald. f TRUBy£K'S ORIENTAL SERIES. TRUBNER'S ORIENTAL SERIES. Post 8vo, pp. xii. — 228, cloth, price 73. 6d. THE CLASSICAL POETRY OF THE JAPANESE. By basil hall CHAMBERLAIN, Author of " Yeigo Henkaku Siiiran." •' A very curious volume. The author has manifestly devoted much labour to the task, of studying the ptjetical literature of the Japanese, and rendering characteristic ttpccinicns into Kn.dish verse." — Dailif Ntws. " Mr. (JhaniV>erlain'8 volume is, so far as we are aware, the first attempt which has been made to interi)ret tlie literatiire of the J;4i)ancse to the Western worid. It is to the classical poetry of Old Japan that we nuist turn for indigenous Japanese thought, and in the volume before us we have a selection from that jioetry rendered into graceful English verse." — Tablet. "It is undoubtedly one of the best translations of lyric literature which has appeared during the close of the last year." — Ctlextial Empire. '* Mr. Chamberlain set himself a ditficult task when he \mdertook to reproduce Japanese poetry in an English form. But he has evidently laboured con amore, and hia efforts are successful to a degree." — London and China Express. Post 8vo, pp. xiu — 164, cloth, price los. 6d. THE HISTORY OF ESARHADDON (Son of Sennacherib), KING OF ASSYRIA, b.c. 681-C68. Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in the British Museum Collection ; together with a Grammatical Analysis of each Word, Exfilanations of the Ideo^aphs by Extracts from the Bi-Lingual Syllabaries, and List of Eponyms, &c. Ey ERNEST A. BUDGE, B.A., M.R.A.S., Assyrian Exhibitioner, Christ's College, Cambridge. •' Students of scriptural arclu«ology will also appreciate the ' History of Esar- haddon.'"— rimtJ*. "There is mtich to attract the 8chi>lar in this volume. It does not pretend to |x)pulari8e sttidies which are yet in their infancy. Its primary object is to translate, !>ut it does not assume to be more than tentative, and it offers both to the professed Assyriologist and to the ordinary non-Assyriological Semitic scholar the means of controlling its results.'' — Acadeiny. "Mr. Budge's btiok is, of course, mainly addressed t" Assyrian scholars and sttidents. Tliey are not, it is to be feared, a very numerous class. But the more thanks are due to him on that account for the way in wliich he luis acquitted liimsclf in his laborious Uuik.'' — TablU. Post 8vo, pp. 448, cloth, price 218. THE MESNEVI (Usually known as The Mesneviti Suekif, or Holy Mesnevi) OF MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI. Book the First. Together with some Account of the Life and Acts of the Author, of his Ancestors, and of his Descendants. Illustrated by a Selection of Characteristic Anecdotes, as Collected by their Historian, Metlana Shemsu-'D-Din Ahmed, el Eflaki, el 'Arifi. Translated, and the Poetry Versified, in English, By JAMES W. REDHOUSE, M.R.A. S., &c. '• A complete treastiry of occult Oriental lore." — Saturday Revinc. '♦This l)ook will be a very valuable help to the reader Ignorant of Persia, who is desirous of obtaining an insight into a very important department of the literatuie extant in that language."— Ja62et. Post Bvo, pp. xvi.-28o, cloth, price 6s. EASTERN PROVERBS AND EMBLEMS Illustrating Old Truths. By Rev. J. LONG, Member of the Bengal Asiatic Society, F.R.G.S. " We regard the book as valuable, and wish for it a wide circulation and attentive '■'^''^i"lt;'g7ther'7t is quite a feast of good things."-G/ol^. " It is full of interesting ii\a>X\.Qr."—Antiqv.ary, Post 8vo, pp. viii.— 270, cloth, price 7s. 6d. INDIAN POETRY; Cont.u.jn^aNewEditi<.c.t^^ JndiT" (SllbhTatt), '' ProJLbial Wisdom - from the Shlokas of the Hitopadesa, and other Oriental Poems. ^ » . „ By EDWIN ARNOLD, C.S.L, Author of " The Light of Asia. .M. this new ^^^^^^^^^^^ STSi^l^S^^^ is not unknown to .^.f^'^f [.^;,- ,^(^'^, ^^^^f ,^^^^^^^ than the sbJdes by ^;^^^^SZ^^^^^^:^^:^V^o.... of being weaned by the love of ' Beautiful Radha, jasmine-bosomed Radha, from the allurements of the forxjst nymphs, in whom the five senses are typified." - able fidelity t.,tl,coripualtext/'-Oi«ta^^ ^ p„r-,lari8e India,, efforts."— ^^/t'n'« Indhan Mad. Post 8vo, pp. xvi.— 296, cloth, price los. 6d. THE MIND OF MENCIUS ; Ou, POLITICAL ECONOMY FOUNDED UPON MORAL PHILOSOPHY. A Systematic Digest of the Doctuines of the Chinese Philosopheh Mencius. Translated from the Original Text and Classified, with Comments and Explanations, By the Rev. ERNST FABEll, Rhenish Mission Society. Translated from the German, with Additional Notes, By the Rev. A. B. HUTCHINSON, C.M.S, Church Mission, Hong Kong. ..Mr. Faberis^already well ^^^^ ^ ^^^,T^^:^'i^Rt valuable of the excellent s.ries to which it belongs, -^er meaning of the great religion, for it is in reality only one, which it proposes to descrilie -A/ognised by the "^o^^ amhoritiU^^^ Orientalists, both in this country and on the continent of Euroi«, But prob^iby there are few Indianists (if we may use the word) who would not denve ^ g''«'l f f^ of information from it, and especially from the extensive bibliography provided m the notes." — Dublin Review. ■ , j .. a. m .. / v^« r/^vM " Such a sketch M. Uarth has drawn with a master-hand. -CnUe (New 1 01 k). Post 8vo, pp. viii. — 152, cloth, price 6s. HINDU PHILOSOPHY. The SANKHYA KAIIIKA of IS'WAKA KKISHNA, An Exposition of the System of Kapih>, with an Appendix on the Nyaya and Vais'eshika Systems. By JOHN DAVIES, M.A. (Cantab), M.K.A.S. The system of Kai>ila contains nearly all that India has produced in the department of pure philosophy. "The non-Orientali.*t . . . fimls in Mr. Davies a patient and learned giiide who lejids him into the intricacies of the philosophy of India and supplies him with a c ue, that he may not be lost in them. In the preface he states that the system of KapUa is the 'earliest attempt on record to give an ai>8wer from reason alone. to the mysterious questions which arise in every thoughtful mmd about the origin of the world, the nature and relations ot man and his future destiny, and m his learned an.i able notes he exhibits ' the connection of the Sankhya system with the philo- sophy of SpinoEi,' and ' the connection of the system of kapila with that of bchopen- hauerand Von Hartniann.'"— /"owV/n CAHrcA t^rojuc^-. n .f„^^„f. " Mr Davies's volume on Hindu Pi.iU^t.phy is an undoubted gam to aU students of the deveh.ptnent of thought. The system of Kapila, which is here given in a ti-ans- lation from the Sfuikhya Kfuika, is the only contribution of Iiuna to pure philosophy. Presents many points of deep interest to the student of coniparative philo- wpiiy, and without Mr. Davies's lucid interpretation it would be difhcult to uppre- eiate tliese points in any adequate manner.'— i^nlHrrfav/iiritw. " We welcome Mr. Daviess book as a valuable addition to our philosophical library."— iVote* and Queries. TRUBNER'S ORIENTAL SERIES. Second Edition. Post 8vo, pp. X.-130, cloth, price 6s. A MANUAL OF HINDU PANTHEISM. VEDANTASARA. Translated, with copious Annotations, By Major G. A. JACOB, Bombay Staff Corps ; Inspector of Army Schools. The design of this little work is to provide for missionaries, and for others who, like them, have little leisure for original research, an accurate summary of the doctrines of the Vedanta. " The modest title of Major Jacob's work conveys but ^» i" j;J^S'^^*^,^ttsara^ %l vast amount of research embodied in his notes to the text of the ^ jdantas.'U-a .0 conious indeed, are these, and so much collatenil matter do they bring to ^eai on ilTs;i^.je"rtt;t\he diligent student -11/^- f^^ ^^"^ ^^oSUf theV'sT^^ adequate view of Hiudii philosophy generally. Uis work ... is one 01 xiie u«Bt its kind that we have seen."— Caictt^a Jievieio, Post 8vo, pp. xii.— 154, cloth, price 78. 6d. TSUNI— I I GO AM : The Supreme Being of the Khoi-Khoi. By THEOPHILUS HAHN, Ph.D., Custodian of the Grey Collection, Cape Town ; CJorresponding Member of tlie Geogr. Society, Dresden ; Corresponding Member of the Anthropological Society, Vienna, &c. , &c. .™« /. 1. • 4.„i«,o«f «f nr Mibn's labours will be of interest, not at the Cape "The first »««tjil^ ent of Dn I^^^^^^ ^^j^^^^j^ contribution ^'^^ uTs full of good things. "St. James's Gazette. In Four Volumes. Post 8vo, Vol. I., pp. xii.-392, cloth, price 12s. 6d., Vol. II., pp. vi.-4o8, cloth, price 12s. 6d., Vol. III., pp. v»> -4;4, cloth, price 128. 6d., Vol. IV., pp. viii.-340. cloth, price 10s. 6d. A COMPREHENSIVE COMMENTARY TO THE QURAN. To WHICH IS PREFIXED SALE'S PRELIMINARY DISCOURSE, WITH Additional Notes and Emendations. To'^ether with a Complete Index to the Text. Preliminary " Discourse, and Notes. By Rev. E. M. WHEURY, M.A., Lodiana. " Aa Mv WbPrrr's book is intended for missionaries in India, it is no doubt well Review. TRUBNER'S ORIENTAL SERIES. TRUBNER'S ORIENTAL SERIES. I Second Edition. Post 8vo, pp. vi.— 208, cloth, price Bs. 6d. THE BHAGAVAD-GITA. Translated, with Introduction and Notes. By JOHN DAVIES, M.A. (Cantab.) " Tct us add that his translation of the Bha<,Mv:id Gita i.s, as we judge, the best that has Ji-s yet appeared in English, and that his Philological Notes are of quite I)eculiar value." — DufjUn Ktview. Post Bvo, pp. 96, cloth, price 5s. THE QUATRAINS OF OMAR KHAYYAM. Translated by E. H. WHINFIELD, M.A., Barrister-at-Law, late H.M. Bengal Civil Service. Post 8vo, pp. xxxii.— 336, cloth, price los. 6d. THE QUATRAINS OF OMAR KHAYYAM. The Persian Text, with an English Verse Translation. By E. H. WHINFIELD, late of the Bengal Civil Service. " Mr Whinfield has execute.l a difficult task with considerahle success, and his ver-sion contains much that will be new to th(«e who only know Mr. Fitzgerald s deliL'htful selection."— -(4 mf/tJ^y. , ^, . , , *.• • _ "The most prominent features in the Quatrains are their profound agnosticism, combined with a fataUsm ba.scd more on philosophic than reh^aous ground.s, their Epicureanism and the spirit of universal tolerance and chanty which auunates them. —Calciitla Review. Post 8vo, pp. xxiv.— 268, cloth, price 9s. THE PHILOSOPHY OF THE UPANISHADS AND ANCIENT INDIAN METAPHYSICS. As exhibited in a series of Articles contributed to the Calcutta Revieic. 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By Theodore Cantor, M.D. , ^, ^ ^ j, XXXVIII. —Some Account of the Botanical Collection brought from the Eastward, in 1841, by Dr. Cantor. By the late W, Griffith. XXX IX. —On the Flat- Horned Taurine Cattle of S.E. Asia. By E. Blyth. XL.— Note, by Major-General G. B. Tremenheere. General Index. Index of Vernacular Terms. Index of Zoological Genera and Sub-Genera occurring in Vol. II. "The papers treat of almost every aspect of Indo-China - its philology, economy, ireojn-aphy, geology-and constitute a very material and important contribution to Sur accessible information regarding that country and its people. -Conttmporary Jieview. . Post 8vo, pp. xil-72, cloth, price 58. THE SATAKAS OF BHARTRIHARI. Translated from the Sanskrit By the Rev. B. HALE WORTHAM, M.R.A.S., Rector of Eggesford, North Devon. «• A verv interesting addition to TrUbner's Oriental Series." -Sn<«r(/«y Revietc. " Many of the Maxims in the book have a Biblical ring and beauty of expression. —SL Jaiaes Gazette. Post 8vo, pp. xii.-i8o, cloth, price 6s. ANCIENT PROVERBS AND MAXIMS FROM BURMESE SOURCES ; Or, the NITI LITERATURE OF BURMA. By JAMES GRAY, Author of "Elements of Pali Grammar," "Translation of the Dhammapada," &c. The Sanscrit-Paii word Niti is equivalent to "conduct" in its abstract, and "f'uide" in its concrete signitication. As applied to books, it is a 'crenerif term for a treatise which includes maxims, pithy sayings, and didactic stories, intended as a guide to such matters of every-day life as form the character of an individual and influence him 111 his relations to his fellow-men. Treatises of this kind have been popular in all ages, and have served as a most effective medium of instruction. Post 8vo, pp. xxxii. and 330, cloth, price 7s. 6d. MASNAVI I MA' NAVI: THE SPIRITUAL COUPLETS OF MAULANA JALALU-'D-DIN MUHAMMAD I RUMI. Translated and Abridged by E. H. WHINFIELD, M. A., Late of H.M. Bengal Civil Service. TRUBNER'S ORIENTAL SERIES. 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Author of " Buddhist Records of the Western World, ' The Romantic Legend of Sakya Budda, &c. Post 8vo, pp. XX. and 532, cloth, price 21s. ORIGINAL SANSKRIT TEXTS On the Origin and History of the People of India : Their Religion and Institutions. Collected, Translated, and Illustrated. By J. MUIR, CLE., D.C.L., LL.D., Ph.D. V(.l. I. Mythical and Legendary Accounts of the Origin of Caste, with an inquiry into its Existence in the Vedic Age. Third Edition, Re-written, and greatly Enlarged. Post 8vo, pp. xiv. and 504, cloth, price 15s. ENGLISH INTERCOURSE WITH SIAM IN THE SEVENTEENTH CENTURY. By J. ANDERSON, M.D., LL.D., F.R.S. LONDON : KEGAN PAUL, TRENCH, TRUBNER & CO. 1000— 15/7/9«» t I •^•^mmm^mmm^m—^- ■^****^!N^''!li|i**' TRUBNER'S ORIENTAL SERIES, » A MANUAL OF HINDU PANTHEISM THE VEDANTASARA ll'^ I TRANSLATED WITH COPIOUS ANNOTATIONS > I 4^ . COLONEL G,. A- ,].A.COB, '. .' - BOi!BAY 8TAFBV C^EPS * » FELLOW OF BOMBAY UNlVKliSlTY. TUIRD EDITION, REVISED. LONDON: KEGAN PAUL, TKEXCH, TRUBNER, & CO. L^-P PATERNOSTER HOUSE, CHARI^'G CROSS ROAD. 1891. fijjM^- f'^'^-^ The rights of translatioii and of reproduction are reserved. 3) S30 V5\l \jv I , PREFACE TO FIRST EDITION. -•♦- The design of this little work is to provide for mission- aries, and for others who, like them, have little leisure for original research, an accurate summary of the doctrines of the Vedanta. If the people of India can be said to have now any system of religion at all, apart from mere caste observances, it is to be found in the Vedanta philo- sophy, the leading tenets of wliich are known to some extent in every village. The subject is therefore one of great importance, and the Vedantasara is generally acknowledged to be the most satisfactory summary of the modern phases of it. In tlie notes, I have endeavoured to furnish a full explanation of every difficulty, and of each point needing elucidation, and in so doing have drawn largely from the writings of well-known Oriental scholars. The text of the Vedantasara which I have used is that published in Calcutta in 1875 ^7 Pandit Jivananda Vidy^sagara, with the Commentary of Krisimhasarasvati The following is a list of the works and editions referred to in the translation and notes. I am deeply indebted to Dr. Banerjea's Dialogues on the Hindu Philosophy, and to VI PREFACE TO FIRST EDITION, Dr. Fitzedward Hall's Ilational Befutation of the Hindu Philosophical Systems. These two are, in my judgment, the most valuable works of their kind in the Encjlish lau^^^uaqe. JJialognes on the Hindu Philosoj/hy. "By Rev. K. ^I. Banerjea. "Williams & Norgate, i86l. A liatiorvd IlifutationoftlieUindii Philosophiad Systems. ByNehemiah Nilakantha Sustri Gore. Translated by Fitzedward Hall, D.C.L. Calcutta, 1862. Miscellaneous Essays. By H. T. Culebrouke. New edition, with Xotes by Professor Cowell. Triibner & Co., 1873. 1 he Philosojihy of the i'^janishads. By rrofessor A. E. Gough. Calcutta lleview for 1S78. Original Sanskrit Texts. By J. !Muir, D.C.L., LL.D., vols, iii.-v. Sacred Books of the East. Edited by F. Max Miiller, vol. i., Ujjauishads. Clarendon Press, 1879. Professor H. }[. Wilson's WorkSj viz. : — (a) Essays on the Rdlfjion of the Hindus, 2 vols. Edited by Dr. R. Rost. Triibner & Co., 1862. (b) Essays on Sanskrit Literature, 3 vols. Edited by Dr. Rost. Triibner & Co., 1864-65. (c) Vishnu Purdiia, 6 vols. Edited by Dr. Fitzedward Hall. Triibner & Co., 1864-77. 2'he History of Indian Literature. By Professor Weber, translated from the second German edition. Triibner & Co., 1878. 2'he Indian Antiquary, vols. !., ii., and iv. Bombay, 1872, 1S73, 1875. Anti-Theistic Theories, the Baird Lecture for 1877. ^y R- Flint, D.D. Blackwood & Sous, 1879. Works by Rev. R. Spence Hardy. Published by Williams & Norgate. (a) Eastern Monachism. 1S60. (b) Legends and TheoHes of the Buddhists. 1866. (c) Manual of Buddhism, 2ii edltxon. 1880. Elphinstone's History of India, 6th edition. By E. B. Cowell. J. Murray, 1 874. Works by Dr. Ballantyne : — ^a) The Sdnkhya Aphorisms of Kapila, translated. Bibliotbeca Indica Series. Calcutta, 1865. (b) TJie Aphorisms of the Yoga Philosophy, Book I., translated. Allahabad, 1S52. (c) The Aphorisms of the Nydya Philosophy, translated. Allahabad, 1850. (d) A Lecture on the Veddnta. Allahabad, 1850. PREFACE TO FIRST EDITION. VI 1 77ic Aphorisms ofS'dndilya. Translated by Professor Cowell. Bibliotheca Indica Series. Calcutta, 1878. The History of Philosophy. By G. H. Lewes, 2 vols., 4th edition. Longmans & Co., 187 1. Panchada^^i. By Bharatitlrthavidydranya. Bombay, 1879. i'padehsahasri. By Sankanicharya. Published in " The Pandit.'* Benares, 186S-69. Adhydtma-Rdmdyaiia. Calcutta, 1872. A itarcya Brdhmana. Edited and translated l)y Dr. Haug, 2 vols. Sdnkhynpravachanahhdshya. IMited by Pandit Jibanauda Vidyasfigara. Calcutta. Kdvya Prakdsa. Edited by Pandit Mahesa Chandra Nyayaratua. Calcutta, 1 866. Hastdmulaka. Bound up with Jibananda's edition of Vedantastra. Vdkyaaudhd. By Sank;u acharya. Edited by Windischmann in 1833 under the erroneous title of Bdlahodhini. ( Vide Hall's " Contribu- tion tonards an Index to the Bibliography of Indian Philosophical Systems.") Xaishkarmyastddhi. By Suresvaracharya. MSS. No. Il03and777in India Office Library. Pdtanjalmlarsana. Edited by Jibananda Vidydsagara. Calcutta, 1S74. Sdnkhyaaara. Edited by Fitzedward Hall. Calcutta, 1S62. (Biblio- theca Indica Series.) UrANlSHADS. KaushUahi and Maitri. Edited and translated by Professor Cowell. 1 861 and 1S70. Keiui, Katha Mwidaka, Mdnddkya, Chhdndogya, Taittiriya, Aitareya, S%itdsvatara, and Brihaddranyaka. Edited by Jibananda Vidy^s^- gara at Calcutta. They are fac-similes of those brought out in the Bibliotheca Indica Series. Muktikd. Edited by Jibananda Vid}asagara. G. A. J. Teignmouth, August 1 88 1. ■MMMWpiBi*' .