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Bow To The Blest Eamanuja I
TATTVA-TRAYA
OR
APHORISMS ON THE THREE VERITIES.
BY
SEI PIZZA I LOKACHARYA,
TRANSLATED BY
SRI-PARTHASARATHY AIYAXGAR, b.a., b.l.
A JlETKlEn VAKIL OF THE MADRAS HIGH COURT,
AXD
PUBLISHED BY .
SRESHTALUR TIRARAGHAVA CHARIAR,
TRTPLICANE, MADRAS.
FIRST EDITION, 500 COPIES.
/ID a & r a s :
PRINTED BY SRINIYASA, VARADACHARI & CO.,
MOUNT ROAD.
1900.
lAll rights reserved,}
PRECIS OF
UNIVERSAL RELIGIOISI.
The (,'atholics shut heav'n 'gainst all
Who follow not the Pops.
Most Protestants say — " None who isn't jO J
Of Christ, for heav'n need hope. li/L-'
Most Muslims send to hell, all who /^ *"!)
Mo]i(i7nmad do not own, / - '^
The man ot Uod opes heav'n to all / ^ 3
Who do not God disown. ' "
Aii (%
m
His doctrine is : — " In God we live . -,
And move and have our being. ' 7 ^ '-
Grown ripe l)y God 's free grace, gains heav'n,
In time each living thing,* —
To lead, in blessedness which hath no bounds,t
A God-communing life that never ends.J
The name — Naniyau 's hence to God is given.
By Saints Inspired, who foretaste have of heaven, §
Seeing the Divinity that ever shapes our (a) course and (6) our aim,
However much we free will feel in us and credit claim.
As life is short and art is long.
Let 's choose the 6esf all ti'uths among.^
PRAYER.
" Holding Thy feet, I pray Thee Lord, —
Grant us but that boon which, of Thy
Own motion, Thou think'st best for souls
( — For we know not what we should ask)"
Cp. the Kaushitaki Up. III.
[ =: " Yam Tvawi hita-tamam, Xatha I
.Jivebhyo mayase Svayam,
Yache Tvat-padam alambya,
■^ C Varam di.satara eva nab."]
• cp. the following lines of Tennyson cited in S. Laing's JUodeni Science and Modern Thought,
18&3. p. 213.
LI v.
Oh vet wo trn*t that soiiiohojr good
Will be the fir, il goal of all ill.
To pangs nf n:ilure, sins of will.
Defects of doubt and taints of blood;
That nothing walks with aiiuless' feet.
That not one life shall be destroyed,
Or past as inbbish to the void,
Wlicn God hath made the iiile complete.
That not a worm is cloven in vain
That not a inotli with vain desire
Is shrivelled in a fruitless fire.
Or but subserves another's gain. — In 3Iemori<tm.
t " So "smito," &c. Taitt. Up. I " Xa cha pnnar avartatc." ic. Chh. Up,
§ Tide Cowper'8 Lines on the Happy Man. •" " Uhajot siira-tp.aiam fislrnm,*'
T* ^^. T:^v»Tr<iT^'
PREFACE.
' TflK Science op Salvation (Moksha Sastrara)," says the greatest of
the five great commentaries on the Dramidopanishad, " consists of two
branches. The first of the branches is Tattva-param, i.e., treats of the
constitution of things. The second branch is Upasana-para, f e., proceeds
to point out the course of conduct which the constitution of things
requires of us."
The aphorisms here presented exhaustively treat the first branch
of Salvation-science.
Oar author's aphorisms on the second branch, entitled /Sri-vachana-
bh^tshawa, or The Gnod-Wnrd Jewel, were translated by me at the
fnstance of the Rev. Dr. ililler, Principal of the Madras Christian
College, and about one hundred printed copies of the translation were
sent by Dr. ^liller to the Parliament of Religions held at Chicago in
1893. An ^ibstract of the work thus sent, having been read on the
25th September 1893 before the Scieutific Section of the said Parliament,
''J is printed in Dr. Barrow's history of it.
Hard to understand as many of the aphorisms in The Good-Word
Jewels were felt to be for want of a commentary, The Good-Word J excel
was nevertheless pronounced by the Rev. T. E. Slater, Bangalore, "a
wonderful book," and I feel certain that, had Mr. Slater been furnished
by me with a translation of the still more wonderful commentary,
written on The Good-Word Jewel by onr holy sago Vara-yogin, the effect
on the reverend gentleman would have been much greater. About
one-sixth of the translatinyi of that commenfarv, i.e . so much of it as
relates to the first of the six divisions of The Good-Word Jewel, is now
complete in MSS , and the remainder yet remains to be written. It is
my earnest prayer that the Lord will enable me to publish the whole,
duly annotated.
f In the case, however, of the aphorisms now presented, there is less
ob.scurity in the text itself, and great portions, besides, of the lucid
explanations of Yara-yogin — the very sage whose great commentary on
The Good-Word Jewel has been already referred to — have been incor-
porated in my foot-notes.
IV PREFACE.
With these brief remarks, 1 ardently entreat the whole brother-
hood of hunaan beings, devoutly to peruse and reperuse these Unique
Aphorisms or Golden Sayings of our IMaster of Sentences.
These aphorisms on the Tattva-Traya or the Three Verities, taken
together with The Good-Word Jewel, are the briefest possible em-
bodiment of our whole theology, just as Manu, Yajnavalkya or the
Codes of Manu and Yajnavalkyii, taken together, are the briefest possible
embodiment of our whole jui isprudence. Standard codification, be it
remembered, is the highest effort of legislation on an}'^ subject what-
ever. In the field of our Law, Sir \Villi;im Jones, speaking of a still
desiderated code of our Sacred Law over and above what we already
achieved, namely, our Institutes of Sacred Law, and our Digest of such
Law, says: "These considerations were my principal motives for
wishing to know, and have induced me at length to publish that
system of duties — religious and civil — and of law, in all its branches,
which the Hindu firmly believes to have been promulged in the beginning
of time by ^laiiu, son or grandson of Brahma, or, in plain language, the
first of created beings, and noi the oldest only, but the holiest of legis-
lators, a system so comprehensive and so minutely exact, that it may be
considered as the Institutes of Hindu Law, preparatory toithe copious
Diijest which has lately been compiled by Pandits of eminent learning,
and introductory, perhaps, to a Code..." Such a code as is described by
Sir William Jones in the department of our Law is supplied, with
respect to The Three Verities of our Tlieology, by the aphorisms now
tor the first time, presented to the English-reading public.
6'lil-PARTHASARATHY-DASA,
commonly addressed as —
S. PARTHASARATHY AIYANGAR
A SHORT SUMMARY OF CONTENTS
OF THE APHORISMS
(as given by the commentator himself).
Aphorisms.
General Annunciation of the Ijiportance and Classifica-
tion OF the whole subject, viz., The Three Verities or
Categories ... ... ... ... ... 1 and 2
Part. I— On the Category No. 1 or the Finite Soul.
