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"A knowledge of the commonplace, at least, of Oriental literature, philo- 
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THE FOLLOWING WORKS HAVE ALREADY APPEARED:— 

Third Edition, post 8vo, cloth, pp. xvi. — 428, price i6s. 

ESSAYS ON THE SACRED LANGUAGE, WRITINGS, 

AND RELIGION OF THE PARSIS. 

By martin HAUG, Ph.D., 

Late of the TTniTeraitieB of Tubingen, GSttingen, and Bonn ; Superintendent 

of Sanskrit Studies, and Professor of Sanslcrit in the Foona College. 

Edited and Enlaeoed bt Dr. E. W. WEST. 

To which is added a Biographical Memoir of the late Dr. Hadq 

by Prof. B. P. EVANS. 

I. History of the Researches into the Sacred Writings and Religion of the 

Pavsis, from the Earliest Times doirn to the Present. 
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III. The Zend-Avesta, or the Scripture of the Parsis. 

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Post Svo, cloth, pp. viii. — 176, price 7s. 6d. 
TEXTS FROM THE BUDDHIST CANON 

COMMONLY KNOWN AS " DHAMMAPADA." 

WUh Aceow/panying Narrativee. 

Translated from the Chinese by S. BEAL, B.A., Professor of Chinese, 

tTniversity College, London. 

The Dhammapada, as hitherto known by the Pali Text Edition, as edited 
by Fausbbll, by Max MUUer's English, and Albreoht Weber's German 
translations, consists only of twenty-six chapters or sections, whilst tlie 
Chinese version, or rather recension, as now translated by Mr. Beal, con- 
sists of thirty-nine sections. The students of Pali who possess FausboU's 
text, or either of the above-named translations, wiU therefore needs want 
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named additional sections not being accessible to them in any other form ; 
tor, even if they understand Chinese, the Chinese original would be un- 
obtainable by them. 

"Mr. Beal's rendering of the Chinese translation is a most valuable aid to the 
critical study of the work. It contains authentic texts gathered from ancient 
canonical books, and generally connected with some incident in the history of 
Buddha. Their great Interest, however, consists in the light which they throw upon 
everyday life in India at the remote period at which they were written, and upon 
the method of teaching adopted by the founder of the religion. The method 
employed was principally parable, and the simplicity of the tales and the excellence 
of the morals inculcated, as well as the strange hold which they have retained upon 
the minds of millions of people, make them a very remarkable study." — Times. 

" Mr. Beal, by making it accessible in an English dress, has added to the gi-eat ser- 
vices he has already rendered to the comparative study of religious history." — Academy, 

"Valuable as exhibiting the doctrine of the Buddhists in its purest, least adul- 
terated form, it brings themodern reader face to face with that simple creed and rule 
. of oouduotwhloh won its way overthe minds of myriads, and which is now nominally 
* pi^ofessed by 145 millions, who have overlaid its austere simplicity with innumerable 
caremonies, forgotten its maxims, perverted its teaching, and so Inverted its leading 
principle ijiat a religion whose founder denied a God, now worahips that founder as 
a god Jumself."— Scofsman. 

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THE HISTORY OF INDIAN LITERATURE. 

By ALBRECHT WEBER. 

Translated from the Second German Edition by John Mann, M.A., and 
IhiSiodob Zachabiae, Ph.D., with the sanction of the Author. 

Dr. BuHLEE, Inspector of Schools in India, writes : — " When I was Pro- 
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want of such a work to which I could refer the students." 

Professor COWELL, of Cambridge, writes : — "It will be especially useful 
to the students in our Indian colleges and universities. I used to long for 
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A SKETCH OF 
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By ROBERT N. OUST. 

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languages of the East Indies, but the extent of our present knowledge had 
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writers." — Satwrddy Seview. 

Second Corrected Edition, post 8vo, pp. xii.— 116, cloth, price ss. 

THE BIRTH OF THE WAR-GOD. 

A Poem. By KALIDASA. 

Translated from the Sanskrit into English Verse by 
Ralph T. H. Geiffith, M.A. 

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Post 8vo, pp. 432, cloth, price i6s. 

A CLASSICAL DICTIONARY OF HINDU MYTHOLOaV 

AND RELIGION, GEOGRAPHY, HISTORY, AND 

LITERATURE. 

By JOHN DOWSON, M.E.A.S., 
Late Professor of Hindustani, Staff College. 

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circle of aavanU." — Times, 

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A New Edition, Revised and Enlarged, with an Introduction by 

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•' . . . Has been long esteemed in this country as the compilation of one of the 

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mon, Calcutta. . 

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MODERN INDIA AND THE INDIANS, 

BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS. 
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Hon. LL.D. of the University of Calcutta, Hon. Member of the Bombay Asiatic 
Society, Boden Professor of Sansloit in the University of Oxford. 
Third Edition, revised and augmented by considerable Additions, 
with Illustrations and a Map. 
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lightened observant man, travelling among an enlightened observant people, Professor 
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and customs of the Queen's Indian subjects than we ever remember to have seen in 
any one work. He not only deserves the thanks of every Englishman for this able 
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specially familiar — ^but he deserves the thanks of every Indian, Parsee or Hindu, 
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their necessities."— riwws. 

Post 8vo, pp. xUv. — 376, cloth, price 14B. 

METRICAL TRANSLATIONS FROM SANSKRIT 

WRITERS, 

With an Introduction, many Prose Versions, and Parallel Passages from 

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By J. MUIE, CLE., D.O.L., LL.D., Ph.D. 

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THE GULISTAN; 

Or, KOSE garden OF SHEKH MUSHLIU'D-DIN SADI OF SHIKAZ. 

Translated for the First Time into Prose and Verse, with an Introductory 
Preface, and a Life of the Author, from the Atish Eadah, 

By EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S. 

** It is a very fair rendering of the original." — Timei. 

" The new edition has long been desired, and will he welcomed hy all who tak.ts 
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highest order. Mr. Eaatwick's rhymed translation . . . has long established itself in 
a secure position as the best version of Sadi's finest work." — Academy, 

" It is both faithfully and gracefully executed."— Toilet. 



In Two Volumes, post 8vo, pp. viii, — ^408 and viii.— 348, cloth, price 28B. 

MISCELLANEOUS ESSAYS RELATING TO INDIAN 
SUBJECTS. 

By BRIAN HOUGHTON HODGSON, Esq., F.R.S., 

Late of the Bengal Civil Service ; Corresponding Member of the Institute ; Chevalier 
of the Legion of Honour ; late British Minister at tbe Court of Nepal, &c., &c, 

CONTENTS OF VOL. I. 

Seotiok I.— On the Kocch, B6d6, and Dhimil Tribes.— Part I. Vocabulary.— 
Part II. Grammar. — Part III. Their Origin, Location, Numbers, Creed, Customs, 
Character, and Condition, with a General Description of the Climate they dwell in. 
— Appendix. 

Section II.— On Himalayan Ethnology.— I. Comparative Vocabulary of the Lan- 
guages of the Broken Tribes of N€p41.— 11. Vocabulary of the Dialects of the Kiranti 
Language.— IIL Grammatical Analysis ol the Vayu Language. The V4yu Grammar. ' 
IV. Analysis of the Bahing Dialect of the Kiranti I^aeguage. The Bihing Gram- 
mar. V. On the Vayu or Hayu Tribe of the Central Himaliya.- VI. On tlie Kiranti 

Tribe of the Central Himalaya. 

CONTENTS OF VOL. II. 

Section III. — On the Aborigines of North-Eastern India. Coniparatlve Vocabulary 
of the Tibetan, B6d<S, and Gard Tongues. 

Section IV.— Aborigines of the North-Eastem Frontier. 

Section V.— Aboi-igines of the Eastern Frontier. 

Section VI.— The Indo-Chinese Borderers, and their connection witli the Hima- 
layans and Tibetans. Comparative Vocabulary of Indo-Chmese Borderers in Arakan. 
Comparative Vocabulary of Indo-Chinese Borderers m Tenasserim. 

Section VII.— The MongoUan Affinities of the Caucasians.— Comparison and Ana- 
lysis of Caucasian and Mongohan Words. 

Section VIII.— Physical Type of Tibetans. 

Section IX.— The Aborigines of Central India.— Comparative Vocabulary of the 
Aboriginal Languages of Central India. — Aborigines of the Eastei-n Ghats.— Vocabu- 
lary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars. 
—Aborigines of the Nilgiris, vrith Remarks on their Affinities.— Supplement to the 
Nilgirian Vocabularies.- The Aborigines of Southern India and Ceylon. 

Section X.— Boute of Nepalese Mission to Pekin, with Remarks on the Water- 
Shed and Plateau of Tibet. 

Section XI.— Eoute from Kithmdndii, the Capital of Nepal, to Darjeeling in 
Sikim.— Memorandum relative to the Seven Cosis of Nepal. 

Section XII.— Some Accounts of the Systems of Law and Police as recognised in 
the State of NepM. 

Section XIIL— The Native Method of making the Paper denominated Hindustan, 
N6p41ese. 

Section XIV.— Pre-eminence of the. Vernaculars; or, the Anglicists Answered ; 
Being Letters on the Education of the People of India. 

" For the study of the less-known races of India Mr. Brian Hodgson's 'Misoellaiie- 
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Third Edition, Two Vols., post 8vo, pp. viii.— 268 and viii.— 326, cloth, 
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THE LIFE OR LEGEND OF GAUDAMA, 

THE BUDDHA OF THE BURMESE. With Annotations. 

The Ways to Neibban, and Notice on the Phongyies or Burmese Monks. 

By the Eight Eev. P. BIGANDET, 

Bishop of Eamatha, Vicar-Apostolic of Ava and Pegu. 

"The work is furnished with copious notes, which not only illustrate the subject- 
matter, butforna a perfect encyclopffldia of Buddhist lore." — Times. 

'*A work which will furnish European students of Buddhism with a most valuable 
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*' Bishop Bigandet's invaluable work." — Indian Antiquary. 

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CHINESE BUDDHISM. 

A VOLUME OF SKETCHES, HISTOEICAL AND CRITICAL. 

By J. BDKINS, D.D. 

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sophy, religion, literature, and ritual is set forth." — British Quarterly Re-mew. 

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who are concerned in the propagation of Christianity. Dr. Sdkins notices in terms 
of just condemnation the exaggerated praise bestowed upon Buddhism by recent 
English writers." — Record. 



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LINGUISTIC AND ORIENTAL ESSAYS. 

WBITTEN FHOM the YeAE 1846 TO 1878. 

By eobert nebdham gust. 

Late Member of Her Majesty's Indian Civil Service; Hon. Secretary to 

the Eoyal Asiatic Society; 

and Author of " The Modern Languages of the East Indies." 

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BUDDHIST BIRTH STOBIES; or, Jataka Tales. 

The Oldest Colleotiou of Folk-lore Extant : 

BEtNG THE JATAKATTHAVANNANA, 

For the first time Edited ia the origlual Pali. 

Bt T. FAUSBOLL ; 

And Translated by T. W. Rhys Davids. 

Translation. Volume I. 

" These are tales supposed to have been told by the Buddha of what he bad seen 
and heard in his previous births. They are probably the nearest representatives 
of tlie original Aryan stories from which sprang the folk-lore of Europe as well as 
India. The introduction contains a most interesting disquisition on the migi-ations 
of these fables, tracing their reappearance in the various groups of folk-lore legends. 
Among other old friends, we meet with a version of the Judgment of Solomon. " — Tirti&s. 

" It is now some years since Mr. Bhys Davids asserted his right to be heard on 
this subject by his able article on Buddhism in the new edition of the * Encyclopedia 
Britannica.'" — Leeds Mercu.ry. 

"All who are interested in Buddhist literature ought to feel deeply indebted to 
Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient 
guarantee for the. fidelity of his version, and the style of his translations is deserving 
of high praise.'— j4cademy. 

" No more competent expositor of Buddhism could be found than Mr. Rhys Davids, 
In the Jataka book we have, then, a priceless record of the earliest imaginative 
literature of our race ; and ... it presents to us a nearly complete picture of the 
social life and customs and popular beliefs of the common people of Aryan tribes, 
closely related to ourselves, just as they were passing through the first stages of 
civilisation." — St. James's Qazette. 



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A TALMUDIO MISCELLANY; 

Or, a thousand AND ONE EXTEACTS FEOM THE TALMUD, 

THE MIDRASHIM, AND THE KABBALAH. 

Compiled and Translated by PAUL ISAAC HERSHON, 

Author of " Genesis According to the Talmud," &o. 

With Notes and Copious Indexes. 

" To obtain in so concise and handy a form as this volume a general idea of the 
Talmud is a boon to Cbiistiaus at least." — Times. 

" Its peculiar and popular character will make it attractive to general readers. 
Mr. HeiBhon is a very competent scholar. , . . Contains samples of the good, bad, 
and indifferent, and especially extracts that throw light upon the Scriptures."— 
British Quarterly Remew. 

" Will convey to English readers a more complete and truthful notion of the 
Talmud than any other work that has yet appeared."— Daiiy News. 

"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 mteTest."—Bdiribm-gh Daily Review. 

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of specimens which they can test for themselves."— 27ie Xecard. 

" This book is by far the best fitted in the present state of knowledge to enable tlie 
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 pndo 
asserts— by the life-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 ahke. —John Bull. 

" It is a'oapital specimen of Hebrew scholarship ; a monument of learned, loving, 
light-giving labour, '—/ewisft Herald. 



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Post 8vo, pp. xii. — 228, cloth, price 7s. 6d. 

THE CLASSICAL POETRY OF THE JAPANESE. 

By basil hall CHAMBERLAIN, 

Author of " Yeigo Heiikaku SMrafl." 

" A very curious volume. The author has manifestly devoted much labour to the 
task of studying the poetical literature of the Japanese, and rendering characteristic 
specimens into English verse, " — Daily U'ews. 

*' Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has 
been made to interpret the literature of the Japanese to the Western world. It is to 
the classical poetry of Old Japan that we must turn for indigenous Japanese thought, 
and in the volume before us we have a selection from that poetry rendered into 
graceful English verse." — TaUet. 

'*It is undoubtedly one of the best translations of lyric literature which has 
appeared during the close of the last year." — Celestial Empire. 

"Mr. Ghajtnberlaln set himself a difficult task when he undertook to reproduce 
Japanese poetry in an English form. But he has evidently laboured con amore, and 
his e£forts are successful to a degree."— Xondon and China Express. 



Post 8vo, pp. xii. — 164, cloth, price los. 6d. 

THE HISTORY OF ESARHADDON (Son of Sennacherib), 
KING OF ASSYRIA, e.g. 681-668. 

Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in 
the British Museum Collection ; together with a Grammatical Analysis 
of each Word, Explanations of the Ideographs by Extracts from the 
Bi-Lingual Syllabaries, and List of Eponyms, &:c. 

Br ERNEST A. BUDGE, B.A., M.E.A.S., 
Assyrian Exhibitioner, Christ's College, Cambridge. 

*' Students of scriptural archaeology will also appreciate the ' History of Esar* 
haddon.' " — Times. 

" There is much to attract the scholar in this volume. It does not pretend to 
popularise studies which are yet in their Infancy. Its primary object is to translate, 
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controlling its results." — Academy. 

"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and 
students. They 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 which he has acquitted himself 
in his laborious task."— Tablet. 



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THE MESNEVI 

(Usually known as The Mesneviti Sheeip, or Holt Mesnevi) 

OP 

MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED BE-RUML 
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, 
Mevlana Shemsu-'D-Din Ahmed, el Eplaki, el 'Aeifi. 
Translated, and the Poetry Versified, in English, 
By JAMES W. REDHOUSE, M.R.A. S., &c. 
"A complete treasury of occult Oriental lore." — Saturday Review. 
"Tliis book will be a very valuable help to the reader ignorant of Persia, who is 
desirous of obtaining an insight into a very important depai-tmeat of the literature 
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Post 8vo, pp. xvi.— 280, cloth, price 6s. 

EASTEKN FBOVEBBS AND EMBLEMS 

ItLCBTBATINO OLD TkUTHS. 

By Kbv. J. LONG, 
Member of the Bengal Asiatic Society, F.R.6,S. 

" We regard the book as valuable, and wish for it a wide circulation and attentive 
reading." — Record. 
" Altogether, It is quite a feast of good things."— ffioSe. 
"It is full of interesting matter." — Antiquary. 



Post 8vo, pp. viil. — 270, cloth, price 7s. fid. 
INDIAN POETRY; 

Containing a New Edition of the "Indian Song of Songs," from the Sanscrit 
of the "Gita Govinda" of Jayadeva; Two Books from "The Iliad of 
India" (Mahabharata), " Proverbial Wisdom " from the Shlokas of the 
Hitopadesa, and other Oriental Poems. 
By EDWIN ARNOLD, C.S.L, Author of "The Light of Asia." 

" In this new volume of Messrs. Trtlbner's Oriental Series, Mr. Edwin Arnold does 
good service by illustrating, through the medium of his musical English melodies, 
the power of Indian poetry to stir European emotions. The ' Indian Song of Songs ' 
is not unknown to scholars. Mr. Arnold will have introduced it among popular 
English poems. Nothing could be more graceful AaA. delicate than the shades by 
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eSoHs.— Allen's Indian Mail. 



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THE MIND OF MENCIUS ; 
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TSUNI— I I GOAM : 

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YUSUP AND ZULAIKHA, 

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LINGUISTIC ESSAYS. 

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CONTENTS. 

The Connection between Dictionary and 

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Language for all Slavs. 
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Latin Sentence. 
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THE SARVA-DARSANA-SAMGRAHA; 

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THE LIFE OF THE BUDDHA AND THE EARLY 
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THE SANKHYA APHORISMS OF KAPILA, 

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THE ORDINANCES OF MANU. 

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A MANUAL 



HINDU PANTHEISM. 



THE TEDANTASARA, 



TRANSLATED WITH COPIOUS ANNOTATIONS 



BY 



MAJOR G. A. JACOB, 

BOMBAY 8TAPF OOEPS; 
INSPEOTOK OF ABMY SCHOOLS. 



LONDON: 

TEUBNEE & CO., LUDGATE HILL. 

1881. 

[AU rights reserved.] 



PREFACE. 



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 Ved^nta. If the people of India can he said to 
have now any system of religion at all, apart from mere 
caste observances, it is to be found in the Ved§,nta philo- 
sophy, the leading tenets of which are known to some 
extent in every village. The subject is therefore one 
of great importance, and the Ved^ntas^-ra is generally 
acknowledged to b.e the most satisfactory summary of 
the modern phases of it. 

In the 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 weU-known Oriental scholars. The text of 
the Vedlntasira which I have used is that published in 
Calcutta in 1875 by Pandit Jlv§.nanda Vidy§,s&gara, with 
the Commentary of Nrisimhasarasvati. 

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 Eindii Philosophy, and to 



vi PREFACE. 

Dr. Fitzedward Hall's Bational Refwtation of the Hindu 
Philosophical Systems. These two are, in my judgment, the 
most valuable works of their kind in the English language. 