^■-««r^ IX PREFACE TO THIRD EDITION. -M- Ten years have elapsed since the issue of the first edition, and now there is a demand for a third. That the work has, in some measure, answered its purpose, several friends in India have testified, and it has been my endeavour now to make it still more useful. To this end the Sanskrit original has been carefully col- lated with six good manuscripts, and, as the result, a few mistranslations, due to a corrupt text, have been eliminated. Of the editions of the Vcddntasdra now extant, that in Dr. Bohiliiigk's Chrcstomathie of 1877 is decidedly the most accurate; but even that seems sus- ceptible of emendation in a few places, if the MSS. which I have used are to be relied upon. There were also a few mistakes of another class, due to the influence of 'ignorance with its two powers.' For the removal of these I am chiefly indebted to my learned friend. Professor Cowell. The notes, too, have been thoroughly revised, and in many cases enlarged or rewritten. Nine years' study of the Upanishads and their literature has thrown more light on this subject also, and necessitated a modification of some views pre- 1^;^ X PREFACE TO THIRD EDITION, viously held wliicli Lad been derived cliiefly from the writings of others. When issuing the first edition I made no allusion to the number of Sadananda's quotations, unveritied in Europe, which I had succeeded in tracing to their source. The amount of time and labour involved in this search can be estimated by those only who have themselves been engaged in a similar task! Tiiose which I eventually found in Suresvara's Nalshharmya' siddhiy a work which then existed in manuscript only but has recently been edited by myself in the Bombay Sanskrit Series, gave the most trouble; but I should have been spared it if I had then possessed a copy of Kamatirtha's Commentary, which, in at least two in- stances, names that treatise as the source of the quota- tion. For most of the other non-Vedic references I went from book to book till I found them. That from the Vdlyasudhd was given me by Professor Covvell. Three passages which baflled me in 1881 I have sinct; discovered in the Fanehadasi, but two or three still defy pursuit. It is possible that they may have been taken from Suresvara's voluminous Vdrttiha on the Brihaddranyalcahhdshya, shortly to be published in the Auandasrama Series, or from the Yoyavdsishtha. During the last ten years, several translations of Indian philosophical works have been published, and a few original treatises on the same theme. It may be of use to students in India who are not Sanskritists, but who wish to explore more fully the Vedantic section of PREFACE TO THIRD EDITION. XI this interesting field of study, to indicate a few of those which would be helpful. ne Philom'pliy of the Upanishwh. By Pr.^fessor A. Gcnigh— a book full of interest. It forms one of Trubner's Oriental Scries. 1882. The Sarvadar^anasamgraha. Translated by Professors Cowell and Gough. Triibuer's Oriental Series. 1882. The Pamhadasi (a standard Vedantic work). Translated in part by Mr. A. Venis, and published in The Pandit (a Benares periodical) for 1883, 1884, and 1886. The Veddntaparibhdshd. Translated by the same scholar, and published in The Pandit for 1882-85. ffindu Orthodoxy and Hindu Heterodoxy. Two useful volumes by Mr. Ramchandra Bose, M.A., and published in Calcutta. A Treatise on the Toga Philosophy. An interesting pamphlet by Sub- Assistant Surgeon N. C. Paul, and published in Benares in 1 882. The Tattvamuktdvali. Edited and translated by Professor Cowell, and published in vol. xv., part 2, of the Journal of the Royal Asiatic Society. It has been reprinted in a separate form. The Veddnta SUtras, with the Commentary of Sankaracharya. Translated by Dr. G. Thibaut, and published in the Sacred Books of the East Series, 1890. Its introduction is most valuaV)le. Being now, I fear, at the end of my official career in India, I would take this opportunity of stating, for the encouragement of others, what an unfailing source of pleasure and profit my Sanskrit studies have proved during the last twenty-nine years. An old missionary of the American Board of Foreign Missions, himself a diligent student, advised me in 1862 to take up 'the language of the gods/ and I have had abundant cause to be thankful for his suggestion. There is no more interesting country in the world than India, and a close acquaintance with its people, their ways, and their lite- rature, amply repays one. A young man, fond of study, whose lot is cast in that pleasant land, can find nothing more fascinating than the exploration of a ^mmmmmt \i w w zu PREFACE TO THIRD EDITION, comer of the boundless field for research which lies all around him, — and one of its great charms is that there is still so much new ground to be examined. The beauties of the Sanskrit language alone afford sufficient to satisfy a lover of linguistics for a lifetime ; and if he can study it at the feet of an old Sastri, he is in a more favoured position than the majority of students in Europe. And yet the number of Englishmen who make use of the splendid and unique opportunities thus afforded them for the study of the past, or who even make a persistent effort to understand the India of to-day, is painfully small. This may, in a measure, be owing to overwork, or to want of encouragement from the Government, — but the fact remains. An experience, however of thirty- four years has shown me that those like the country and the people best who have the widest acquaintance with them, — and that lack of interest is generally due to lack of knowledjje. G. A. JACOB. Hamfstbad, November 1S9X. 11 CONTENTS. -M- INTRODUCTORY STANZA NOTES ON INTRODUCTORY ST SECTION I. . NOTES ON SECTION L . SECTION II. . NOTES ON SECTION II. , SECTION III. NOTES ON SECTION III. SECTION IV. NOTES ON SECTION IV. SECTION V. . NOTES ON SECTION V. . SECTION VI. NOTES ON SECTION VI. SECTION VII. NOTE ON SECTION VII. SECTION VIII. NOTE ON SECTION VIII. SECTION IX. NOTE ON SECTION IX. . AXZA PAOK I 2 II 12 18 24 44 45 .51 58 63 74 75 80 83 85 86 SB 89 92 .., ' JJ. * I LUL Jl «i Jl XIV SECTION X. . . • NOTE ON SECTION X. . SECTION XI. NOTE ON SECTION XI. . SECTION XII. NOTES ON SECTION XII. SECTION XIII. NOTES ON SECTION XIII. SECTION XIV. NOTES ON SECTION XIV. CONTENTS. INDEX . PAGE 95 I GO lOI 105 106 112 114 118 121 125 133 VEDANTASAKA. INTKODUCTOEY STANZA. To the Self, existent, iutelligence, bliss, im|)artite, beyond the range of speech and thought, the sub- strate of all, I resort for the attainment of the desired thini;.^ o 1 This, according to Nrisiriihasarasvati, is 'final heatitnde * (niht^rci/asa) ; but Tiamatlrtha says it is ' the removal of non-apprehension and misappre- hension of the meaning of the Sastra, and of conflicting views as to its meaning' {sdstrdrthdpratii>attyanyat1uq*ratipattivipratipattinirdsa). ■ W W' NOTES. I. KOTES ON INTRODUCTORY STANZA. " All philosophy striv^es after unity. It is its aim, its task, to reduce complexity to simplicity, the many to the one." ^ The Upanishads tell us that this was the aim of Indian philosophers, and they not always Biahmans, in very early times. In the Mandaka, for example, it is related that the illustrious son of Sunaka approached the sage Angiras with due ceremony, and inquired of him what that was which, being known, all things would be known. He was told in reply that the wise regard " the invisible, intangible, unrelated, colourless one, who has neither eyes nor ears, neither hands nor feet, eternal, all-pervading, subtile and undecaying, as the source of all things." This is, of course, Brahma,^ the so-called Absolute of the Ve- danta, the Self of the verse before us; and the system then evolved from the inner consciousness of those early thinkers, but modified it would seem by Sankaracharya, and so stereotyped by his successors, continues to the present day ; and not only so, but whilst the other five schools have well-nigh ceased to exert any appreciable * Anti-Theistlc Theones, p. 410. ' This word is neuter, and must not be confounded with the masculine Brahm^, a member of the Hindu triad. It is derived from the root £ri?ij *to grow or increase, ' and "perhaps its earliest signification was theexpan- aive force of nature, regarded as a spiritual power, the power manifested most fully in vegetable, animal, and human life, but everywhere present, though unseen." — Calcutta Review, vol. Ixvi. p. 14. Professor Max Miiller thinks that *'in choosing the neuter, the ancient sages tried to express something that should be neither male nor female, that should be, in fact, as far removed from weak human nature as weak human language could well express it ; something that should be higher than masculine or feminine, not lower." — JIibbei-t Lectures for 1878, p. 312. NOTES. 3 influence, this " has overspread the whole land, overgrown the whole Hindu mind and life." ^ In this opening verse Brahma is described as 1. Existent {sat). The Vedanta postulates three kinds of existence, which it terms true (pdramdrthika), practical (vydvahdrika), and apparent (prdtibMsika), Brahma is the sole repre- sentative of the first. The second includes Is vara, indivi- dual souls, heaven, hell, and all phenomena. These are said to be imagined by ignorance, and to have no more true existence than things seen in a dream ; but men have practical dealings with them as if they truly existed, so they are admitted to exist practically or conventionally. The third class comprises such things as a mirage, nacre mistaken for silver, or a snake imagined in a rope, which are the result of some defect, such as short-sight, &c., in addition to ignorance. Yet it is believed that "when a man on seeing nacre, takes it for silver, apparent silver is really produced ! " All these then are, from certain standi points, real existences ; but, to him who has true know- ledge, the first alone is real.^ This theory of existences is intended to explain aw^ay the finite and establish the infinite ; but it cannot be admitted to have been successful. The existence of an invisible Being, entirely out of rela- tion to the world, and devoid of apprehension, will, acti- vity, and all other qualities, cannot possibly be established, 2. Intelligence (chit). This is the most common synonym of Brahma, but It is also spoken of — as, for example, in the Taittiriya Upan- ishad — as * cognition ' or * knowledge ' (Jndna). It must, ^ Anti-Theistic Theories, p. 311. ^ national Refutation^ sec. iii. chap, i. U aa- '4 NOTES. however, be clearly understood that It is not a cogniser or i7itelligent. In commenting on the passage of the Upani- shad just referred to, Sankaracharya says :— " Knowledge is here an abstract, indicating cognition, not the cognitive subject, being predicated of the ultimate along with truth and infinity. Truth and infinity would be incompatible with it did it imply a subject of cognition. If the pure idea were susceptible of modifications, how could it be pure and infinite? That is infinite which cannot be demarcated in any direction. If it were a knowing subject, it would be limited by its objects and its cogni- tions. . . . The knowledge of the absolute spirit, like the light of the sun, or like the heat in fire, is nought else than the absolute essence itself." ^ In the MdiiMhya U^anishad (ver. 7), too, Brahma is said to be "neither 2 internally nor externally cognitive, neither conscious nor unconscious." This tenet is a neces- sity. For if Brahma were conscious, there would be objects of consciousness, which would involve dualism; for "wherever there is consciousness there is relation, and wherever there is relation there is dualism." ^ The Hindu pantheist, therefore, allying himself with "a scepticism which denies the validity of the primary perceptions and fundamental laws of mind,"* calmly annihilates the phenomenal, and with it his own self- consciousness, by calling it all illusory. It must be understood that the only ground for supposing Brahma to be ' intelligence,' is, that, in the state of practical exist- ence, cognition of an object can only be effected by means of the internal organ, and that organ is declared to NOTES. i 1 Calcutta Revietc, vol. Ixvi. p. 19. 3 Anti Theiitic Thcorks, p. 423. « Jhid., p. 29. * J bid,, p. 419. be itself unintelligent and to need an illuminator. The self-luminous Brahma is that illuminator! "It is not meant, however, that Brahma, by a voluntary exercise of his power, illumines that organ, for Brahma has no such power. The idea intended is, that the internal organ, simply by reason of its proxijnity to Brahma, which is unconscious, becomes illuminated, just as iron moves when brought near the magnet." ^ * Intelligence,' there- fore, means simply ' self-luminousness,' and its exist- ence is surmised merely on the ground named above ! But the internal organ 2 is a portion of the pheno- menal, and therefore illusory. So too must be its illuminator. Brahma, therefore, as * intelligence,' is not established. 3. Bliss (dnanda). This has been characterised as "a bliss without the fruition of happiness," and rightly so. For absorption into Brahma is described as a permanent state " resem- bling precisely that of deep sleep,"— '"'a condition of insensibility,"— in which the emancipated spirit is with- out a body, mind, or cognition! Where is there any room in such a state for joy ? " But what, in that case,'' says the author of the SdnJchya-pravachana-hhdshya, « becomes of the scripture which lays down that soul is happiness? The answer is: 'Because of there being cessation of misery, only in a loose acceptation does the term happiness denote soul.' ... To move ambition in the dull or ignorant, the emancipated state, which really is stoppage of misery, Soul itself, is lauded to them by the 1 Rational Refutation, pp. 214-216. 2 In Sanskrit, antahkarana. It consists of manas, buddhi, ahaThkdra and chitta, and yet is unintelligent 1 V I » NOTES. Veda as happiness." i Brahma, then, as joy, is wholly a product of the imagination. 4. Impartite (akJianda). According to the commentator Nrisimhasarasvati, this term means "devoid of anything of a like kind or of a different kind, and without internal variety." A tree, for example, has the * internal variety ' of leaves, flowers, and fruit; it has things 'of a like kind,' in other trees-land things ' of a different kind,' in stones, &c.2 But Brahma is not so. It being absolute and unchangeable unity. It is from the standpoint of true existence that It is regarded as impartite and solitary; for, from that of practical existence. It is appropriated to countless internal organs and underlies all phenomena. 5. Substrate 0/ all {akhilddhdra). It is the substrate only in the way that nacre is of apparent silver, or that a rope is of the snake imagined in it; and, like the silver and the snake, the world is but a vivartta or illusory effect. Its illusory-material cause is Brahma, and ignorance its material cause. Tlie writers of the older Upanishads, i.e., the Veddntists of the old school, were undoubtedly parindmavddins, or believers in the reality of the world of perception; 3 and, with them, Brahma was not its substrate or illusory-material cause! but the material from which it was evolved or developed,' as the web from a spider, as foam from water, or as curd from milk.* The passage quoted above from the Mun^ m \ Batumal Refutation, pp. 33, 34. Socrates, too, regarded the ahnnce of pam as pleasure. Vide History of Philosophy, vol. i. p. 186. * PanchadaM^ ii. 20. 'Professor Gough rejects this view. Vide his PhUo9ophy of the UpanU shads m Trubner's Oriental Series. * Miscellaneous Essays, i. 375, 375, * A \ i I 1 It «i^ NOTES. 7 4Aika Upanishad seems clearly to teach this doctrine when setting forth Brahma as the absolute unity, which being known, all things are known ; and the context adds that " as a spider throws out and retracts [its web], as herbs spring up in the ground, and as hair is produced on the living person, so is the universe derived from the undecaying one"(i. I, ;)• ^^ seems to be distinctly taught, too, in the Chhdndogya Upanishad. The sixth book opens with a dialogue between a Brahman named Arnni and his son Svetaketu, who, at twenty-four years of age, has returned home on the completion of a twelve years' course of Vedic study. Seeing him full of conceit, his father asks him whether he had sought from his teacher that instruction by which the unheard becomes heard, the unthought thought, the unknown known. On the son's con- fessing that he had not sought it, the father says, " My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay ; and as, my dear, by one nuf'^et of gold all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold ; and as, my dear, by one pair of nail-scissors all that is made of iron is known, the difference being only a name, arising from speech, but the truth being that all is iron— thus, my dear, is that instruc- tion." ^ That is to say, Brahma being known as material cause, all things are known. The son then remarks that his teacher could not have known this doctrine, and asks his father to explain it further. The latter then goes on to say, *'In the beginning, my dear, this was the exis- tent, one only, without a second. Some say that in the # > Sacred Books of the Eastf i. 92. -z^^sc '( V Z NOTES. beginning, this was the non-existent, one only, without a second ; and from the non-existent the existent arose. But how could it be thus, my dear; liow could the existent arise from the non-existent ? In the beginning, my dear, this was indeed the existent, one only, without a second." Sankaracharya says that *this' refers to *the universe' {jafjat\ and that *in the beginning* means 'before production* {prdgutpatteh). The drift of the passage then surely is that this world, a reality, before its evolution, existed potentially in Brahma, its material cause. It, in fact, " proves the reality of tlie cause from the reality of the effect, and so declares the reality, not the falseness of all."^ In the same Upanishad (iii. 14, l), we find the words, "All this is indeed Brahma, being produced from, resolved into, and existing in It;" and the opening words of the Aitarcya Upanishad are, "In the beginning this was the self, one only ; " and in both cases, as before, *this' is said to refer to the world of perception, which is treated as a reality. In his valuable essay on the Vedanta, Colebrooke shows, by ample quotations, that this view of the world's reality and of Brahma's material causativity, was pro- pounded by the early Vedantic teachers, including San- karacharya himself; and he considered the doctrine of Maya, or the world's unreality, to be "a graft of a later growth," uncountenanced by the aphorisms of the Vedanta or by the gloss of Sankaracharya. The learned editor of the new edition of Colebrooke's Essays thinks this " hardly correct " as regards Sankara, but adds, " There can hardly be a question as to the fact that the original Veddnta of tlie earlier Upanishads and of the Sutras did not recog- * AphoristM of Sdndi^ya, translated by Cowell, p. 42. NOTES. V nise the doctrine of Mdyd. The earliest school seems to have held Brahma to be the material cause of the world in a crrosser sense." As regards Sankaracharya, the fact is that different portions of his comments on the aphorisms are mutually conflicting. For example, in one place he ridicules the idea of an infinite series of works and worlds subsisting in the relation of cause and effect, and then, elsewhere, distinctly advocates it. Again, when opposing the idealism of the Buddhists, he strongly maintains the reality of objects of perception, rebutting the objections advanced against it, and supports the tenet of the mate- rial causativity of Brahma; whilst on another occasion he accepts the theory of Mdyd} 6 ' Beyond the range of speech or thought* The following are some of the Vedic texts on this point—" From which words turn back, together with the mind, not reaching It " {Taittiriya, ii. 9). " ^^^^ ^V^ Soes not thither, nor speech, nor mind" {Kena, i. 3). " Unthink- able, unspeakable " {Mdnduhya, 7). The Vedantist creed, as held since the time of Sankara- charya, i.e., during the last thousand years, may, then, be thus summed up :-« Brahma, alone-a spirit; essentially existent, intelligence and joy ; void of all qualities and of all acts; in whom there is no consciousness such as is denoted' by 'i; Hhou,' and 'it;' who apprehends no per- son or thing, nor is apprehended of any ; who is neither parviscient nor omniscient ; neither parvipotent nor omni- potent ; who has neither beginning nor end ; immutable and indefectible-is the tru^ entity. All besides himself, 1 BmlogucB on Hindu PhUosophy, pp. 109, 123. and chaps, vii. and viil In the NrisMottaratdpani, and in other Upanishads of a comparatively late date.' we, of course, have the doctrine of May.