(1) Subject announced as (the Chit or 4hraa,ie.,)the Rational
Being or Soul (called also the Self or Ego) ... 1
(2) Detailed definition of the Soul-Essence, by means of
Clauses I to XIII ... ... ... ... 2
(3) Examination of each clause of the above definition ... 3 — 39
(4) Classification of Souls into (1) " The Bound," (2) " The
Freed,"and (3) "The Ever-Free " ... ... 40—43
(5) Cause of Non-Intelligence and other Accidents accruing
to Bound Souls ... ... ... ... 44
(6) How the Soul is freed from the foregoing Accidents ... 45
(7) Each of the three classes of Souls aforesaid being separ-
ately infinite by comprising an infinite number of
individuals ... ... ... ... 46
(8) Statement of a contrary hypothesis denying the plu-
rality of Souls ... ... ... ... 47
(9) Refutation of that hypothesis by its incompatibility —
First, with individuals' distinctive appropriations of
pleasure and pain ; ... ... ... 48 — 60
Secondly, with varied states of individual develop-
ment ; .. . . ... ... 51
Thirdly, with inequalities in creation, (i.e., the inequali-
ties found in individuals at the very time of their
birth, these inequalities being due, solely to the dis-
tinction of individuals, and the difference of indivi-
dual action and merit or A;ann.ct) ; ... ... 52 and
Fourthly, with Revelation, which expressly afiirras
the plurality of Souls ... ... ... 53 — 58
(10) An easier definition, applicable to all the three classes
of Souls ... ... ... ... ... 59
(11) Four common characteristics of the Soul-Essence and
of the Soul's Attribute called " Intelligence " ... 60
VI
SDMMAUY OF CONTENTS.
AphorismS'
(12) Five peculiarities whereby the Soul-Essence and the
Soul's Attribute called "Intelligence" are mutually
differentiated ... ... ... ••• 61—62
(13) Incidental explanation of bow the last (or fifth) of the
Five Peculiarities of "TntcUisence" (mentioned in
A ph. 62), namely, its omnipresence, is (in point of
liability to contrjiction) differentiated in each of the
three classes of the Souls ... ... ... 6:?
(14) p^xamination of each of the four characteristics {vide
A ph. 60) of the Soul's Attribute called " Intelligence,"
namely —
(1) Eternity, (2) Substantiality, (3) Self-luminousness,
and (4) Bliss-naturedness ... ... ... 61 — 74
Part II. — On the Category of Nou-Intelligents (A-chit).
Short DESfRiPxioN of e.a.ch General He.\d.
I
I
(1) Definition of the category of Non-Intelligents a.s mark-
ed by Non-Intelligence and Mutability
(2) Its classification into three kinds, namely, — "]
(a) Pure Substance (.$uddha-Sattva),
(6) Mixed Substance (Misra-Sattva), and
(c) Substance devoid of any of the three qualities
characteristic of (a) and (6) [= Sattvadi-Sitnya I
or more shortly, Sattva-.5it(nya.] J
(3) Description (according to the order of classification
aforesaid) of the first kind of Non-lntelligents, namely.
Pure Substance (iS'uddha-Sattva; ... ... 3 — 8
(4) Identification, next, of the second kind of Non-lntelli-
gents, namely. Mixed Substance ... ... JJ — lU
(.j) Its sub-division into twenty-four sub-species ... 11
(6) Identification of the first of these sub-species (conceived
to be something like the seed of a plant) ... ... 12
(7) Its various states ... ... ... ... 13
(8) The disturbance of the equilibrium of its (three) quali-
ties, explained to be the cau.se of the evolution from it
of the twenty-three remaining sub-species ... 14f
(9) Identification of the (three) qualities above referred to.. 15
(10) These c|ualities' inseparable adherence to it, and their
being soniuLitnes non-manifest and sometimes manifest,
in consequence of its own changes of state ... 16
(11) Their existence being inferrible from their effects ... 1" — 19
(12) 111 what order, in coii.-5t'(|uencc of the disturbance of
their equilibrium, its products consisting of the 23
SUMMARY OF CONTENTS.
sub-species aforesaid, commencing with Mabat (con-
ceived to be something like the seed swollen after
being sown), &c.
(13) How world-systems are formed wholesale by means of
the combination of the entities thus evolved
(14) The arising, in each of these world-systems, of a four-
faced God (chatur-raukha), who contains within himself
the whole mass of the creatures afterwards developed
from him in detail, just as a pregnant woman bears in
her womb one or more children before she brings them
forth
(15) The Lord of all being pleased to cause (a) immediately,
i.e., without employing any subordinate being, the
wholesale evolution of world-systems; and (&) medi-
ately, i.e., through the agency of subordinate being
the detailed development of the contents of each world-
system ...
(16) World-systems being infinite in number.
(17) Some description of their constitution.
(18) Their being playthings of the Lord.
(19) Their mode of evolution.
(20) The ftinction of each of the five Elements, namely,
Ether, &c.
(21) The characteristics of each of the —
(a) the five Sense-organs (jnanendriya),
(&) the five Act-organs (karmendriya), l
(c) the internal organ of both sense and action Inbha-
yendriya) called Manas (the pUi.stic medium of
Plato)
(22) Ether and the other elements being severally charac-
terised by their own proper qualities,namely, sound, &c.
(23) How, nevertheless, each of the elements apparently
exhibits the qualities of other elements also
(24) How there comes to be accumulation of the qualities
(sound, &c.), in each succeeding element ...
(25) The description of all the 24 sub-species in the second
kind of Non-Intelligents, namely, Mixed Substance,
being thus concluded, then follows a short description
of the cause of the developments which the said second
kind of Non-Iutelligents undergoes, such cause being
that which is the third of the three kinds of Non-
Intelligents, which is designated Time or that entity
which is differentiated from the other two kinds of
I
1
Vll
Aphorisms.
20—33
34
84
35
36
37
38
39
40—41
42
VUl . SUMMAllY CP CONTENTS.
Aphorisms.
Non-Iiitelligeiits by having none of the three f|ualities
known as Purity, Turbidit}- and Darkness or impurity. 43 — 44
(26) How each of the first two kinds of Non-Iutelligeuts
are appropriated ... ... ... ... 45 — 46
(•27) The evolutions incident to each of the three kinds of
Xon-Intelligents ... ... ... ... 47 — 48
(•IS) A difference of view entertained as to the nature of
Time, entertained by some belonging to our own con-
gregation ... ... ... ... 49 — 60
(29) Differences of view in respect of the foregoing matters,
entertained by Bahyas or those who are beyond tlie
light of our Scriptures and by Ku-drish<is or those
wlio distort or misconstruce that light ... 51, 53, 55, 57
(30) Refutation of these differing views ... 52, 54, 66, 67
(31) Certnin notable characteristics inherent in the five
elements, mutually different as they are ... ... 58 — 63
(32) Thus is concluded the description of the three kinds of
Non-Intelligents ... ... ... ... 64
Part III.— Of the Lord.