Dialogues on the Hincki PhUosopJiy. By Rev. K. M. Banerjea, WilUams 

& Norgate, 1861. 
A national Befvtation of the Hindu Philosophical Systems. By Neheiuiah 

Nilakantha Sastri Gore. Translated by Fitzedward Hall, D.O.L. 

Calcutta, 1862. 
Miscellaneous Essays. By H. T. Colebrooke. New edition, with Notes 

by Professor CoweB. Trubner & Co., 1873. 
The Philosophy of the Upamishads. By Professor A. B. Gough. Calcwtta 

Semew for 1878. 
Original Sanshrit Texts. • By J. Muir, D.C.L., LL.D., vols. iii.-v. 
Sacred Books of the East. Edited by P. Max Mliller, vol. i., Upanishads. 

Clarendon Press, 1879. 
Professor H. H. Wilson's Worhs, viz. : — 

(a) Essays on the Religion of the Sind/us, 2 vols. Edited by Dr. R. 

Kost. Triibner & Co., 1862. 

(b) Essays on Sanskrit Literature, 3 vols. Edited by Dr. Eost. 

Trubner & Co., 1864-65. 

(c) Vishnu Purdna, 6 vols. Edited by Dr. Fitzedward Hall. 

Trubner & Co., 1864-77. 
The History of Indiam Literaiwre. By Professor Weber, translated from 

the second German edition. Trubner &,Co., 1878. 
The Indian Antiquaxy, vols, i., ii., and iv. Bombay, 1872, 1873, 1875. 
Anti-Theistic Theories, the Baird Lecture for 1877. By E. Mint, D.D 

Blackwood & Sons, 1879. 
Works by Kev. R. Spenoe Hardy. Published by Williams & Norgate. 

(a) Eastern Monachism. i860. 

(b) Legends and Theories of the Buddhists. 1866. 
{0) Manual of Buddhism, 2d edition. 1880. 

Elphinstoue's History of India, 6th edition. By E. B. CoweU. J. 

Murray, 1874. 
Works by Dr. BaHantyne. 

(a) The SdnJchya Aphorisms of Kapila, translated. Bibliotheca 

Indica Series. Calcutta, 1865. 

(b) The Aphorisms of the Toga Philosophy, Book I., translated. 

Allahabad, 1852. 

(c) The Aphorisms of the NyctyaPhUoBophy, txa,-Dsl!>,ted. Allahabad 

1850. 
d) A Leaita-e on the Veddnta. Allahabad, 1850. 



PREFACE. vii 

T?ie Aphorisms of S'dndUya. Translated by Professor Cowell, Bibliotheoa 
Indica Series. Calcutta, 1878. 

The Sistory of Philosophy. By Gt. H. Lewes, 2 vols., 4th edition, 
Longmans & Co., 1871. 

PanchadaM. By BMratltlrthavidySranya. Bombay, 1879. 

Upadeiasahasrt. By ^ankaracMrya. Published in "The Pandit." 
Benares, 1868-69. 

Adhydtma-Rdmdyaifa, Calcutta, 1872. 

Aitareya Brdhmana. Edited and translated by Dr. Haug, 2 vols. 

SdnJchyapravachcmabhdshya. Edited by Pandit Jibftnanda VidySsSgara 
Calcutta. 

K&vya Prakdki,. Edited by Pandit Mahe^a Chandra Nydyaratna. 
Calcutta, 1866. 

ffastdmalaka. Bound up with JibS,nanda's edition of Vedantaste. 

Vdkyasudhd. By ^ankarSch&rya. Edited by Windischmann in 1833 
under the erroneous title of Bdlahodhmi. { Vide Hall's " Oomtrihutitm 
towa/rds ore Index to the Bibliography oflndiam Philosophical Systems.") 

Naishkamnyasiddhi. By Sure^warScharya. MSS. No. 1 103 and 777 in 
India Office Library. 

Pdtanjalada/rkma. Edited by JibSnanda VidySsSgara. Calcutta, 1874. 

Sdnkhyasdra. Edited by Eitzedward HalL Calcutta^ 1862. (Biblio- 
theoa Indica Series.) 

TJPANISHADS. 

KoMshUaM and MaitA. Edited and translated by Professor Cowell. 

1861 and 1870. 
Kena, Katha Mundaka, Mdndvkya, Chhdndogya, Taittiriya, Aitareya, 

S'vetdhatara, and Prihaddranyaka. Edited by Jibftnanda Vidyasa- 

gara at Calcutta. They are facsimiles of those brought out in the 

Bibliotheoa Indica Series. 
MuJctika. Edited by Jibananda Vidyasagara. 

G. A. J. 

TEiGNMoniH, August 1881. 



CONTENTS. 













PAGE 


INTEODTTCTOET STANZA . 








I 


NOTES ON INTEODTJOTOET STANZA 








2 


SECTION I. , 










II 


NOTES ON SECTION I. 










13 


SECTION II. 


• . • 








l6 


NOTES ON SECTION JI. 










22 


SECTION in. 










41 


NOTES ON SECTION IH. 










42 


SECTION IV. 










48 


NOTES ON SECTION IV. 










54 


SECTION V. 










57 


NOTE ON SECTION V. 










68 


SECTION VI. 










69 


NOTES ON SECTION VI. 










74 


SECTION vn. 










77 


NOTE ON SECTION VH. 










79 


SECTION VIII. 










80 


NOTE ON SECTION VIII, 










82 


SECTION IX. 






> 




83 


NOTE ON SECTION IX, 










86 



X CONTENTS. 






PAGE 


SECTION X 








89 


NOTE ON SECTION X. . . . 








94 


SECTION XI. ... 








95 


NOTE ON SECTION XI. . 








99 


SECTION XII. 








TOO 


NOTES ON SECTION XII. . 








106 


SECTION XIII. 








X09 


NOTES ON SECTION XIII. 








113 


SECTION XIV. 








• "S 


NOTES ON SECTION XIV. 








. 119 


INDEX .... 








. 125 



YEDANTASARA. 



INTKODUCTOEY STANZA. 

To the Self, existent, intelligence, bliss, impartite, 
beyond the range of speech and thought, the sub- 
strate of all, I resort for the attainment of the 
desired thing.^ 

' Emancipation. 



VEDANTASARA. 



NOTES ON INTEODUCTOEY STANZA. 

" All philosopliy strives after unity. It is its aim, its 
task, to reduce complexity to simplicity, the many to the 
one." 1 The TJpanishads tell us that this was the aim of 
Indian philosophers, and they not always Brahmans, in 
very early times. In the Mundaka, 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 thiags would he 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 ^ankarS,cht,rya,- 
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 
influence, this " has overspread the whole land, overgrown 
the whole Hindu mind and life." * 

^ Anti-Theistic Theories, p. 410. 

^ This word ia neuter, and must not be confounded with the masculine 
Brahm^, a member of the Hindu triad. It is derived from the root Brill, 
' to grow or increase,' and "perhaps its earliest signification was the expan- 
sive 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. 

" Anti-Thdstic Theories, p. 341. 



VEDANTASARA. 3 

In this opening verse Brahma is described as 

1. JSxistenf (sat). 

The Ved§,nta postulates three kinds of existence, which 
it terms true (pdramdrihika), practical (vydvahdrika), 
and apparent (prdtibhdsika). Brahma is the sole repre- 
sentative of the first. The second includes l^wara, indi- 
vidual 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 conlprises 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 stand- 
points, real existences ; but, to him who has true know- 
ledge, the first alone is real.i This theory of existences 
is intended to explain away the finite and establish the 
infinite ; but it cannot be admitted to have been successful. 
The existence of an invisible Being, who is entirely out of 
relation to the world, and devoid of apprehension, will, acti- 
vity, and all other qualities, cannot possibly be established. 

2. Intelligence (chit or cTiaitanya). 

This is the most common synonym of Brahma, but he 
is also spoken of — as, for example, in the Taittiriya Upan- 
ishad (p. 56) — as ' cognition ' or ' knowledge ' (jndna). It 
must, however, be clearly understood that he is not a cog- 
nizer or intelligent. In commenting on the passage of 
the Upanishad just referred to, Sankar^ch^rya says : — 

' Haiional Refutation, sec. iii. chap. i. 



4 VEDANTASARA. 

" 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 cognitions. . . . 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 MaTidukya Ufanishad (ver. 7), too, Brahma is 
said to be " neither ^ 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 
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 

^ Calcutta Seview, vol. Ixvi. p. ig. 2 yj^y p jg. 

* AnU-Theistic Theories, p. 423. 4 /j^^.^ „ .ig_ 



VEDANTASARA. 5 

his power, illumines that organ, for Brahma has no such 
power. The idea intended is, that the internal organ, 
simply by reason of its proximity to Brahma, who is un- 
conscious, becomes illuminated, just as iron moves when 
brought near the magnet." ^ ' Intelligence,' therefore, 
means simply ' self-luminousness,' and its existence is 
surmised merely on the ground named above ! But the 
internal organ ^ is a portion of the phenomenal, 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. Tor 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 
Veda as happiness." ^ Brahma, then, as joy, is wholly a 
product of the imagination. 

4. Impartite (ahhanda). 

According to the commentator Nrisimhasarasvati, this 

1 Rational Refictation, pp. 214-216. 

^ In Sanskrit, aittahharana. It consists of manas, huddhi, akank&ra- 
and cTiiUa, and yet is unintelligent ! 
' Satumal Refutation,, pp. 33, 34, 



6 VEDANTASARA. 

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 — and 
things ' of a different kind,' in stones,^ &c. IBut Brahma 
is not so, he being absolute and unchangeable unity. It 
is from the standpoint of true existence that he is regarded 
as impartite and solitary; for, from that of practical 
existence, he is appropriated to countless internal organs 
and underlies all phenomena. 

5. Substrate of all (akhilddhdra). 

He 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. The writers of 
the Upanishads, i.e., the Vedantists of the old school, 
were undoubtedly parindmavddiTis, or believers in the 
reality of the world of perception; 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- 
daka 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, 7). It seems to be distinctly 
taught, too, in the Chhdndogya Upanishad. The sixth 
^ Pwnchadaii, ii. 20. 2 MiaceUaneovs Essays, i, 375, 376. 



VEDANTASARA. 7 

book opens with a dialogue between a Brahman named 
Aruni and his son ^vetaketu, 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 
nugget 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 
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; how could the 
existent arise from the non-existent ? In the beginning, 
my dear, this was indeed the existent, one only, without 
a second." Sankar^ch^rya says that ' this ' ^ refers to ' the 

^ Sacred Books of the East, i. 92. 

° Prof. Max Miiller, in his translation, omits ' this ' altogether, and so 
completely changes the sense of the passage. 



8 VEDANTASARA. 

universe' {jagat), 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 the cause from 
the reality of the effect, and so declares the reality, not 
the falseness of all."^ In the same Upanishad (iii, 14, 
i), we find the words, "All this is indeed Brahma, being 
produced from, resolved into, and existing in him ; " and 
the opening words of the Aitareya 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 Ved^nta, 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- 
kar§,ch3,rya himself; and he considered the doctrine of 
Mkjk, or the world's unreality, to be " a graft of a later 
growth," uncountenanced by the aphorisms of the "Vedi,nta 
or by the gloss of Sankar8,ch^rya. The learned editor of 
the new edition of Colebrooke's essays thinks this "hardly 
correct " as regards ^ankara, but adds, " There can hardly 
be a question as to the fact that the original Veddnta of 
the earlier Upanishads and of the Slltras did not recog- 
nize the doctrine of Mdyd. The earliest school seems to 
have held Brahma to be the material cause of the world 
in a grosser sense." As regards ^ankarlch§,rya, 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 

} Aphorisms of S'dndUya, translated by Cowell, p. 42. 



VEDANTASARA. g 

subsisting in the relation of cause and effect, and then, 
elsewhere, distinctly advocates it. Again, when opposing 
the idealism ot the Buddhists, he strongly maintains the 
reality of objects of perception, rebutting the objections 
advanced against it, and supports the tenet of the material 
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 whom words turn back, together with the mind, 
not reaching him " {Taittiriya, ii. 9). " The eye goes not 
thither, nor speech, nor mind " {Xena, i. 3). " Unthinkable, 
unspeakable" (MdnduJcya, 7). 

The Vedantist creed, as held since the time of Sankartl- 
chS,rya, 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,' ' thou,' 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 indefectibl-e — ^is the true entity. All besides himself, 
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 Parmenides, 
who was the contemporary of Buddha and Confucius. 
" Being, he ai'gued, is absolutely one. It is not an 

1 Dialogues on Hindu PhUoaophy, pp. 109, 123, and chaps, vii. and viii. 
" JtatioruU Refutation, p. 176. 



10 VBDANTASARA. 

abstract imity, 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-b§ing 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 earth, air, ocean, and 
the minds of men." ^ This ' being ' is exactly the sat, 
chit, and akhanda of the Ved§,nta, whilst the idea of ' not- 
being ' coincides entirely with its vydvahdriki or prdtibhd- 
siM sattd. 

1 Anti-Theistic Theories, p. 353. Of. also Lewes' Eiat. of PMLoaophy, i. 56. 



VEDANTASARA. ii 



I. 

Having saluted my preceptor, who, from Hs having 
got rid of the notion of duality, is significantly 
named Adway4nanda, I will now propound the 
essence of the Veddnta, according to my conception 
of it. 

The Ved^nta doctrine is based upon the Upa- 
nishads, and is likewise supported by the Sdrtraka 
sMras and other works.^ 

' Such as the Bhagavad-GM, &c. 



12 VEDANTASARA. 



NOTES ON SECTION I. 

1. 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 accepta- 
tion, it is the end and scope of the Vedas." ^ 

2. SdHraka sdtras. 

This is a collection of aphorisms composed by BMar^- 
yana, and forms one of the six Dar^anas or Systems of 
Philosophy. The word idriraka 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). Sankar§,charya's interpretation of 
these aphorisms and of the Upanishads, is the real 
authority for the tenets of the modern school. 

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 ' {hetuidstra), 
which was then synonymous with heresy. This was 
doubtless the first systematic departure from the Mantras 
and Br§,hmanas ; 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 

' Colebrooke's Essays, L 351. 



VEDANTASARA. 13 

the old religion than Buddhism is ; but they profess 
respect for the Vedas, whilst the Buddhists openly re- 
pudiate 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 Brahmanical 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 
frequent performance 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 Kan^da could 
attribute the primal action of eternal atoms to adrisMa, I 
cannot see how there could be a marked difference of 
opinion between them and the heretics." ^ 

The Bhagavad-GttS, is accounted most orthodox, but this 

1 Dialogues on Hindu PhUoeophy, p. 73.- For further discussion of this 
interesting question see Wilson's Essays on the Religion of the Hindus, ii. 
85-87. 



14 VEDANTASARA. 

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 Veda, 
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 Br§,hman endowed with true 
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 spoke of it as " inferior science ! " 

3. The Upanishads. 

These are short speculative treatises appended to the 
Vedas, and are about 235 in number.^ Only thirteen of 
them, however, are really important or much quoted. 
They are the following : — Rigveda : Aitareya and Kau^i- 
taki. Sdmaveda : Kena and Chh§,ndogya. White Tajur- 
veda : liti and Brihad§,ranyaka. Black Yajurveda : Katha, 
Maitrt, Taittirlya, and Svet^ vatara. Atharvaveda : Pra^na, 
Mundaka, and M^ndukya. 

The word Upanishad is derived by native authors from 

^ Muir'a Sansh-it Tenets, iii. 32. 
2 Hist, of Indian Literature, p. 155 (note). 



VEDANTASARA. 1$ 

the root shad, ' to destroy ' (preceded by the prepositions 
upa, ' near,' and ni, ' down'), and is held to be that body 
of teaching which destroys illusion and reveals the Ab- 
solute. Professor Max Miiller, 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 his instruction." ^ These tracts are 
thus described by Professor Cowell : — " The Upanishads 
are usually in the form of dialogue ; they are generally 
written in prose with occasional snatches of verse, but 
sometimes they are in verse altogether. They have no 
system or method ; the authors are poets, who throw out 
their unconnected and often contradictory rhapsodies on 
the impulse of the moment, and have no thought of har- 
monizing to-day's feelings with those of yesterday or 
to-morrow. . . . Through them all runs an unmistakable 
spirit of Pantheism, often in its most offensive form, as 
avowedly overriding all moral considerations; and it is 
this which has produced the general impression that the 
religion of the Veda is monotheistic." ^ 

' Sacred Booha of the East, vol. i. p. Ixxx. 
' Elphinstone's Sisi. of India, p. 282. 



1 6 VEDANTASARA, 



II. 

As this tract lias for its subject the Ved^nta, and 
has clearly the same praecognita ^ as that system, 
it is unnecessary to consider them in detail. [But 
lest any one should not have read the large treatise, 
I may say that] the prsecognita in that system 
are — 

I. The qualified person [adhikdnn). 
II. The subject {vishaya). 

III. The relation (sambandha). 

IV. The purpose (prayojana). 

I. ' The qualified person ' is one who possesses 
due intelligence ; that is, one who, by reading the 
Vedas and Ved^ngas according to rule, either in this 
life or in a former one, has obtained a general idea 
of the meaning of the whole, — who, by performing 
the constant and occasional rites, the penances, and 
devotional exercises, and abstaining from things 
done with desire of reward and from those forbidden 

' Ballantyne renders this by " moving considerations." The original is 
anuhandlia. 



VEDANTASARA. 17 

has got rid of all sin and so thoroughly cleansed 
his mind, — and who is possessed of the four means, 

' The things done with desire of reward ' (or 
' optional things,' kdmya) are the Jyotishtoma 
sacrifice and other things of a similar kind, which 
are the means of procuring heaven and other de- 
sirable things. 

The ' forbidden things ' (nishiddha) are the slay- 
ing of a Brahman and the like, which result in hell 
and other undesirable things. 

The ' constant rites ' (nitya) are the Sandhyi 
prayers and the like, which cause ruin if left undone. 

The ' occasional rites ' (naimittika) are such as 
the birth-sacrifice following the birth of a son, 
and such like. 

The ' penances ' ( prdyaschitta) are such as the 
Chdndrdyana and others, which are used only for 
the removal of sin. 

The ' devotional exercises ' {updsana) are such as 
the system of S^ndilya and the like, consisting 
of mental efibrts directed towards Brahma with 
qualities. 

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 



1 8 VEDANTASARA. 

the concentration of the mind. As it is written in 
the Veda, "Him, the Self, Brihmans seek to know 
by means of the reading of the Veda and by sacri- 
fice" (BrihaddranyaJca Upanishad, 4. 4. 22); and 
in the Smriti, " By religious acts he destroys sin " 
(Manu, xii. 104). 

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" [BrihaddranyaJca, i. 5. 16). 

The 'four means' (sddhana) are (a.) discrimina- 
tion between eternal and non-eternal substances, 
(&.) indifference to the enjoyment of rewards here 
and hereafter, (c.) the possession of 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 all else 
besides him is non-eternal. 