^ fully developed. il tm m» - — t^ rm [i 10 NOTES. the entire universe, is false, that is to say, is nothing whatsoever. Neither has it ever existed, nor does it now exist, nor will it exist at any time future." ^ It is very interesting to note the likeness between Brahma thus portrayed and the 'Being' of Parraenides, who was the contemporary of Buddha and Confucius! "Being, he argued, is absolutely one. It is not an abstract unity, but the only reality. It is so that it alone is. Being, he further affirmed, is continuous and indi- visible; it is everywhere like to itself, and everywhere alike present. Were there parts in being, there would be plurality, and being would not be one— that is, would not be being. There can be no differences or distinctions in being ; for what is different and distinct from being must be not-being, and not-being is not Being, he likewise held, is identical with thought. It could not otherwise be absolutely one. Thought, he said, is the same thing as being. Thought must be being; for being exists, °and non-being is nothing." "His not-being did not mean non-existence, but all that sense and ordinary thought apprehend as existence ; it included ^nrth, air, ocean, Tnd the minds of men." 2 This ' being ' is exactly the' sat, chit, and ahhanda of the Vedanta, whilst tlie idea of ' not- being' coincides entirely with its vijdvahdrM or prdtihhd- siJci sattd, * national Refutation, p. 176. « Atui-Theutic Theories, p. 353. Cf. also Lewes' Historic of Philosophic, 1. 5"« if} VEDANTASARA, It a I. Having saluted my preceptor, who, from his having crot rid of the notion of duality, is significantly named Advayananda, I will now propound the essence of the Vedanta, according to my conception of it. The Vedanta doctrine is based upon the Upa- nishads, and is likewise supported by the Sdrtraka sutras and other works.^ * Such as the Bhagavad-Git4, &c A ^ r. u NOTES. NOTES. 13 NOTES ON SECTION I. I. Veddnta, This "literally signifies 'conclusion of the Veda/ and bears reference to the Upanishads, which are, for the most part, terminating sections of the Vedas to which they belong. It implies, however, the doctrine derived from them, and extends to books of sacred authority, in which that doctrine is thence deduced; and, in this large accept? tion, it is the end and scope of the Vedas." ^ 2. Sdriraha siuitras. , This is a collection of a{)horisms composed by Badara- yana, and forms one of the six Dar^anas or Systems of Philosophy. The word sdriraka is said to be derived from the noun iariraka, which the commentator calls a con- temptuous (kutsita) form of sarira, *body/ and means ' embodied ' (soul). Sankaracharya's interpretation of these aphorisms and of the Upanishads, is the real authority for the tenets of the Adv/iitavddins. Though this particular Vedantic school has probably the largest number of adherents, still there are others, with a respectable following, which interpret the Upani- shads difTerently. There is, for instance, Eamanuja's System, current chiefly in Southern India, and called Visishtddvaita, It maintains the reality of the world and the separate existence of human and animal souls ; both of which are denied by Sankara. Tliere is also the Dvai- tavdda of Aladhva or Anandatiriha, which elaborates more fully some of the views propounded by Ramanuja ; and * Colebrooke's Essay s^ i. 351, likewise the sensuous system of Vallabhacharya which is styled ^uddhddvaita, A concise summary of the special characteristics of these Vedantic schools is given by Dr. R G. Bhandarkar in his Report on the search for Sanskrit MSS. in the Bombay Presidency during the year 1883-84, and a fuller account in Wilson's Essays on the Religion of the Hindus, Prior to the rise of Buddhism, dogma and ritual held undisputed sway. The followers of that heresy, however, presumed to appeal to reason, and their system was at once stigmatised as ' the science of reason ' QietuMstra), which was then synonymous with heresy. This was perhaps the first systematic departure from the Mantras and Brahmanas ; but the Brahmans were soon compelled to follow suit, and to them we owe the six so-called ortho- dox schools of Indian philosophy. I say ' so-called,' for the teaching of the Systems is no less a departure from the old religion than Buddhism is; but they profess respect for the Vedas, whilst the Buddhists openly repu- diate them. The following remarks by a native scholar will be of interest here : — « In justice to the founders of our schools, we must confess that the opinions which they embodied in their systems had probably long been floating in the popular mind. The Buddhist defection had no doubt produced a spirit of scepticism from which the authors of the Sutras were not wholly free. And they, perhaps, laboured to give such a shape to those sceptical opinions as might be consistent with the supremacy of the Biahmanical order. Two things, they thought, were necessary for the mainten- ance of that supremacy— the toleration of the Vedas and the substitution of metaphysical speculations for the too M NOTES. NOTES, rs frequent perforniauce of the Vedic ritual. Without the first, the foundation of Brahmanical supremacy would be cut away. Without the second, the Brahmanical mind would be doomed to a state of perpetual imbecility, familiar only with ceremonial observances, and utterly unable to meet the challenges put forth by sceptical heretics in the arena of controversy. Not that there was much essential difference in point of doctrine between the heretical and some of the orthodox schools. If Kapila could assert the non-existence of a Supreme Being, and if Kanada could attribute the primal action of eternal atoms to adrishta, I cannot see how there could be a marked difference of opinion between them and the heretics." ^ The Bliagavad-Gita is accounted most orthodox, but this is what it says of the Vedas (ii. 42-46) : — " A flowery doctrine, promising the reward of works performed in this embodied state, presenting numerous ceremonies, with a view to future gratification and glory, is prescribed by unlearned men, devoted to the injunctions of the Vedn, assertors of its exclusive importance, lovers of enjoyment, and seekers after paradise. The restless minds of the men who, through this flowery doctrine have become bereft of wisdom and are ardent in the pursuit of future gratification and glory, are not applied to contemplation. The Vedas have for their objects the three qualities ; but be thou, Arjuna, free from these three qualities. ... As great as is the use of a well which is surrounded on all sides by overflowing waters, so great [and no greater] is the use of the Vedas to a Brahman endowed with true * Dialogues on Ilindu Philosophy^ p. 73. For further discnssion of this interesting question, see Wilson's Essays on the Religion of the Hindus, ii. 85-87. knowledge." ^ King A^oka gave the death-blow to animal sacrifices in the third century before Christ, as various rock and pillar inscriptions bear witness ; but the demoli- tion of the rest of the fabric was effected by the orthodox philosophers, who regarded it as "inferior science !" 3. The Upanishads. These are speculative tracts, of varying length, ap- pended to the four Vedas. Max Miiller describes them as ** guesses at truth, frequently contradicting each other, yet all tending in one direction ; " and adds that the key- note of the older ones is ' know thy Self — that is, " know thy true Self, that which underlies thine Ego, and find it and know it in the highest, the Eternal Self, the One without a Second, which underlies the whole world." ^ This is true of the best of the Upanishads, namely, of those on which commentaries have been written by San- karacharya ; but when we remember that the Self which they profess to reveal is nothing more than the uncon- scious, unintelligent, and impersonal Thing described above, there would seem to be very little of the sublime - - in their teaching. Many of the shorter ones are purely sectarian, and were evidently put forth by followers of Rama, Krishna, Siva, Ganapati, and other deities. One of them, the Kdldgnimdra, sings the praises of the tri- pundra, — whilst another lauds the yellow earth called Gopichandana. Professor Cowell justly remarks that they have no system or method, and that there runs through them an unmistakable spirit of Pantheism, often in its most offensive form.^ Yet, strange to say, the great reformer Rammohan Roy saw in them nothing but wono- 1 Muir's Sanskrit Texts, iii. 32. « Bihbert Lectures for 1878, p. 317. • Elphinstone'a History of India, p. 282. i6 NOTES. theism, and, in the impersonal Brahma, a personal God. This is evident from his essays and translations published in England in 1832. How many of these tracts there are it is difficult to say. The Mulctikd Ujmnishad gives a list of 108, ten of which it assigns to the Rigveda, nineteen to the Vajasaneyi- Samhita, thirty-two to the Taittiriya-Samhita, sixteen to the Samaveda, and thirty-one to the Atharvaveda; but tliis division seems incorrect. Dr. Burnell says that in Southern India the Upanishads are always reckoned at 108, and he gives the total number extant in the whole of India, as 170.^ Professor Weber, however, has counted as many as 235, but thinks it possible that, in some cases, the same Upanishad appears under different names.^ The number usually allotted to the Atharvaveda is fifty-two, and they are generally arranged in a particular order in the lists. Professor Bhandarkar thinks that the arrangement is not arbitrary, but represents some fact of literary history. The list is given in his Report on Sanskrit MSS. for the year 1883-84, but published in 1888. It is also found in Colebrooke's Miscellaneous Ussarjs. In the library of the Deccan College at Poona, there is a set of Atharvana Upanishads, consisting of fifty-nine. The additional ones are — Gopdlatdpani (2), Krishna, Vdsudeva, Hanumdn, Bdma, and Mrityuldngala, Another fragmentary set in the same library gives the Atmaprahodha as No. 44, and the Svetdsvatara as No. 45. The Mahdndrdyana (34) takes the place of the two styled BrihanndrdyavLa in most lists. ' Indian Antiquary, vol. ii. p. 267. 2 Hist of Indian Literature, p. 155 {note). NOTES, f 17 I \ The word Upanishad is derived by native authors from the root shad, 'to destroy' (preceded by the prepositions npa, -near,' and ni, 'down '), and is held to be that body of teacliing wliicli destroys illusion and reveals the Ab- solute. Professor Max Muller, however, considers this explanation to be " wilfully perverse," and derives it from sad, ' to sit down,' " so that it would express the idea of session, or assembly of pupils sitting down near their teacher to listen to liis instruction." ' 1 R Sacni! Booh of t!ic i'asl, vol. i. p. Lxx; lu VEDANTASARA. In II. As this tract has for its subject the Vedaiita, aud i the praecoguita ^ of that system prove this also to possess them, it is unnecessary to consider them separately. [But lest any one should not have read the large treatise, I may say that] the pra)- cognita in that system are — I. The qualified person (adhihimi). II. The subject (vishaya). III. The relation {samhandha), IV. The purpose (prayojana). I. 'lite qualified person' is the possessor of right knowledge ; that is, one who, by reading the Vedas and Vedangas according to rule, either in this life or in a former one, has obtained a general idea of the meaning of tbe whole, — who, by performing the constant and occasional rites, the penances, and devotional exercises, and abstaining from things ^ Ballantyne renders this by "moving considerations." Tlie original is anuhandha. i VEDANTASARA. - done with desire of reward aud from those forbidden, , has got rid of all sin and so thoroughly cleansed his mind,— aud who has acquired the four means. 'The things done wiih desire of reward' (or 'optional things,' Mm>/a) are the Jyotishtoma sacrifice and other things of a similar kiud, which are the means of procuring heaven and other de- sirable thinirs. The ' forbidden things " {niMdclha) arc the slay- ing of a Brahman and the like, which result in hell and oiher undesirable things. The ' constant rites ' {nitya) are the Sandhyd prayers and the like, which cause ruin if left un- done. The 'occasional rites' {ncdmittiica) are the birth-sacrifice following the birth of a sou, and such like. The ' penances ' {prdyaichitta) are the Chdmlrd- yaim • and others, v hich are used for the removal of sio. The 'devotional exercises' (vj^asana) are the system of Sanddya and the like, consisting of mental efforts directed towards Brahma with qualities. ' Three of m, IISS. read KrichchhraMndriyana. 20 VEDANTASAR4. The principal object of the constant and occa- sional rites and of the penances is the purification of the intellect ; that of the devotional exercises is the concentration of the mind. As it is written in the Veda/ '* Him, the Self, Brdhmans seek to know by the reading of the Veda and by sacrifice ; " and m the Sniriti/ " By relioious acts he destroys sin." An incidental result of the constant and occa- sional rites and of the devotional exercises is the acquisition of the abode of the progenitors and of the abode of Brahma; as the Veda ^ says, *'By works, the abode of the progenitors ; by knowledge, the abode of the gods." The ' four means ' {sddhana) are (a.) discrimina- tion between eternal and non-eternal substances, (h.) indiff'erence to tlie enjoyment of rewards here and hereafter, (c.) the possession of the six things —quiescence, self-restraint, &c., and (d.) desire for release. (a.) 'Discrimination between eternal and non- eternal substances* is the discerning that Brahma is the only eternal substance, and that everything else is non-eternal. {k) * Indifi'orence to the enjoyment of rewards » BrUiaddranyala, 4. 4. 22. « Manu, xii. 104. " Brihad., i. 5. ,6. VEDANTASARA. 3, here or hereafter ' is complete indifierence to the ' enjoyment of the things of tliis life, such as gar- lands, perfumes, and other objects of sense,— and of those pertaining to the next world, such as nectar and other sensuous objects,— because, being the result of works, they are non-eternal. (c.) * Quiescence, self-restraint, &c./ are quies- cence, self-restraint, abstinence, endurance, contem- plative concentration, and faith. * Quiescence ' is the restraining of the mind from objects of sense opposed to hearing, &c. 'Self-restraint' is the turning away of the external organs from objects opposed to that hearino:. 'Abstinence' is the continued abstaining of the external organs from sensuous objects opposed to that hearing, after they have been turned away from them ; or it may be the abandonment of prescribed acts in a legitimate manner [i.e., by becoming an ascetic]. 'Endurance' is bearing the polarities of heat and cold, &c. 'Contemplative concentration' is the fixing of the restrained mind on hearing and such like things which are helpful to it. I i ( I h V ^2 VEDANTASARA. * Faith ' is belief in the utterances of the spiritual teacher, and of tlie Vecl4nta. (d.) 'Desire for release' is the longing for eman- cipation. A man of this kind, the possessor of right know- ledge, is 'a qualijied person: As the Veda^ says, "The tranquil, restrained man, &c. ; " and as it is said elsewhere,' " To the seeker of emancipation, who is tranquil in mind, who has subdued his senses, whose sins are gone, who conforms to the teaching of the Sastras and is virtuous, and who, long and continuously, has followed a teacher, is this to be tauoht." o ir. ' The subject ' is tlie unity of souls and of Brahma, as pure intelligence, a fact which can be demonstrated ; for this is the purport of all Vedanta treatises. III. 'Tlie relation ' between that unity, the thing to be proved, and the proof derived from the Upanishads which set it forth, is that which is characterised as the condition of 'the explainer and thing to be explained.' lY. ' Tlie purpose ' is the removal of the io-no- * Brihadih-anyaka^ 4. 4. 26. « Upaddasahasrt, 324. (Three MSS. of the text read satatam in the last line, and three of the Qommeniuvysakalam. I have adopted the former.) VEDANTASARA, 23 ranee regarding the unity to be demonstrated, nnd ■ the acquisition of the joy which is the essence of Brahma. As the Veda^ says, "The knower of Self passes beyond sorrow; " and again,' " He who knows Brahma becomes Brahma." As a man with a hot head goes to the water, so this qualified person, scorched by the fires of mundane existence, with its births, deaths, and other ills, takes a bundle of firewood in his hands and approaches a spiritual teacher versed in the Vedas and intent upon Brahma, and becomes his follower. As it is said in the Veda,'' ^^n order to know It, he should go with fuel in his hands to a teacher learned in the Vedas, and intent on Brahma."* He, with great kindness, instructs him by the method of illusory attribution (adlnjdrojya), followed by its withdrawal (apavdda). As it is written in the Veda,^ " To him, on drawing nigh with truly calmed mind and sense subdued, that learned one should so expound, in truth, the Brahma lore, that he may know the true and undecaying Male." ! f^^'"^"^''^^^. 7. I- 3. ' Mumlala, 3. 2. 9. » Ibid., i. 2. 12 In commenting on the foregoing passage, Sankarachdrya lays stress on the need of a teacher, and says ^^ ^dstrajno^pi svdtantryena Brahmajndndn. veshanam r,a kurydt^ " Even though a man know the scriptures, he should not attempt to acquire the knowledge of P.rahma independent^." See also Alahahharata, ,2. 327. 22, 23 ; and Ckhdndogya-Upanuhad, 4. 9. 3. ' Jiundaka, I. 2. 13. ' f y o 24 NOTES. I NOTES 0:S SECTION 11. I. Prccc'ignUa. " With reference to the commencing of any scientific work, according to Hindu opinion, four questions present then)selves : — (i) what qualifications are required to render one competent to enter upon the study ? — (2) what is the subject-matter ?