(1) The all-transcendent character of the God- Essence... 1 cl. (1), & 2 to 7
(2) God's all-transcendent attributes which make even
God-Essence still more glorious ... ... 1 cl. (2), & 8 to 10
(3) The work of evolution, &c., which, in consequence of
such glorious attributes, God is pleased to enter
upon... ... ... ... ... lcl.C3), &11 — 36
(i) Such Universal Father's characteristic of being ac-
cessible to aW as a Universal Refuge .., ... lcl.(i), &37 — 38
(6) His characteristic of being the grantor of every kind
of boon ... ... ... ... 1 cl. (5), & 37— 38
(6) His possession of Transcendent Form or Body which
He is pleased to use in the work of evolution, &c.... 1 cl. (6), & 39, 40
(7) His being, suitably to his possession of such Trans-
cendent Form, the Lord of the Goddesses named
respectively Bliss (.Lakshrai), Patience (Kshama),
and Beauty (Nii;) ... ... ... 1 cl. (7)
(8; His being also, suitably to His possession of the
Transcendent Form aforesaid, characterised by a
five-fold manifestation, such as the Manifestation
Supreme, &c. ... ... ... ... 41 to 60
HOLY ETERNAL MOTTO —
never loudly, or without the utniosi cuinj.>osii^rt and recolltctioii,
rented, —
"The Mother of Metric Prayers"— " The Three-Lined Gayat-
tri (or the Chauter's Saviour)" [which, as ex}>laii)e«l i)i the Book
oi" Aphorisms herewith presoiiteil, inipiies and ussmnes (1) Tlie'lMiree
Verities ; and (2) Their Correhitiou, —
The One, (a\ as the Entire Opposite of, and (foi- every being liow-
ever depressed,) the All-niercifnl, Unfniliug, lOver-
Accessible, Exclusive, Antidote for,every P]\'il, and
(/)) as the •Unique-Seat, and (for every being however ex-
alted,) the Indispensable, All-Bountiful, Inexhausti-
ble, Bestower, of every Clood,
/. p., as the Solely, — Pure, Eternal, Infinite, All- Pervading, Beauti-
ful, Mind- Absorbing, Adora.ble, Sovereign, Singular, Self-Exist-
ing, Absolute, Substantive, Almighty, All-Wise, All-Happy
and Perfect,
Yet, Conde-scffidinrih/ and Bfnif/tinntly,
All- Evolving,^ All- Vivifying, Sonl-likc, All-Sustaining, All-(iniding
and All-Disposing F^ntity ;
* i. p., Evolving all the univeT'se. from out oi' EJis Xatni-e (consistino' of
Praknti or Achil and Purusha) which i,x reckoned as part of Him when He
is considered as a comi^h.'' ifhnle. Vidj; " 'I'afc sarvaw; vai Hares tann/i = the
whole of it is Havi'j: Wody " : " Tmu sarvMi?i Tad-vapii/* =all of them are Hi^
body"; &c. (The Blessed Yishjni-Pinv»na). "(So'bhidhywa.sarirrrt sv<(t, sisnk-
shiir vividho/i prai((/i ". &c. ^= {Haviuu; contemplated witli the desire of evolv-
ing various creatures out of His body. He first created the waters," says Manu
(T, S). " ( Yasya prithivf sar/ram Yasya otm<'. sariram, =) Of whom the
earth is the bodj- of whom the soul is the body." say the BHhad'^'rajiyaka
and the SauboUi Upanishads. (Bri. Up. according to our Mcdhyandina Ee-
censiou = per Jacob's Cone. ;!. 7. o-22.) Hence the latitude of use permitted
by theology, in respect of divine names. (Vidp my Table showing the 15
senses of the ego and its analogues.) .\ccordiiig to the maxims. "The
knowledge of self is ihe sine qua iion of the knowledge of God (f'tma-jilf»nam
Para-vidyfugam)," •' Know thyself that thou raay'st know thy God." J set
about self-examination, and I find that all classic usage, in all ages and in
all countries, assigns various senses to the names of all complex-siibstancoss
oi- complete concrete individuals actually existing in nature, and to all pro-
tioinis standing for .--uch complex sul>srances. Thus, when I say "I am tall,
lean, or hoavv". the substance desia^nated l»v the personal pronoun "7 ", is mv
... I 1 y
n 1
T'REFATOFfY MOTTO KP.
And The Remaining Two Verities, (cou.siituting respectively, the
Category of Intelligents and the Category of Non-intelligents.)
as the Aforesaid, Ever-faintly-descriled,
Singular, Infinife, Soul-like, Self-existent, Absolute One's
Plural, Finite, Body-like, Wholly-dependent, Ever-parasitically-
existing, and hence, (relatively to the Absolutely Substantive
One) E^ver-adjectival,
And Tet, SoJdy By His Gracious Permission and Protertinn,
to Him Eternally Correlated, Substantive Entities*
(the Eternity of the two latter being concejved to be, wutaiis
mutandis, like the Eternity of
The Almighty One's Infinite Goodness and other " Lovely" Attri-
butes, which depend solely on His Eternal Choice)].
InitiaOJonosyllabic'J «t^ n i i , • j. in i »;
Formula— ( r or (xod alone, (exists each) soul.
S (1) f " Devoutly dwell we on That Lovely Light
•^ (2) I Of the Bright Blissful Lord—Our Life-spring, Who
Our intellects will guide (in darkness' midst),
By the straightest path to the most worthy ends."
<^ 2 .
body. When 1 say " T think, or feel happy", the " J" stands' for the soul. i. e..
the thinking and living finite being or force which proximately sustains and
moves my body. When I say "I travelled from that place to this", the" T"
stands for the body plus the soul. When T say "Intending to work evil. I.
in spite of myself, advanced the cause of Good (or God)", the " / " stands
for the good God, penetrating the sin-intending soul designated by the word
"my.self ", and evolving good even out of the latter's evil intent. This latitude
of wfiG is exteusilde to all the name-permutations of the three verities called (1 )
the body, (2) the finite soul. (^) the Soul of the whole universe (namely, God). —
sustaining and moving both the former. These name-i)ermutations may be ob-
tained by denoting the three foregoing substfiiices, first, one at a time, secondly,
two at a time, and, thirdly, all three at a time. On the other hand, this latitude
is not permissible in the case of names specially appropi-iated to any parti-
cular simple part, traced by analysis in a complex individual, such names,
for instance, as ' the body,' 'the soul,' ' the soul's Soul' (Nishkarshaka-xab-
dc/'). Moreover, the separable appurtenances of mj" body, such as my cloth.
* Cf. the Mohammedan authority entitled — Mefinori. Tale 8th, distich 1 .">
(hereinafter printed on ]i. 6. -- " Our everlasting souls are free from birth
and growth.")
PKKFATOKY MOTTOES.
A corresponding passage in our Tamil Scripture (Periya Tiru-
moli, Centum II, Decade 7. v. 1): —
" What hast Thou thought in Thy Mind, 0 Lord, My Father?"