(&.) ' Indifference to the enjoyment of rewards 
here or hereafter' is complete indifference to the 
enjoyment of the things of this life, such as gar- 
lands, sandals, and other objects of sense, — and of 



VEDANTASARA. 19 

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 exter- 
nal organs from objects opposed to that hearing. 

' 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. 

' Faith ' is belief in the utterances of the spiritual 
teacher and of the Vedinta. 

(d.) ' Desire for release ' is the longing for eman- 
cipation. 



20 VEDANTASARA. 

A man of this kiud, tlie possessor of due intel- 
ligence, is 'a quali^ed person.' As tlie Veda says, 
"The tranquil, restrained man, &c." {Brihaddra- 
nyaha Upanishad, 4. 4. 26) ; and as it is said else- 
where, " To the seeker of emancipation, who is tran- 
quil in mind, who has subdued his senses, whose 
sins are gone, who is obedient and, virtuous, and 
who, long and continuously, has followed a teacher, 
is this to be taught" {Upadesasahasri, ver. 324), 

II. ' The subject ' is the unity of souls and of 
Brahma, as pure intelligence, a fact which is to 
be demonstrated ; for this is the purport of all 
Ved^nta treatises. 

III. ' The 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.' 

IV. ' The purpose ' is the removal of the ignor- 
ance regarding the unity which is to be demon- 
strated, and the acquisition of the joy which is 
the essence of Brahma. As the Veda says, " The 
knower of Self passes beyond sorrow " {Chhdndogy 
Upanishad, 7. i. 3); and .again, "He who knows 
Brahma becomes Brahma" {Mundaka, 3. 2. 9). 



VBDANTASARA. 2i- 

As a man with a hothead goes to the water, 
so this qualified person, scorched by the fires of 
mundane existence, with its births, deaths, and 
other Uls, 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, " In order to 
know Him, he should go with fuel in his hands to a 
teacher learned in the Vedas and intent on Brahma " 
(Mundaka Upanishad, i. 2. 12). That teacher,-' 
Avith great kindness, instructs him by the method 
of illusory attribution (adhydropa), 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 " (Mundaka, 
I. 2. 13). 

' In commenting on the foregoing passage, ^ankartehSrya lays stress on 
the need of a teacher, and says " S'dstrajno'pi svdtantryena BrahmajnAndn- 
veshana/m, na Tcurydt," "Even though a man know the scriptures, he should 
not attempt to acquire the knowledge of Brahma independently." In 
Panchadast, iv. 39-41, too, it is pointed out that, though at the prcdaya 
duality will disappear of itself, yet deliverance from future births is not 
to be had without a previously acquired knowledge of Brahma, which 
knowledge it wiU be impossible to gain then, because there will be neither 
teacher nor scriptures ! 

* Provdeha is here equivalent to prabrAydt, says ^ankara. 



VEDANTASARA. 



NOTES ON SECTION 11. 

I. The foregoing shows the compromise made hy the 
philosophers with the pre-existing systems of ritual and 
devotion. They retained them, but merely, they said, as 
means of purifying the intellect for the reception of the 
higher truths,^ 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 Ved§,ntins helieve 
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 
Purinas and similar writings false, labours under gross 
error." ^ In fact, it is laid down in PanchadaAi, vi. 206-209, 
that any kind of god or demigod, or anything in the 
animal, vegetable, or mineral kingdom, may be properly 
worshipped as a portion of t^wara, and that such worship 
will bring a reward proportioned to the dignity of the 
object worshipped. 

Worship is natural to man ; and in making a com- 
promise with the theologians the philosophers merely 
acknowledged this fact. Their system, however, like that 
of Buddha, had no object of worship, or indeed anything 
" to elicit and sustain a religious life ; " so they were com- 
pelled " to crave the help of polytheism, and to treat the 
foullest orgies and cruellest rites of idolatry as acts of 
reasonable worship paid indirectly to the sole and supreme 
Being." ^ 

' Cf. Munddka Upanishad, 3. I. 5. ' Rational Eefutation, p. 195. 

' Anti-Theiatic Theories, p. 389. 



VEDANTASARA. 23 

It is laid down, however, in Panchadaii, iv. 43-46, that 
as soon as the knowledge of the truth is obtained, the 
sacred writings themselves, as a portion of the unreal 
dualism, are to he 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 grain! 
The dishonesty of Pantheism is thus clearly seen. Tor 
"if it look upon the popular 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," 1 the whole of which the Vedantist 
classes with unrealities ! 

2. ' In this life or in a former one.' 

It is this tenet of a succession of births that furnishes 
the raison d'itre 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 heavenly sphere, and con- 
tain no distinct reference whatever to the fact of transmi- 
gration .^ Its first appearance in orthodox writings is in 
the Chhi,ndogya and Brihaddranyaka TJpanishads, which 

^ Anti-Theistic Theories, p. 390. 
^ Wilson's Estaya on Sanslcrit Literature, iii. 345. 



24 VEDANTASARA. 

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 the 
doctrines promulgated in the latter by YS,jnavalkya 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 forth 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 
Christ.^ 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, the 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 karma, 
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 ; P^li, khanda) of properties or qualities, viz., i . 
Riipa, organised body, comprising twenty-eight divisions ; 
2. Vedand, sensation, comprising eighteen divisions ; 3. 

' History of Indian literature, pp. 71, 73, 285. 

2 Elphinstone's History of India, 6th ed., by Cowell, p. 249. The most 
probable date of the death of Buddha is 477 B.C. 

" Hardy's Legends amd Tlimries of the Buddhists, p. 164. 



VEDANTASARA. 25 

Sanj'nd, perception, comprising six divisions ; 4. SansMra, 
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 karTna, 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 updddna 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 ef&cient 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 
sea, a fowl in the air, a beast in the forest, a man, a rest- 
less dewa or hrahma of the celestial world." ^ 

Such is the Buddhist 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 India, 
and can therefore give us no help in our search. Turning 
to Europe, we find the metempsychosis amongst the 
philosophy 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 
which we should doubtless class the theory of his having 

^ Hardy's Manual of Buddhism, p. 409. 

2 Buddha is supposed to have lived eighty years, and so was probably 
born about 557 B.C. Jbid., p. 366. 



26 VEDANTASARA. 

visited India. Still the similarity of much of his system 
to that of Indian philosophers is very curious, and Cole- 
brooke thought that it was borrowed from them. 

With regard, however, to the supposed Eastern origin 
of much of that philosopher's teaching, Mr. George Henry 
Lewes thus wrote : " Every dogma in it has been traced 
to some prior philosophy. Not a vestige will remain to 
be called the property of the teacher himself if we restore 
to the Jews, Indians, Egyptians, Chaldeans, Phcenicians, 
nay, even Thracians, those various portions which he is 
declared to have borrowed from them. All this pretended 
plagiarism we incline to think extremely improbable. 
Pythagoras was a successor of Anaximander, and his doc- 
trines, in so far as we can gather their leading tendency, 
were but a continuation of that abstract and deductive 
philosophy of which Anaximander was the originator." ^ 

But this by no means exhausts the field for inquiry, for 
Egypt is known to have held the theory of transmigration, 
possibly before it was taught in Greece ; but whether it 
was introduced from without, or evolved from the inner 
consciousness of the nation itself, we cannot determine. 
We have to acknowledge ourselves completely baffled, 
then, in our search for the birthplace of this important 
dogma ; and whether it originated in the West or in the 
East, or arose simultaneously in both worlds, it is abso- 
lutely impossible to say, and we must be content to 
leave the question in the thick haze which impenetrably 
enshrouds it. 

3. 'Beading the Veda,' &c. 

The study of the Veda and the practice of its ritual 

' History of Philosophy, 4th edition, i. 26. 



VEDANTASARA. 27 

being prerequisites to the initiation into tlie higher 
mysteries, the advantages offered by philosophy were 
beyond the reach of the masses, and for them some- 
thing simpler and more attractive was provided. But 
the real object of the provision thus made, whether for 
the learned or the ignorant, for the few or the many, 
was to put forth a counter-attraction to the system of 
S^kya Muni. 

When we think of the wonderful deliverance that had 
been offered by Buddhism to the priest-ridden communi- 
ties of India, of the vast number of its adherents, and of 
its great power, which so effectually checked Brahman 
supremacy for centuries, it seems almost incredible that 
it should ever have succumbed, and have been driven 
beyond the Himalayas. Yet so it was. Possibly its very 
success engendered indolence and inactivity on the part 
of those who ought actively to have maintained and pro- 
pagated it ; ^ or its extreme simplicity and strict morality 
may at length have proved irksome and rendered it un- 
popular ; ^ or the weakness necessarily inherent in a reli- 
gion without a God to be loved and worshipped may 
have been at length manifested in it, and so have opened 
the way for the astute Brahmans, who were ever on the 
watch for opportunities for recovering their long-lost 
sway. But be this as it may, the opportunity came, 
and the means employed for eradicating the heresy were 
twofold, namely, persecution and the introduction of a 
sensuous and attractive worship. 

The former is supposed to have been commenced as early 
as the third century of our era, but to have been actively 

^ Wilson's Essays on the Rdigion of the Hindus, ii. 367. 
2 Weber's History of Indian Literature, p. 289 {note). 



28 VEDANTASARA. 

and more successfully carried on during the fifth and sixth 
centuries. The probability of the persecution of the latter 
period is remarkably strengthened by the fact that Bud- 
dhism received a fresh impulse in China in a.d. 519, was 
introduced into the Corea in a.d. 530, into Japan in A.D. 
540-550, and into Java during the sixth and seventh cen- 
turies, which witnessed the arrival of large numbers of 
Hindu emigrants.! We have evidence of the fact of the 
decline of Buddhism in those early centuries from the 
diary of the Chinese pilgrim Hiouen Thsang, who came 
to India in the year 629 A.D. to study original Buddhist 
works, and during his residence of fourteen or fifteen 
years travelled over a great part of the country. 

He found large numbers of flourishing monasteries, 
conspicuous amongst which was that of N§,landa (north- 
east of GayS,), which contained 10,000 resident monks, 
some of whom were " visitors from all parts of India, who 
had come to study the abstruser Buddhist books under 
its renowned teachers ; " but on the other hand, there 
were vast numbers deserted and in ruins, whilst Hindu 
temples abounded and ' heretics ' swarmed in every city.^ 

The struggle was renewed, at the end of the seventh 
century, by the famous Mim§,nsaka, Kum§,rila Bhatta, 
who was regarded as "an incarnation of K§,rtikeya, the 
object of whose descent was the extirpation of the Sau- 
gatas " (Buddhists), and ended in the complete expulsion 
of the latter from the Deckan. The great controversialist 
^ankara AchS,rya, too, who lived a century later, is sup- 
posed by some to have used sterner weapons than the 
pen in demolishing heretics ; but, on the other hand, his 

* Wilson's Essays on Sanskrit Literatwe, iii. 198. 

" Elphinstone's History of India, 6th ed., by Cowell, pp. 288-299. 



VEDANTASARA. 29 

"mild character" and "uniformly gentle and tolerant" 
disposition, as well as the absence from his writings of aU 
mention of the persecution of his opponents, have been 
brought forward in disproof of the charge.^ Notwith- 
standing the efforts of their enemies to uproot them, the 
Buddhists were still found on the Coromandel Coast in 
the eighth and ninth centuries, and in Guzerat, and on 
the throne of Bengal in the twelfth century; but after 
that they were heard of no more. In the fourteenth cen- 
tury they were not found south of Kashmir, and by the 
sixteenth century they appear to have been rarely met 
with even there.^ 

The attempt to suppress Buddhism by fire and sword 
was supplemented, however, by other measures, in order 
to place reviving Brahmanical supremacy on a firm basis. 
These, somewhat after the fashion of Balaam's tactics for 
the seduction and ruin of Israel, consisted of the intro- 
duction of an extremely sensuous and debasing form of 
Krishna- worship, together with the cults of certain female 
deities.* "The Brahmans saw, on regainiug their supre- 
macy after the fall of the rival school, that it would be 
impossible to enlist the popular sympathy in their favour 
without some concessions to the Sudras. They accord- 
ingly pitched on the well-known, and perhaps already 
deified, character of Krishna, and set it up as an object 
of universal worship. And in order to make it the more 
fascinating to the popular mind, and to give that mind a 
strong impulse in a direction the very opposite of Bud- 
dhism, they invested their new god with those infirmities 
of the flesh from which ^akya Muni is said to have been 

1 Essays on Sanxhnt Literature, iii. 191-197. * lUd., p. 225. 

' Weber's History of Indian Literature, p. 289 [note). 



30 VBDANTASARA. 

somewhat unnaturally free. The rude mind of the popu- 
lace, devoid of education, is easily led in the direction of 
sensuality, and whereas Buddha had ohserved rigid chas- 
tity in the midst of several thousand damsels resident in 
his own palace, Krishna was represented as the very 
antithesis of Buddha, deliberately going about to seek, 
seduce, carry off, or procure by other means many thou- 
sands of females from different parts of the country. . . . 
Whatever ideas, expressive of the divine majesty, they 
could themselves imagine, and whatever sentiments, bor- 
rowed from other quarters, struck their fancies as suitable 
for a popular system, they freely received in the construc- 
tion of their new idol. And thus the very character 
which had injured so many husbands and stained the 
purity of so many households, was otherwise described 
as the Lord of sacrifices, the greatest destroyer of sin, 
and the deliverer of the world." ^ The success which 
attended this scheme was very marked, and continues 
undiminished to this day. 

The time of the introduction of Krishna- worship having, 
however, formed a subject of debate amongst scholars, it 

^ K. M. Banerjea's Dialogues on the Hindu PhUosophy, p. 520. In 
Bhagavad QUA, iv. 8, Krishna is made to speak of himself as appearing in 
every age for the complete deliverance of the saintly, the overthrow of the 
wicked, and the establishment of righteousness ; and in xviii. 66 as the 
deliverer from all sin ! The Bhigavata PurSna is said to have been re- 
lated by the Sage Suka to King Parikshit, who, after listening to the 
account of Krishna's debaucheries, is said to have inquired how it was 
that he who became incarnate "for the establishment of virtue " and the 
repression of vice, and who was " the expounder, author, and guardian of 
the bulwarks of righteousness," was guilty of such corrupt practices. The 
reply to this very proper question was as follows :— " The transgression of 
virtue and the daring acts which are witnessed in superior beings (liva- 
rdndm) must not be charged as faults to these glorious persons, . . . Let 
no one other than a superior being ever even In thought practise the 



VEDANTASARA. 31 

may be well to dwell upon it further. It should be stated 
at the outset that there is an important difference between 
the mere deification of Krishna and his elevation to the 
rank of supreme deity with the sensual worship con- 
demned above. Eeferences to the first, that is, to his 
apotheosis, have been found by Professor Bh§,ndarkar in 
the Mah&bh§,shya, which he assigns to the second cen- 
tury before Christ ; 1 but the latter, the Krishna- cultus 
proper, according to Weber, is not found before the fifth 
or sixth century of our era ; ^ and its best authority, the 
BhS.gavata PurS.na (book x.), is ascribed by Colebrooke 
and " many learned Hindus " to the twelfth century.^ 

In the GopMatapani Upanishad, too, we find Krishna, 
"the beloved of the gopis," set forth as the supreme deity; 
but this work is- justly supposed by Professor Weber to be 
very modern,* and Colebrooke regarded its claim to an- 
tiquity as " particularly suspicious." His remarks on this 
whole question are worthy of attention. He says : — 
"Although the Bdmaidpamya be inserted in all the 
collections of Upanishads which I have seen; and the 
Gqpdlatdpaniya appear in some, yet I am inclined to 
doubt their genuineness, and to suspect that they have 

same. . . . The word o£ superior beings is true, and so also their conduct 
is sometimes [correct] : let a wise man observe their command, which is 
right. . . . Since Munis are uncontrolled and act as they please, how can 
there be any restraint upon him (the Supreme Deity) when he has volun- 
tarily assumed a body ? " " This passage is followed by an assurance on 
the part 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, shaU attain to strong devotion to that .deity, and 
shall speedily be freed from love, that disease of the heart. A remarkable 
instance of homceopathic cure certainly ! " — Muir's Sanshrit Texts, iv. 50 f. 
BMgOAiata Purdna, x. 33, 27-40. 

^ Indian Antiquary, ii. 60. ^ Ibid., p. 285. 

^ Miscellaneous Essays, i. 94. * History of Indian Literature, p. 169. 



32 VEDANTASARA. 

been written in times modern when compared with the 
remainder of the Vedas. This suspicion is chiefly grounded 
on the opinion that the sects which now worship E^ma 
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 
notions which I entertain of the real history of the Hindu 
religion, the worship of E§,ma and of Krishna by the 
Vaishnavas, and that of Mah4deva and Bhav^nl by 
the Saivas and ^dktas, have been generally introduced 
since the persecution of the Baudhas and Jainas. . . . 
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 
have been instituted, and new forms of religious cere- 
monies have been established. Eituals founded on the 
Purd/rias 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 K41t 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 weU founded, it 
follows that the Upanishads in question have probably 
been composed in later times, since the introduction of 
those sects which hold Ea,ma and Gop^la in peculiar 
veneration." ^ 

The date of that most important treatise the Bhagavad 
Glta, in which Krishna is regarded as the Supreme, has 
not been determined. On account of remarkable resem- 

i. 99-101. 



VEDANTASARA. 33 

blances in it to some of the ideas and expressions of the 
Bible, Dr. Lorinser, writing in 1 869, asserted that it was 
probably indebted to the latter for them. He was of 
opinion that the Brahmans borrowed Christian ideas from 
the early Christian communities in India and applied 
them to Krishna.1 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 Manichaean 
mission to India in the third century a.d. is the only 
historical fact that we know of in relation to Christian 
missions in India before we get as low as the sixth cen- 
tury." 2 However this may be, the sudden appearance 
on the Hindu horizon of bhakti, as distinguished from the 
older ^raddhd,^ is a fact the explanation of which is 
almost impossible if a previous contact with Christianity 
is denied. 

Dr. Lorinser's position has been vehemently assailed by 
Mr. Klshin^th Telang of Bombay, but not, in my opinion, 
with complete success. 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 Git4 " 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 
eminfent scholar has declared his own belief in the in- 
debtedness of the Krishna-cult to Christianity, as the 

' Indian Antiquary, ii. 283. " Jbid., iv. 182. 

' Cowell's Aphorisms of S'dndUya, p. viii. 

* Indian Antiquary, iv. 79. ° Hid. 



34 VEDANTASARA. 

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 Var§,hamihira, 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 Mahdhhdrata of Svetadwlpa, and the revelation which 
is made there to Nsirada by Bhagavat himself, shows that 
Indian tradition bore testimony to such an influence. (5.) 
The legends of Krishna'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 Mah§,bh§,rata, in which the GttS, lies imbedded, is 
the work of " widely distant periods ; " and though" some 
portion of it is said to have existed in Patanjali's time,^ 
that is, in the second century before Christ, its present re- 
daction was probably not complete until " some centuries 

1 Indian Antiquary, ii. 285. 2 /j^,^ j, jjg. 



VEDANTASARA. 35 

after the commencement of our era." 1 Chronology, there- 
fore, furnishes no disproof of the theory advanced above 
as to the origin of Krishna- worship. 