— (3) what connection is there between the subject-matter and the book itself?— and (4) what inducement is tliere to enter upon the study at all ? The answer to eacli of these questions is called an amilandha —a 'bond of connection' or 'cause' — because, unless a man knows what a book is about, and whether he is com- jietent to understand it, and what good the knowledge will do him, he cannot be expected to apply himself to the study of the book, instead of employing himself otherwise." ^ This section is accordingly devoted to the elucidation of these four points and of others springing from them. 2. But it also sliows the compromise made by the philosophers with the pie-existing systems of ritual and devotion. Tiiey retained them, but merely, they said, as means of purifying tlie intellect for the reception of the higher trudis, a process similar to the polishing of a tar- nished mirror so as to fit it to reflect an image. " Whoever, therefore, hearing that the Vedantins believe in Brahma without qualities, infers that they reject Vishnu, Siva, and the rest of the pantheon, and that they discoun- tenance idolatry and such things, and that they count the ^ The Pandit for July 1867, p. 48. NOTES. 25 TuriVs and similar writings false, labours under gross error."^ In fact, it is laid down in Panchadast, vi. 206-209 that any .kind of god or demigod, or anything in the anmial, vegetable, or mineral kingdom, may be properly worsliipped as a portion of Isvara, and that such worsliip will bring a reward proportioned to the dignity of the object worshipped. Worship is natural to man ; and in making a com- promise with tlie theologians the philosopliers merelv acknowledged tliis fact. Their system, however, like that of Buddha, had no object of worship, or indeed anvtliin- " to elicit and sustain a religious life ; " so they were compelled "to crave the help of polytheism, and to treat the fouUest orgies and the cruellest rites of idolatry as acts of reasonable worship paid indirectly to the sole and supreme Being." 2 It is laid down, however, in Panchadaii, iv. 43-46,°tIiat as soon as the knowledge of the truth is obtained, the sacred writings themselves, as a portion of the unreal dualism, are to be abandoned, just as a torch is extin- guished when one has no further need of it, or as the husk is thrown away by one who merely wants the ^rain? The dishonesty of Pantheism is thus clearly seen." For "if It look upon the populnr deities as mere fictions of the popular mind, its association with polytheism can only mean a conscious alliance with falsehood, the de- liberate propagation of lies. If, on the other hand it regard them as really manifestations of the Absolute Being, It must believe this on the authority of revela- tion or tradition." 3 .h^ whole of which the Vedantist classes with unrealities ! ' ^«'--^ Mutation, p. ,95. , Anti-rhcisti. Theories, p. 389. ■* Jhid., p. 3rjo. 26 NOTES, 3. '/71 this life or in a former one! It is this tenet of a succession of births that furnishes the raison d'etre of the systems of philosophy, as their professed aim is to provide a way of deliverance from them. The doctrine of metempsychosis still prevails in India, Ceylon, Burmah, Tibet, Tartary, and China, and is accepted, therefore, by the larger portion of the human race. It would be a source of much satisfaction to us if we could discover the time and place of its birth. It was not held by the Aryan family or by the early Indian settlers, for the Vedas recognise the continued existence of the soul after death in some lieavenly sphere, and con- tain no distinct reference whatever to the fact of transmi- gration.^ Its first appearance in orthodox writings is in the Chhandogya and Brihadiiranyaka Upanishads, which are believed by Professor Weber to have been composed at about the same period, the former in the west of Hin- dustan, the latter in the east. He, however, refers them to a "comparatively recent date," and tells us that tlie doctrines promulgated in the latter by Yajnavalkya are "completely Buddhistic." ^ That being the case, we may justly consider these two treatises to have been post- Buddhistic; and there then remains no ancient orthodox composition which can claim to have set fonh the doctrine of transmigration prior to the appearance of Buddha. It is embodied, it is true, in Manu's Code of Laws, for which a very high antiquity has been claimed ; but there can be no reasonable doubt that the present redaction of it was posterior to the rise of Buddhism, and some would even bring it down to as late a time as the third century before * Wilson's Eggays on Sifnsl'rit Literature, iii. 345. - History of Indian Literature, pp. 71, 73, 285. NOTES. Vf Christ.i But even if it be true that the doctrine was first publicly taught by Buddha, it by no means follows that he was the originator of it, and that it had not been a matter of speculation long before his time. As a matter of fact, tlie theory of the transmigration of soul was assuredly not his, for he totally denied the existence of soul. What he taught was the transmigration of kamia, that is, of the aggregate of all a man's actions in every state of existence in which he has lived.^ According to him, a man is made up of five aggregates (Sanskrit, skandha; Pdli, khandha) of properties or qualities, viz., i. BUpa, organised body, comprising twenty-eight divisions ; 2. Vedand, sensation, comprising eighteen divisions; 3. Sanjnd, perception, comprising six divisions ; 4. Samskdra, discrimination, comprising fifty-two divisions; and 5. Vijndna, consciousness, comprising eighty-nine divisions. At death, these five are broken up and dispersed, never to be reunited. But, besides karma, there is another pro- perty inherent in all sentient beings, named updddna, or 'cleaving to existing objects;' and these two survive the dispersion of the aggregates and produce a new being. "By npdddna a new existence is produced, but the means of its operation is controlled by the karma with which it is connected. It would sometimes appear that updddna is the efficient cause of reproduction, and that at other times it is karma. But in all cases it is the karma that appoints whether the being to be produced shall be an insect in the sunbeam, a worm in the earth, a fish in the ^ Elphinstone^s HiHory of India, 6th ed., by Courell, p. 249. The mo.t probable date of the death of Bud.lha is 477 B.C. See this point discussed in Ihbbert Lectures, 1878, p. 134. - Hardy's Legends and Theories of the Buddhists, p. 164. 28 NOTES, NOTES, 29 sea, a fowl in the air, a beast in the forest, a man, a rest- less dcica or brahma of the celestial world." ^ Such is the Euddhist notion of transmigration ; and it would be more reasonable to suppose it to have been an adaptation of the usual theory than to regard the latter as modified from it. The other Asiatic countries named above obtained the doctrine, together with the rest of Buddhism, from Indin, and can therefore give us no help in our search. Turn- ing to Europe, we find the metempsychosis amongst the phihjsopliy of Pythagoras, who is supposed to have been born some time between 604 and 520 B.c.^ His life is " shrouded in the dim magnificence of legends," amongst wliich we should doubtless class the theory of his having visited Inart of the author of the Purana that the person who listens with faith to the narrative of Krishna's sports with the cowherd's wives, and who repeats it to others, shall attain to strong devotion to that deity,' and shall speedily be freed from love, that disease of the heart A remarkable instance of hom(£opathic cure certainly ! "—Muirs Sanskrit Texts, iv. 50 f. Bhuyavata Purdna, x. H, 27-40. ji ii 34 NOTES. NOTES. 35 tury before Christ ;i but tl.e latter, the Krishna-cultus proper, according to Weber, is not found before the fifth I sixth century of our era- and its best author, y. the Bhagavata Purina (book x.), is ascribed by Colebrooke and "uiany learned Hindus" to the twelfth centurj-.'; In the Gopalatapani Upanishad. too, we find Krishna, nhe beloved of the gopts," set forth as the supreme deity; but this work is justly supposed by Professor Weber to be very modem,* and Colebrooke regarded its claim to an- tiquity as " particularly suspicious." His remarks on this ^hole question are worthy of attention. He says ;- "Although the Mmatdpantya be inserted in aU the collections of Upanishads which I have seen; and the GopMcMpantya appear in some, yet I am inchned to doubt their genuineness, and to suspect that they have been written in times modern when compared with he remainder of the Vedas. This suspicion is chiefly grounded on the opinion that the sects which now worship Kaina and Krishna as incarnations of Vishnu are comparatively new I have not found in any other part of the Vedas the least trace of such a worship. . . . According to the nUions which I entertain of the real history of the Hindu religion, the worship of Eama and of Krishna by the Valhnavas. and that of Mahadeva and Lhavant by the ^aivas and MUas. have been generally introduced since the persecution of the Baudhas and Jamas. . . . The overthrow of the sect of Buddha in India has not effected the full revival of the religious system inculcated in the Vedas. Most of what is there taught is now obso- lete, and. in its stead, new orders of religious devotees 1 Indian A niiqnary, ii. 6o. ' l'>^' P; ^^S- ,. • „, I nii^rii of Indian Literature, f. lOg. » MiiedUmemt ttiays, u 94- iJtttory oj j»k»»» have been instituted, and new forms of religious cere- monies liave been established. Rituals founded on the Furdi}as and observances borrowed from a worse source, the Tantras, have, in a great measure, antiquated the institutions of the Vedas. In particular, the sacrificing of animals before the idols of Kali has superseded the less sanguinary practice of the Yajna; and the adoration of Eama and of Krishna has succeeded to that of the elements and planets. If this opinion be well founded, it follows that the Upanishads in question have probably been composed in later times, since the introduction of those sects which hold Eama and Gopala in peculiar veneration." ^ The date of that most important treatise the Bhagavad Gita, in which Krishna is regarded as the Supreme, has I not been determined. On account of remarkable resem- jblances in it to some of the ideas and expressions of the Bible, Dr. Lorinser, writing in 1869, asserted that it was probably indebted to the latter for them. He was of opinion that the Bi ah mans borrowed Christian ideas from the early Cliristian communities in India and applied them to Krishna.2 The existence of a Christian Church in India in the first or second century, as maintained by [Dr. Lorinser, has not, however, been satisfactorily estab- lished. According to Dr. Burnell, "the Manichseau mission to India in the third century a.d. is the only I historical fact that we know of in relation to Christian missions in India before we get as low as the sixth cen- tury." ^ However this may be, the sudden appearance on the Hindu horizon of hhakti, as distinguished from the ^ MUceVancouB Essays, i. 99-101. Indian Antiquary, ii. 283. ^ Ibid,, iv. 182. 36 NOTES, NOTES. older iraddhd} is a fact the explanation of which fs almost impossible if a previous contact with Christianity is denied. Dr. Lorinsei's position lias been vehemently assailed by Mr. Kashindth Telang of Bombay, but not, in my opinion, with complete succesf?. It has been disputed, too, by Pro- fessor Windisch of Heidelberg, who, while admitting that " some surprising parallel passages " have been adduced, considers " the immediate introduction of the Bible into the explanation of the Bhagavad Gita" to be premature.^ Professor Weber regards Dr. Lorinser's attempt as " over- done," but adds that " he is not in principle opposed to the idea which that writer maintains." ^ Indeed, this eminent scholar lias declared his own belief in the in- debtedness of the Krishna-cult to Christianity, as the following quotation will show : " (i.) The reciprocal action and mutual influence of gnostic and Indian conceptions in the first centuries of the Christian era are evident, however difficult it may be at present to say what in each is peculiar to it or borrowed from the other. (2.) The worship of Krishna as sole god is one of the latest phases of Indian religious systems, of which there is no trace in Varahamihira, who mentions Krishna, but only in passing. (3.) This worship of Krishna as sole god has no intelligible connection with his earlier position in the Brahmanical legends. There is a gap between the two which apparently nothing but the supposition of an external influence can account for. (4.) The legend in the Malidhhdrata of Svetadwipa, and the revelation which is made there to Narada by Bhagavat himself, shows that ^ Cowell's Aphorisms of ^dndilyaj p. \m. ^ Indian Antiquary, iv. 79. ^ Ibid. 1 37 I Indian tradition bore testimony to such an influence. (5.) The legends of Krislina's birth, the solemn celebration of his birthday, in the honours of which his mother, Devaki, participates, and finally his life as a herdsman, a phase the furthest removed from the original representation, can only be explained by the influence of Christian legends, which, received one after the other by individual Indians in Christian lands, were modified to suit their own ways of thought, and may also have been affected by the labours of individual Christian teachers down to the latest times." ^ The Mahabharata, in which the Gita lies imbedded, is the work of " widely distant periods ; " and though some portion of it is said to have existed in Patanjali's time,2 that is, in the second century before Christ, its present re- daction was probably not complete until ^'some centuries after the commencement of our era." ^ Chronology, there- fore, furnishes no disproof of the theory advanced above as to the origin of Krishna-worship. 5. ' Tlie Jyotishtoma sacrifice! This appears to have been a cycle of seven sacrifices, of which one called Agnishtoma was the first. Dr. Haug says that in many places the term Jyotishtoma is equi^ valent to Agnishtoma, which is the model of all Soma sacrifices of one day's duration. The ceremonies con- nected with the Agnishtoma sacrifice lasted for five days, but those of the first four days were merely introductory^ to the crowning rites of the last day, on which the squeezing, offering, and drinking of the Soma juice took 1 Indinn Antiquary, ii. 285. 2 tl:^ • ,-., 3 AT'' \^ y rr -it'll*., 1. jyj» A\eber8 Utstory of Indian LUeraiure, p. 188; and Muir's Sar^lcrU Icxts, IV. 169. 38 NOTES. NOTES. 30 place at the morning, midday, and evening libations. The Soma ceremony is said to have been the holiest rite in the whole Brahmanical service.^ 6. * The slaying of a Brdhman* There are numerous references in Manu's code to the awfulness of tLis crime; and the consequences of even a common assault on his sacred person are something terrific. The following are examples : — " That twice-born man who merely assaults a Brahman with intent to hurt, wanders about in the hell called Tdmisra for a hundred years ; whilst he who * of malice aforethought ' strikes him, even with a blade of grass, goes through twenty-one different births of a low order " {Mann, iv. 165, 166). "A king should never slay a Brahman, though con- victed of every crime under the sun; he should expel him from the country, unharmed, with all his property. There is no greater crime in the world than the slaughter of a Brahman ; a king, therefore, should not even contem- plate it with his mind" (viii. 380, 381). " The (unintentional) slayer of a Bidhman should make a hut for himself in the forest, and dwell there for twelve years for purification, living on alms, and having the head of his victim set up as a banner " (xi. 72). "He who, with murderous intent, merely threatens a Brahman with a stick goes to hell for a hundred years ; whilst he who actually strikes him goes for a thousand years" (xi. 206). 7. * The Sandhyd prayers* " Let him daily, after rinsing his mouth, observe the two ii ^ See Haug's AUareya Brdhmanci, i. 59-63, ii. 240. I Sandhyas, repeating the SSreparatory course. It may be interesting to com- pare with it that which the pupils of Pythagoras were required to pass through before receiving instruction in his wisdom. " For five years the novice was condemned to silence. Many relinquished the task in despair ; they were unworthy of the contemplation of pure wisdom. Others, in whom the tendency to loquacity was observed to be less, had the period commuted. Various humiliations had to be endured; various experiments were made of their powers of self-denial. By these Pythagoras judged whether they were worldly-minded, or whether they were fit to be admitted into the sanctuary of science. Having purged their souls of the baser particles by purifications, sac- ' See this explained in Childers' Pali Dictionary, s.v. Nihhdnam. 2 Dialogues on Hindu Philosophy, p. 325. See also Wilson's Works, ii. 1 13. A i P 42 NOTES. NOTES. i f I- F- I rifices, and initiations, they were admitted to the sanctiiaiy, where the higher part of tlie soul was purged by the knowledge of trutli, which consists in the knowledge of immaterial and eternal thin^rs." i 12. 'Illusory attribuHm, &c: (adhi/dropdpavdda). In order to describe the pure abstraction Brahma, tlie teacher attributes to him, or superimposes on him, certain qualities which in reality do not belong to him, and then afterwards withdrawing them, teaches that the residuum is the undifferenced Absolute. " Wlien the Vedantins speak of the origin of the world, they do not believe its origin to be true. This mode of expression they call false imputation {adhydropa). It consists in holding for true that which is false, in accommo- dation to the intelligence of the uninitiated. At a further stage of instruction, when the time has arrived for pro- pounding the esoteric view, the false imputation is gain- said, and this gainsaying is termed rescission 2 (apavdda):' 13. I will conclude the notes on this section with tlie following extract :— " If these rules of initiation be truth- ful, then the doctrine of one being is necessarily falsified, for they presuppose the existence of the yzcru and of all things which are necessary for the performance of the Vedic ritual; and if the rules are themselves illusory, the Vedantic initiation must itself be an illusion; and*if the initiation be false, the indoctrination must be false too ; for he only gets knowledge who has got an dchdrya. The Vedant will not allow that its grand consummation can be brought about without a qualified tutor. If there be no dchdrya, there can be no teaching ; and if the in- 1 Lewes' History of Philosophy, i. 22. 2 Rational Refutation^ p. 20;;. 