&c
Parallel Thought.s, culled frovi ■seemingly Non-Hindu Literahm-ea. —
(1) "The single thought, ' God is for my soul, and my soul is
tor Him,' suffices to fill a univei-se of feeling, and gives rise to a
hundred metaphors. Spiritual persons have exhausted human rela-
tionships in the vain attempt to express their full sense of what
G-od (or Christ) is to them. Father, Brother, Friend, King, Master,
Shepherd, Guide, are common titles. In other figures, God is their
Tower, their Glory, their Kock, tiieir Shield, their Sun, their Star,
their Joy, their Portion, their Hope, their Trust, their Life. But
what has been said, will show why a still tenderer tie has ordinarily
presented itself to the Christian imagination as a very appropriate
metaphor, that of marriage. The habit of breathing to God our
most secret hopes, sorrows, complaints and wishes, in unheard
whisper, with the consciousness that He is always inseparable from
our being, perhaps pressed this comparison forward." — " The Soul,
m}' ring, m^- house, my child, &c., cannot be admitted to the privilege con-
ceded to my body itself, except by a metaphor; that is to say, whereas my
(now at least) inseparable body is often designated bj- the term ''ego or I,"
its separable ap)3urtenances aforesaid cannot l)e ever so designated. •Vide,
in the Preface to Ogilvie's Student's English Dictionary, the three typical
words : —
(1) " man," (in the sense of thinker or soul,)
(2) "spirit " (in the sense of the Inspirer of every tiiini<er's thought,
namely, God — the ■" Preritft " and " 8(irya " of our Sv.
and Is. Upanishads and the " Pra-ciiodaka " of our
G«3'at-tr!), and
(o) "truth" (in the sense of that which, unlike a lie, is u nchanoeabie
and standeth for ever, and the whole ocean of which, jn
this connection, may be snmmarised, as in our Holy
Monosyllable A-U-M, as made up of —
(1) man or soul,
(2) Spirit or God, and
(:■>) the eternal relations subsisting between, and the substances and
attril^uto:-; eternally adjectival to. these two categories).
4 rKRKATOK\ MU'llUKS,
Its SuiTovvs an<l its A.spii'Htiuiis ;" iiii Essay towards the Natural
Histoi'v o^ tlie Soul, as the true basis of Theology,* by Kraiicis
William Newman, London, Triiliuer A Co., 1882, p. 85.
(2) " Show mt' thy ways, U Lord, and direct me in Thy
paths." J's. XXI\\ r. 4, appropriated for Meditation I in St. Igna-
tius' Spiritual Exercises. [ --= Protestant Bible, l*s. XX\'. v. 4.]
(o " (_) Lord, open Thou mine eyes." — Found written on the
•MS. of Pier-Luigi l^alostina, tlie celebrated composer of the "■ Im-
properie " still used in a church at Home daring Good Friday),
iind of the " Mass of I'ope Marcellus," cited with the highest
praise in l^mfissor Rattl^r'f Uishtrtj >>/ fht Pn^ns^ Boliu'a Ediiwu,
Vol 11, ii/i. r"{78-80. '* A man can receive nothing, except it be given
him from heaven." (John, iii. '27.; " Verily, The Son cuu do
nothing of himself " (/(/. v. 19. = hi. v. 30. i
(4) " I understand what you say. For you appear to me to
assert, that we ought not to prny, nor endeavour that all things
may be conformable to our wish, but that our will i-athei- nuiy be
obedient to our prudence ; and that both cities and each of us
ought to pray for, and endeavour to obtain, the possession of
intellect." 'i^ho Lacedemonian Megellus to the Athenian (Tuest
(l*lato). V'ult Thomas Taylor's Translation of Plato's Works, 1804,
Vol. II., n,r hl>rs, Booh- III, (,. Til.
(5; " It is evident. ii)Ht evci-y man ought t<« think how he
may be of the number of those who follow hivinity." Tiie Cretan
Clinias to the Athenian Guest (I'iato). Id., Book J\', p. ItO.
(t)) " But it is proper always to hope for those things which
Divinity imparts to the good ; and when we are oppressed with
heavy labours, we should hope that Divinity will diminish their
weight, and change the present condition of our circumstances into
one, more favourable"..." With these hopes especially we ought to
live, and with the recollection of all these things, not with a
parsimonious recollection, but always, both seriously and in sport,
perspicuously reminding each other and ourselves of these parti-
culars." Id., Laws, Book V, p. 126.
* ;= tlic \'(-il''iili( luuxim ; — " Jtiii;i-,in(Hi;nii. I'ai a- X'iilyiMigiiiii. " (>"
art/*", pp. ]•-; note.)
PREfATUlJV MUnOES. O
(7) " Hence is it every Muslim, fearing lie luay stray,
In liis tlevotions, begs — ' J^eadThou us in th' right way' (Qur«n,
I., 5)." Mesuevi, Tale 8th, distich 842.
"Thou art the guide of all who live upon the earth.
Without his stall" and guide, what is a blind man worth''"
Id., Tale 16th, distich 202.
''God, my beloved, darling (rod, adored, to nie incline;
My suul receive ; release poor me, intoxicate, distraught ;
In 'J'hee alone my heart finds peace ; it tire with love divine ;
'lake it unto Thyself; to it both worlds are naught." — The
"last words," (which,) " ei'c he yielded u]) his spii-it,"
were uttered by Seyyid Burhauu-'d-Din, the "Teacher''
of " Mevlana (our Lord) Jelalu-\i-Din AJuliauimed, the
Revered Mystery of God upon Earth" ('' The truly eminent
author of the Mesnevi, Founder of the Order of Mevlevi
[or Dancing] Dervishes, eStc, who, with his disciple
Hnsan, belonged to * two of the four orthodox schools of
Islam' as distinguished from the schismatic heretical
sQcts") in " the doctrine of Divine love," — in " The science
of Divine Intuition spoken of by God [in these words] :
' We have taught him a science from within us'' (Quran;
XYIII. t)4. Vidn pp. 13-18, 133 and 1 17 of Kflaki's Acts
of the Adepts ( Menaqibu 'L Arifin; ; prefixed to James W.
Redhouse's Translation of the Holy Mesnevi, Bk. 1,
Triibner & Co., 1881.
The following is a beautiful aniplitication of the sauje thought,
its chief application being first indicated in an apostrophe to
erring man : —
" T hyb-e If csbW evil. Henceforth, others leave alone.
Believers see with eye of faith, — the light of God.
Uoir else to them were visible all things' Synod ?
If thou examine things with hell-tire in thy heart,
How canst thou see distinct the good and bad apart ?
Seek by degrees to drown that fire in holy light.
So shalt thou, sinner, soon thy weakness change for might.
And, do thou, Lord, asperge from mercy's cleansing stream^
6 VERSES I'KEFIXEI) I'O (ill I KNKALAl SCKllTUKES.
To cliauge the fire of si a lo liij'lit ut" laith anprenie." — Mes-
iievi, Bk. 1, Tale otli, ili.slicli« 447-56.
'' To servants, juds^ment soiiml, Thou kindly hast vouchsafed."
Id., Tale 7th, distich 841.
" 0 thou who loath'st a raolc upon thy neighbour's cheek,
ReHect ; 'Tis but an image. Thy own features seek.
Believei's are as mirrors ; eacli sees selt in each.
So said the i^ophet. Mis words to us truth may teach.
Thou wearest spectacles of blue or red or green,
.Vnd thence thou judgest all is tinged with that sheen.
If thou'rt not mad, thou'dst know tlu; cc^lour is thv own."
" Our everla.sting souls are free from birth and growth." Id.
Tale 8th, distich 15.
" 117/prr stand * wt; ' and ' I ' in the sight of our Ipve ? "
''Thou'rt the heart's joy of all men and women that be ;
Where men, and where women, join ; one art Thou sole !