4. ' The JyotisTitoma 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 ritBs of the last day, on which the 
squeezing, offering, and drinking of the Soma juice took- 
place at the morning, midday, and evening libations. 
The Soma ceremony is said to have been the holiest rite 
in the whole Brahmanical service.^ 

5. ' The slaying of a Brdhman.' 

There are numerous references in Manu's code to the 
awfulness of this 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 difi'erent births of a low order" 
(Manu, iv. 165, 166). 

"A king should never slay a Brahman, though con- 
victed of every crime under the sun; he should expel 

1 Weber's History of Indian lAteratiwe, p. 188 ; and Muir'a Sanskrit 
Texts, iv. 169. 
' See Haug's Aitareya Brdhmana, i. S9-63, ii. 240. 



30 VEDANTASARA. 

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 Br§,hman 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 
Br§,hman with a stick goes to hell for a hundred years ; 
whilst he who actually strikes him goes for a thousand 
years" (xi. 206). 

6. ' The Sandhyd prayers.' . • 

" Let him daily, after rinsing his mouth, observe the two 
SandhyS,s, repeating the S^vitrl in a pure place according 
to rule "(Manu, ii. 222). 

Colebrooke says : " The duty of bathing in the morn- 
ing and at noon, if the man be a householder, and in the 
evening also, if he belong to an order of devotion, is 
inculcated by pronouncing the strict observance of it no 
less efficacious than a rigid penance in expiating sins, 
especially the early bath in the months of MUgha, Ph^l- 
guna, and K^rtika; and the bath being particularly 
enjoined as a salutary ablution, he is permitted to bathe 
in his own house, but without prayers, if the weather or 
his own infirmities prevent his going forth; or. he may 
abridge the ceremonies and use fewer prayers if a religious 
duty or urgent business require his early attendance. The 
regular bath consists of ablutions followed by worship and 
by the inaudible recitation of the G§,yatri with the names 
of the worlds." ^ The sacred G^yatrl or SIvitri is this : 
' Miscellaneous Essays, i. 142. 



VEDANTASARA. 37 

' Tat savitur varenyam Ihargo devasya dhimahi dhiyo yo nah 
prachoday&tl which Colebrooke thus translates : " Let lis 
. meditate on the adorable light of the divine ruler (Savitri) ; 
may it guide our intellects." 

7. ' The ChATidrdycuna.' 

This, to quote from Professor Monier Williams* Dic- 
tionary, is " a religious observance or expiatory penance 
regulated by the moon's age. In consists in diminishing 
the daily consumption of food every day by one mouthful 
for the dark half of the month, beginning with fifteen at 
the full moon until the quantity is reduced to zero at 
the new moon, and then increasing it in like manner 
during the fortnight of the moon's increase." This kind is 
called by Manu (xi. 216, ^cYiolmTo), PipUikdmadhy a, ' that 
which has the middle thin like an ant.' If, however, 
the rite commences at the new moon«, and goes from zero 
up to fifteen and then decreases again, it is called 
Tavamadhya, ' that which is thick in the middle like a 
barley-corn' (xi. 217). There are two other varieties 
called Yati and Si^u. The former consists of eating eight 
mouthfuls a day at midday and fasting during the morning 
and evening for a whole month ; the latter, of eating four 
mouthfuls in the morning and four in the evening every 
day for a month. A fifth variety, which appears to have 
no name, consists of eating 240 mouthfuls during the 
month, to be divided into daily portions at the will of the 
eater. Thus, as the Scholiast says, he may one day eat 
ten mouthfuls, another five, another sixteen, and another 
none at all, and so on (xi. 218-220). 

8. ' The system of ^dndilya ' (^dndilyavidyd). 

What this was is not known. It was clearly not the 
doctrine of faith which is set forth in the S^ndilya 



38 VEDANTASARA. 

aphorisms. See preface to Professor Cowell's translation 
of the latter. 

9. 'Longing for emancipation,' 

The idea of muMi is not found in the first two divisions 
of the Veda, and the Svet^^vatara is the only Upanishad 
in which it is fully and unmistakably developed. " The 
Brahmans had certainly been pondering it for some time 
before the rise of Buddhism. It was probably they them- 
selves who instilled it into the mind of S§,kya. It was 
perhaps their own aspiration after something better than 
the degrading pleasures of Indra's territories that first 
suggested the futility of rites and ceremonies to the fertile 
imagination of the young prince of Kapilavastu. But it 
was the prince himself who appears to have imparted a 
coherent shape to the doctrine, which, in some of the 
pre- Buddhistic Upanishads, appears in a chaotic state of 
disconnected fragments, not unfrequently by the side of 
the very contrary idea of sensuous enjoyments. S^kya ap- 
pears to have first separated the two by contending that 
rites and ceremonies do not contribute to our highest 
good, and that it was nirwdna ^ alone which could secure 
our final escape from the miseries of sensuous life. In 
post-Buddhistic writings the notion of emancipation 
which pervades the philosophy of the Njkja, the S§,nk- 
hya, and the VedS,nta, appears in a consistent form as 
distinct from that of heavenly enjoyment. Swarga and 
apawarga are always contrasted." ^ 

10. ' The qualified person.' 

The text shows that in order to qualify for initiation 
into the esoteric doctrines, the aspirant had to go through 

' See this explained in Childers' Pdli Dictimary, s.v. Nibhdnam. 

" DUdoguet on Hindu, Philosophy, p. 325. See also Wilson's Worlct, ii. 1 13. 



VEDANTASARA. 39 

a long preparatory 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- 
rifices, and initiations, they were admitted to the sanctuary, 
where the higher part of the soul was purged by the 
knowledge of truth, which consists in the knowledge of 
immaterial and eternal things." ^ 

1 1. 'Illusory attribution, &c.' (adhydropdpavdda). 

In order to describe the pure abstraction Brahma, the 
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. 

" When the Ved§,ntins 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 ^ {ajpavdda)." 

1 Lewes' Eistory of Philosophy, i. 22. ^ JRaiional Rffwtaiion, p. 209. 



40 VEDANTASARA, 

12. I -will conclude the notes on this section with the 
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 guru 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 Ved§,nt 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- 
doctrination is a delusion, the conclusion of ' this spiritual 
exercise, i.e., mukti, must be the grandest of delusions; 
and the whole system of Ved§,ntism, all its texts and 
sayings, its precepts and promises, its dchdrya and adhi- 
Mri, are therefore built like a house (as E§,m§,nuja suggests) 
upon an imaginary mathematical line." ^ 

^ Dialogues on HinAi, Philosophy, p. 421. 



VEDANTASARA. 41 



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 ' real ' is Brahma, existent, intelligence, and 
joy, without a second. The * unreal ' is the whole 
mass of unintelligent things, beginning with ignor- 
ance. 

' Ignorance,' they say, is something not describ- 
able as existent or non-existent, an entity, composed 
of the three qualities, antagonistic to knowledge. 

[Its existence is established] by one's own con- 
sciousness of being ignorant, and also by the Veda, 
[which speaks of it as] " the own power of God, 
concealed by its emanations " ^ [iSvetdsvatara 
Upanishad, i. 3). 

' Literally, 'by its qualities,' which ^ankarSch^iya says means "by earth, 
&c., which are the products of matter" (svagunmh prakritUcdryabMUaih 
prithivyddibhih) , 



42 VEDANTASARA. 



NOTES ON SECTION III. 

I. ' 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 AdhyAtma-Bdmdyana (p. 477) : — " The entire 
universe, movable and immovable, comprising bodies, 
intellects, and the organs, everything that is seen or 
heard, from BrahmS, 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 parindmavdda, not a mAydvdda 
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 Vijnina 

' Anti-Theiitie Theories, p. 419. 



VEDANTASARA. 43 

Bhikshu, the learned 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 M^yS,," and 
quoted a passage from the Padma Pur§,na^ where the 
doctrine of MlyS, is also stigmatised as nothing but dis- 
guised Buddhism.^ The Svet^vatara is said to be the 
only 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 founda- 
tion of the philosophical systems ; for it shows, in many 
passages, an acquaintance with them, introduces the 
Ved§,nta, S§,nkhya, and Yoga by their very names — 
mentions the reputed founder of the S9;nkhya, Kapila, 
and appears even to refer t6 doctrines which have been 
always considered as heterodox. ... As the mythological 
views of the Svet^ vatara are those of a later time, when the 
worship of Siva and of the divine ^aktis or energies 
had gained gi'ound, 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 ^ankarS,ch^rya, who is thought 
to have flourished in the eighth century of our era.* 

2. 'Ignorance ' (ajndna). 

This is synonymous with Nescience {avidyd) and Illusion 

1 Preface to Hall's SdnJehya Sih-a, p. 37 {note). 

^ 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 Sindu Philosophy, pp. 309-313. Sdnhhya-pravacha/na- 
bhdshya, p. 29 ' Colebrooke's Essays, i. 357. 



44 VEDANTASARA. 

(mdyd), and though called the material cause of the uni- 
verse, nevertheless heads the list of unrealities ! Indeed 
it has heen said that " the tenet of the falseness of Ignor- 
ance is the very keystone of the Ved§,nta!"^ Its pro- 
perties are the following : — 

(a.) ' Not describdble as existent or non-existent.' 
If allowed to have true existence, dualism of cause 
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;^ and, as a matter of fact, Brahma and M§,yS, 
are the exact counterpart of the Purusha and Prakriti of 
the S§,nkhya, 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 Sankar^chelrya 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 phUo- 

' national BefvtatUm, p. 193. ^ Ibid., p. 33 {note). 

' The Pandit (new series), iii. 506. 

* Journal of S, A. S. (new series), x. 38. 



VEDANTASARA. 45 

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 Ved^ntists 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 [Yedantic] 
tenet. And [if you assume Ignorance to be a reality, 
then] there would be a duality through [there being] 
something of a different kind [from soul, — which you 
asserters of non-duality cannot contemplate allowing]. 
If [the Vedelntin 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 Ved^ntin may remonstrate], 'We are 
not asserters of any six categories like the Vai^eshikas 
and others [ — like the Vai^eshikas who arrange all things 
under six heads, and the Naiy^yikas 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, which are satisfactory to MS,'although they may 
not comply with all the technical requisitions of G-au- 
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 accep- 
tance of the inconsistent, else we come to the level of 
children, madmen, and the like." ^ 

(b.) 'An entity ' Q)}idvar4pa). 

This is laid down in opposition to the notion of the 

' Sdnkhya Aphorisms, translated by Dr. Ballantyne, pp. 6-8. 



46 VEDANTASARA. 

logicians tliat ajndna, ' not-knowledge,' is merely the 
equivalent of jndndbhdva, 'absence of knowledge.' 

(c.) 'Antagonistic to knowledge' (Jndnavirodhi). 

This may possibly mean, 'whose foe is knowledge,' 
that is, ' which is capable of being destroyed by know- 
ledge.' A man might argue, says the commentator, that 
Ignorance being, according to the Veda, ' unborn,' spread 
out everywhere like the ether, and having the semblance 
of reality, deliverance from its power and from transmi- 
gration 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 rightly defined it as 
' absence of apprehension,' and that it is also ' misappre- 
hension.' For further on we shall find two powers at- 
tributed to Ignorance, namely, those of 'concealment' 
(dvarana) and ' projection ' (vikshepa), which are nothing 
else than ' absence of apprehension,' and ' misapprehen- 
sion,' respectively.! 

(d.) ' Composed of the three qualities ' (trigtmdtmaha). 

This is stated, too, in Bhagavad GM, vii. 14 : " Inas- 
much as this divine M4y^ of mine, composed of the 
qualities, is hard to be surmounted, none but those who 
resort to me cross over it." The Prakriti, that is, ' Nature ' 
or ' Matter,' of the SInkhya has been thus described : — 
"Nature is unintelligent 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 that it is not the goodness, passion, and 
darkness, popularly reckoned qualities or particular states 

, ^ Rational Refutation, p. 248. 



VEDANTASARA. 47 

of the soul, that are intended in the S&nkhya. In it they 
are unintelligent 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 Svet^^vatara Upanishad (iv. 10) 
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 ! 

^ national Refutation, p. 42. 



48 VEDANTASARA. 



IV, 

This Ignorance is treated as one or as many, ac- 
cording as it is regarded as a collective or distribu- 
tive aggregate. Just as, when regarding a collection 
of trees as a whole, we speak of them as one thing, 
namely, a forest ; or as, when regarding 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, unborn, individual soul, approaches] the one, 
unborn (Nature) " {iSvetdsvatara Upanishad, iv. 5). 
This collective aggregate [of Ignorances], having 
as its associate that which is most excellent,^ 
abounds in pure goodness. Intelligence ^ associated 
with it, having the qualities of omniscience, omni- 
potence, and universal control, real and unreal, 
imperceptible, the internal ruler and the cause of 
the world, is called Iswara. 

^ Namely, the whole of that portion of Brahma which is associated with 
ignorance. 
^ Ohaitanya or Brahma. 



VEDANTASARA. 49 

Omniscience is attributed to him as the illumi- 
nator of the whole of Ignorance. As the Veda 
says, " Who knows all [generally], who knows 
everything [particularly] " {Mundaka, i. i, 9). 

This totality [of Ignorance], being the cause of 
all things, is I^wara'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, — on 
which account it is also regarded as the scene of 
the dissolution of all subtile and gross bodies. 

As, when regarding a forest as a distributive 
aggregate composed of trees, there is a perception 
of its manifoldness, which is also perceived in the 
case of a lake regarded as a distributive aggregate 
of waters, — so, when viewing Ignorance distribu- 
tively, we perceive it to be multiplex. As the 
Veda says, "Indra, by his supernatural powers, 
appears multiform" {Rig-Veda, 6. 47. 18). 

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. 

Distributive ignorance, having a humble ^ asso- 
ciate, abounds in impure goodness. Intelligence 

^ Namely, that small underlying portion of Brahma which forms the 
individual soul. 

D 



50 VEDANTASARA. 

associated with it, having the qualities of parvi- 
science and parvipotence, is called Prdjna.^ The 
smallness of its intelligence is owing to its being 
the illuminator of one Ignorance only. It has not 
the power of enlightening much, because its asso- 
ciate is not clear. 

This [distributive Ignorance] is the individual's 
causal body, because it is the cause of the making 
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. 

Both Iswara and Prdjna experience bliss by 
means of the very subtile modifications of Ignor- 
ance lighted up by Intelligence. As the Veda 
says, " Prdjna, whose sole inlet is the intellect, 
enjoys bliss" {Mdndukya Upanishad, 5). 

And, as is proved by the experience of one who 
on rising says, " I slept pleasantly, I was conscious 
of nothing." 

Between these two, the collective and distri- 

^ This word is here made to mean a ' limited intelligence,' such as each 
individual is. In the sixth verse of the Mdndukya Upanishad, however, 
it is described as " almighty, omniscient, &e. ; " and SankarScharya defines 
Prdjna as meaning one who has knowledge of the past and future, and of 
all objects. 



VEDANTASARA. 51 

butive aggregates [of Ignorance], there is no differ- 
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 Iswara and 
Pr4jna, 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 trees composing it, — or between 
the sky reflected in the lake, and that reflected in 
its waters. As it is said in the Veda, " This is 
the lord of all, omniscient, the internal ruler, the 
source of all, for it is the source and reabsorbent of 
all creatures" ^ {Mdndukya Upanishad, 6). 

As there is an unappropriated ether, the source 
of that appropriated by a forest or by its trees, and 
of that reflected in a lake or its waters — so too, 
there is Intelligence which is not associated with 
Ignorance, the source of these two Ignorance- 
associated Intelligences [Iswara and Pr4jna]. It 
is called the Fourth. As it is said in the Veda, 
"They consider that calm, blissful, secondless one 
to be the Fourth. That is Soul, — that is to be 
known" {Mdndukya, 7). 

^ This Is said of Prdjna. 



52 vedantasara: 

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 meaning of the great- 
sentence [* That art Thou '] ; but when discerned as 
separate, it is the meaning that is indicated. 

This Ignorance has two powers, namely, that of 
(a) envelopment (or concealTnent), and of (h) 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 Soul, 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 
and has lost its light, — so that Soul which seems 
bound to him whose mind's eye is blind, — that 
Soul, essentially eternal perception, am I." ^ 

Soul, covered up by this [enveloping power], 

1 HastdmalaTca, 12. 



VEDANTASARA. 53 

appears to be an agent and a patient, and to expe- 
rience pleasure, pain, and other mundane conditions ; 
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 own power, 
raises up, on Soul 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 
is chiefly considered, is the material cause. Just 
as a spider, when itself is chiefly considered, is the 
efficient cause of its web, the effect, — and when its 
body is chiefly considered, is the material cause 
of it. 

V. 13. 



54 VEDANTASARA. 



NOTES ON SECTION IV. 

In the foregoing pages, two eternal entities have heen 
described, namely, Brahma and Ignorance. These two 
have been united from everlasting, and the first product 
of their union is l^wara or God. It should be very dis- 
tinctly understood that God — " the highest of manifesta- 
tions in the world of unreality " * — 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 sayiiig 
that there is no personal God at all ; for how can it be 
supposed that this aggregate of sentiencies has, 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 
have apart from the trees which compose it, the text 
proceeds to treat him as a personal Being, endowed with 
the qualities of omniscience, &c., and bearing rule over 
individual souls ! 

The attributes assigned to him are thus explained by 
the commentator. His ' omniscience ' is merely his being 
a witness of the whole universe, animate and inanimate ; 
or, as the text puts it. He is omniscient as being the 
illuminator of the whole body of illusion. He is called 
' Idwara,' because he presides over individual souls, and 

1 GalcuUa Review, 1878, p. 314. See aJao Raiitmal Sefutation, p. 211. 



VEDANTASARA. 55 

allots rewards according to their works. How this aggre- 
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 
ought 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 intervention of anybody. He is the ' coti- 
troller' 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. ' liwara's caicsal body.' 

As Illusion overlying Brahma is the cause of the pro- 
duction of all things, it is called liwara'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. 

3. ' 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- 

' One might as well assert the possibility of a man's sitting on his own 
shoulders ! • 



s6 vedantasara: 

vestment of Ignorance. When lie falls asleep and dreams, 
he is considered to have shuffled 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 
pleasantly 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.' " ^ 

The following remarks of Colebrooke's are of interest in 
this connection : — " In profound sleep the soul is absent, 
having retired by the channel of the arteries, and being 
as it were enfolded in the supreme deity. It is not, how- 
ever, blended with the divine essence, as a drop of water 
fallen into a lake when it becomes undistinguishable ; but, 
on the contrary, the soul continues discriminate, and 
returns unchanged to the body which it animates while 
awake. Swoon or stupor is intermediate between sleep 
and death. During insensibility produced by accident or 
disease, there is, as in profound sleep and lethargy, a tem- 
porary absence of the soul. In death it has absolutely 
quitted its gross corporeal frame." ^ 

^ Dr. Ballantyne's Lecture on Hhe VeddrUa, para. 152 (f). 
^ Colebrooke's Essays, 1. 398. 