43 i doctrination is a delusion, the conclusion of tliis spiritual exercise, i.e., miilii, must be the grandest of delusions; and the whole system of Vedantism, all its texts and sayings, its precepts and promises, its dchdrya and adhi- Mrt, are therefore built like a house (as Eam^nnja sug- gests) upon an imaginary mathematical line." ^ * Dialogues on Hindu Philosophy, p. 421. \ mm f! t. 44 FED/iiVr^Sil/?^. :l I. !i III. Illusory attribution is the attributing to the real of that which is unreal ; as a snake is imagined in a rope which is not a snake. The 'rear is Brahma, existent, intelligence, and joy, eternal, without a second. The ' unreaV is the whole mass of unintelligent thin^^g, beo-innine- w^ith ignorance. 'Ignorance,' they say, is something not describ- able as existent or non-existent, an entity, composed of the three qualities, antagonistic to kuowledcre [Its existence is established] by one's own con- sciousness of being ignorant, and also by the Veda,^ [which S[)eak3 of it as] '' the own powder of God, concealed by its emanations.''^ * Svctdh-atara, i. 3. "^ Literally, • by it8 qualities,' which SankarAchArya says means "by earth &c, which are the products of Prakpti" {sva.junaih prakritikdryahhUtaih pnthii-yitdibki/i). NOTES. 45 KOTES OX SECTION III. 1. * The real' (vastu). The characteristics of Brahma have already been con- sidered in the opening notes, and it is in accordance with the doctrine of existences, as there explained, that Brahma is here declared to be the only reality. All else is * un- real ' (avastu), and imagined by ignorance. This is plainly put in the Adhydtma-Iid7ndi/ana, (Yuddhakanda vi. 49, 50): — "The entire universe, movable and immovable, com- prising bodies, intellects, and the organs, everything that is seen or heard, from Brahma down to a tuft of grass, is that which is called Matter (prakriti), is that which is known as Illusion." The phenomenal is got rid of in this simple way, by quietly ignoring the evidence of the senses ; but the non- duality thus established is purely imaginary. For " even appearances or illusions are phenomena which require to be explained, and they cannot be explained on the hypo- thesis of absolute unity. They imply that besides the absolute being there are minds which can be haunted by appearances, and which can be deluded into believing that these appearances are realities." ^ It has been already stated that the teaching of the earlier Upanishads was a parindmaxdda, not a mdydvdda or vivarttavdda. Whence, then, did this theory of the unreality of all things arise ? The most probable answer is, that it was adopted from the Buddhists, the great sup- porters of Idealism. This was the opinion of Vijnaua ^ Anti-Thehtic Theories^ p. 419. i i-'i 46 NOTES. NOTES, 47 ^-> Bhikshu, the leaiiied commentator on the Sankhya philo- sophy, who flourished about 300 years ago,^ and who wrote of the " quasi- Vedantins " of his time as "upstart dis- guised Buddhists, advocates of the theory of Maya," and quoted a passage from the Pad ma Purana ^ where the doc- trine of Maya is also stigmatised as nothing but disguised Buddhism.2 The Sveta^vatara is said to be the oldest Upanishad in which the illusory nature of phenomena is plainly taught, and that tract is evidently post-Bud- dhistic. In the preface to his translation of it, Dr. Eoer says that it " does not belong to the series of the more ancient Upanishads, or of those which preceded the foundation of the philosophical systems ; for it shows, in many passages, an acquaintance with them, introduces the Vedanta, Sankhya, and Yoga by their very names — mentions the reputed founder of the Sankhya, Kapila, and appears even to refer to doctrines which have been always considered as heterodox. ... As the mythological views of the Sveta^vatara are those of a later time, when the worship of Siva and of the divine Saktis or energies had gained ground, in contradistinction to the ancient Upanishads, where only the gods of the Vedas are intro- duced, so also its philosophical doctrine refers to a more modern period." In his opinion, it was composed not very long before the time of Sankaracharya, who is thought to have flourished in the eighth century of our era.* 2. * Ignorance * (ajndna). This is here synonymous with Nescience (avidyd) and J Preface to Hall's Sdnlhya Sdra, p. 37 (note). 2 This work is supposed by Professor H. H. Wilson to have been com- posed, in part, in the twelfth century. Vishnu Purdna, vol. i. p. xxxiv. ' Dialogues on Hindu Philosophy^ pp. 309-313. Sdnkhya-pravachana hhdsliya, p. 29. * Colebrooke's Essays^ i. 357. Illusion {7ndi/d), and though called the material cause of the universe, nevertheless heads the list of unrealities! Indeed it has been said tliat " the tenet of the falseness of Ignorance is the very keystone of the Vedanta !" i Its properties are the following : — (a.) * JYot describdble as existent or non-existent* If allowed to have true existence, dualism of course ensues ; and if it be said to be non-existent, it falls into the same category as a hare's horn, the son of a barren woman, and such like absolute nonentities, and no causation could then be attributed to it. So, to avoid the dilemma, it is said to be neither the one nor the other. Howbeit, it is acknowledged to have a practical existence, and to have been eternally associated with Brahma; 2 and, as a matter of fact, Brahma and Maya are the exact counterpart of the Purusha and Prakriti of the Sankhya, which is a professedly dualistic system. A native writer speaks of Illusion as " the inscrutable principle regulating the universe of phenomena, or rather the world itself regarded as ultimately inconceivable ;" ^ and, elsewhere, as "the mystery by which the absolute Brahma brings himself into relation to the universe;"* but he allows that, after all, this is rather a confession of the mystery than a solution of it. By Sankaracharya it is defined as " the aggregate of all powers, causes, and effects." But a principle or power producing such pal- pable results as the universe, &c., must have a very real existence, however * inscrutable ' it may be; and the definition of the text is absolute nonsense. The philo- 1 Piational Refutation, p. 193. a JUd,^ p. 35 (^j^^j, 3 The Pandit {new series), iii. 506. * Journal of R, A. S. {new scries), x. 38. 1 48 NOTES. iV sopher Kapila discusses this point in some of the aphorisms of his first book : ^ " Not from Ignorance too [does the soul's bondage, as the Vedantists hold, arise], because that which is not a reality is not adapted to binding. If it [ignorance] he [asserted by you to be] a reality, then there is an abandonment of the [Vedautic] tenet. And [if vou assume Ifjjnorance to be a realitv, then] there would be a duality through [there being] something of a different kind [from soul, — which you asserters of non-dualitij cannot contemplate allowing]. If [the Vedantin alleges, regarding Ignorance, that] it is in the shape of both these opposites, [we say] no, because no such thing is known [as is at once real and unreal]. [Possibly the Vedantin may remonstrate], * We are not asserters of any six categories like tlie Vai^eshikas and others [ — like the Vai^eshikas who arrange all things under six heads, and the Naiyayikas who arrange them under sixteen; — * therefore we hold that there is such a thing as Ignorance, which is at once real and unreal, or (if you prefer it) which differs at once from the real and unreal, because this is established by proofs/ scriptural or otherwise, wliich are satisfactory to us, although they may not comply with all the technical requisitions of Gau- tama's scheme of argumentative exposition. To which we reply], Even although this be not compulsory [that the categories be reckoned six or sixteen], there is no acceptance of the inconsistent, else we come to the level of children, madmen, and the like." ' Sdnl'hya Aphorisms, translated by Dr. Ballantyne, pp. 6-8. It ia in- teresting to note that Plato (who was born fifty years after the death of Buddha) regarded opinion as lying between the purely existent and the absolutely non-existent ; as something " more dusky than knowledge, more luminous than ignorance." Lewes' Mist, of Philosopkyj i. p. 250. i \l NOTES, (b.) 'An entity* (hhdvaritpa). 49 This is laid down in opposition to the notion of the logicians that aj'ndna, ' not-knowledge,' is merely the equivalent oi jndndlhdva, 'absence of knowledge.' (c.) 'Antagonistic to knowledge* (jndnavirodhi). This may also mean, ' whose foe is knowledge,' that is, * that which is capable of being destroyed by knowledge.' A man might argue, says the commentator, that Igno- rance being, according to the Veda, ' unborn/ spread out everywhere like the ether, and having the semblance of reality, deliverance from its power and from transmigra- tion is impossible ; but it is not so, for notwithstanding the power of Ignorance, it nevertheless yields to the cog- nition of Brahma, as the darkness flees before the light. There can be no doubt, from what has been so far asserted of Ignorance, that the logicians have riglitly defined it as ' absence of apprehension/ and that it is also ' misap- prehension.' For further on we shall find two powers attributed to Ignorance, namely, those of ' concealment ' (dvarana) and ' projection ' {viksliepa), which are nothing else than 'absence of apprehension/ and 'misapprehen- sion,' respectively.^ (d.) * Composed of the three qualities* {trigundtmaka). This is stated, too, in Bhagavad Gita, vii. 14 : " Inas- much as this divine Maya of mine, composed of the qualities, is hard to be surmounted, none but those who resort to me cross over it." The Prakriti or ' Matter,' of the Sankhya has been thus described : — " Xature is un- intelligent substance, and is the material cause of the world. It consists of goodness, passion, and darkness in equal proportions. And here it should be borne in mind ^ Rational Refutation, p. 248. .fo NOTES. VEDANTASARA. that it is not the goodness, passion, and darkness, popu- larly reckoned qualities or particular states of the soul, that are intended in the Sdnkhya. In it they are unin- tclligent substances. Otherwise, how could they be the material cause of earth and like gross things ? " ^ Every word of this applies to the Vedantic * Ignorance' or ' Illusion/ which, in the Sveta^vatara Upanishad (iv. lo) is called Prakriti, or matter, and which is held to be the material cause of the world. How this fact is to be reconciled with the previous portions of the definition is for the Vedantist to explain, if he can ! 1 Rational Refutation, p. 42. I am .disposed to think that it is better to leave the word Prakriti untranslated. At any rate, ' Nature * seems hardly an adequate rendering. 5» ^1 IV. This Ignorance is treated as one or as multiplex, accordiDg as it is regarded as a collective or distri- butive aggregate. Just as, when regardint^ a col- lection of trees as a whole, we speak of them as one thing, namely, a forest; or as, when regardiucr a collection of waters as a whole, we call them a lake, so when we look at the aggregate of the ignorances residing in individual souls and seeming to be manifold, we regard them as one. As it is said in the Veda,^ "[The one, unboru, individual soul approaches] the one, unborn (Prakriti)." This collective aggregate [of Ignorances], having 33 its associate (upddhi) that which is most ex- cellent," abounds in pure goodness. Intelligence ' associated with it, having the qualities of omni- science, omnipotence, and universal control, indis- crete, is called the internal ruler, the cause of the world, and tsvara ; because it is the illuminator of * Svetddvatara, iv. 5. ' Namely, the ivhole of that portion of Brahma which is associated with Ignorance. ' CJiaitanja. K I .' I it I 52 VEDANTASARA. the whole of Ignorance.^ As the Veda^ says, "Who knows all [generally], who knows every- thing [particularly]." This totality [of Ignorance], being the cause of all things, is Is'vara's causal body. It is also called 'the sheath of bliss,' because it is replete with bliss, and envelops all things like a sheath ; and * dream- less sleep,' because everything reposes in it, — an which account it is also regarded as the scene of the dissolution of all subtile and o^ross bodies. As, when regarding a forest as a distributive aggregate of trees, there is a perception of its mani- foldness, which is also perceived in the case of a lake regarded as a distributive aggregate of waters, —so, when viewing Ignorance distributively, we perceive it to be multiplex. As the Veda^ says, '' Indra, by his supernatural powers, appears multi- form." Thus, then, a thing is regarded as a collective or distributive aggregate according as it is viewed as a whole or as a collection of parts. 1 There seems to be bo manuscript authority for the words asi/a sarvaj' natram which appear here in all the editions. 2 Mundaka, I. i. 9. 3 Rigvcda, 6. 47. 18. VEDANTASARA. f^ Distributive ignorance, having a humble ' asso- ciate, abounds in impure goodness. Intelligence associated with it, having the qualities of parvi- science and parvipotence, is called Prcijua,^ owing to its being the illuminator of one Ignorance only. The smallness of its intelligence is because its illuminating power is limited by its associate's want of clearness.^ This [distributive Ignorance] is the individual's causal body, because it is the cause of the makino- of * i; &c. It is also called ' the sheath of bliss,' because it abounds in bliss and covers like a sheath ; and * dreamless sleep,' because all things repose in it,— on which account it is said to be the scene of the dissolution of the subtile and gross body. At that time, both tsvara and Prajua experience bliss by means of the very subtile modifications of Ignorance lighted up by Intelligence. As the A'eda* says, '^Prajna, whose sole inlet is the intellect, enjoys bliss." And, as is proved by the ^ 1 Namely, that small underlying portion of Brahma which forms the mdividual soul. 2 This word Is here made to mean a 'limited intelligence,' such as each mdividual is. In the sixth verse of the MdndHkya Upanishad, however, It IS described as "almighty, omniscient, &c. ; " and Sankaracharya defines Jrujna as meaning one who has knowledge of the past and future, and of all objects. ' So aU the MSS. and Bohtlingk's edition. * Udndihya, 5. f' S4 VEDANTASARA, l» I experience of one who on rising says, "I slept pleasantly, I was conscious of nothing." Between these two, tlie collective and distri- butive aggregates [of Ignorance], there is no diflfer- ence ; just as there is none between a forest and its trees, or between a lake and its waters. Nor is there any difference between Is vara and Prajna, who are associated respectively with these [collective and distributive aggregates of Ignorance]; just as there is none between the ether appropriated [i.e., the space occupied] by the forest and that appropriated by the tiees composing it, — or between the sky reflected in the lake, and that reflected in its waters. As it is said in the Veda,^ ''This [Pn\jna] is the lord of all." As there is for the forest and its trees, and for the ether appropriated to each, and for the lake and its waters and the ether reflected in each, an unappropriated ether as their substrate,— so too, for those two Ignorances and for Intelligence asso- ciated with them, there is an unassociated Intelli- gence which is their substrate.' It is called the ^ Mdiidt^ki/a, 6. « The commentator Mviatirtha points out that though ether is not the substrate of the forest or of the lake, as it is not their material cause, yet, as they could not exist without space, it is called their substrate. Vide The Pandit for October 1872, p. 130. m VEDANTASARA. ^ Fourth. As it is said in the Veda,* ''They consider that blissful, secondless one to be the Fourth." This one, the Fourth, pure intelligence, when not discerned as separate from Ignorance, and In- telligence associated with it, like a red-hot iron ball [viewed without discriminating between the iron and the fire], is the literal meanino- of the great sentence [*That art Thou']; but when discerned as separate, it is the meaning that is indicated. 1 i This Ignorance has two powers, namely, that of (a) envelopment (or concealment), and of (6) pro- jection. The power of envelopment is such that, just as even a small cloud, by obscuring the beholder's path of vision, seems to overspread the sun's disc, which is many leagues in extent,— so Ignorance, though limited, veiling the understanding of the beholder, seems to cover up Self, which is unlimited, and unconnected with the universe. As it has been said,' "As he whose eye is covered by a cloud, thinks in his delusion that the sun is clouded k ' Mdndtikya, 7. Hastdmalakaf 10. i;6 VEDANTASARA\ and has lost its light, — so that Self which seems bound to him whose mind's eye is blind, — that Self, essentially eternal perception, am I." Self, associated with this enveloping power, appears to be an agent and a patieut, and expe- riences the pleasure, pain, and infatuation which make up this contemptible mundane existence;^ just as a rope, covered by ignorance as to its real nature, appears to be a snake. The power of projection is such, that, just as ignorance regarding a rope, by its own power raises up the form of a snake, &c., on the rope which is covered by it, — so Ignorance too, by its projective power, raises up, on Self which is covered by it, ether and the whole universe. As it has been said,^ **The projective power [of Ignorance] can create the world, beginning with subtile bodies, and ending with the terrene orb." Intelligence, associated with Ignorance possessed of these two powers, is, when itself is chiefly con- sidered, the efficient cause ; and when its associate ^ The reading of the MSS. is : — Anayaivdvaranahktydvaehhinnasydt- manah kartrUvabhoktritvasukhaduhkkamohdtmaJtaiuckhasaThsdrMainihdvfk' ndpi bkavati, which differs from all the editions. •-» Vdkyasudhdf v. 13. VEDANTASARA. $7 is chiefly considered, is the material cause. Just as a spider, when itself is chiefly considered, is the efl5cient cause of its web, the efiect, — and when its body is chiefly considered, is the material cause of it. J ! 