Where units appear, Thou art the sum of the Avhole !
This ' I ' and this ' we ' Thou'st ordained for Thy state,
' That psalms, and hymns, and lauds may still rise to Thy gate !"
[>if>/, be it observed, by way of forrcd service, but .solely as
nnthnrsts of the soul's love, such love naturally leading it " to pour
out its thoughts t(t Him, for the pleasure of pouring them out."
Vide " The Soul " by K. W. Newman : Triibner and Co., 1882, p.
82. Accordingly, it is said " 1 have not created men and jinny [i. e.,
genii; except for worship." — Sell's Islam, p. 155, N. 3.]
Five Memorial Verses recited by devout disciples,
when commencing the stud}' or recital of any ])ortion of Scripture,
as received by Ten-kalai .Vr/-\'aish/mva Sages.
I. (I) Object of the Blest-Mount- liord's grace, (2) Sea of ken, love,
And all else that is good, (8) Self-conqu'rors' Prince who'd 'bove
All serve, (4) " Lovely Bridegroom Divine"^ who had for name;
Such is the Sage, whom Saviour e'er, my bows proclaim !
* A name of God as mauife.st in tlie Holy SIn-iiie of (Srirangam. Under
this name was known the Satro Vara-Yogin (1X70-1413 a. t.) — the latest and
most lucid deHuer of Ten-kalai .Vn-\ aislu/ava Doctrine.
APDTTIONAT. VRR^KS rKKVlX Kl) TO l,OKr/CliaRYAR's WOKKR. 7
II. I bow to th' Teachers' Line — (1) sprung from World-Mo.tlier'»
Lord,
(2) In th' midst vvliereot is Natha^' with ^^rtmun (adored),
And (3) which (for riw) ends with liim whose tree grace led me
With all my heart to quit sin and serve Souls Godly.
III. Whose heart-enchanting gold was The Eternal's lotus-feet;
Who, therefore, all. things else viewed as but straw, I trust the
feet
Of this Kamanuja (1017-1137) — my Saviour Blest, — Mercy'si =
'' Ram~a's^Brother"
Ocean Unique, — as the means which saves Jiie with ease.
IV, I bow my head to th' tonquin-decked feet's couple blest,
Of our fara'ly's first lord, for, 'twas this couple sole,
My sires regarded e'er as (1) mother, (2) sire, (3) love's goal,
loved soul,
(4) Progeny, (5) wealth and (6) all (whereon souls their bliss
rest) ,
V. I e'er bow t' th' Saint-Sage Line, shaped as — (1) "True-
born,'' (2) "Tank-cool," (3) "Great-called,"
(4') " Priest-Chief," (5) " Bliss/' (6) " Love's Essence,"
(7) "Fam'ly Head-Jewel," (8) "Sage-borne,"
(9) "Saints' Feet-dust," (10) "Foes' Death," (13) "Sage-
King," and (11 and 12) "Saint's Saint— God-borne,"—
That is. Twelve Holy Bards and their Sense-seer (13), by G-od
installed! [Here, (13) = Eamanuja, the greatest in our
Sage-line.]
Verses recited by Ten-kalai Sri-VaisliMavas,
when commencing the study or recital of any portion of the works
of PiZ/ai Lokachrtryar (12i 3- 1309)— their "Master of Sentences"
and Prince of Codifiers. [taught,
T. I serve (1) th' World's Teacher; also (2) those who 'fore him
praise*
A.nd after too ; who aftpv taught, be'ng (a) th' right holy
K)/ra-Kulottam-Bas, [h] the Blest-Monnt'sLord, (r) th'Lovely
* Sage N«tha died ab a very advanced age, soon after 916 a. c, when
his son's son — the Sage Yrtinnn, was born. The line of onr Twelve Saints
or Holy Bards [see on this p., v. V . (l)-(12rj long preceded the revived
Sage-line founded by Sage Notha.
.*< HOI.y COMMKNIATOr's INTROTtFOTION.
Bridegruuiii Lord, and {d) the Bright-Leaning Teacher (all-sought).
(d) ih' Bright- Leaner, and (e)th' Bi'idegroom Sa^i-*
n. I 'ni not for vif, but for th' World's Teacher — Darkness' Cure,
K?-ish«a-pad's Son, Sin-Snake-Bitten-Souls' Rein'dy sure!
Med'cine
(Here t'uUuw oilier verses i-elatiiig to thai part of our Teachers'
Jiine wliidi int(M'venes between Xara-^Oy-in and the student frir the
liine being, and which, in my case, includes twelve sages, all of
whom belonged to the order of hotiseholders, while the wholly asce-
tic line of the Totr'dri-Svamins reckons, for the same perioil, (/.»-.,
from 1448 a. c, down to the generation immediately preceding
the present one,) nearly double the number of sages above-men-
tioned.]
THE HOLY COMMENTATOR'S INTRODUCTION.
According to the text, " Sleepingt by (the action of) (Anadi-
Mrtya,):{; the Mysterious Immemorial Will of The Eternal 'God),
[permittin<j; from eternity, the roll of the wlieel of Xon-intelligence
(A-vidya}§, pursuant to the Law of Hirelingly-righteous and
Directly Sinful Works (Karma)]", Rational Beings —
(1) Stand overpowered by the Darkness of Ignorance caused
by immemorial contact with the Non-ego (or the Category
of Non-Intelligents, consisting of the entities — Matter
and Time, treated of in Part 2 of these Aphorisms) ;
* The roadings marked by the two asterisks in this vei'se, were intro-
duced by Priitivf'di-bhayankara-\'edant«charyar, lor r.he purpose of niakinu;
the verse coinprohend his owu teacher V'ara-Yogiu.
t Cf. the following lines : —
Thou tluu. hast slept in errors sleep.
( )li. wouldst thou wake in heaven.
Like i\[ary kneel, like Mary weep.
•' [iove much," and be forgiven I*
[^ (!f. " Her sins, which are many, are ioriiiven ;
For she loved much.'" Jjukc, vii. 47],
ThouiHs Moore's Poems. Sacred .'^ougs. I-J.'i.
- " Were not fclie sinful Mary's teitrs", Ac.
Kdinbiirgh : William P. Nimmo.
J i<r vj The technical terms of the original are thus repeated within
parcutheses — (1) If) help the initiation of llie Novice, and f'J) in afford iln-
Adept the means of recollection and verification.
HOLY commentator's INTKODUCTICN.