VEDANTASARA. 



57 



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" {TaittiHya Upanishad, 2. i). 
The prevalence of insensibility in the cause of these 
elements is inferred from observing the excess of 
inanimateness which is in them.-' 

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, the non-quintuplicated [lit. 
' not become the five,' by combination]. 

From them spring the subtile bodies and the 
gross elements. 

1 " The elements being unenlightened by Intellect, which they quite 
obscure." — Ballantyne'a Lecture on the Veddnta. 



58 VEDANTASARA. 

The ' subtile bodies ' are tlie distinguishing [or evi- 
dentiary] bodies, consisting of seventeen members. 

The ' members ' are the five organs of sense, mind, 
and intellect, the five organs of action, and the fiv6 
vital airs. 

The ' organs of sense ' are the ear, skin, eye, 
tongue, and nose. These arise separately, in order, 
from the unmingled pleasure-portions of ether and 
the rest.^ 

' Intellect ' is the modification of the internal 
organ which is characterised by certitude ; ' mind' 
is the modification characterised by resolution and 
irresolution; in these two are included thinking 
and egoism. 

' Thinking ' is that afiection of the internal organ 
characterised by investigation ; ' egoism ' is the 
affection characterised by self-consciousness. These 
two arise from the united pleasure-endowed portions 
of ether and the others. That they are the effect 
of the pleasure-portions of the elements is inferred 
from their being luminous. 

This intellect, together with the organs of sense, 
forms the cognitional sheath (vijndnamayakosa). 

^ That is to say, from ether, the characteristic of which is sound, came 
the ear, — from air, of which mobility is the characteristic, and in which 
sound and feel are sensible, came the sense of touch, and so on. 



VEDANTASARA. 59 

This one, which fancies itself to be an agent, and 
a patient, and passes to and fro between this and 
the other world [i.e., a transmigrating soul], is called 
the conventional ^ soul. 

The mind, together with the organs of action, form 
the mental [or sensorial] sheath {manomayakosa). 

The ' organs of action ' are the mouth, hand, foot, 
anus, and generative organ. These arise, separ- 
ately, in order, from the unmixed pain-portions of 
the elements [which are characterised by activity]. 

The ' vital airs ' are respiration (jprdnd), inspira- 
tion (apdna), flatuousness (vydna), expiration {udd- 
na), and digestion (samdna). ' Mespiration ' has an 
upward motion, and abides in the extremity of the 
nose ; ' inspiration ' has a downward course, and 
abides in the anus, &c. ; 'flatuousness ' moves in 
all directions, and pervades the whole body ; ' ex- 
piration ' belongs to the throat, has an upward 
course, and is the ascending air ; ' digestion ' is the 
assimilation of solid and liquid food on its reaching 
the stomach. 

' " There can be no such thing as a substance existing amverttionally but 
not reaUy. Things there may be, existing in the opinions of men or im- 
plied in their conduct, but if we deny their reality, -ire can only mean that 
they are mere fancies, and therefore not actually existing substances. . . . 
In fact, conventional, as opposed to real, can only mean imaginary, in other 
words, false." — Dialoguet, p. 394. 



6o VEDANTASARA. 

'Assimilation' is the causing of digestion, and 
the production of juice, blood, semen, excre- 
ment, &c. 

Some persons [followers of Kapila] say that 
there are five other airs, named N^ga, Klirma, 
Krikara, Devadatta, and Dhananjaya. 

' Ndga' is that which causes eructation; 
' Mrma' is that which causes the opening and 
closing of the eyes ; ' krikara ' causes hunger, 
and ' devadatta ' yawning ; and ' dhananjaya ' ^ 
is the nourisher. 

But others [the Ved^ntins] say that there are 
five only, as these are included in the previous five, 
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. 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 intellectual,' being en- 
dowed with the faculty of knowing, is an agent ; 

• This air oontinuea in the body even after death, saya the scholiast, 
quotmg from some author : " na jahdti mritanchdpi sarvmry^t dhaman- 



VEDANTASARA. 6i 

the 'mental/ having the faculty of desire, is an 
instrument ; and the ' respiratory,' having the 
faculty of activity, is an effect. 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 seat of one intellect [i.e., Stitr&,tmi's], is a 
collective aggregate like the forest or the lake ; 
or, as the seat of many intellects [viz., those of 
individual souls], is a distributive aggregate, like 
the forest trees or the lake-waters. 

Intelligence associated with the collective ag- 
gregate [of subtile bodies] is called SAtr^tm^ 
[Thread-soul], Hiranyagarbha, or Pr4na, because 
it passes as a thread through all [the subtile 
frames], and on account of the conceit that it is 
the five uncompounded elements possessing the" 
faculties of knowing, desire, and activity [i.e., that 
it is the subtile body itself]. 

This aggregate, because it is more subtile than 
the gross organisms, is called His subtile body, 
consisting of the three sheaths, 'the intellectual' 
and the others ; and because it consists of the [con- 
tinuance of the] waking thoughts, it is called a 

-^ It attends the soul in its transmigrations. 



62 VEDANTASARA. 

dream, and is therefore said to be the scene of the 
dissolution of the gross. ^ 

Intelligence associated with the distributive 
aggregate of subtile organisms is Taijasa (the 
brilliant), because it has the luminous internal 
organ 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, the Thread-soul [Slitr4tm4] and Tai- 
jasa, by means of the subtile modifications of the 
mind, have experience of subtile objects. As it is 
said in the Veda, "Taijasa has fruition of the 
supersensible" {Mdnduhya, 4). 

There is no difference between the collective 
and distributive aggregates of the subtile frames, 
or between Slitr^tm4 and Taijasa, who are asso- 

^ 'Tor, in a dream, the sight of trees and rivers, and the sound of 
voices, &o., are present to us, -without the actual things called trees, &c., 
being present at all. To the dreamer, the whole external world is as it 
were not, — and, in the opinion of the Ved^ntin, to the dreamer it really 
is not." — Lecture on, the Veddnta. 



VEDANTASARA. 63 

ciated "with, them, — ^just as tliere 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. 

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 dividing 
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 fun divided] 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"^ (Panchadasi, i. 27). 

It must not be supposed that there is no autho- 
rity for this, for from the Yedic passage regarding 
the combination of three things,^ the combination 
of five is implied. Though the five alike contain 

' 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 Essays, i. 396. Each 
of the five elements thus contains a moiety of itself and an eighth of each 
of the others. 

^ Chhdndogya Upanishad, 6. 3. 3. 



64 VEDANTASARA. 

the five, the name ' ether ' and the rest are still 
applicable ^ to them, in accordance with the saying, 
"For the sake of distinction, one has this name, 
and another that" {Veddnta Sutras, 2. 4. 22). 
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 Bhlar, Bhuvar, Swar, 
Mahar, Janas, Tapas, and Satya; and, one below 
the other, the nether worlds called Atala, Vitala, 
Sutala, Eas^tala, Tal^tala, Mahitala, and 'Pktkla,;^ 
— Brahma's egg : — the four kinds of gross bodies 
included in it ; and food and drink. 

' The four kinds of gross bodies ' are the vivi- 
parous, the oviparous, the moisture-engendered, 
and the germinating. 

The viviparous are those produced from the 
womb, as men and animals ; the oviparous are 
those born from eggs, as birds and snakes; the 
moisture-engendered are those which spring from 

1 The name 'ether ' is suitable to the first because 'ether' largely pre- 
dominates in it, and so with the other four. 

For an account of these upper and lower regions, see Wilson's Vishnu 
i^a, ii. 209, 225. 



VEDANTASARA. 65 

moisture, as lice and gnats ; the germinating are 
those which shoot up from the ground, as creepers 
and trees. 

In this case, too, the fourfold gross body, viewed 
as the seat of one [collective] intellect or of many 
[individual] intellects, 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 the collective aggre- 
gate is called Vaisw^nara [the spirit of humanity] 
or Vir4t ; ^ [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,' on account 
of the changes of food [which go on within it and 
build it up], and it is said to be awake, because it 
is the scene of the fruition of the gross. 

Intelligence associated with the distributive 
aggregate is called Viswa, because, without aban- 
doning the conceit of the subtile body, it enters 
into all gross bodies. 

1 Compare Manu, i. 32, 33, and Scmshrit Texts, v. 369. 

' I have followed the scholiast, who says, Sarva/prdnimkdymhvaham 
ityabhimdnatwdd vcdiwdnaratwam ; nSmcl/prdkArena praM^amdnatwdchcha 
vairdjatwam lahhate ityarthah. Ballantyne's rendering of the last clause 
is, " Because it rules over the various kinds [of bodies]." 



66 VEDANTASARA. 

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 seat of the fruition of the gross. 

Vi^wa and Vai^w^nara 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 A^wins respectively, [they have experience of] 
sound, sensation, form, taste, and smell ; — by means 
of the mouth and the rest of the five organs of 
action, which are controlled by Agni, Indra, Upen- 
dra, Yama, and Praj^pati 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, 
Brahm^, Siva, and Vishnu respectively, [they have 
experience of] doubting, certitude, egoising, and 
thought. As it is said in the Veda, ["The first 
quarter is Vai^w^nara], who is in the waking state, 
and has cognition of externals " {Mdndukya Upani- 
shad, 3). 

Here, too, as in the former cases, there is no 



VEDANTASARA. 67 

difference between the distributive and collective 
aggregates of gross organisms, or between Viswa 
and Vai^w&nara who are associated with them ; 
just as there is none between a forest and its trees, 
OP 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. 



68 VEDANTASARA. 



NOTES ON SECTION V. 

1. Eeeapitulating, 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^wara or 
God, and, distributively, individual souls or 
Pr&jna. 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. 

Thirdly, with a gross body composed of the com- 
pounded elements. Viewed in the aggregate, it 
is called Vailwlnara, and distributively, Vi^wa. 
It is likened to the waking state. 
A fourth state is that of the unassociated pure Brahma, 
who is technically styled ' The Fourth.' 

2. Mind, intellect, egoism and thinking, which, on 
page 66, are styled 'internal organs,' are, collectively, 
' the internal organ.' See note on page 5. 



VEDANTASARA. 69 



VI. 

The aggregate of all these expanses of gross, sub- 
tile, and causal bodies is one vast expanse; just as 
tbe 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 Vi^wa and 
Vaiswinara up to I^wara, is one only ; just as the 
space occupied by the various included forests is 
one, or as the sky reflected in the various included 
bodies of water is one, 

Unassociated 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 great sentence, 
" Truly all this is Brahma ; " but when seen as dis- 
tinct, it is what is indicated by that sentence. 

Thus * illusory attribution,' or the superimposing 



70 VEDANTASARA. 

of the unreal upon the Eeal, has been set forth in 
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 [cf. Satapatha Brdhmana, 14. 9. 4. 26], 
" 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 Ch^rv^ka says that the gross body is his 
self ; on 'account of the text of the Veda [Taittiriya 
Upanishad, 2. i], " This is man as made up of the 
extract of food ; " and because he sees that a man 
leaving his own son [to burn], departs himself from 
a burning house ; and because of the experience, 
"Jam fat," "/am lean." 

Another Ch4rv4ka says that the organs of sense 
are his self; on account of the text of the Veda 
{Chhdndogya Upanishad, v. i. 7), "They, the 
organs of sense {prdndh), went to Praj^pati and 
said, [' Lord, which of us is the chief ? ' He said 
unto them, ' He is chief among you whose de- 
parture makes the body seem worthless'];" and 



VEDANTASARA. 71 

because in the absence of the organs of sense the 
functions of the body cease ; and because of the 
experience, "/ am blind of one eye," "I am deaf" 
Another Ch4rv4ka says that the vital airs are his 
self; on account of the text of the Veda {Taittirtya 
Upanishad, 2. 2), " There is another, an inner self, 
made of the vital airs ; " and because in the ab- 
sence of the vital airs the organs of sense are 
inactive ; and because of the experience, " I am 
hungry," " I am thirsty." 

Another Ch4rv4ka says that the mind is his 
self ; on account of the text of the Veda {Taittiriya 
Upanishad, 2. 3\ " 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 {Taittiriya, 2. 4), 
" There is another, an inner self, made up of cogni- 
tion ; " and because, in the absence of an agent, 
an instrument is powerless ; and because of the 
experience, " I am an agent," "/ am a patient." 

The Pr4bh4kara and the Tkkika say that ignor- 
ance is their self; on account of the text of the 
Veda {Taittiriya, 2. 5), " There is another, an inner 



72 VEDANTASARA. 

self, made up of bliss ; " and because, during sleep, 
intellect and the rest are merged in ignorance ; and 
because of the experience, "/ am ignorant." 

The Bh^tta says that Intelligence associated with 
ignorance is his self ; on account of the text of the 
Veda {Mdndukya Upanishad, 5), " Self is a mass 
of knowledge, and comprised of bliss ; " and be- 
cause during sleep there are both the light [of in- 
telligence] and the darkness [of ignorance ^] ; 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 a mere nonentity ; " and because during 
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, " I slept — 
during sleep, / was not." 

That these, beginning with ' son ' and ending 
with ' nihility,' have not the nature of self, is now 
declared. Seeing that, in the fallacies based on 

■^ " For, as the commentator says, referring to the sentence ' I slept 
pleasantly — I was aware of nothing,' if there were not light or know- 
ledge 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 ' ? " — Ballantyne's Lectwre on the 
Vedanta. 



VEDANTASARA. 73 

Vedic texts, arguments, and personal experience, 
brouglit forward by the 'very illiterate man' 
and the other speakers, each succeeding fallacy 
refutes the notion of self put forth in that pre- 
ceding it, it is clear that ' son ' and the rest are 
not the self. 

Moreover, from the opposite statements of other 
strong Vedic texts to the effect that the all-pervading 
[individuated] self is not gross, not the eye, not the 
vital airs, not the mind, not an agent, but intelli- 
gence, pure intelligence, and existent, — from the 
transitory character, as of a jar, of the insentient 
objects beginning with ' son ' and ending with 
' nihility,' which owe their visibility to Intelligence, 
— from the force of the experience of the wise, viz., 
' I am Brahma,' — and also from the fact that the 
fallacies based on this and that Vedic passage, 
argument, and personal experience have been re- 
futed, — each of those from ' son ' down to ' nihility ' 
is assuredly not the self. 

Therefore, all-pervading [individuated] Intelli- 
gence alone, the illuminator of each of those [son 
and the rest], whose nature is eternal, pure, intelli- 
gent, free and true, is the true self — such is the 
experience of those who know the Ved^nta. 



74 VEDANTASARA. 



NOTES ON SECTION VI. 

1. The ChdrvdJcas, otherwise called S'Anyavddins or 
Zokdyatikas, were one of the ancient heretical sects of 
Hindus. Professor "Wilson says of them ( Works, ii. 87) 
that they " condemned all ceremonial rites, ridiculed even 
the Sriddha, and called the authors of the Vedas fools, 
knaves, and buffoons." He says too that they were 
" named from one of their teachers, the Muni ChS.rv£lka. 
. . . The appellation ^iinyavldi implies the asserter of 
the unreality and emptiness of the universe ; and another 
designation, Lok§,yata, expresses their adoption of the 
tenet, that this being is the Be-all of existence; they 
were, in short, the advocates of materialism and atheism " 
(Works, i. 22). Colebrooke, too, calls their doctrine 
" undisguised materialism." According to this scholar, 
their principal tenets were, (a) the identity of the soul 
with the body, — (b) the rejection of dkdSa as an element, 
— and (c) the acknowledgment of perception alone as a 
means of proof. Their doctrines are explained in the first 
chapter of the SarvadarSanasangraha, which has been 
translated by Professor Cowell.^ 

2. The Bauddhas, or followers of Buddha, are said by 
Brahmanical controversialists to have been divided into 

1 Tide pamphlet entitled " The Ghdrvdica System of Philosophy." — The 
term ZoJcdyata, or Lohdyatika, is here explained to be that applied to men 
who held the opinion, 'widely prevalent in the world' [lokeshu dyatam 
msttrnam, yamnaiam oM), that wealth and desire are the -only ends of man, 
and that there is no future world. 



VEDANTASARA. 75 

four sects, styled Mddhyamikas, Yogdchdras, Sautrdntikas, 
and Vaibhdshikas. Those referred to in the text would 
be the first two, the former of whom are said to have 
maintained that all is void, and the latter that all is void 
but intelligence. Possibly these four schools did at one 
time exist amongst the Indian Buddhists ; but it is diffi- 
cult to understand how they could have held the views 
ascribed to them in the text. For one of the cardinal 
doctrines of Buddhism is that there is no self. One of 
the best authorities on Southern Buddhist teaching thus 
wrote : — " The idea of the Brahmans is, that there is a 
supreme existence, paramdtmd, from which each indivi- 
dual existence has derived its being, but that this separate 
existence is an illusion ; and that the grand object of 
man is to effect the destruction of the cause of seeming 
separation, and to secure the reunion of the derived and 
the underived, the conditioned and the unconditioned. 
But Buddha repeatedly, by an exhaustive variation of 
argument, denies that there is any self or ego. Again 
and again, he runs over the components and essentialities 
of being, enumerating with tedious minuteness the classi- 
fications into which they may be divided, in order to 
convince his followers that, in whatever way these con- 
stituents may be placed, or however they may be arranged, 
there can be found in them no self." ^ How then could 
the Buddhists referred to in the text have held ' nihility ' 
or 'intelligence' to be self? 

3. The Prdhhdkaras were the followers of Prabh^kara, 
the well-known scholiast of the Purva-Mimi,ns§, ; the 

' Hardy's Legends and Theories of the Buddhists, p. 171. See also this 
author's Manual of Bvddhism, p. 405 ; and Khys Davids' Buddhism,, pp. 
90-99. 



76 VEDANTASARA. 

Tdrhikas are of course the NaiyS.yikas or followers of 
the 'Nykja. The Bhdttas are presumably the disciples 
of Kum§,rila Bhatta, the well-known Mimi,nsaka already 
referred to, who lived about a century before Sankara 
Achlrya. 



VEDANTASARA. 



77 



VII. 

The ' withdrawal ' {apavdda) is the assertion that 
the whole of the unreal, beginning with Ignorance, 
which is an Ulusory eflfect of the Eeal, is nothing 
but the Eeal ; just as a snake, which is the illusory- 
effect of a rope, is nothing whatsoever but the rope. 

It has been said, " An actual change of form is 
called vikdra, whilst a merely apparent change of 
form is called vivartta." This shall now be illus- 
trated. 