1 i I 5» NOTES, KOTES OX SECTION IV. In the foregoing pages, two eternal entities have been described, namely, Brahma and Ignorance. Tiiese two have been united from everlasting, and the first product of tlieir union is l^vara or God. It should be very dis- tinctly understood that God— "the highest of manifesta- tions in the world of unreality " i— is the collective aggre- gate of all animated things, from the highest deity down to a blade of grass, just as a forest is a collective aggregate of trees. This, to any ordinary mind, is tantamount to saying that there is no personal God at all ; for how can it be supposed that this aggregate of sentiencies Jias, or has ever had, any power of united action, so as to constitute it a personal Being ? Yet, after describing God as identical with the aggregate of individual sentiencies, apart from which he can have no more existence than a forest can liave ai^art from the trees which compose it, tlie text proceeds to treat him as a personal Being, endowed with the qualities of omniscience, &c., and bearing rule over individual souls 1 The attributes assigned to him are thus explained by the commentator. Ris 'oynniscience' is merely his being a witness of the whole universe, animate and inanimate. He is called 'Isvara; because he presides over individual souls and ^ Calcutta Review, 1878, p. 314. See also Rational Refutation, p. 211. NOTES. 5) allots rewards accordinf? to their works. How this a^orre- gate of individual souls is to preside over itself, and reward each soul included in it according to its works, it is impossible to say ; ^ but his functions in this capacity ouglit to be a sinecure, inasmuch as it is strongly insisted upon that works, whether good or bad, are followed by an exactly proportioned measure of reward or punishment, without the iutervention of anybody. He is the ' con- trollcr' in the sense of being the mover or impeller of souls ; and the ' internal ruler ' as dwelling in the heart of each, and restraining the intellect. He is the ' cause of the world,' not as its creator, but as the seat of the evolu- tion of that illusory effect. Indeed, it would be incon- sistent to speak of a creator of a world which has no greater reality than belongs to things seen in a dream ! 2. The word npddJii, which on page 51 is rendered 'associate,' occurs very often even in Prakrit works on philosophy, and should be fully understood. It is derived from the root dhd, *to put,' in combination with the prepositions upa and d, — and its sense, etymologically, is •putting down near,' or * that which is put down near/ Its philosophical meaning, as given in the Vdchaspatyam, is this: — ^Anyathdstliitasija vastuno 'nyathdprakdsanarupc^ — * that which makes a thing appear different from what it is.' It is that, therefore, which, by its proximity to a thing, modifies or conditions it; as, for example, a white crystal is made to appear red when a red rose is placed behind it. The rendering 'environment,' which has lately been adopted by an Indian scholar, is not quite so easy of application to upahita and anupahita. ^ One might as well assert the possibility of a man sftting on his own' shoulders ! i 1 I . li ■^-^f::^T^^. *1* ■ — ^^"^ r.; ^ ••*:.." .- 6o KOTE^, NOTES. 6i i- I h 3. ' livara!s carnal lody* As Illusion overlying Brahma is the cause of the pro- duction of all things, it is called Isvara's causal or all- originating body. From it originate the super-sensible and sensible elements, then subtile bodies, and, lastly, gross bodies. These envelop transmigrating souls like sheaths, which have to be successively stripped off to reach pure Brahma. 4. ' Dreamless sleep,* There are said to be three states of the soul in respect of the body, viz., waking, dreaming, and dreamless sleep. Brahma is described as ' the fourth ' state. " When a man with all his wits about him is wide awake, he is regarded as being furthest removed from the state in which he ought to be, — he being then enveloped in the densest in- vestment of Ignorance. When he falls asleep and dreams, he is considered to have shuflled off his outermost coil ; and therefore a dream is spoken of as the scene of the dissolution of the totality of the gross. The objects viewed in dreams are regarded as * subtile/ When a man sleeps so soundly that he has no dream, he is regarded as having got rid not only of his * gross body,' but also of his ' sub- tile body ; ' hence profound and dreamless sleep is spoken of as the ' scene of the dissolution both of the gross and of the subtile body.* But although, in profound sleep, a man has got rid of all the developments of Ignorance, yet he is still wrapped in Ignorance itself, and this must be got rid of. He must not, like the sleeper who 'slept ])leasantly and knew nothing,* * enjoy blessedness by means of the very subtile modifications of Ignorance illuminated by Intellect/ but he must become Intellect simply — identical with Blessedness. To this absolute Unity is given the name of * the Fourth.* " ^ 5. As some of the readers of this book may have studied the Vedauta through the medium of Prakrit writings, it is right to add that in those works reference is sometimes made to a sort of fifth state termed unmani. The word is feminine, and is apparently derived from the adjec- tive unmana, which, as defined by Molesworth, means — * Escaped from consciousness of personality and swallowed up in the Deity or in Divine contemplation;' and he explains unmani as being 'the fifth of the five states or modes of human existence (Jdgriti svapna, sitshupti, turiyd, unmani), viz., that of emancipation from the thraldom of Maya, and absorption in the contemplation of Truth (the Divine essence).' In the piirvdrdha of the Vivehasindhu-—Q, philosophical poem written in very early times by the ]Maratliri poet Mukundaraj— the term occurs twice. In iii. 31, Isvara's unmani avasthd is said to be the three qualities, sattva, rajas, and tamas, in a state of equilibrium. In vi. 87-90, it is described as the fourth state arrived at maturity,— the scriptures not allowing a fifth state. The latter passage is worth quoting:— " Tunjechi paripalcvatd \ tecJd unmaiii avasthd \ nimholi- ydiis madhuratd \ jaist paJcvadasen \\ 87 || Timjd te Buddha- vdsand I tctliciilidchihidavatpand \ unmani hvjhnirvdsand I mhaniini goda te \\ 88 || Jaisi sdkliara udakiii vire \ pari tetUncM madhuratd ure \ taisi turyd svarupin mure | te unmani yd \\ 89 |1 Avasthd panchamd ndsti \ aisi he Vedas- ruti I mhaniini turyeehi parindmasthiti \ te unmani kiii" II 90 I!. The word is found in the Calcutta dictionary Vdchas- 1 Dr. Ballantyne's Lecture on the Veddnfa, para. 152 (f ). 1 I, 1 1 ! i! t! 62 NOTES. patyam, which defines it as ' Yogindm avasthdhhede*' It is probably the same as the unmanihhdva explained by ^ankarananda in his Commentary on Maitri-Upanishad, vi. 20. 6. " Prdjna , . . enjoys hliss" The two last words represent the Sanskrit dnandahhuk, *an enjoyer of bliss.* The Mdnddkya Upanishad, from which this passage is quoted, is twice reproduced in the Nrisirhhatdpani, and in both cases it is interesting to note that the commentator Kaiayana reads and explains aJndnabhiJc, 'enjoyer of ignorance or unconsciousness/ instead of dnandahhuk. His words are as follows: — " Ajndndbhuk \ na kinchid aliam avedisham ity idthitasy- ollekhdt I MdndHkye tv dnanddbhug iti pdthas tatra sukham aham asvdpsam ity idlekhah pramdnam " || Purvatapani, iv. I. Ajndndbhuk \ na kinchid aham avedisham ity ajndn- oUekhdd ajndndbhuk || Uttaratapani, i. i. \t VEDANTASARA. 63 V. Feom Intelligence associated with Ignorance at- tended by its projective power, in which the quality of insensibility {tamas) abounds, proceeds ether, — from ether, air, — from air, heat, — from heat, water,— and from water, earth. As the Veda says,^ "From this, from this same Self, was the ether produced." The prevalence of insensibility in the cause of these elements is inferred from observing the excess of inanimateness which is in them.2 Then, in those elements, ether and the rest, arise the qualities pleasure, pain, and insensibility, in the proportion in which they exist in their cause. These are what are termed the subtile elements, the rudimentary elements, and the non-quintupli- cated [lit. ' not made the five,' by combination]. From them spring the subtile bodies and the gross elements. * Taittirii/a-Upanishad, 2. i. * "The elements being unenlightened by Intellect, which they quite obscure."— Ballantyne's Lecture on the Veddnta. See under the word kdra naguna in the Calcutta dictionary Vdchaspatija. Ill /ZA^t^^ ^ i t 'i Devadatta, and Dhananjaya. * Ndga ' is that which causes eructation ; * kurma ' is that which causes the opening of the eyes; * krikala ' causes hunger, and ' devadatta ' yawning ; and * dhananjaya ' ^ is the nourishes But others [the Vedantins] say that there are five only, as these are included amongst respiration and the rest. This set of five vital airs arises from the united pain - portions of the elements, ether and the others. The five, together with the organs of action, form the respiratory sheath (prdnamaija- kosa). Its being a product of the pain-portions of the elements is inferred from its being endowed with activity [the characteristic of the * rajoguna ']. Of these sheaths, 'the intellectuaV being en- dowed with the faculty of knowing, is an agent ; the 'mental,' having the faculty of desire, is an instrument; and the 'respiratory,' having the ^ This air cont'nnes in the body even after death, says the scholia^^t, qnothig from the Gorakshasataka : " na jahdti mritanchdpi sarvavydpi dhananjayahl" VEDANTASARA. 67 I cT-^' faculty of activity, is an efiect. This division is in accord with the capabilities of each. These three sheaths together constitute the subtile frame.^ Here, too, the totality of the subtile bodies, as the object of one cognition [i.e., Sfitriitma's], is a collective aggregate like the forest or the lake; or, as the object of many cognitions [viz., those of individual souls], is a distributive aggregate, like the forest-trees or the lake-waters. Intelligence associated with the collective ao-- gregate [of subtile bodies] is called Siltratnla [Thread-soul], Hiraiiyagarbha and Priina, because it passes as a thread through all the [subtile frames], and because it is associated with the three sheaths possessing the faculties of knowino-. desire, and activity. This collective aggregate, because it is more subtile than the gross organisms, is called His subtile body, consisting of the three sheaths, ' the intellectuar and the others; and because it con- sists of the [continuance of the] waking thoughts, it is called a dream, and is therefore said to be the scene of the dissolution of the gross.- ^ It attends the soul in its transmigrations. 2 "For, in a dream, the sight of trees and rivers, and the sound of voices, &c., are present to us, without the actual things called trees, &c. /H>v •^hiT^-i.^ V.J'-K* 68 VEDANTASARA. VEDANTASARA. 69 Intelligence associated with the distributive acrgregate of subtile organisms is Taijasa (the brilliant), because it has the luminous internal orcfan as its associate. This distributive aggregate, too, being more subtile than the gross organisms, is called his subtile frame, comprising the three sheaths be- ginning with 'the intellectual;' and it is said to be a dream because it is made up of the [continu- ance of the] waking thoughts, on which account it is called the scene of the dissolution of the gross organisms. These two, SAtratma and Taijasa, by means of the modifications of the mind, have experience of subtile objects. As it is said in the Veda,^ " Taijasa has fruition of the supersensible." There is no difi'erence between the collective and distributive aggregates of the subtile frames or between Sutratma and Taijasa, who are asso- ciated with them, — ^just as there is none between the forest and its trees, or between the space occu- pied by each, — or between the lake and its waters, and the sky reflected in each. being present at all. To the dreamer, the whole external world is as it were not,— and, in the opinion of the Veduntin, to the dreamer it really is not.''— Lecture on the Vedunta. ^ Mdndukya, 4. Thus were the subtile organisms produced. The gross elements are those that have been made by combining the five [subtile elements]. Quintuplication is on this wise. ' After dividino- each of the five subtile elements, ether and the rest, into two equal parts, and then subdividing each of the first five of the ten moieties into four equal parts, mix those four parts with the others, leaving the [undivided] second moiety of each. As it has been said,^ '' After dividing each into two parts, and the first halves again into four parts, by uniting the latter to the second half of each, each contains the five." ^ It must not be supposed that there is no autho- rity for this, for from the Vedic passage regardino- the combination of three things,^ the combination of five is implied. Though the five alike contain the five, the name ' ether ' and the rest are still applicable* to them, in accordance with the saying,* ^ Panchadast, i. 27. 2 That is, " the particles of the several elements, being divisible, are, in the first place, split into moieties; whereof one is subdivided into quarters, and the remaining moiety combines with one part (a quarter of a moiety) from each of the four others."— Colebrooke's Essdi/s, i. 396. Each of the five elements thus contains a moiety of itself and an eighth of each of the others. 3 Chhdndogya Upanishad, 6. 3. 3. * The name ' ether ' is suitable to the first because ' ether ' largely pre- dominates in it, and so with the other four. « Ycddnia-sHtras, 2. 4. 22. This was wrongly rendered in the first 70 VEDANTASARA. ** Their appellation is on account of the preponder- ance^ [of that element after which each is named]." Then in ether sound is manifested, — in air, sound and touch, — in -heat, sound, touch, and form, — in water, sound, touch, form, and taste, — in earth, sound, touch, form, taste, and smell. From these quintuplicated elements spring, one above the other, the worlds Bhiir, Bhuvar, Svar, Mahar, Janas, Tapas, and Satya; and, one below the other, the nether worlds called Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala, and Patala ; ^ —Brahma s egg ;— the four kinds of gross bodies ; and food and drink suitable for them. * The four kinds of bodies ' are the viviparous, the oviparous, the moisture-engendered (svedaja), and the germinating. The viviparous are those produced from the womb, as men and animals ; the oviparous are edition of this work. Ballantyne's rendering is—" But, as they differ, &c." The above, however, seems to me to be most in accord with San- kara's interpretation. The word tadvddah is repeated in order to indicate the conclusion of the chapter, and not as a part of the Satra. Sankara'a explanation is as follows :— " VukshahMvo vai^eshyam hhHyastvam itlyuvat I Satyapi trhritkarane kvachit kasyachid hhutadhdtor bhUyastvam upalak- shyate ' agnes tejohMyastvam udakasydhhhUyastvam prithivyd annnbhUy- aatvam' iti | . . . Tadvddaa tadvdda iti paddbhydso 'dkydyaparisamdptiin dyotayati\\" ^ All my MSS. read vaiseahydt, not vauUhtydt. ^ For an account of these upper and lower regions, see Wilson's FwAnu Purdna, ii. 209, 225. VEDANTASARA. 7, those born from eggs, as birds and snakes ; the moisture-engendered are those which sprino- from moisture, as lice and gnats; the germinating are those which shoot up from the ground, as grass and trees. In this case, too, the fourfold gross body, accord- ing as it is an object of cognition as one or as many, is a collective aggregate like a forest or a lake, or a distributive aggregate like the forest- trees or the lake- waters. Intelligence associated with this collective a^ore- gate is called Vaisvanara [the spirit of humanity] or Viiat ; ' [the former] because of the conceit that it is in the whole of humanity, and [the latter] because it appears in various forms.^ This collective aggregate is his gross body. It is called the nutrimentitious sheath {annamayahosa), on account of the changes of food [which go on within it and build it up], and the gross body and the waking-state, because it is the scene of the fruition of the gross. Intelligence associated with the distributive * 1 Compare Manu, i. 32, 33, and SansTcHt Texts, v. 369. 2 I have followed the scholiast, who says, Sarvaprdninikdycshvaham ityahhimdnatvdd vmhdnaratvam ; ndndprakdrcna prakdsamdnatvdch cht mirdjatvam lahhata ityarthah. Ballantyne's rendering of the last clause i-s, " Because it rules over the various kinds [of bodies]." ! %\ 72 VEDANTASARA. ■\ afirnrrefrate is called Visva, because, without aban- douing the couceit of the subtile body, it enters into the gross bodies. This distributive aggregate is his gross body, and is called the nutrimentitious sheath on account of the changes of food [which go on within it and build it up]. It is also said to be awake because it is the scat of the fruition of the gross. Visva and Vaisvunara have experience of all gross objects ; that is, by means of the ear and the rest of the five organs of sense, which are con- trolled by the quarters, wind, the sun, Varuna, and the Asvins respectively, [they have experience of] sound, sensation, form, taste, and smell ; — by means of the mouth and the rest of the five oroans of action, which are controlled by Agni, Indra, Upen- dra, Yama, and Prajapati respectively, [they have experience of] speaking, taking, walking, evacua- tion, and sensual delights; and by means of the four internal organs named mind, intellect, egoism, and thinking, which are controlled by the moon, Brahma, Siva, and Vishnu respectively, [they have experience of] resolution, certitude, egoising, and thinking. As it is said in the Veda/ ['* The first MdndHkya Vpanishadt 3. »« j^. VEDANTASARA. 75 quarter is Vasvanara], who is in the waking state, and has cognition of externals." Here, too, as in the former cases, there is no difi'erence between the distributive and collective aggregates of gross organisms, or between Visva and Vaisvanara who are associated with them ; just as there is none between a forest and its trees, or between the spaces occupied by them, — or be- tween a lake and its waters, or between the sky reflected in them. In this way is the gross produced from the five elements quintuplicated. ,r if III II; - ■ n m ■ I 74 NOTES. VEDANTASARA, ii 75 NOTES ON SECTION V. 1. Eecapitulating, then, Brahma is illusorily associated with three kinds of bodies : — Firstly/, with a causal body, composed of Ignorance or Illusion, which, in the aggregate, is l^vara or God, and, distributively, individual souls or Prajna. It is likened to a state of dreamless sleep. Secondly, with a subtile body composed of the five organs of sense and of action, mind, intellect, and the five vital airs, seventeen in all. This, in the aggregate, is called Hiranyagarbha, or the Thread-soul, and, in the distributed state, Taijasa. It is likened to a state of dream. TJiirdb/, with a gross body composed of the com- pounded elements. Viewed in the aggregate, it is called Vaisvunara, and, distributively, Visva. It is likened to the wakincr-state. A fourth state is that of the unassociated pure Brahma, which is technically styled * The Fourth.' 