(2) Have not come to know that the soul-essence (Part 1,
Aph. 2) is
{a) beyond (the sphere of) Mixed Substance or Impure Matter
(Prak?-iti),
[h] co-essential with Knowledge and Happiness (or Delight),
and
((•) exclusively disposable for God's purposes ; and
(3) In thought, identify their ego with the Non-seltluminous
body, showing this their conviction by the use of such
expressions as " I am a god," " I am a man " ;
(4) If they couie to know the soul's distinctness from the
body, they believe themselves to be independent, show-
ing this their belief in such expressions as " I am the
Lord (Xsvara)", I am the Feeler or Appropi-iator of
Delights (Bhogi)" [The <Sri-Gita, XVI, 14J ;
(5) If, again, they come to know theii- disposability for pur-
poses nut their own, they make this disposability
available for improper objects;
(0) , Thus, according to the text [== Bharata, Udyoga-Parvan,
Ch. 41. 1-. 34] —
'•'What sin stands uncommitted by that soul-plunder-
ing robber who imagines the soul to possess a nature
that is the verv reverse of the trutli ?",
they commit the sin of soul-plunder, which is consti-
tuted by the misconception of the soul's nature, and is
the root of every other sin ;
(7) Remain wholly engrossed by tlie one craving that hath
regard to perfumes and other sense-satisfying objects,
bad as these latter are for their perishableness and
other evils ; and,
(8) Omitting to use, as properly they may use, as means for
taking refuge under the Lotus-Feet of the Lord of All,
the body which He, in His incomparably eminent supei^
lative mere}', vouchsafed, during a stage of their exist-
ence {ciz., that of Universal Dissolution) in which they
had been bereft at once of body and organs, — of
2
iO HOLY COMMKNIATOK's INTRODUCTION.
temporcil enjoyment and eternal salvationj and thus
i-eniained undistinguished from tlie Category of Nou-
intelligents (A-chitj, according to the text (of the
Vishn«-Tattva) —
"'Usage! consecration to tlie Loi-d (/.vvara), is the end
and aim of the wonderful organism into which the
body, endowed with hands, feet, and other organs, has
been moulded from the most ancient time" [Cp.
Matt. XX. 25-28] ;
(9j Pursue the path of the body's course, according to the
text (of the Tiruvaimoli) — "1 roll along the path of
the body which Thou, O Jiord, ihat day gavest me";
(10) Imitate those who, while they might (safely) laud* at the
river's bank by means of the boat given them for the
purpose of crossing, ruu along the current and plunge
into the sea ;
(11) And thus- use for the purpose of rolling themselves in
sensuality, the very things that are calculated to
extricate them from such rolling process ; consequently,
(12) Pursuant to the law which disposes of them according to
the endless series of hirelingly-righteous and directly
sinful works (Punya and Papa) accumulated by them
iu consequence of their immemorial non-intelligence,
they have successively undergone a countless series
of births.
(13) During every one of these births, they have, as by a
forest-contiagration, been continually consumed by the
hardly-end-reachable, three-fold pains of sensual exist-
ence;* and
(14) In spite of having been thus rolled during an iiiiinity of
past time, they, owing to their ignorance of the past and
of the future, feel no disgust for this state of existence,
* KnoAvu a« those brought on —
(a) b>- one's own touipoauieui (cclhyatinika),
{b) by one's fellow -creatures («dlii-bliautika), and
(c) by the Celej^lial Powers ))residint: over heat, ruin, Jtc. (ndhi-
Daivika).
HOLY commentator's INTROPUCTION. 11
(15) But, passing through the seven stages made up of (1)
life in the wv:)uib, (2) birth, (3) boyhood, (4) youth,
(5) old age, i 6) death, and (7) hell-torment, undergo
(various) truins of misery.
(16) While Kational Beings thus ren)ain drowned, and are
being wearied, in the ocean of sensual existence
" yielding endless misery'^ (Verse 4 of the Khila or
Stray Hymn of the ffig-Yeda, commencing with the
words '' Jita/?* Te " j,
(17) The Lord of all and Universal Friend, taking to heart the
peculiarities of these beings' distress, ever devises
methods for their salvation.
(18) The springing-up of His infinite pity is set forth in the text
fof the Ahirbudhnya-Sa7»,hita) : — " While the soul
(jiva) is grieved and embarrassed by attachment to the
wheel of seiisual existence 'samsara) and rolling there-
in by virtue of his works (partly sinful or Papa, and
parti}' self-righteous or hirelingly-righteous, i. p.,
Pu?^ya), an inexplicable tide of mercy springs up in the
All-Penetrator (Vishjui)''.
(19) This infinite pity, induces a special glance of grace at the
time of birth, according to the text (oi the Maha-Bha-
rata, Moksha-Dharma) :
" He alone, who, while being born, i*eceives the glance
of God (Madliu-Sudana or the Slayer of the wicked
Madhu — by which last word our passions are typified),
shall be known as a Sattvika or Man of gentleness.
It is he that thinks of the subject of Salvation^'.
(20) The rational being who becomes the recipient of the
special glance of grace above mentioned, is, by virtue
of such glance, enabled to overthrow his passion
(Rajas), and his darkness (Tnmas) ; and, increasing in
gentleness, " becomes desirous of salvation." {Vidp the
first of the ensuing Aphorisms Introductory, post p. 14.)
(21) For such a being, the attainment of salvation is impossi-
ble unless he comes to know the truth of things.
• 2 HOLY COMMT?NTATOli's TNTROBtTCTTON.
(22) Tliis knowledge of the truth of things, it is possible to
Hcqnire, only in one of two ways, viz., either by scien-
tific research, or by trnstwoithy communication.
(28) When the method of scientific research is used for the
acquisition, the attainment of the end is rarely accom-
plished, because it is possible only through great la-
bour, as says the text —
" Scientific knowledge is beset with many difficulties."
(24) P^ven if the trouble of the acquisition be resolved to be
submitted to, all cannot equally succeed in the attain-
ment, by reason of (great numbers of) rational beings
being (in their present state) wanting in intellectual
acuteness and longevity of life, and being surrounded
besides, by an infinity of obstacles, according to the
text : — " What is knowable, ends not, lengthwise or
breadthwise or in the number of the things it includes
(even within a given extent). ]\Ioreover, short is the time
('available), and many the obstacles (to be overcome)."
(25) Add to these considerations, the fact, that, in the case of
women, S'udras and others, unqualified for scientific
research, there would, ^ven if these should "become
desirous of salvation" (Introductory Apli. 1, po.v/ p.
14), be risk of such desire proving useless to them
(were .scientific I'esearch the only road to knowledge).
(20) None of the evils mentioned exist, when knowledge is
dei'ived by trustworthy communication.
(27) Taking into his holy consideration, this special advantage
(attaching to the last mentioned method), the all-
learned, all-salvation-seekiug (or universally benevo-
lent), and excellently merciful Piliai-Lokacharyar,
vouchsafes in this sacred book, in a manner easily and
clearly intelligible to all rational beings, the parti-
culars relative to the essence and attributes of the
Verities or Categories (Tattvas) —
(I) Chit (The National Being), .
HOLY commentator's INTRODUCTION. 18
(II) AcLit (The Cateo-oi^ of Non-intelligents, including
Matter and Time) and
(III) I&vara (the Lord),
which Categories are treated of, at length tmd therefore in a
manner diflticult to corapreliend, in the 6Vutis, Suiritis, Itihasas,
Para^as, [=nr the Vedas, the Law-books, the Sacred Biographies,
the Cosmic Histories,] &c.