The whole of the four classes of gross bodies 
constituting the seat of enjoyment, — the food and 
drink necessary for their use, — the fourteen worlds, 
BhAr and the rest, the repository of these, — and 
Brahma's egg which is the receptacle of all those 
worlds, — all these are nothing more than the quin- 
tuplicated elements of which they are made. 

The quintuplicated elements, with sound and the 
other objects of sense, and the subtile bodies, — all 
these are nothing more than the non-quintuplicated 
elements of which they are made. 



78 VEDANTASARA. 

The non - quintuplicated elements, with the 
qualities of goodness and the rest, in the inverse 
order of their production, are nothing more than 
Ignorance - associated Intelligence, which is their 
materia] cause. 

Ignorance,^ and Intelligence associated with it, 
constituting Iswara, &c., are nothing more than 
Brahma, the Fourth, the unassociated Intelligence, 
which forms their substrate. 

^ How can Ignorance be " nothing more than Brahma," seeing that it is 
an eternally distinct " entity " ? 



VEDANTASARA; 79 



NOTE ON SECTION VII. 

The object of tlie foregoing is to demonstrate that 
the phenomenal world is nought but the illusory effect 
(yivartta) of the secondless Eeality Brahma, who is its 
illusory material cause. The relation between Brahma 
and the phenomenal is that of the rope mistaken for a 
snake, which snake is only an illusion. Vikdra, on the 
other hand, which is synonymous with parindma {Ainara, 
iii. 2. 15), is a real change of form and name. Instances 
of it are found in the formation of an earring from a lump 
of gold, or of a jar or toy-elephant from clay, in which 
there is a change of form and of name, but not of sub- 
stance ; or in the transformation of milk into curds, where 
there is a change of substance as well as of name and 
form. 

The old Vedantists, as already stated, regarded the 
phenomenal world as a vikdra or evolution from Brahma, 
a view which is strenuously rejected by the moderns ^ or 
mdydvddiTis. 

^ Their doctrine of existences, already stated, must be borne in mind 
here. 



80 VEDANTASARA. 



VIII. 

By means of these two, illusory attribution and 
its withdrawal, the precise meaning of the words 
'That' and 'Thou' [in the sentence 'That art 
Thou,' ' tat twam asi '] is determined, 

For example, the collective aggregate of Ignor- 
ance and the rest. Intelligence associated with it 
and having the characteristic of omniscience, &c. 
[i.e., Iswara], and the unassociated Intelligence, — 
this triad, appearing as one, after the manner of a 
red-hot iron ball [where the iron and the fire are 
not viewed as distinct], is the literal [or expressed] 
meaning of the word 'That;' but, unassociated 
Intelligence, the substrate of that which is asso- 
ciated, is its real [or indicated] meaning. 

The distributive aggregate of Ignorance and the 
rest. Intelligence associated with it and having the 
characteristic of limited knowledge [i.e., Pr4jna], 
and Intelligence which is not associated, — this 
triad, appearing as one, after the manner of a red- 



VEDANTASARA. 8i 



hot ball of iron, is tlie literal meaning of the word 
' Thou ; ' but, pure Intelligence, the Fourth, all- 
pervading joy, the substrate of that associated 
Intelligence, is its real meaning. 



82 VEDANTASARA. 



NOTE ON SECTION VIIL 

This section prepares the way for the subject to the 
consideration of which the two succeeding sections are 
devoted, namely, the identity in meaning of the terms 
' That ' and ' Thou ' in the great Vedantic sentence ' That 
art Thou.' 

"If they cannot be shown to mean the same thing, 
then the sentence does not enunciate a truth. The author 
therefore undertakes to show that they do mean the same 
thing. This he does by showing, as we have just seen, 
that the only apparent difference between the senses of 
the two terms is that which appears to exist between 
Ignorance in its collective aggregate and Ignorance in its 
distrymtive aggregate ; and as it has been ruled that these 
have no difference — as there is none between a forest and 
its trees — it follows that there is no difference in meaning 
between the term 'That' and the term 'Thou' in the 
sentence ' That art Thou.' " ^ 

' Lecture on the Tedinta. 



VEDANTASARA. 83 



IX. 

Now the great sentence shall be explained. 

This sentence, ' That art Thou,' viewed under 
three different relations, declares what is meant 
by the Indivisible [or Impartite]. 

The three relations are — 

(a.) The community of reference (sdmdndd- 
hikaranya) of the two words [' That ' and 
'Thou']. 

(b.) The position of predicate and subject {vise- 
shana-viseshyahhdva) occupied by the things 
referred to by the words, — and 

(c.) The connection as indicated and indicator 
{lakshya-lakshanahhdva), between the pur- 
port of the two words and individuated 
self. 

As it has been said, " Between the things 
which the words refer to, and individuated self 
(pratyagdtman), there is community of reference, 



84 VEDANTASARA. 

the connection as predicate and subject, and as 
indicated and indicator."^ 

(a.) Community of reference. 

As, in the sentence ' That is this same Deva- 
datta,' 2 the words ' that ' and ' this,' which respec- 
tively distinguish the Devadatta of a former and 
of the present time, are connected by the fact that 
they both refer to one and the same Devadatta; 
— so, in the sentence 'That art Thou,' the words 
'That' and 'Thou,' which indicate Intelligence 
characterised respectively by invisibility and visi- 
bility, have the connection of reference to one and 
the same Intelligence. 

(b.) Connection as predicate and subject. 

As, in that same sentence ['That is this same 
D.'], the relation of predicate and subject exists 
between the Devadatta of the former time, who 
is referred to in the word 'That,' and the Deva- 
datta of the present time, referred to in the word 
' this,' — a relation constituted by the exclusion of 
the difference [of time] which there is between 
them, — so, too, in this sentence ['That art Thou'] 
is there the relation of predicate and subject be- 

1 NrnMcwnnyatiddhi, iii. 3. 

' I.e., ' That person whom I saw on some former occasion is this same 
Devadatta whom I now behold.' — Ballantyne's Lecture on the Veddnta. 



VEDANTASARA. 85 

tween Intelligence distinguished by invisibility, as 
indicated by the word ' That,' and Intelligence 
distinguished by visibility, as indicated by the 
word ' Thou,' — a relation constituted by the exclu- 
sion of the difference which there is between them. 

(c.) Connection as indicator and indicated. 

As in that sentence [' That is this D.'], by the 
omission of the contradictory characteristics of 
former and present time, the words ' that ' and 
' this,' or the things they refer to, hold the relation 
of indicator and indicated with respect to the non- 
contradictory [or common] term ' Devadatta ; ' — 
so, too, in this sentence [' That art Thou '], by the 
omission of the conflicting characteristics of in- 
visibility and visibility, the words ' That ' and 
' Thou,' or the things represented by them, hold 
the relation of indicator and indicated with respect 
to the non-conflicting [or common] term ' Intelli- 
gence.' 

This is what is called [in Alank^ra] ' the indica- 
tion of a portion ' ^ (hhdgalahshand). 

1 Cf. Adhydtma Mdmdyana-Uttardkdnda, v. 27. 



86 VEDANTASARA. 



NOTE ON SECTION IX. 

Hhdgalakshand. 

According to Hindu rhetoricians, the meaning of every 
word or sentence comes under one of three heads, that is, 
it is either literal (vdchya), indicative (lakshya), or sugges- 
tive {vyangya). Their three functions or powers are 
termed Denotation (abhidhd), Indication (lakshand), and 
Suggestion (vyanjand). We are here concerned with the 
middle one only, which is thus defined in the Kdvyapra- 
kdia (ii. g) : " When the literal meaning is incompatible 
[with the rest of the sentence], and, either from usage or 
from some motive, another meaning is indicated, in con- 
nection with the primary one, that imposed function is 
called ' Indication.' " 

The sentence "A herd-station on the Ganges" is an 
example of this. Here the literal meaning of the word 
'Ganges' is incompatible with the rest of the sentence, 
it being impossible that the herdsmen could be living on 
the surface of the water; so it is clear that the river's 
' bank ' is indicated, and this meaning is imposed upon the 
word ' Ganges ' in accordance with usage. In using the 
word ' Ganges ' rather than ' bank of the Ganges,' there is 
also the motive of conveying the idea of coolness, purity, 
&c., which might not be equally well suggested by the 
use of the latter expression. 

There are numerous varieties of ' Indication ' — according 
to the author of the Sdhityadarpana, there are as many as 
eighty — but the two principal ones, and those which alone 
concern us, are — 



VEDANTASARA. 87 

(i.) Inclusive Indication ^i^dddna-lahshand), and 

(2.) Indicative Indication (laksha^ia-lakshand). 

The former is described in the KdvyaprdkdSa (ii. 10) as 
that which introduces something else in order to establish 
itself, and the latter as that which abandons itself in order 
to introduce something else. 

An example of ' Inclusive Indication ' is " The white is 
galloping," the literal sense of which is impossible, whilst 
what is indicated is " The white horse is galloping.-J' Thus 
the word ' horse ' is introduced without the abandonment 
of the term 'white.' This class is therefore sometimes 
called ' ajahatswdrthd' or ' ajahallaJcshand,' Indication in 
which there is the use of a word without the abandonment 
of its sense. 

An example of ' Indicative Indication,' or Indication 
simply, is the sentence already given, " A herd-station on 
the Ganges,'' where the word ' Ganges ' abandons its own 
meaning in order to introduce that of the ' bank.' This 
class is therefore sometimes called 'j'ahatswdrthd' or 
'JahallaJcshand,' Indication in which there is the use of a 
word with the abandonment of its meaning. 

Now the ihdgalakshand of the text is a combination of 
these two varieties, and is therefore otherwise called 
jahadajahallakshand. This term is defined in the Vdcha- 
spatya as " Indication abiding in one part of the expressed 
meaning, whilst another part of it is abandoned. As, 
for example, in the sentence ' That is this Devadatta,' 
whilst the meanings expressive of past and present 
time are abandoned, another portion of the expressed 
meaning remains and conveys the idea of the one 
Devadatta. And again, in the sentence 'That art 
thou, Swetaketu,' whilst there is the abandonment of 



88 VEDANTASARA. 

the conflicting ideas of omniscience and parviscienoe, 
there is, as in the other example, the retention of 
one portion which conveys the idea of Intelligence 
only." 1 

These two varieties of Indication must be thoroughly 
understood in order to comprehend the purport of the 
following Section. 

' Vide Vdchaspatya, b.t. JahadaJahuUaJcihand. 



VEDANTASARA. 89 



X. 

In the sentence ' That art Thou,' the literal mean- 
ing is not suitable as it is in such a sentence as 
' The lotus is blue.' For, in the latter, the literal 
sense suits because there is no valid reason for not 
accepting the fact that the quality denoted by the 
term ' blue,' and the substance denoted by the term 
'lotus,' — inasmuch as they exclude such other 
qualities and substances as ' white ' and ' cloth,' — 
are mutually connected as subject and predicate, 
or are identical, each being qualified by the other. -^ 
But, in the former sentence, the literal meaning 
does not suit, because there is the evidence of our 
senses against the acceptance of a connection as 
subject and predicate, between Intelligence distin- 
guished by invisibility as denoted by the term 
' That,' and Intelligence distinguished by visibility 
as denoted by the term ' Thou,' — a connection con- 
stituted by the exclusion of their mutual differences 

1 The ' lotus ' being the thing that we call ' blue,' and the ' blue ' thing 
being what we call 'lotus.' — BaJlantyne. 



90 VBDANTASARA. 

(page 85) ; — and also against our regarding them as 
identical, each being qualified by the other. 

Nor, again, is it consistent to regard it as an 
example of ' Indication in which the primary sense 
is abandoned'^ (jahaUakshcmd), as is the case in 
the sentence ' The herdsman lives on the Ganges.' 
For, as the literal sense, which places the Ganges 
and the herdsman in the relation of location and 
thing located, is altogether incongruous, whilst an 
appropriate sense is obtained by abandoning the 
literal meaning altogether and regarding it as indi- 
cating the ' bank ' connected with it, — it is rightly 
regarded as an example of ' Indication in which the 
primary sense is abandoned.' 

But, in the other case, as the literal sense, which 
expresses the identity of the Intelligences charac- 
terised severally by invisibility and visibility, is 
only partially incongruous, — and as, unless we 
abandon the remaining part, it would be inappro- 
priate to consider something else to be indicated, 
— it is not proper to regard it as an instance of 
' Indication in which the primary sense is aban- 
doned.' 

And it must not be said, "As the word 

' Vide Note on preceding Section. 



VEDANTASARA. 91 

' Ganges ' abandons its own meaning and indi- 
cates the ' bank,' so let the word ' That ' or 
' Thou ' abandon its own meaning and indicate 
the word ' Thou ' or ' That,' and then jdhallak- 
shand would not be incongruous." For, in the 
one case, as there is no distinct notion of the word 
' bank,' because it is not heard, there is need for 
the conveyance of that notion by Indication ; but 
as the words ' That ' and ' Thou ' are heard, and 
there is a distinct perception of their sense, there 
is no need of the reconveyance of the perception 
of the sense of each by the other, by means of 
Indication. 

Further, it cannot be regarded as an instance of 
' ajahallahshand' as is the case in the sentence 
"The red is running." ^ For, as the literal 
sense, which denotes the motion of the quality 
' red,' is incongruous, whilst it is possible to avoid 
that incongruity by perceiving that a ' horse,' 
or other animal, is indicated as the seat of the 
redness, without the abandonment of the term 
' red,' — it is right to regard it as an instance of 
' Indication in which the primary sense is not 
abandoned ' {ajahallahshand). 

1 Vide Note on preceding Section. 



92 VEDANTASARA. 

But, in the other case, as the literal sense, 
namely, the identity of the Intelligences distin- 
guished severally by invisibility and visibility, is 
incongruous, and the incongruity is not removed 
by regarding something else connected therewith 
as indicated without the abandonment of the con- 
tradictory terms, the sentence does not stand as an 
example of that kind of Indication. 

And it must not be said, " Let the word ' That ' 
or ' Thou ' abandon the incongruous portion of its 
meaning,^ and, retaining the other portion,^ indi- 
cate the meaning of the word ' Thou ' or ' That ' ' 
respectively ; then there will be no need of ex- 
plaining it in another way as * bhdgalakshand ' 
or the ' Indication of a portion.' " For it is 
impossible for one word to indicate a portion of 
its own meaning and the meaning of another word ; 
and, further, there is no expectation of the percep- 
tion of the meaning of either word again by means 
of Indication, when its meaning has been already 
perceived by the use of a separate word. 

Therefore, as, on account of the incongruity of 

' Viz., that of invisibility or visibility, respectively. 
^ Viz., that of Intelligence. 

' I.e., Intelligence characterised by parviscience, &c., or by omniscience, 
c, respectively. 



VEDANTASARA. 93 

a portion of its literal meaning wliicli denotes a 
Devadatta who is distinguished by both past and 
present time, the sentence ' That is this Deva- 
datta,' or its purport, by abandoning the portion 
characterised by the contradictory terms past and 
present time, indicates merely the non-contradictory 
portion, namely, Devadatta himself, — so, in like 
manner, on account of the incongruity of a portion 
of its literal sense which denotes the identity of 
Intelligences characterised by invisibility and visi- 
bility, the sentence ' That art Thou,' or its purport, 
abandons the portion characterised by the conflict- 
ing terms invisibility and visibility, and indicates 
merely the non-conflicting portion, namely, the 
Indivisible Intelligence. 



94 VEDANTASARA. 



NOTE ON SECTION X. 

"This view of the matter may be illustrated alge- 
braically. Not being able to admit as an equation the 
expression ' Devadatta + past time = Devadatta + present 
time,' we reflect that the conception of time la not essential 
to the conception of D's nature ; and we strike it out of 
both sides of the expression, which then gives 'Deva- 
datta = Devadatta,' the equality being that of identity. 
In the same way, not being able to admit as an equation 
the expression ' Soul -|- invisibility = Soul -|- visibility,' we 
reflect that the visibility, &o., are but the modifications of 
Ignorance, which, we were told, is no ' reality.' Deleting 
the unessential portion of each side of the expression, we 
find ' Soul = Soul,' the equality being here also that of 
identity." ^ 

It must be understood that this Section is closely 
connected with the Ninth, and must be read with it. 
The two are here disconnected in order to introduce the 
explanation of a technicality. 

' Lecture on the Veddnta. 



VEDANTASARA. 95 



XI. 

The meaning of the sentence " I am Brahma," [the 
expression of] the experience [of the instructed 
pupil] shall now be explained. 

When, after making clear the meaning of the 
words ' That ' and * Thou ' by means of the 
erroneous attribution and its subsequent with- 
drawal, the teacher has communicated the mean- 
ing of the Indivisible by means of the sentence 
[' That art Thou '], then a modification of the 
internal organ (chittavritti) assuming the form of 
the Indivisible, arises within the qualified person, 
and he says, "I am Brahma, the unchanging, 
pure, intelligent, free, undecaying, supreme joy, 
eternal, secondless." 

That modification of the internal organ, being 
accompanied by the reflection of Intelligence, and 
being directed towards the previously unrecognised 
Supreme Brahma, non-different from individuated 
self, drives away the ignorance which invests him. 



96 VEDANTASARA. 

Then, as, wlien the threads composing a piece of 
cloth are burned, the cloth itself is consumed, 
so, when Ignorance, the cause of all effects, is 
destroyed, every effect ceases ; and therefore the 
modification of the internal organ which has 
assumed the form of the Indivisible, being one 
of those effects, also ceases. 

As the light of a lamp, unable to illuminate 
the sun's light, is overpowered by it, so, too,- the 
Intelligence which is there reflected in that modi- 
fication of the internal organ being incapable of 
illuminating the Supreme Brahma, non-different 
from individuated self, is overpowered by it ; and 
its associate, the modification of the internal organ 
[shaped] on the Indivisible, having been destroyed, 
it becomes [i.e., merges into] the Su;preme Brahma, 
non-different from individuated self; just as, on 
the removal of a mirror, the face reflected in it 
lapses into the face itself. 