2. Mind, intellect, egoism, and thinking, which, on page y2f are styled * internal organs,' are, collectively, * the internal organ.' See note on page 5 ; and also the first chapter of Vcddntaparibhdshd where it is said — Evam vrittihhcdenaikam apy antaliharanam mana iti Imddhir ity ahamldra iti chittam iti chdkhydyate. The Pandit, vol. iv. p. 395. VL The collective aggregate of all these expanses of gross, subtile, and causal bodies is one vast expanse ; just as the aggregate of a number of minor [or included] forests is one large forest, or that of a number of minor [or included] bodies of water is one large body. Intelligence associated with it, from Vaisvanara A up to Isvara, is one only ; just as the space occu- pied by the various included forests is one, or as the sky reflected in the various included bodies of water is one. Uuassociated Intelligence not seen to be distinct from the great expanse and the Intelligence asso- ciated with it, like a heated ball of iron, [in which the iron and the fire are not discriminated,] is the literal [or primary] meaning of the sentence, " Truly all this is Brahma ; " but when seen as dis- tmct, it is what is indicated by that sentence. Thus 'illusory attribution,' or the superimposing of the unreal upon the Eeal, has been set forth in J' ) i I }'■ 76 VEDANTASARA. general terms. But now, the particular way in which one man imposes this and another that upon the all-pervading [individuated] Self is to be declared. For example, the very illiterate man says that his son is his Self; on account of the text of the Veda,^ " Self is born as a son ; " and because he sees that he has the same love for his son as for himself; and because he finds that if it is well or ill with his son, it is well or ill with himself. A Charvaka says that the gross body is his Self; on account of the text of the Veda,^ " This is man as made up of the extract of food ; " and because he sees that a man leaving his son [to burn], departs himself from a burning house ; and because of the experience, " / am fat," " / am lean." Another Charvaka says that the organs of sense are his Self; on account of the text of the Veda,^ "They, the organs of sense {prdndh)y went to Prajapati and said, [* Lord, which of us is the chief?' He said unto them, 'He is chief among you whose departure makes the body seem worth- less '] ; " and because in the absence of the organs of sense the functions of the body cease ; and because * Cf. J^atapntha Brdk., 14. 9. 4. 26. ^ j^^^if l^panishad, 2. I. •* Chhandogya, 5. i. 7. VEDANTASARA, 77 of the experience, " / am blind of one eye," *' / am deaf." Another Charvaka says that the vital airs are his Self; on account of the text of the Veda,^ " There is another, an inner Self, made of the vital airs ; " and because in the absence of the vital airs the organs of sense are inactive; and because of the experience, " / am hungry," " / am thirsty.'' Another Charvaka says that the mind is his Self; on account of the text of the Veda,^ "There is another, an inner Self, made of the mind ; ' and because when the mind sleeps the vital airs cease to be ; and because of the experience, " / resolve," "/doubt." A Bauddha says that intellect is his Self; on account of the text of the Veda,^ " There is another, an inner Self, made up of cognition ;" and because, in the absence of an agent, an instrument is power- less ; and because of the experience, " / am an agent," "/am a patient." The Prabhakara and the Tarkika say that igno- rance is their Self; on account of the text of the Veda,* "There is another, an inner Self, made up of bliss ; " and because intellect and the rest are ^ Tail. Upaniskad, 2. 2. 3 Ibid., 2. 4. 2 Ibid., 2. 3. * Ibid., 2. 5. \ 4 L • I. 78 VEDANTASARA. merged in ignorance; and because of the expe- rience, " / am ignorant." The Bhatta says that Intelligence associated with ignorance is his Self; on account of the text of the Veda/ " Self is a mass of knowledge, and comprised of bliss ; " and because during sound sleep there are both the light [of intelligence] and the dark- ness [of ignonmce"]; and because of the experience, "Myself I know not." Another Bauddha says that nihility is his Self; on account of the text of the Veda,^ "In the beginning, this was the non-existent;" and be- cause during sound sleep everything disappears; and because of the experience of the man who has just awoke from sleep, — an experience in the shape of a reflection on his own non-existence, — when he says, " During sound sleep, / was not" That these, beginning with ' son,' have not the nature of Self, is now declared. Seeing that, in the fallacies based on Vedic texts, arguments, and personal experience, brought forward by the ' very ^ MdndtUt/a, 5. ^ "For, as the commentator says, referring to the sentence 'I slept pleasantly — I was aware of nothing,' if there were not light or knowledge in the soul, how could the sleeper have known that his sleep was pleasant ? And if there were not the absence of light or knowledge, how could he say, ' I was aware of nothing ? ' "— Ballautyne's Lecture on the Veddnta. ^ Chhdndo ' mopasamhdrau) are the mention^ at the begin- ning and end of a chapter of the subject to be expounded in it ; as in the 6th chapter of the Chhdndogya-Upanishad, at the beginning of which, the secondless Eeality which is to be set forth in it, is declared in the words "One only without a second," and, at the end, in the words " All this is of the essence of That." 2. 'Repetition' (abhydsa) is the repeated de- claration in a chapter of the subject which is to be set forth in it ; as, for example, in that same chapter, the secondless Reality is set forth nine times in the words " That art Thou." 3. 'Novelty' (apttrvatd) is the fact that the subject to be treated of in a chapter is not an object of perception by any other means ; as, for ^ example, in that same chapter, the secondless Reality [there set forth] is not an object of per- ception by any other means. 4. ' The result ' {pliala) is the motive, set forth in various places, for acquiring the knowledge of Self who is to be treated of in a chapter, or for carrying that knowledge into practice ; as, for example, in that same chapter (vi. 14, 2), where \ Upapddanam in the MSS., but updddnam in the editions. / '»-v^j^ /> loS VEDANTASARA. it says, " The man who has a teacher kuows [the truth], but he is delayed [from absorption] uutil he is set free [by death] ; then he attains to it," — the acquisition of the secondless Reality is set forth as the motive for acquiring a knowledge of It. 5. * Persuasion ' ^ {arthavdda) is the praising, in various places, the subject to be treated of in a chapter; just as, in that same chapter (vi. i, 3), the secondless Eeality is praised in these words, — ''Didst thou ask for that instruction by which the unheard of becomes heard; — the unthought, thought, — the unknown, known ? " 6. * Illustration from analogy ' {iipapatti) is an argument stated in various places in support of the subject to be treated of in a chapter ; as, for example, in that same chapter (vi. i, 4), in demon- strating the secondless Reality, an argument is set forth as follows, to show that tlie variety of forms [in the universe] rests upon a foundation of words and nothing else,—" 0, gentle one ! as, by means 1 " ' Persnasion ' is the setting forth of the end, i.e., of the motive ; that is to say, it is a speech intended to commend the object of an injunction. For a persuasive speech, by means of laudation, &c., commends the object of an injunction with a view to our quickly engaging [in the performance of the ceremony enjoined]."— Ballantyne'a Aphoruma of the Nydya, ii. 63 (b). VEDANTASARA, 109 of one lump of earth, everything earthen is known to be a thing resting upon words alone, a change of form, a name, and nothing in reality but earth," [so is it with the phenomenal world which is nought but Brahma]. (b.) * Consideration ' is unceasing reflection on the secondless Reality which has been heard of, in conjunction with arguments in conformity with the teaching of the Vedauta. (c.) * Profound contemplation' is the flow of ideas consistent with the secondless Reality, to the exclusion of the notion of body and suchlike things which are inconsistent [with It]. (d.) * Meditation ' is of two kinds, viz. : — 1. With recognition of subject and object (sam- halpaka)y and 2. Without such recognition (nir^vikalpaha). (i.) 'Meditation with the recognition of subject and object' is the resting of the modification of the internal organ on the secondless Reality whose shape it has assumed, without any concern as to the merging of the distinction between the knower and the knowledge, &c. Then, just as there is the perception of earth [and of that alone], even though there be the consciousness of an earthen toy-ele- ^ ■- ; ',' u^i.^r*'^ iri>''t^^_ no VEDANTASARA. VEDANTASARA, III phant, &c., so too is tliere the perception of the secondless Keality [alonej, even though there be the consciousness of duality. As it has been said : ^ — ** I, ever free, am that secondless one whose essence is knowledge, like the ether [_i.e., pure and form- less], supreme, once seen [that is, never changing, as the moon, &c., does], unborn, alone, everlast- ing, undefilcd [by contact with Ignorance, &c.], all-pervading." (2.) * Meditation without the recognition of sub- ject and object' is the resting of the modification of the understanding on the secondless Reality whose shape it has assumed, with concern as to the merging of the distinction of knower and knowledge, &c., so as to be completely identified with It. Then, just as, owing to the disappearance of salt after it has [melted and so] assumed the shape of the water [into which it was thrown], nothing appears but the water,^ so, by the disappearance of the modi- fication of the internal organ after it has assumed the shape of the secondless Reality, nothing appears but the latter. It must not be supposed that this state and sound sleep are identical ; for, though in both alike the modification of the internal organ is not per- ceived, there is nevertheless this one distinction between them, that it is present in the former [though unperceived], but not in the latter.^ ^ Rational Refutation, p. 224, but cf. Yoga AphorismSt i. 10. ^ rpadehsahasi't, verse y^' The word ahhitjuktai^, which, in the edi- tions, precedes the quotation, has no manuscript authority. The MSS. also omit the first half of verse 74, which is included in the editions. * Compare Chhdndogya-Upanishad^ vi. 13. 112 NOTES. NOTES OX SECTION XII. 1. * Profound contemplation is,' &c. (page 109). The text of the Calcutta edition of 1875, and of all the MSS. I have consulted, stands thus i—Vijdti f/adehdcH- jyratyayarahitddvithjavastusajdtii/aprati/ai/apravdho nidi- dhydsanam. That used by Dr. Ballantyne, and adopted too in the St. Petersburg edition of 1877, reads as follows : — Vijdtiyadeliddipratyayarahitddvitiyavastuni taddJcdrd- Mritdyd huddheh sajdtiyapravdho nididhydsanam. It is thus translated by Dr. Ballantyne : " ' Contemplation ' is the homogeneous flow of the understanding mirroring its object, when this object is the Real, &c., to the exclusion of the notion of body or any other thing heterogeneous [to the one Eeality mirrored in the understanding]." 2. * /, ever free, am the secmidless one' &c. This passage is a quotation from Sankaracharya's TTpa- deiasahasri [' The Pandit' (Old Series), vol. iv. p. 71], but it is also found in the closing portion of the Muhtikopan- ishad. The opening verses of this Upanishad, which is said to belong to the White Yajur Veda (!), introduce us to a scene ' in the charming city of Ayodhya,' where Eama, attended by Sita, his brothers, and various sages, is addressed by Maruti, as the Supreme Self, the embodi- ment of existence, intelligence, and joy, and is asked to make known to him the way of escape from the fetters of transmigration. The sectarianism and style of this Upanishad stamp it as modern ; ^ and it doubtless copied * See Weber's History of Indian Literature, p. 165. NOTES. "3 from the UpadeSasahasH, not only the passage quoted in our text, but other verses in immediate connection with it. The author of the Vedantasara does not cite the passage as a quotation from the Veda, as he invariably does when quoting from an Upanishad, but ushers it in with the words ' tad nJctam ' only. 3. For various explanations of the technical terms saviJcalpaka and nimkalpaka} see Ballantyne's Tarka-- sangraha (2d edition), para. 46; Translation of Sdhitya Darpana, p. 52 (note) ; and Cowell*s Translation of Kusiimdnjali, p. 20 (note). 4. Samddhi, As to this, see the Notes on the next Section. ^ With these two kinds of meditation compare the ' aamprajndta ' and *a8aTnprajndta' of the Yoga philosophy {Aphorisms, i. 17, 18). The former is 'meditation with an object/ and the latter 'meditation with- out an object.' 114 VEDANTASARA. VEDANTASARA. lis f/ua^ ^Vv-y^^ wg.j.. , /i^^v^M*.* ir»w* XIII. The means ancillary [to nirvikalpaha samddhi] are- 1. Forbearance {ijama). 2. Minor religious observances {niyama). 3. Eeligious postures {dsana), 4. Eegulation of the breath {prdndydma). 5. Restraint of the organs of sense {prat- ydhdra), 6. Fixed attention (dhdrand). 7. Contemplation (dhydna). 8. Meditation {samddhi), 1. Acts of * forbearance ' are, sparing life, truth- fulness, not stealing, chastity, and non-acceptance of gifts {aparigraha), 2. 'Minor religious observances' are, purification, contentment, endurance of hardships, inaudible re- petition of sacred texts (svddhydya), and concen- tration of the thou<]:hts on Isvara. 3. The ' religious postures ' are distinguished by particular positions of the hands and feet, such as Padmdsana, SvastiJcdsana^ and others. 4. 'Regulation of the breath' consists of the methods of restraining it known as 7'echaka , puraha, and humhhaka. 5. 'Restraint of the organs of sense' is the holding them back from their respective objects. 6. * Fixed attention ' is the fixing of the internal organ upon the secondless Reality. 7. 'Contemplation' is the flowing forth of the internal organ upon the secondless Reality, at intervals. 8. 'Meditation' is that already described as accompanied by the recognition of subject and object {savikcd^Mha), To the meditation without recognition of subject and object, to which the above are subservient, there are four obstacles, viz. — 1. Mental inactivity {laya)^ 2. Distraction (vikshepa), 3. Passion (kashdya), and 4. The tasting of enjoyment (rasdsvdda). I. 'Mental inactivity' is the drowsiness of the 116 VEDANTASARA. VEDANTASARA. W modification of the internal organ owing to its not resting on the impartite Eeality. 2. * Distraction ' is the resting of the modification of the internal organ on something else, on account of its not abiding on the impartite Reality. 3. ' Passion ' is the not resting on the impartite Reality, by reason of the impeding of the modifica- tion of the internal organ by lust or other desire, even though there be no mental inactivity or distraction. 4. The ' tasting of enjoyment ' is the experience of pleasure by the modification of the internal organ, in the recognition of subject and object, owing to its not resting on the impartite Reality ; or it is the experiencing of such pleasure when about to commence meditation without the recog- nition of subject and object. When the internal organ, free from these four hindrances, and motionless as a lamp sheltered from the wind, exists as the impartite Intelligence only, then is realised that which is called medita- tion without recognition of subject and object. It has been said,^ "When the internal organ has fallen into a state of inactivity, one should arouse it, — when it is distracted, one should * Gaudapdda' s Kdrikds, iii. 44, 45, render it quiescent [by turning away from objects of sense, &c.], — when it is affected by passion, one should realise the fact, — when quiescent, one should not disturb it. One should experience no pleasure [during discriminative meditation], but be- come free from attacliment by means of discrimi- native intelligence." And again ^ — " As [the flame of] a lamp standing in a sheltered spot flickers not, this is regarded as an illustration [of a mind- restrained Yogi who is practising concentration of self]." * BhagavadgUdt vi. 19. rrS NOTES, I- KOTES ON SECTION XIII. The eight means of promoting nirviJcalpaka samddhi, which are enumerated in the text, are taken from the Yoga Aphorisms, ii. 29 ; and the definitions of the eight are from the same source, namely, ii. 30-53, and iii. 1-3. The first two, yama and niyama, are also described in Manu iv. 204 (Sch,). 2. * Religious postures.* There are numerous postures prescribed for the Yogi, and some of them are indispensable for the attainment of Samadhi. Ten are enumerated in the hist chapter of the SarvadarsanasaiigrcfJia, but they do not exhaust the list. The most important are said to be the Siddhdsana and Fadmdsana. The latter is thus described: — "Place the left foot upon the right thigh, and the right foot upon the left thigh ; hold with the right hand the right great toe, and with the left hand the left great toe (the hands com- ing from behind the back and crossing each other) ; rest the chin on the interclavicular space, and fix the sight on the tip of the nose ! " In these postures the Yogi sits, and pronounces inaudibly the mystic syllable Om, " in order to tranquil lise circulation and retard the respiratory movements." 3. Fnlndydma. "When a Yogi, by practice, is enabled to maintain himself in one of the above-mentioned postures for the period of three hours, and to live upon a quantity of food proportional to the reduced condition of circulation and NOTES. 119 respiration, without inconvenience, he proceeds to the practice of Prdtmydma. This is the fourth stage or division of Yoga. It is the suspension of the respiratory movements, which the Yogis daily practise with a view to purging themselves from minor sins." The terni Inrnhhaha means the interval between an inspiration {pHrxilca) and an expiration (rechaka). The first act, says Professor Wilson,^ is expiration, which is performed through the right nostril, whilst the lefc is closed with the fingers of the right hand. The thumb is then placed upon the right nostril and the fingers raised from the left, through which breath is inhaled. In the third act both nostrils are closed and breathing suspended. There are said to be eight varieties of Kitvihhaka, — but to practise them successfully the two preliminary processes of Khcchari mudrd and MUlabandha are absolutely necessary. The former is de- scribed as " the act of lengthening the tongue by incising the froenum linguce and by constant exercise." Tiiis pro- cess is gone through because " a large and long tongue is indispensably necessary to human hybernation." Prdnd- ydma is stated to be of three kinds, namely, Adhama, Madhyama, and Uttama. The first " excites the secretion of sweat," the second "is attended by convulsive move- ments of the features " and the third raises the Yoo^l above the surface of the ground, whilst seated in the pos- ture termed Fadmdsana. 