(28) For the same reason, Avere produced, the writings of —
(1) Nar?uvil-Tiru-Vidhi-ppillai-Bhaf/ar [or that descend-
ant of the First Bha/^ar who resided in, and
was hence distinguished as, the Gentleman of the
Sacred Middle Street in iSrirangani — the religious
capital, not only of the ^rivaish?;avas but of
Vaish?«avas generally],
(2) Achchan Pillai, and
(3) Other eider sages (Purvacharyas)."^
(29) Why, it may be asked, should these sages, s^fveroUy have
• to write books^ notwithstanding their being eschewers
of pride and vanity, loA'^ers of others' good, and no
seekers of fame or gain? — would it not have suffi-
ced, if the book of one of them had been preserved
and propagated by the others ?
(30) We repl}' that, just as, in consequence of the Alvjirs fthe
devotional authors of our Sacred Tamil Hvranal or
Dravirfa-Veda), various as they were, expressing un-
animous opinions, the truth was rendered capable of
* Such as the Great Yeda-Vyasa, or Badaraya^a. of whom we have
the following account in the .S'ri-Bhagavata (Book I, Ch. 4. r. 25-30.) "The
three-fold Veda is not heard by women, S'ndras, and the dregs of, or seeming,
Dvijas (or persons of the first three castes). That these ignorant persons,
who are unlearned in the way of holy works, may have a guide to virtue,
the Epic Mahabharata (wherein is seen even by women. iS'udras and others.
Virtue or Dharma, and everj' other species of good), was mercifully framed
by the Sage Meditator" (" the pitier of the pitiable." [id. r. 24] " who waf<
ever engaged ip thp work of .uniyeysal philanthropy " [id. r. 26]).
14 APHORISMS INTRODFCTORY, TO TITK WHOLE, v/z., PARTS 1-3.
being confidingly received, so likewise, was it thought
by the sHgo authors aforesaifl, that, by their agreeing
in the announcement oi" the truth treated of by thein,
this truth would be received even by the less acute
portion of posterity, as being the truth unanimously
vouchsafed by the several sages.
(31) Particular truths, moreover, that ai*e not clear in any one
or more of these books, would be plain from the
others, the reason of this, being, peculiarities of holy
expression, and brevity or length (/. f., copiousness).
This explanation is equally applicable to the same
author writing more than one book on the same subject.
Aphorisms
On The Mystery (or Rahasya) Of
The Three Verities or Categories (Tattvas).
Aphorisms Introductory, containing a —
General Annunciation Of The Importance,
And Classification, Of The Whole Subject.
1. For the Rational Being who has become desirous of
salvation (from the wheel of sensual existence), it is necessary,
when salvation accrues, that he should have a knowledge of The
Three Verities or Categories.
2. The Three Verities or Categories are —
(1) The Rational Being [or Soul (Chit) ],
(2) The Categ07-y of Non-Intelligeuts (Achit), and —
(3) The Lord (Lvara).-^
* The three verities, as here conceived, admit of interesting romparison
with Kant's idealistically quaint statement of " Tlie throe ideas of redson,
namely —
(ii) the psychological idea oi' un tibsolute suljject, that is, of the soni,
or of the immortality ;
(/)) the cosmologicnl idea of the world as totality of all conditions aind
phenomena ;
i'AKT i, Al'HOHISMS 1-2, 15
Part 1. Explanation Of The First Verity or Category,
L'i-^. The Finite Rational Being or Soul (Chit).
Annunciation Of The First Category
• As Identical With The Finite Soul.
1. What is called the Rational Being (Chit), is the soul or
self or ego (atma) .
Detailed Detinition Of The tSoul-Fssence.
[For an Easier Definition, vide Part 1, Aphorism 59.]
2. The soul-essence (atma-svarupa) —
I. is, according to the text,'" — " receding further and further
(from the range of perceptibility)," e^c, distinct from (aperies of
four material substances, — which may be marshalled in the order of
their sul)tlety as indicated by the parenthetical number prefixed
to each of theni,t — and a fifth and non-material substance, that is
to say) —
(1) the body (Deha),
(3) the (ten thin or imperceptibly minute*) Indriyas or or-
gans, (five) of outward sense and (five) of outward
action,
(o) the theological idea of an all-perfect beiug " (Scliwegler, p. 213).
Vide also the Kantian expression in another place (id. p. 214j,
touching the three problems which, ''in tlie theoretical sphere",
it is our struggle to comprehend, and v/hich regard —
" [ft] the existence of the soul as a real subject,
[6] the existence of the world as a single system (or cosmos as
distinguished from chaos), and
[cj the existence of God as a supreme beiug." These thi-ee, '" (as
theoretical vei'ities previously declared insufficient)," are
farther developed into three completed '" practical postulates —
.[ft] the immortality of the soul,
[]}'] the freedom of ihe will [or the soul's inherent capacity by the
Grace of God to shake off the shackles of the impure Non-
Ego], and
[c] the existence of God. (Id.)
* Dramif?opanisliad, VIII, viii. 5,
t Cp. Taitt. Up, J.nanda-Valli, Anuvaka 3, PanchfUat 2, Sentences 1 and
2 ; Ranga-Ramunuja's Com, on id., Anuvaka 2 ; aud iVri-Bhashya ou Yedanta-
Sutras, III, iii, 17.
16 I'ARr 1, AfllOHISM 2 (CONT]J.).
(4) the (thill or iaiperceptibly niiimfce*) Indriya or organ of
internal perception and internal action, (Manas,)t
X (2) the (thin or imperceptibly niinute§) vital aiv (Pra»a),
and,
(5) (the souT.s own quality or attribute as well as immedi-
ate halo-like environment, called) Intelligence or
Knowledge (Buddhi) ;
il. is Non-Gross (Ajac/a) or Luminous ot itself;
ill. licatitic or Co-essential with Delight (Ananda-riipa) ;
IV. Eternal (Nitya) ;
Y. ;^8piritually; Atomic (A/m) ;
VI. Unmanifest (Avyakta) ;
VII. Incomprehensible (Achintya) ;
VIII. Devoid of parts (!Nir-avayava) ;
IX. Devoid of mutation (Nir-vikara) ;
X. The Seat of Knowledge or Intelligence (Gllanadraya; ;
and,
In Kelation to the Lord (l6vara) : —
XI. Subject to (His) Control (Niyamya) ;
XLI. Sustainable by (His) Support ' Dharya) ; and
XIII. Disposable for (His) Purposes (*S'esha).
[Note. — Uf these thirteen characteristics,"
* Bhagavacl-Badaruya/ta's iS'ariraka-Mimawsa-Siitras, (known also as the
VedeAntrt-Stttra?.) Ch. 2, 4th Quarter, Swtra 6.
t With (8) and (4) of the text in this place, cp. the Gita, XIIL 5 (which
reckons the Indriyas or organs as "ten plus one'") ; and Vedanta-Siitras, IL
iv. 4-6.
;J: The traus|)otsed order of the text, ajjpears to have arisen from the
necessity of the raetro in the verse followed by the author in this place and
rpioted by the commentator, viz., *, ■^-ir'Si ^cxsb.^tosf'^ ^ra ^ir*c2„S^vjje~'»'
ii^_^ni. If read as .. ■^rj^^y<.=i?j^o8b--^Qj^," &c., this verse would. serve
to marshal the entities in the strict order of their subtlety.
§ Vedanta-Stttras. Ch. 2, 4th Quarter, fc)titral2.