Such being the case, the two Vedic sayings, 
" He [Brahma] is to be perceived by the mind 
alone," ^ and " He [Brahma] whom with the mind 
one thinks not," ^ are not contradictory. For whilst 
the need of the pervasion by the modification of the 

1 Brihaddranyaka, vi. 4. 19. ° Kerwparmhad, i. 5. 



VEDANTASARA. 97 

internal organ is admitted, [for the cognition of 
the veiled Brahma, as of other unknown objects], 
the need of its pervading the result [viz., the un- 
veiled Brahma] is denied. As it has been said,^ 
*'For the removal of the ignorance [resting] on 
Brahma, its pervasion by the modification of the 
internal organ is requisite ; but the authors of the 
S&iStras deny that [in His case] there is need of 
its pervading the result." For, "As Brahma is 
self-luminous, the light [necessary for illuminating 
the jar, &c.] is not employed [in His case]." ^ 

When the modification of the internal organ as- 
sumes the shape of an inanimate object, the case is 
difi'erent. For example, [in the cognition] ' This is 
a jar,' the modification of the internal organ which 
assumes the shape of the jar is directed towards 
the unknown object, jar, removes the ignorance 
which rests on it, and, at the same time, illuminates 
it, thougli insentient, with the light of its own 
indwelling Intelligence. As it has been said,^ 
" The internal organ and the light of Intelligence 
abiding in it, both pervade the jar; then, the 
io-norance [covering the jar] disappears by means 
of the former, whilst the jar bursts forth by means 



98 VEDANTASARA. 

of the latter." Just as the light of a lamp directed 
towards a jar or other object standing in the dark 
dispels the darkness enveloping it, and by its own 
brilliance brings it to view.^ 

1 In the passage at the top of the preceding page, I have taken the word 
vydpyatwa in a non-technical sense on the authority of the commentary 
Subodhvni, which reads thus : — " Antahkaranavrittir dvarananivrittyaurtliam 
ajndniUvachchhirmachaitanyam vydpnotUyetadvrittivydpyatwam angikriyate j 
Avarandbhangdmaritaram swayam prakdia/mdmam chaManyam phalachaitan- 
yam ityttchyate, axmin phalachwitanye nishkalanhe chittavrittir na vydpnotl, 
dvaranabhangasya prdgeva jdtatwena prayojandhhdvdd ityarthah | " "The 
modification of the internal organ pervades the ignorance-appropriated 
Intelligence, in order to remove the covering, and the need of that perva- 
sion is admitted. The Intelligence that shines forth of itself after the 
destruction of the covering is called ' phalachaitanya ;' the modification 
of the internal organ does not pervade that spotless phalachaitcmya, for, 
since it existed before the destruction of the covering, such pervasion is 
unnecessary," 



VEDANTASARA. 99 



NOTE ON SECTION XL 



From this passage we learn that when the meaning of 
the great sentence ' That art Thou ' has been explained- to 
the pupil and understood by him, he perceives the Indi- 
visible and realises his oneness with Him. 

According to the Ved§,nta, perception of an object, such 
as a jar, takes place in the following way. When the eye is 
fixed upon the jar, the internal organ, with the Intelligence 
appropriated to or reflected in it, goes out towards it, and 
by its light dispels the darkness of Ignorance enveloping it, 
illuminates it, assumes its shape, and so cognises it. The 
stock illustration of this is that of water flowing from a 
well or tank by means of a narrow open channel, empty- 
ing itself into the square beds with raised edges, into 
which a field is sometimes divided for the purpose of 
irrigation, and assuming the shape of those beds. The 
illuminated internal organ is the water, and the opera- 
tion is called an evolution or ' modification ' of that organ. 
As pointed out in the text, however, the perception of 
Erahma differs from that of an ordinary object, in that 
He, being self-luminous, is not revealed by the light of 
the Intelligence reflected in the internal organ, but shines 
forth as soon as the latter has dispelled the Ignorance 
enveloping Him. 

The word which I have here rendered ' internal organ ' 
is more properly ' thought,' which is a component part of 
that organ. (See page 68.) 



100 VEDANTASARA. 



XII. 

As, up to the time of the immediate cognition of 
Intelligence, which is his own essence, it is neces- 
sary to practise (a.) hearing {sravana), (b.) con- 
sideration (manana), (c.) profound contemplation 
{nididhydsana), and (d.) meditation {samddhi), 
these are now set forth, 

(a.) ' Hearing ' is the ascertaining of the drift 
of all the Vedantic writings regarding the second- 
less Eeality, by the use of the sixfold means of 
knowledge^ {linga). These means are (i) the 
beginning and the ending, (2) repetition, (3) 
novelty, (4) the result, (5) persuasion, and (6) 
illustration from analogy. As it has been said,^ 
" The beginning and the ending, repetition, 
novelty, the result, persuasion, and illustration 
from analogy, are the means for the determina- 
tion of the purport." 

I. 'The beginning and the ending' {upaJcra- 

' lAnga/m, artham gamayati. Sch. 2 j 



VEDANTASARA. lor 

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 
Chh^ndogya Upanishad, at the beginning of 
which, the secondless Eeality who 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 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 Eeality is set forth nine 
times in the words "That art Thou." 

3. 'Novelty' (ap4rvatd) 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 
Eeality [there set forth] is not an object of per- 
ception by any other means. 

4. ' The result ' (phala) 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 
it says, " The man who has a teacher knows [the 



102 VEDANTASARA. 

truth], but he is delayed [from absorption] until 
lie is set free [by death] ; then he attains to it," 
— the acquisition of the secondless Reality is set 
forth as the motive for acquiring the knowledge of 
Him. 

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 1 " 

6, 'Illustration from analogy' (upapatti) 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 the variety of forms 
[in the universe] rests upon a foundation of words ^ 
and nothing else, — " 0, gentle one ! as, by means 
of one lump of earth, everything earthen is known 

1 " ' Persuasion ' 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. 
Tor 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's Aphorisms of the Nydya, ii. 63 (b). 

2 Vdchdramihana^vdgdlambana. (Bhdshya on the Ujpanishad). 



VEDANTASARA. 103 

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 Eeality which has been heard of, 
in conjunction with arguments in support of the 
Ved^nta. 

(c.) ' Profound contemplation ' is the continuance 
of ideas consistent with the secondless Eeality, to 
the exclusion of the notion of body and suchlike 
things which are inconsistent [with Him]. 

(d.) 'Meditation' is of two kinds, viz. : — ■ 

1. With recognition of subject and object (savi- 
halpaha), and 

2. Without such recognition {nirvikalpaka), 

(i.) 'Meditation with the recognition of subject 
and object' is the resting of the modification of 
the internal organ on the secondless Eeality 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 appearance of an earthen toy-elephant, 
&c., so too is there the perception of the secondless 



104 VEDANTASARA. 

Reality [alone], even thougli there be the appear- 
ance of duality. As it has been said by those 
engaged [in such contemplation] : — " I am that 
seeondless one who is ever free, whose essence is 
knowledge, like the ether [i.e., pure and formless], 
supreme, once seen [that is, never changing, as the 
moon, &c., does], unborn, alone, everlasting, unde- 
filed [by contact with Ignorance, &c.], all-pervad- 
ing ; I am pure knowledge, whose essence is un- 
variableness ; I am neither fettered nor set free " 
(Upadesasahasri, verses y^ and 74). 

(2.) ' Meditation without the recognition of sub- 
ject and object ' is the resting of the modification of 
the understanding on the seeondless 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 Him, 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 seeondless Reality, nothing appears 
but the latter. 

1 Compare ChMndogya Upanishad, v!. 13. 



VEDANTASARA. 105 

It must not be supposed that ttis 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.^ 

^ Bational Refutation, p. 224, but of. Toga Aphorisms, i. 10, 



io6 VEDANTASARA. 



NOTES ON SECTION XII. 

1. 'Profound contemplation is,' &c. 

I am doubtful of this rendering. The text of the Cal- 
cutta edition of 1875 stands thus: — Vijdiiyadehddipratya- 
yarahitddwitiyavast'iisajdtiyapratyayapra'vdhah nididhyd- 
sanam. That used by Dr. Ballantyne, and adopted too in 
the St. Petersburg edition of 1877, reads as follows : — Vijd- 
tiyadehddipratyayarahitddvitiyavastuni taddkdrdkdritdyd 
huddheh sajdtiyapravdho nididhydsanam. It is thus trans- 
lated by Dr. Ballantyne : " ' Contemplation ' is the homo- 
geneous flow of the understanding mirroring its object, 
when this object is the Eeal, &c., to the exclusion of the 
notion of body or any other thing heterogenebus [to the 
one Eeality mirrored in the understanding]." 

2. ' / am the secondless one,' &c. 

This passage is a quotation from ^ankarS,ch§,rya's Upa- 
deSasahasH, but it is also found in the closing portion of 
the Muhtihopanishad. The opening verses of this Upan- 
ishad, which is said to belong to the White Yajur Veda (!), 
introduce us to a scene ' in the charming city of AyodhyS,,' 
where ES,ma, attended by Slt^, his brothers, and various 
sages, is addressed by Maruti, as the Supreme Self, the 
embodiment 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 ;i and it doubtless 
copied from the Upadeiasahasri, not only the passage 

^ See Weber's History of Indian Literature, p. 165. 



VEDANTASARA. 107 

quoted in our text, but other verses in immediate con- 
nection with it. 

The author of the Ved&ntasi,ra 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 ' taduktam abhiyuktaih.' 

The passage as given in the Ved§,ntas§,ra differs in some 
respects from the original, as will be seen by comparing 
the two. 

Upadesasahasrt. 

DriUsvarHpam gaganopamam par am 
Sakridvibhdtam tvajamekam dksharam \ 
Alepakam sarvagatam yadadioyam 
Tadeva chdham satatam vimulda Om \\ 73 

DriHstu iuddho 'hamamkriyAtmdko 
Na me 'sti haichidvisfiaydh svabhdvatah | 
[Purastiraichordlivamadha&cJia sarvatdh 
Sampilri}abMmd tvaja dtmani sthitaK] \\ 74. 

Veddntasdra (Calc. 1875). 

DrisisvarHpam, gaganopamam param 
Sakridvibhdtam tvajam ekam avyayam \ 
Alepakam sarvagatam yadadwyam 
Tadeva chdham satatam vimuktam || 
Driiistu suddho 'ham avikriydtmako 
Na me 'sti bandho na cha me vimakshah \ . 

The actual reading in the last line is laddho, which is 
clearly a misprint. 

3. For various explanations of the technical terms 



io8 VEDANTASARA. 

savikalpaJca and nirvikalpaJca,^ see Ballantyne's TarJcor 
sangraha (2d edition), para. 46; Translation of Sdhityd 
Darpana, p. 52 (note) ; and Cowell's Translation of 
Kusumdnjali, p. 20 (note). 

^ With these two kinds of meditation compare the ' sanyorajndta ' and 
' ammprajndta ' of the Yoga philosophy. The former is ' meditation with 
an object,' and the latter 'meditation without an object.' 



VEDANTASARA. 109 



XIII. 

The means [to nirvikalpaka meditation] are — 

1. Forbearance (yama). 

2. Minor religious observances (niyama). 

3. Eeligious postures {dsana). 

4. Eegulation of the breath (prdndydma). 

5. Eestraint of the organs of sense (praf- 

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 
repetition of sacred texts (svddhydya), and concen- 
tration of the thoughts on iswara. 



1 



Bhogasddhandndm anangikdrak. Bhojarftja on Yoga, ii. 30. 



no VEDANfASARA. 

3. The ' religious postures ' are distinguished by 
particular positions of the hands and feet, such as 
Padmdsana, SvastiMsana, and others. 

4. ' Regulation of the breath' consists of the 
methods of restraining it known as rechaka,p4raka, 
and humhhaha. 

5. 'Restraint of the organs of sense' is the 
holding them back from their several objects of 
sense. 

6. ' Fized attention ' is the fixing of the internal 
organ upon the secondless Eeality. 

7. ' Contemplation ' is the continuing of the 
modification of the internal organ upon the second- 
less Eeality, at intervals. 

8. ' Meditation ' is that already described as 
accompanied by the recognition of subject and 
object {savihalpaka). 

To the meditation without recognition of subject 
and object, to which the above are subservient, 
there are four obstacles, viz. — 
X. Mental inactivity {laya). 

2. Distraction (vikshepa). 

3. Passion (kashdya), and 

4. The tasting of enjoyment {rasdswdda). 



VEDANTASARA. in 

1. 'Mental inactivity' is the drowsiness of the 
modification of the internal organ while not resting 
on the secondless Eeality. 

2. ' Distraction ' is the resting of the modification 
of the internal organ on something else, instead 
of its abiding on the secondless Reality. 

3. ' Passion ' is the not resting on the secondless 
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 on the part of the modification of the 
internal organ, in the recognition of subject and 
object, while it is not resting on the secondless 
Reality ; or it is the experiencing of such pleasure 
when about to commence meditation without the 
recognition 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 indivisible In- 
telligence only, then is realised that which is called 
meditation without recognition of subject and 
object. 

It has been said,' "When the internal organ 

^ Gaudapdda's Kdrikds, iii. 44, 45. 



112 VEDANTASARA. 

has fallen into a state of inactivity, one should 
arouse it, — when it is distracted, one should 
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 
become free from attachment by means of discrimi- 
native intelligence." And again ^ — " As [the flame 
of] a lamp standing in a sheltered spot flickers 
not," &c. 



Ti. 19. The whole verse is — "As [the flame of] a lamp 
standing in a sheltered spot flickers not, this is regarded aa an illustration 
of a mind-reatrained Yogi who is practising concentration of mind." 



VEDANTASARA. 113 



NOTES ON SECTION XIII. 

The eight means of promoting nirvikalpaha meditation, 
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.). 

' Religious postures.' 

Padmdsana is thus described by Professor Monier 
Williams in his Sanskrit Lexicon : — " A particular posture 
in religious meditation, sitting with the thighs crossed, 
with one hand resting on the left thigh, the other held up 
with the thumb upon the heart, and the eyes directed to 
the tip of the nose." The Budraydmala, however, defines 
it as simply sitting with the left foot on the right thigh 
and the right foot on the left thigh. To this, the Tantra- 
sdra adds the following direction: — " Angioshthau chcc 
nibadhniydddhastdhhydm vyutkramdt tatah" — which may 
possibly mean, " And he should retain the big toes [in 
their position] by means of the hands in the reverse 
order," i.e., the left hand on the right foot and the right 
hand on the left foot (?). 

Svastikdsana is described by Vdchaspatimisra as sitting 
with the left foot doubled up under the right knee and 
the right foot under the left knee, and the Tantrasdra 
adds that the body must be erect. (Vide Vdchaspatya 
s. V. dsana.) 

'Regulation of the 'breath' (prdndydvia). 

" The first act is expiration, which is performed through 



114 VEDANTASARA. 

the right nostril, whilst the left is closed with the fingers 
of the right hand : this is called Bechaha, The thumb is 
then placed upon the right nostril and the fingers raised 
from the left, through which breath is inhaled: this is 
called P'Araka. In the third act, both nostrils are closed 
and breathing suspended : this is Kumhhahi. And a 
succession of these operations is the practice of Prdnd- 
ydma!' — (Wilson's Vishnu Purdna, v. 231.) 



VEDANTASARA. 115 



XIV. 

The characteristics of the ' liberated but still living' 
(Jivanmuhta) are now to be described. 

The 'liberated but still living' is he who by 
knowing the indivisible, pure Brahma, who is his 
own essence, [a result brought about] by the re- 
moval of the Ignorance enveloping Him, perceives 
Him clearly as the Indivisible and his own essence ; 
and, in consequence of the removal of Ignorance 
and its effects, such as accumulated works, doubt, 
and error, remains intent on Brahma,^ freed from 
aU fetters. As it is said in the Sruti,^ " When he 
who 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 

' Dr. Hall renders 'irahmanisMhak' by 'abides in Brahma,' but the 
commentator explains it by ' Brahmani nUlithd tadehcupwratd yasya,' 

2 MwndaTcopo'niihad, 2. 2. 8. 

' Those of the present or of a former birth which have not begun to 
bear fruit; but rwt those which brought about his present existence. — 
Bhdihya. 



Ii6 VEDANTASARA. 

that, by his body, which is the receptacle of flesh, 
blood, urine, filth, &c., — by his organs, which are 
the seat of blindness, slowness, unskilfulness, &c., — 
and by his internal organ, which is the seat of 
hunger, thirst, sorrow, infatuation, &c., — works are 
being done according to the previous bent of each ; 
and that he is experiencing the fruit of those 
which have already commenced to take effect, and 
yet his knowledge is not interfered with, — he re- 
gards them not as real because they have been 
cancelled. Just as one watching what he knows 
to be a conjuring performance does not regard 
it as a reality. It is said, too, in the Sruti,^ 
" Though he has eyes, he is as though he had them 
not ; though he has ears, he is as though he had 
none ; though he has a mind, he is as one without 
a mind ; though he has vital airs, he is as though 
he had them not." And again it has been 
said,^ " He who, when^ awake, is as though in a 
sound sleep, and sees not duality, or, if seeing it, 
regards it as non-duality, — who, though acting, 
is free from [the results of] actions, he, and 
he alone, is, without doubt, the knower of Self." 

Just as he continues the practices of eating, walk- 

1 J 

^ Upade-'asahaurt, verse Sj. 



VEDANTASARA. 117 

iug about, &c., which, existed before the attainment of 
true knowledge, so too he either follows good desires 
alone, or is indifferent to both good and bad alike. 
It has been said,^ "If he who knows the second- 
less Eeality may act as he likes, what difference is 
there between the knowers of truth and dogs 
in respect of eating impure food ? Except the 
fact of knowing Brahma, there is no difference ; 
the one knows the Self, and the other [the dog] 
does not." 

In that state, humility, &c., which are means of 
acquiring right apprehension, and good qualities, 
such as friendliness, &c., cling to him merely as 
ornaments. It has been said,^ " Qualities such as 
friendliness, and the -like, exist without an effort in 
one who has attained to tlie knowledge of Self, but 
are not of the nature of means [to that end]." To 
conclude : — Experiencing, for the sustentation of 
his body only, the fruits of works which have begun 
to take effect, which are characterised by pleasure 
or pain, and are brought about by his own desire, 
or without any desire on his part, or at the desire 
of another, — and illuminating the reflections on 
his internal organ, — when the fruits of his works 

i, iv. 60. ^ Ibid., W. 67. 



ii8 VEDANTASARA. 

are exhausted, and his vital airs merge in the 
supreme Brahma who is all-pervadiDg happiness, 
then, owing to the destruction of Ignorance and 
also of the germs of its effects, he abides the Indi- 
visible Brahma who is absolute isolation, whose 
sole essence is joy, and who is free from all appear- 
ance of change. As the Sruti says,^ "His vital 
airs ascend not " [i.e., do not transmigrate], but are 
dissolved within him; and^ — "He already free 
[though in the body], is freed [from future em- 
bodiments]." 

' BrUmddranyaka, 5. 4. 6 (p. 856). 
^ Kathopanislmd, v. i (p. 133). 



VEDANTASARA. 119 



NOTES O^T SECTION XIV. 

1. ' JivanmuMa.' 

The position of the 'liberated but still living' man 
closely resembles that of the Buddhist Arhat or Bahat. 
At death, the latter enters Nirwdna, that is, ceases to 
exist,^ — whilst the former, absorbed into Brahma, enters 
upon an unconscious and stone-like existence ! 

2. 'Works.' 

According to the Systems, works are of three kinds, viz., 
accumulated (sanchita), fructescent (prdraMha), and cur- 
rent (hriyamdna). The first are the works of former births 
which have not yet borne fruit; the second are those 
which have resulted in the present life, and so have begun 
to bear fruit; and the third are those which are being 
performed during the present life, and which will bear 
fruit in a future one. According to the Ved^nta, the true 
knowledge of Brahma and of one's own identity with Him 
burns up the accumulated works and cancels the effects of 
the current ones. The fruits of the fructescent ones must 
be exhausted during the present life, and then at death 
emancipation is realised. These last cannot be destroyed 
by the knowledge of Brahma ; but, according to the Yoga, 
the meditation which is styled in that system asamprajndta, 
' meditation without an object,' ^ can destroy them, and so 
is considered by Yogins to be superior to knowledge.* 
It will interest the MarStht student to notice that the com- 

^ Spenoe Hardy's Marmal of Buddhism, p. 40, and Eagtem Monaohism, 
p. 290. 