4. Samddhi. " This is the eighth and last division of Yoga. It is a state of perfect human hybernation, in which a Yogi is insensible to heat and cold, to pleasure and to pain. . . . It is the total suspension of the functions of respiration ^ Vishnu Purdna, 5. 231. ISO NOTES, and circulation, but not the extinction of those functions.** " Practise the Kevala Kumbhaka . . . repeat the mystic syllable Om 20,736,000 times in silence, and meditate upon it; suspend the respiratory movements for the period of 12 days, and you will be in a state of Samadhi !" The above extracts are from a very interesting pamphlet on the practice of Yoga, by Sub-Assistant Surgeon Paul, and published in Benares by Messrs. Lazarus & Co. in 1882. It describes some remarkable and well-authenti- cated instances of hybernation practised by Yogis, and gives full details of all the preliminary processes. Much valuable information on the subject of Yoga is contained also in the last chapter of the Sarvadarsanasamgralui, already quoted, which was translated by Professor Cowell, and still more in the last chapter of the ^draddtilaJca, of which, however, there is no translation. • VBDANTASARA. 121 XIV. »V The characteristics of the * liberated but still living ' (jtvanmukta) are now to be described. The 'liberated but still living' is he who by knowing the impartite Brahma, which is his own essence, [a result brought about] by the removal of the Ignorance enveloping It, perceives It clearly as the Impartite and his own essence; and, in consequence of the removal of Ignorance and its eflfects, such as accumulated works, doubt, and error, remains intent on Brahma,^ freed from all fetters. As it is said in the Sruti,^ " When that which is supreme and not supreme {pardvara) is seen, the fetter of the heart is burst, all doubts are removed, and works ^ fade away." On arising from meditation, though he sees 1 Dr. Hall renders 'hrahmanishthaV by 'abides in Brahma,' but the commentator explains it by ' Brahnunii nuhihd tadekaparaid yasya,* ' Mundahopanhhad, 2. 2. 8. 3 Those of the present or of a former birth which have not begun to bear fruit; but mt those which brought about the present existence.— Bhdihya, // ^jtt^^otinrv^horisms, I. 18. * Rational Refutation, pp. 30, 31 {note). 126 NOTES. I *;' It will interest the Marathi student to notice that the common word jprdrdbdha, 'fate/ 'destiny/ is just this technical term explained above — works which have begun to take effect, and the fruit of which it is impossible to evade. 3. ' Supreme and not supreme.* 'Supreme' as cause, 'not supreme' as effect, says the scholiast. It might also be rendered * The First and the Last/ that is, the all-inclusive entity. The fetter of the heart consists of desires resulting from Ignorance. 4. ' If he who hiov:s the secondless Reality* &c. This passage, in the editions, consists of a verse and a half, and reads as follows : — DuddMdvaitasatattvasya yatheshtacharanam yadi \ Sundm tattvadrisdm chaiva ho hhedo 'suchibhahhaue || Brahmavittvam tathd muhvd sa dtmajno na chdara iti \ As it thus stands the passage looks like a quotation from one author, but such is not the case. In seven out of ten manuscripts which I have consulted in the India Office Library, the word iti is inserted at the end of tlie second line also, and those two are, indeed, all that are found in Suresvara's work. The same couplet is intro- duced into the fourth chapter of the Panchadasi in sup- port of an appeal to the enlightened man to avoid evil lest he lose the benefits of his knowledge ; and its aim is to show that if one who knows the truth throws off all restraint and acts as he likes, lie is no better than a dc^ That Suresvara, too, disapproved of yatheshtdcharana is evident from the context of the passage in question, which I here subjoin ; — \i NOTES. 127 ^^ Athdlepalcapdkshanirdsdrtham aha \ Btiddhddvaitasatattvas- ya yatheslitdcharanam yadi \ iundm tattvadrisdm chaiva ho hhedo 'suchibhaJcshajie \\ 62 \\ Kasmdn na hhavati yasmdt \ Adharmdj jdyate ^jndiiam yatheshtdcharaiiam tatah | dharmakdrye hatham tat sydd yatra dharmopi neshyate || 63 || . . . Tishthatu tdvat sarvapravrittihijaghasmaram jndnam^ mumulcshvavasthdydm api na samhhavati yatheshtdcharanam \ Taddha \ ' Yo hi yatra vii-altah sydn ndsau tasmai pravarttate | lokatraydd. virahtatvdn mumuhshuh himitthate ' |l 65 The other half-couplet, however, of our text, seems to reverse this teaching, and to inculcate the doctrine that the knower of Brahma may act as he likes with impunity. In translating it I have gone on the lines of previous translators, but am very doubtful as to its real meaning. Krisiriihasarasvati introduces it with the remark — Jivan- muktasya Brahma jndnitvdhhimdno ndstityatrdpi sammatim dlta-Braltmavittvam ityddi ; and so appears to say that Sadananda assents to the view, elsewhere propounded, that the * liberated but still living ' man, having got what he wants, ceases to have any concern for the knowledge of Brahma, and may behave as he likes. That the sammati is Sadananda's, and not that of some other sage, seems pro- bable from the absence of some such qualifying word as xriddha prefixed to it, as is usual in such cases ; but, on the other hand, if it is the author's own view, why is it expressed in verse ? The MSS. differ considerably in their reading of this line. Six have yathd instead of tathd ; and four read muJdvd, three muht'ih, and two muktd. One omits jtbe line altogether, and the commentator liamatirtha makes no allusion to it. In spite, however, of Suresvara's denunciation of yathesh- tdcharana, there can be no doubt that it is upheld iu \i 'U 128 NOTES. NOTES, 129 I) i\ '\l many Vedantic writings, and that Dr. Banerjea had good ground for saying that "Vedantic authors have boldly asserted that they are subject to no law, no rule, and that there is no such thing as virtue or vice, injunction or prohibition." 1 A few instances of such teaching will suffice : — *' By no deed soever is his future bliss harmed, not by theft, not by a Brahman's murder, nor by a mother's murder, nor by a father's murder; nor, if he wishes to commit sin, departs the bloom from his face." — KaushttaJci'Upanishad, iii. I (Cowell). " The thought afflicts him not, ' What good have I left undone, what evil done ? ' " — Taittirii/a-Upanishad, il 9 (Gough). " Then a thief is not a thief, a murderer not a murderer ... he is not followed by good, not followed by evil." — Brihaddranyaka, 4. 3. 22 (Max Miiller). " He is not defiled by an evil deed." — Brihaddranyaha 4. 4. 23. " As water adheres not to a lotus leaf, so no sinful deed adheres to one who knows thus." — Chhdndofjya-UpanisTiad, 4. 14. 3. " He who considers himself a doer of good or evil, his intelligence is at fault and grasps not the truth — so I think." — Mahdbhdrata, 12. 222. 17. ** As a water-bird is not defiled by moving in the water, so a liberated Yogi is not polluted by merit or by demerit." — Ibid., 12. 249. 17. * Dialogues on Hindu Philosophy, p. 381. "Evil adheres not to an enlightened man, any more than water clings to a leaf ; but much sin sticks to the unenlightened man, just as lac to wood.'* — Mahdhhdratay 12. 299. 7. The commentator Nrisiihhasarasvati remarks that, in view of such Vedic passages as those above quoted, some one may object that it is erroneous to state that the enlightened may not act as they please, and his only reply is, that although there undoubtedly are such pas- sages in the Sruti and Smriti, yet they are merely designed to extol the position of the enlightened man and not to impel him to act in the manner there described 1 But the line of argument adopted by this commentator, and also by other apologists, is unsafe, and does not get rid of the fact that some of the Upanishads, the chief source of the Vedanta doctrine, do, without any qualifi- cation, declare that sin and virtue are alike to one who knows Brahma; and the system is therefore rightly charged with immorality. But, independently of such teaching as this, what moral results could possibly be expected from a system so devoid of motives for a life of true purity ? The Supreme Being, Brahma, is a cold Impersonality, out of relation with the world, unconscious of Its own existence and of ours, and devoid of all attri- butes and qualities. The so-called personal God, the first manifestation of the Impersonal, turns out on examina- tion to be a myth ; there is no God apart from ourselves, no Creator, no Holy Being, no Father, no Judge— no one, in a word, to adore, to love, or to fear. And as for our- selves, we are only unreal actors on the semblance of a stage ! \\h 130 NOTES. The goal, already referred to, is worthy of such a creed, being no less than the complete extinction of all spiritual, mental, and bodily powers by absorption into the Im- 2)ersonal. "Annihilation, then, as regards individuals, is as much the ultimate destiny of the soul as it is of the body, and ' JVot to he' is the melancholy result of the religion and philosof>iiy of the Hindus."^ $. 'lie already/ free, is freed.' " Though illusion has not really real existence, yet it possesses apparent existence, and so it is capable of taking the soul captive. And again, the Vedantins say, that as illusion is only apparent, so the soul's being fettered is practical; that is, as illusion is false, so the soul's being fettered is likewise false. Neither was the soul ever actually fettered, nor is it now fettered, nor has it to be emancipated," ^ This matter is also explained in the last chapter of the Veddnta-paribhdshd: — "The joy which admits of no in- crease, is Brahma; as the Veda {Tail. ?//;., 3. 6) says, 'He knew Brahma to be joy/ And the acquisition of Brahma, whose essence is joy, is moJcsha, and it is also the cessa- tion of sorrow; as the Veda says, 'The knower of Brahma becomes Bralima,' and again, ' The knower of Self passes beyond sorrow' (Mundaka, 3. 2. 9 ; Chhdndog?/a, 7. i. 3). The acquisition of another world, or the sensuous joy derivable therefrom, is not moJcsha; for as it is the result of works, and therefore non-eternal, the subject of such liberation is liable to future births. If you say that, as, even according to our view, the acquisition of bliss and * Wilson's Essays on the Religion of the Hindus, li. 114. ^ national Refutation, p. 1S9, NOTES. i;il the cessation of misery have a beginning, they are there- fore chargeable with the same defect [i.e., of being non- eternal and therefore transitory], and, that if they have not a beginning, then the enjoining of ' hearing ' &c., with a view to moksha, is absurd, I reply, Not so ; for, although moJcshay consisting of Brahma, is already in possession, still, because of the erroneous idea that it is not possessed, it is proper to make use of means for attaining it. The cessation of misery, too, in the form of Brahma, which is the substrate of all, is already an accomplished fact. Even in mundane affairs, however, we see the need of obtaining things already obtained, and of removing things already removed. For example, when a piece of gold is in one's hand, but has been forgotten [and is being searched for], and some person says, 'Why, the gold is in your hand,' one regains it as if it had not already been in possession. So, too, in the case of one who is under the delusion that the garland encircling his ankle is a snake ; when a reliable person tells him that it is not a snake, the snake is removed although it w^as already removed [i.e., had never existed]. In like manner, the acquisition of a joy already possessed, and the cessation of misery already removed, in other words, liberation, is an object [to be sought after]." INDEX. -¥*■ Abhidhd, 92 Abhydsa, 107 Absorption, description of, 5 Abstinence, 21 Accumulated work?, 121, 125 Acharya, need of an, 23, 42 Adhikdrin, 18 Adhydropa, 23, 42, 82 AdhyAtma-Ramdyana, 45, 91 Adrishta, 1 4 Advaitavddin, 12 Advayananda, II Aggregates, the five, 27 Agnishtoma, 37 Aitareya Brahmana, 38 Aitareya Upanishad, 8 AJahallaksf'Cindy 93, 97 AjaJiatsvdrthd, 93 Ajndna, 46, 49 Ajndnabhuh, 62 ^lA:a.vYf, 80 Akhanda, 6, 10 Akhilddhdra, 6 Analogy, illustration from, 108 Ananda, 5 Ananddbhuk, 62 Anaximander, 28 Augiras, 2 Annamai/akosaj 7 1 Anubandha, iS, 24 Apdna, 65 A pari f/ rah a, 114 Apavdda, 23, 42, 83 Apawarga, 41 Apprehension, absence of, 49 ApHrvatdy 107 Arhat, 125 Arthavdda, 108 Aruni, 7 Asamprajndta, 113, 125 ^^ana, 114 Asoka, 15 Atmaprabodha Upanishad, 16 Atmapurana, 1 24 ^tarana, 49 ^raso3 Internal organ, 4, 5, 74, ioi,'l05, III iivara, 51, 53, 58, 60, 74, 84, 86 Jagat, 8 Jahadajahallahshand^ 93 Jahallakshand, 93, 96, 97 JahcUsvdrthd, 93 Jainas, 34 Jivanmukta, 121, 125 Jndna, 3 Jndiidhhdva, 49 Jndnavirodhi, 49 Jyotishtoma, 19, 37 Kalagxirudra Upanishad, 15 Kdmya, 19 Kanada, 14 Kapila, 14, 48 Kdranaguna^ 63 Karma, transmigration of, 27 Kartikeya, 31 Kashdya, II 5 Katha Upanishad, 124 Kavyaprakdsa, 92, 93 Kena Upanishad, 9, 102 Khandha (Pali), 27 Khechart Mudrd, II 9 Knowledge, defined, 4 Krichhrachdndrdyana, 1 9 Krikala, 66 Krishna, apotheosis of, 33 Krishna Upanishad, 16 Krishna- worship, 31, 35 Kriyamdna, 125 Kumdrila Bhatta, 31, 82 Kumhhaka, 115, 119 KHrmay 66 Kusumdnjali, 1 13 Kutsita, 12 Lakshand, 92 Lakshanalakshandt 93 Lakshya, 92 Lakshytlakshayialhdva, 89 Laya, 115 "Liberated,but8till living," 121, 125 Linga^ 106 Lokayatikas, 80 Lorinser, Dr., 35 Madhtamikas, 81 IVIahabharata, 23, 37, 128, 1 29 Mahabhashya, 33 Mahanarayana Upanishad, 16 Maitrl Upanishad, 62 Manana, 106 Mandukya Upanishad, 4, 9, 53, 54, 55, 62, 72, 78 Manichaean mission to India, 35 Manomayakosa, 65 Mann, 20, 26, 38, 39, 40, 71, llS Manu's Code, age of, 26 Matter, 45, 49, 50 Mdyd, 8, 46, 47, 49, 61 Mdydvdda, 45 Mdydvddin, 85 Meditation, 106, 109, 1 10, 113, 114, "5 Mental inactivity, 115 Metempsychosis, 26 Mind, 64 Misapprehension, 49 Modification of internal organ, IOI-4 Moksha, 130, 131 Mrityulangala Upanishad, 16 Mukti, 40, 43 Muktika Upanishad, 1 6, 112 Mukundardj, 61 Mundaka Upanishad, 2, 6, 23, 52, 121, 130 Ndga, 66 Naimittika, 19 Naishkarmyasiddhi, 90, 1 23 Naiy^yikas, 48, 82 Nalanda, 3 1 Nature, 50 Nescience, 46 Nididhydsana, 1 06 Nirvikalpaka^ 109, 113, Il4i "8 Nirvdna, 4 1, 1 25 Nishiddha^ 1 9 Nitya, 19 Niyama, 114, 118 "Not-being," of Parmenides, 10 "Novelty," 107 Nrisimhasarasvatt, I, 6, 127, 129 Krisimhatapanl Upanishad, 9, 40, 62 Nyaya Aphorisms, 108 138 INDEX. INDEX. 139 Obstacles to meditation, 115 Occasional rites, 19 Omniscience of Isvara, 58 Optional rites, 19 Organs of sense, 64 ; of action, 65 Padma Purana, 46 Padmdsana, 1 1 5, 1 18 Panchadasl, 6, 25, 69, 96, 103, 126 Pantheism, its dishonesty, 25 , its immorality, 129 Piiranidrthika, 3 Pannndtmd, 8 1 PardcdrOy 121 Parikshit, 33 Parindina, 85 Parindmavdda, 45 Parlndmaiddin^ 6 Parmenides, 10 Passion, 1 1 5 Patanjali, 37 Penances, 19 •* Persuasion," 1 08 Pkaht, 107 PipUikdmadhya, a variety of the Chdndrdyana, 39 Postures, 114, 118 Prabhakara, 77, 81 Prsecognita of Vedanta, 18, 24 Prajna, 53, 62, 74 Pralriti, 44, 45, 47, 49, 50, 51 Prdna, 65 Prdndt/dma, II4, 1 18, II9 Prdrabdha, 125, 126 Prdtibhdsika, 3, 10 Pratyafjdtman, 90 Pruti/dlidra, \ 1 4 Prdyaschitta, 19 Pnii/oJcDia, 17 Projection, one of the powers of Ignorance, 49. S5» 5^ Pdraka, 115, I19 Purpose, the, 1 7, 22 Purusha, 47 Pythagoras, 28, 41 Qualified person, the, 18, 22, 41 Quasi- Vedantins, 46 Quiescence, 21 Quiutuplication, 69 Rajoguna, 66 Rama Upanishad, 16 Ramanuja, 12, 43 Ramatapaniya Upanishad, 34 Rainatirtha, I, 54, 127 Riimmohan Roy, 15 Rasdsvdda, 115 Real, the, 44, 45, S3 Rcchaka, 115, 119 Regulation of the breath, 114, 115, 118 " Relation," the, 18, 22 " Repetition," 106, 107 Rescission, 42 Restraint of the organs, 114, 115 •♦ Result," tlie, 107 Rig-veda, 52 Rdpa, 27 Sddkana, 20 Sdhityadarpana, 92, II3 Saivas, 34 Saktas, 34 r Sakyamuni, 29, 32, 41 Samddhi, 106, 1 13, 1 14, 119 Samdna, 65 Sdmdnddhikaranya, 89 Sainbandha, 18 Samirrajridta, 113 Sancliita, 125 Sandhyd, 38 Sandilya, 19, 40 Sandilya's Aphorisms, S Suiijnd, 27 Sankarficharya, 8, 9, 12, 23, 31, 46 Siinkhya, 46, 47 Sankhyapravachanabhashya, 5, 46 Sankhyasara, 46 Saihskdra, 27 ^aradatilaka, 120 S'drtraka, 11, 12 Sarvadar^anasangraba, 80, iiS Sat, 3, 10 Satapatha Brihmana, 76 Sautrantikas, 81 SavikaljTKika, 109, II3 Sdvitrt, 39 Self, I, 76, &c. Self-restraint, 21 Sheath of bliss, 52 , cognitional, 64 , mental, 65 , nutrimentitious, 71 , respiratory, 66 Siddhdsana, 118, 120 S'isu, a variety of the Chdndrdyana, 40 Skandha, 27 Soma ceremony, 38 S'raddhd, 36 tS'ravana, 106 "Subject," the, 18, 22 Substrate, i, 6, 54 Subtile bodies, 64, 67 S'uddhddvaita, 13 Suggestion, 92 Suka, 33 Sunaka, 2 JSilnyavadins, So Sure^vara, 126 Sutratma, 67, 68 Svddhydya, I14 Svarga, 41 Svastikdsana, 115 Svetaketu, 7 Svetasvatara Upanishad, 16, 40, 44, 46, 50. 51 Taijasa, 68, 74 Taittiriya Upanishad, 3, 9, 63, 76. 77, 128, 130 TAmisra hell, 38 Tantras, 35 Tarkasangraha, 113 Tarkika, 77, 82 'Tat tvam asi, S5 Teacher indispensable, 23 "That art Thou," 86, 88, 89, 95, 99, loi, 105, 107 Thinking, 64 Thought, of Parmenides, 10 Thread-soul, 67, 74 Transmigration, 26 Tritjnndtmaka, 49 " Truly all this is Brahma," 75 Uddna, 65 Unman i, 61 Unreal, the, 44, 45, 83 Updddna, 27 Updddnalakshand, 93 Upadesasahasri, 22, no, 112, 1 13 Upddhi, 51, 59 Upakramopasarhhdrau, 1 07 Upanishad, defined, 17 Upanishads, list of, 1 6 Upapatti, 108 Updsana, 19 Vachaspatya, 59, 61, 63, 93 Vdchya, 92 Vaibhashikas, 8 1 Vaiseshikas, 48 Vaishnavas, 34 Vaisvdnara, 7I~74 Vakyasudha, 56 Vastu, 45 Vasudeva Upanishad, 16 Vcdand, 27 Ved^nta, 11, 12 VedantaparibhashS,, 74, 1 30 Vedanta-sutras, 69 Vedantists, old school of, 6 , idolatry of, 24 . creed of the, 9 Vijndna, 27 Vijndna Bhikshu, 46 l^i^ndi^m a.yakQsa„ ^ 1-. , • Vikdih, $31 85 I tUcshepa, 49 - * ^'W.^7\. , „ • • • • •• « • • • ■ » • , • • • • • • • • • • • • • • • •. • ». • • • • « ' • • • •! • ,* • •• • ••* • • • • • • 4 • • • • • • • • • • • • • • • • • • • • • • • 'M I ■¥"5 '■ ' 4 140 Vishaya, iS Vishnu Pur4na, 46, 119 ViiiahfddvaitOj 12 Vina, 72, 73 Vital airs, 65 Vivartta, 6, 83, 85. VivarUavddUy 45 Vivekasindhu, 6 1 Vydna, 65 Vyangya, 92 Vyanjandy 92 Vydvahdrika, 3, 10 INDEX. Waking state, 60, 73, 74 "Withdrawal," the, 23, 42, 83, 86 Works, of three kinds, 125 Worlds, the fourteen, 70, 83 Yama, 114, 118 Yatheshtdcharana, 126, 127 YatU a variety of the Chdndrdyana, 40 Yavamadhya (ditto), 40 Yoga Aphorisms, III, 118, 125 Yogach4ras, 81 .■-:r--y-:- ■■■HI ■■' ■j' £1 * 3 : V' »■ ^- ' 1 . r- - - ^.f THE END. .- -^ - - 1 ■ N'B _ .1 r?*.^ «.'»; j_ * -J '^^.^ . ,..i.-,it,..ii»i:ai«ii*!BilStSl COLUMBIA UNIVERSITY LIBRARIES This book is due on the date indicated below, or at the expiration of a definite period after the date of borrowing, IS provided by the library rules or by special arrangement 7ith the Librarian in charge. >ATE BORROWED DATE DUE DATE BORROWED DATE DUE 28 (661) 50M c COLUMBIA UNIVERSITY 0032258674 \er 517 - I V51' Jacob :arr.ial of lindu T:.:±-eism #^ £^ ■2>:X Lv,'^A 10^"^''^ I, {.PR ^ 1 (/ # y<