^ Aphorisms, i. 18. 

^ national Hefutaiion, pp. 30, 31 {note). 



120 VEDANTASARA. 

mon word prdrahdha, ' fate,' ' destiny/ is just this teclinical 
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. ' Ifke who knows the secondless Reality,' &c. 

This passage, in the original, consists of a verse and a 
half, and reads as follows : — 

Buddhddvaitasatattvasya yatheshtdcharanam yadi \ 
Sundm tattvadriiAnchaiva ho hhedo 'iuehibhdks'ha'ne || 
Brahmavittvantathd muMvd sa dtmajno na ehetarah | 

Now the first couplet is also quoted in the Panchadaii, 
iv. 55, and is ascribed by the scholiast to Sureivara, the 
reputed disciple of ^ankar§,ch§,rya ; and laboriously fol- 
lowing that clue, I at length found the passage in his 
NaishharmyasiddM. It is introduced into the Fancha- 
daii in support 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 restraints and acts as he likes, he is no better than 
a dog. That Sureivara, too, disapproved of yatheshtd- 
eharana is evident from the context of the passage in 
question, which I here subjoin : — 

" Athdlepakapakslianirdsdrtham dlia \ Buddhddvaitasatattvasya 
yatheshtdcharanam yadi | iundm tattvadriidm chaiva ho hliedo 
'iucMhhahshane \\ 60 || Kasmdnna hlmvati yasmM \ Adharmdj- 
jdyate 'jndnam yatheshtdcharaij.am tatah \ dharmahdrye Tcatham 
tat syddyatra dharmopi neshyate || 61 || . . . Tishfhatu tdvat 



VEDANTASARA. 121 

sarvapravrittiMJaffhasmaram jndnam, mumukshvavasthdydm api 
na sambhavati yatheshtdcharaii.am | Taddha \ To hi yatra 
virdktdh sydnndsau tasmai pravarttate | lolcatrayaviraktatwdn 
mumukshuh Tcimilthate \\ 63 || 

The other half couplet, however, of our text, ■which, he 
it ohserved, is not Sure^vara's, seems to reverse this 
teaching, and to inculcate the doctrine that the knower 
of Brahma may act as he likes with impunity. I fear 
that this is really the drift of much of the pantheistic 
teaching of India, and my opinion is supported by a 
learned Indian writer, already quoted, who says 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 • 

That there are many passages in the Upanishads and else- 
where which teach this, the accompanying extract from an 
article by Professor Gough will show : — " The Theosophist 
liberated from metempsychosis, but still in the body, is un- 
touched by merit and demerit, absolved from all works good 
and evil, unsoiled by sinful works,^ uninjured by what he 
has done and by what he has left undone.* Good works, 
like evil works, and like the God that recompenses them, 
belong to the unreal, to the fictitious duality, the world of 
semblances. ' Gnosis, once arisen,' says SankarS,ch^rya in 
his prolegomena to the Svet^svatara, 'requires nothing 
farther for the realisation of its result, it needs sulsidia 
only that it may arise.' Anandagiri : — ' The theosophist, 
so long as he lives, may do good and evil as he chooses 
and incur no stain, such is the efficiency of gnosis.' And 
so in the Taittiriya Upanishad (ii. 9) we read — 'The 

^ Dialogues on HindM Philosophy, p. 381. 

, 4. 4. 23. 3 lUd., 4. 4. 22. 



122 VEDANTASARA. 

thought afflicts not him, What good have I left undone, 
what evil done ? ' And in the Brihaddranyaka ^ — ' Here 
the thief ia no more a thief, the Chandlla no more a 
Chand^la, the Paulkasa no more a Paulkasa, the sacred 
mendicant no more a sacred mendicant: they are not 
followed by good works, they are not followed by evil 
works. For at last the sage has passed beyond all the 
sorrows of his heart.' Immoral inferences from this doc- 
trine — the quietists of all ages have been taxed with 
immorality — are thus redargued by Nrisimhasarasvati : — 
' Soma one may say. It will follow from this the theo- 
sophist may act as he chooses. That he can act as he 
pleases cannot be denied in the presence of texts of 
revelation, traditionary texts, and arguments such as the 
following : ' Not by matricide, not by parricide.' ' He 
that does not identify not-self with self, whose inner 
faculty is unsullied, — he, though he slay these people, 
neither slays them, nor is slain.' . . . ' He that knows 
the truth is sullied neither by good actions nor by evil 
actions.' ... In answer to all this we reply : True, but 
as these texts are only eulogistic of the theosophist ; it 
is not intended that he should thus act." ^ 

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 Vedlnta doctrine, do, without any CLualifi- 
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 



d, 4. 3. 22. 
'' Calcutta Seview (1878), p. 34. 



VEDANTASARA. 123 

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 His 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 ! 

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- 
personal. 

" Annihilation, then, as regards individuals, is as much 
the ultimate destiny of the soul as it is of the body, and 
' Not 'to be ' is the melancholy result of the religion and 
philosophy of the Hindus." ^ 

5. ' He 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 Ved^ntins 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 
Veddnfa-parihhdshd : — " The joy which admits of no in- 

1 Wilson's Essays on the Rdigion of the Hindus, ii. 114. 
^ national Refutation, p. l8g. 



124 VEDANTASARA. 

crease, is Brahma ; as the Veda says, ' He knew Brahma 
to be joy.' The acquisition of Brahma, whose essence is 
joy, is moksha, and it is also the cessation of sorrow ; as 
the Veda says, ' The knower of Brahma becomes Brahma,' 
and again, 'The knower of Self passes beyond sorrow.' 
The acquisition of another world, or the sensuous joy 
derivable therefrom, is not moksha ; 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 
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], I reply, Not so; for, 
although moksha,, 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, who is the substrate of all, is already an accom- 
plished 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 was 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. 



AUidM, 86 

Abhydta, lOl 

Absorption, description of, 5 

Abstinence, 19 

Accumulated works, 119 

Ach^rya, need of an, 40 

Adhihdrin, 16 

Adhydropa, 21, 39 

AdhyS,tma-!RS,m^yana, 42, 85 

Adriihta, 13 

AdwayS.nanda, II 

Aggregates, the five, 24 

Agnishtoma, 35 

Aitareya BrlUunana, 35 

Aitareja TJpanisbad, 8 

AjahaUakthand, 87, 91 

Ajahatawdrthd, 87 

Ajn&na, 43, 46 

AMia, 74 

Ahhcunda, 5, 10 

AhhUddhdra, 6 

Analogy, illustration from, 102 

Ananda, 5 

Anaximander, 26 

Angiras, 2 

Anuhandha, 16 

Apdna, 59 

Aparigrdha, log 

Apavdda, 21, 39, 77 

Apawarga, 38 

Apprehension, absence of, 46 

ApHrvatd, loi 

Arhat, 119 



Arthavdda, 102 

Aruni, 7 

A mmprajndta, 108, 119 

^sitna, 109 

A^oka, 14 

Ava/rana, 46 

Avastu, 42 

Avidyd, 43 

Bathing, religious, 36 
Bauddhas, 32, 71, 72, 74 
" Being," of Parmenides, 9 
Bhdgalahshand, 85, 86 
Bhagavad GIta, 13, 30, 32, 34, 46 

112 
Bh^gavata Purina, 30, 31 
Bhakti, 33 
Bhatta, 72, 76 
BhdvarApa, 45 
Bliss, 5 -N 

Bodies, subtile, 58 

, gross, 64 

Brahma, 2 

Brahma, I, 2, 4, 9, 41, 68, 97, 118, 

123, 124 

as bliss, 5, 124 

as knowledge, 4 

as substrate, 6 

not intelligent, 3 

Brahman, molesting a, 35, 36 
Bfihadaranyaka tJpanishad, 18, 20, 

23, 96, 118, 121, 122 
Buddha's death, 24 ; birth, 25 



126 



INDEX. 



Buddhism, 12, 27, 29, 32, 38, 75 

Causal body, 55, 68 

Chaitanya, 3, 48 

Chdndrdyana, 17, 37 

OhSrvaka, 70, 74 

Chhilndogya Upanisliad, 6, 20, 23, 

63, 70, loi, 102, 104 
Chit, 3, 10 
ChittavrUM, 95 
Concealment, one of the powers of 

Ignorance, 46, 52 
Concentration, 19 
Confucius, 9 
Consideration, 100, 103 
Contemplation, profound, 100, 103, 

106, 109, no 
Current works, 119 

Denotation, 86 
Devadatta, 60 
Devotional exercises, 17 
Dhananjaya, 60 
Dhdramd, 109 
Dkydma, 109 
Distraction, no 
Dreaming state, 55> ^^ 
Dreamless sleep, 55 

Egoism, 58 

Elements, the subtile, 57> 77 > ^^^ 

gross, 63 
Emancipation, 38 
Endurance, 19 ' 
Entity, 45 
Envelopment, a power of Ignorance, 

■ 52 
Existence, of three kinds, 3 

Faith, 19 

"False imputation," 39 
Fixed attention, 109, no 
Forbearance, 109 
Forbidden things, 17 
"Fourth," the, 51, 56 
Fructescent works, iig 



GtAUdafAda's Kltrik^, in 

Gay&, 28 

Gdyatrt, 36 

GopSlatS,pani TTpanishad, 3 1 

Gross elements, 63 ; bodies, 64, 68 



I, S2 

"Hearing," 19, 100 
HetvJdstra, 12 
Hiouen Thsang, 28 
Hiranyagarbha, 61, 68 

"I AM Brahma," 95 
Ignorance, 41, 43, 46, 48, S4 

, the falseness of, 44 

Illusion, 42, 43, 44 

Illusory attribution, 21, 39, 41, 69, 

80, 95 
Impartite, I, 5, 83 
Indication, 86, 87 
Indication of a portion, 85 
Indivisible, the, 83, 96 
InteUeot, 58 
Intelligence, 3, 5, 48 
Internal organ, 4, 5, 68, 95, 99, 

105 
UwoA-a, 48, 54, 68, 78, 123 

Jagat, 8 

Jahada^ahaUakshand, 87 
JahaUahihand, 87, 90 
Jahatsv}drthd, 87 
Jainas, 32 

I, 115, 119 

3 

Jndndbhdva, 46 
Jndna/iiirodhi, 46 
Jyotishtoma, 35 

Kdtmya, 17 

Kanada, 13 

KapUa, 13, 45 

Karma, transmigration of, 24 

K^rtikeya, 28 

Kashdya, no 

Katha TTpanishad, 118 



INDEX. 



127 



KeLvyseprakUa, 86, 87 
Kena Upanishad, 9, 96 
Khanda (Pall), 24 
Knowledge, defined, 4 
Krikara, 60 

Krishna, apotheosU of, 3 1 
Krishna-worship, 29, 33, 34 
Kriyamdrfa, 119 
Kumarila Bhatta, 28, 76 
Kumbhaka, no, 114 
Kil/rma, 60 
Kusumanjali, 108 
Kutiita, 12 

Lakshand, 86 

LaJcahanaldksTianii, 87 

Lahahya, 86 

Lahihyaldkshandbhdva, 83 

Lay a, no 

"Liberated, but still living," 115, 

119 
Linga, 100 
LokSyatikas, 74 
Lorinser, Dr., 33 

MIdhtamikas, 75 

Mahabharata, 34 

Mahabhashya, 31 

Martana, 100 

Mandukya Upanishad, 4, 9, Jo, S'j 

62, 66, 72 
Manichaean mission to India, 33 
ManoriiayaTcoia, 59 
Mann, 18, 35, 36, 37, 65, 1 13 
Mann's Code, age of, 24 
Matter, 42, 46 

d, 8, 43 
a, 42 
iin, 79 

Meditation, loo, 103, io8, 109, no 
Mental inactivity, 1 10 
Metempsychosis, 23 
Mind, 58 

Misapprehension, 46 
Modification of internal organ, 95, 
97, 99 



Mdhsha, 124 
MvMi, 38, 40 
Muktika Upanishad, 1 06 
Mundaka Upanishad, 2, 6, 20, 21, 
22, 49, 115 

N&ga, 60 
Naimittika, 17 

Naishkarmyasiddhi, 84, 1 1 7, 120 
Naiyayikas, 45 
Naianda, 28 
Nature, 46 
Nescience, 43 
Nididhydsana, roo 
Nirvikulpaka, 103, 1 08, 1 09, 1 13 
NirwAna, 38, 119 
Nwhiddha, 17 
Nitya, 17, 46 
Niyama, 109, 113 
"Not-being," of Parmenides, 10 
"Novelty," loi 
Nyaya Aphorisms, 102 

Obstacles to meditation, no 
Occasional rites, 17 
Omniscience of Kwara, 49 
Optional rites, 17 
Organs of sense, 58 ; of action, 59 

Padma Purana, 43 
PadmAsana, no, 113 
Panchada^l, 6, 21, 22, 23, 63, 120 
Pantheism, its dishonesty, 23 

, its immorality, 122 

PAramdrthika,, 3 
Paravidtmd, 75 
Pardvara, 115 
Partkshit, 30 
Pa/rindma, 79 
Parin&mavdda, 42 
Parmdmavddin, 6 
Parmenides, 9 
Passion, no 
P^tanjali, 34 
Penances, 17 
"Persuasion," 102 



128 

Phala, loi ' 



INDEX. 



a, a variety of the 
wa, 37 
Postures, 109, no, 1 13 
PrabhUsara, 71, 75 
Praeoognita of Vedauta, 16 
Prdgutpatteh, 8 
Prajna, 50, 68 
PraJcriti, 42, 44, 46 
Prcdaya, 21 
Prdna, 59 

PrAndy&ma, 109, 113, 114 
Prdrabdha, 119, 120 
Prdtiihdsilca, 3, 10 
Pratyagdtman, 83 
Praty&Ji&ra, 109 
Prdyakhitta, 17 
Pra/yojwna, 16 
Projection, one of the powers of 

Ignorance, 46, 53 
PAraka, no, 114 
Purpose, the, 16, 20 
Pwruaha, 44 
Pythagoras, 25, 26, 39 

Qualified person, the, 16, 20, 

38 
Quasi-VedSntius, 43 
Quiescence, 19 
Quintuplication, 63 

Hajogv/na, 60 

R^matSipaniya, 31 

Basdswdda, no 

Real, the, 41, 42, 77 

Rechdka, no, 114 

Regulation of the breath, 109, no, 

"3 
"Relation," the, 16, 20 
"Repetition," loi 
Rescission, 39 

Restraint of the organs, 109, no 
"Result," the, 101 
Rig-veda, 49 
Rudray&mala, 113 
S4pa, 24 



SddJuma, 18 

Sdhityadarpana, 86, 108 

^aivas, 32 

^^ktas, 31 

^Skyamuni, 27, 29, 38 

Samddhi, 100, 109 

Samdna, 59 

Sdmdnddhikarcmya, 83 

Samhatidha, 16 

SarmprajriMa, 108 

SancMta, 119 

Samdhyd, 36 

Sandilya, 17, 37 

S^ndilya's Aphorisms, 8, 37 

Sanjnd, 25 

^ankaracharya, 7, 8, 12, 21, 28, 43 

Sankhya, 44, 45 

Sankhyapravaohanabhashya, 5, 43 

Sankhyasara, 43 

Sanskdra, 25 

S'drtraha, 12 

Sarvadar^auasangraha, 74 

Sat, 3, 9 

Satapatha Brahmana, 70 

Sautrantikas, 75 

Samhalpaka, 103, 108 

Sdvitrt, 36 

Self, I, 70 

Self-restraint, 19 

Sheath of bliss, 49 

, oognitional, 58 

, mental, 59 

, nutrimentitious, 65 

, respiratory, 60 

Sihi, a variety of the Chdndrdycma, 

37 
STca/ndha, 24 
Soma ceremony, 35 
S'raddM, 33 
Sravana, 100 
"Subject," the, 16, 20 
Substrate, i, 6 

Subtile bodies, 58, 68 ; frame, 6l 
Suggestion, 86 
6uka, 30 
Sunaka, 2 



INDEX. 



129 



Sure^wara, I20 
StitrHtm^, 61 
SwAdkydya, 109 
Bumrga, 38 

Swastikdiana, no, 113 
^wetaketu, 7 

Swetalwatara Upanishad, 38, 41, 
43. 47. 48 

Taijam, 62, 68 

Taittirlya tJpanishad, 3, 9, 57, 70, 

71, 121 
T^misra hell, 35 
Tantras, 32 
Tantras^a, 113 
Tarkasangraha, 108 
Tarkika, 71, 76 
TaS iwam asi, 80 
Teacher indispensable, 21 
"That art Thou," 80, 8?, 89, 93, 

loi 
Thinking, 58 

Thought, of Parmenides, 10 
Thread-soul, 61, 68 
Transmigration, 23 
Trigundtmaka, 46 
" Truly all this is Brahma," 69 

Uddna, 59 
Unreal, the, 41, 77 
Ujpdddna, 25 
Updddndlahih(m&, 87 
tTpade^asahasrl, 20, 104, 107, 116 
Upahrwmopasanhdraw, loi 
TJpanishad, defined, 15 
Upanishads, list of, 14 
Z/papaMi, 102 
Updsana, I'j 

VlOHASPATTA, 87 

Ydehya, 86 
Vaibh^shikas, 75 



Yai^eshikas, 45 
Vaishnavas, 32 
VaUmdna/ra, 65, 68 
VSkysudha, 53 
Vast/a, 42 
Vedand, 24 
VedSnta, 11, 12 
Vedantaparibhfeha, 123 
Vedanta-sdtras, 64 
Vedantists, old school of, 6 

, idolatry of, 22 

, creed of the, 9 

Vijndna, 25 
VijnSna Bhikshu, 43 
Vijndmamayaleoia, 58 
Vikdra, 77, 79 
Vihshepa, 46 
Ywdt, 65 

VUesharfomieshydbhdva, 83 
Visiha/ya, 16 

Vishnu PurSria, 43, 1 14 
Fi^a, 65, 68 
Vital airs, 59 
Viva/rtta, 6, 77, 79 
Viva/rUavdda, 42 
f, 59 



Vyaryand, 86 



3, 10 

Waking state, 55, 68 
"Withdrawal," the, 21, 39, 77, 80, 

95 
Works, of three kinds, 119 
Worlds, the fourteen, 64, 77 

Tama, 109, 113 

TatJieshtdcha/ratfa, 120 

Tati, a variety of the Ohdnd/rdyama, 

37 
Yavamadkya (ditto), 37 
Yoga Aphorisms, 105, 113, 119 
YogachSras, 75. 



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