PAET 1, APHS. 3-4 [being THE EXN. OF APE. 2, CL. 1.] 17
eight, — viz., I to III^ and VI to X, are common to the soul and
to the Lord ;
three, — viz., XI to XIII, are common to the soul and to the
the category of non-intelligents ;
one, — viz., IV, is common to all the three categories ;
and one, — viz., V, (which is equivalent to "having minuteness com-
bined with imperceptibiiity,") is common to the ultimate, i. e.,
(accoi'ding to the Vai.s'eshika system)"^ the minutest material pai'ti-
cle, and to the soul. — Vide the Commentator's Intro, to Apli. 59
of Part I.
The definition is, however, on the whole, complete, inasmuch
as its 13 members, taken together, distinguish the finite soul-
essence, from the category ot' non-iutelligents on the one hand, and
from the Lord on the other. Vidn Aph, 59 of Part 1, for an easier
and shorter defiuitiou.]
Examination Of Eacli Member Of The Definitioi^
Of The Finite Soul-Essence (as given,
in clauses I to XIII of the last
preceding Aph.).
I. Explanation of the Finite Soul-Essence being dis-
tinct from the Category of Non-intolligents, viz.,
the Body, &c.
3. How, it ma^^ be asked, is the soul-essence (atma-svarupa) —
'• distinct from the body (Deha), &c." ?
4. We reply that the soul-essence must be held to be " dis-
tinct from the body, &c. " : —
(1) Because " the body, &c," are cognized to be distinct from
the soul, as is evidenced by the expression " my body, &c.";
* For, accordinj? to the Visish^'dvaita or orthodox Vedontic system,
matier is infinitely divisible. Compare with this, the following : — " Matter —
this is the indirect result of the Parmenides— has as the indeterminate,
infinitely divisible mass, no actuality " (i. e.. no fixity of parts or figure).
Hand-book of the History of Pliilosophy by Dr. Albert Schwegler. Trans-
lated and annotated by James Hutchinson Sterling, ll.d., Author of "The
Secret ot Hegel," &c., !^th Edition, Edinburgh : Oliver and Boyd, Tweeddale
Court. Loudon: Simpkin, Marshall, and Co. Cli. XIV. on Plato, p. 76. Cp.
Locke's Essay on the Understanding, Bk. 2, Ch. 27.
3
18 PAKT 1, AinS. 5-7 [l5KINr, THE ICXN. Or M'H. 1, CL. I. &C.]
(2) Becaui^e " the body, k\'.'\ lu-e (each of them) cognized as
comiug within the denotation of the third personal pronoun "It
(Idam)",
Whereas the soul is cognized as coming within the denotation
of the/i»-v/ personal pronoun "1" or Kgo (Abam in Sanskrit, and
Nan in Tamil) ;
(8) Because " the body, &c.," are sometimes cognized {cidv
e. (I., the waking state,) and sometimes not {vide r. y., the state of
dreamless sleep).
Whereas the soul [vide Aph.SoFPart I,) is ahcay.'^ cognized; and,
(4) Because " the body, &c.," are (severally j manifold, [by
reason of each of them comprising a group, either of parts
making uj) a whole, us in the case of the body and in the case of
knowledge {vide Aphorisms 6G-68 of Part 1), or of the individuals
of one species, a plurality of which individuals are placed in each
organism at the disposal of a single soul, as in the case of the ten
external cfrgans of sense and, action, or of functional developments,
as in the case of Manas — the internnl organ of sense and action,
and in the case of Prana — the minute vital air],
Whereas the soul is one.
This Reasoning, Conhrmed By Kevelation.
5. Even though these reasons should V)e 'considered) as-
sailable, yet, on the scrength of Revelation, the soul .sh:ill ])e taken
to be " distinct from the body, &c."
[l. Explanation of the Finite Soul-Essence
being " Luminous Of itself (Ajar^a)."
6. By the finite soul-essence beini,' " non-gross or luniinoiis
of itself (ajaf/a)," it is meant that it is (fiamelike, /. e., like a centre
of light,) cognizable of itself, without being dependent for its cognos-
cibility by itself even upon (its attribute called; intelligence [which
last substance is comparable somewhat, to light — radiatiiuf from a
luminous centre and distinguisjied from the luminous centre itself
(see Part 1, Aph. 14)].
111. Explanati(jn of the Finite Soul-Essence being
" Beatific (A'nanda-riipa)."
7. By the soul-essence being '* beatific or co-essential with
PAET 1, AFHS. 8-13 [being THE KXN. OF APH. 2, CL. 111. &C.] 19
delight (ananda-rupa)," it is moant that it is happy or comforta-
ble of itself (sukha-rupa.)
Reason for this Conclusion.
8- That the soul-essence is happy or comfortable of itself, is
inferred from the fact that, man, waking from sleep, attests that he
slept happily or comfortably.
IV. Explanation of the Finite Soul-Essence being
"Eternal (Nitya)."
9. By the soul-essence being "eternal (nitya)/' it is meant
that it is ever-existent.
An Objection Stated and Answered.
10- To the question, — How, if the soul be ever-existent, do
birth and death come to pass ?
We reply that —
(1) birth is conjunction with the body (deha-sam-
bandha),
(2) while, death is disjunction from it (deha-viyoga;.^^'^
V. Query — Why the Finite Soul-Essence is held to be
(^Spiritually) "' Atomic,^' nud Answer ti.ereto.
11. If it be asked why the soul-essence is held to be
"atomic" (or anu, /. t; , the minutest, next only to God, in the
series of imperceptibles, and not of infinite volume according to the
Vai.veshika system) ; —
12. We reply that it is because Revelation teaches that it is
accustomed to have its exit from the position of the heai't (at the
death of every one of its successively assumed bodies however
minute), and to return (to this world of grossly embodied life, for
further action or karma) .
An Objection Stated.
13- if tlie soul-essence be "atomic" and located at the
heart, how, it may be asked, does it feel pleasure and pain at all
points of the body ?
* Vide the Pythagorean expression of this doctrine (in Drj'den's Transla-
tion of Ovid, Lib. XV, and cited with admiration in the Rev. R. D. Griffith's
Essay on The Bbagavad-Geeta), and St. Augustine's inclination toAvards the
same. (Trench on St. Aug).
So likewise, in the Mesnevi B. I. Tale XV. Uistich 15 :—
'■ The body, as a mother, bears within, a soul.
Death's but tho throes that launcb the spirit to its goal."
20 HART 1, APHS. 14-20 [bring THK KXN. OF APFT. 2, CI,. V. ijfcc.l
Answer ti> tlic Ohjei-tioii.
14. We reply, t.hiit, as gems, flanio, the sun, and sack like
(Inminons) things, while being l«)cated at a certain point, radiate
their light on every side, the sonl-essence too, by the radiation
(on every side) of (its attribute called) intelligence, is enabled to
feel pleasure and pain at all points.
Same Explanation Applicable fo the Simultaneous
Assumption of Multiple Bodies.
15- The simultaneous assumption too, of several bodies by a
single individual [see Aph. 5U of Part 1 ], is effected by the radiation
of intelligence.
\''I. Explanation of the Finite Soul-Essence being
" Unmanifest ( Avyakta)."
16. By the soul-f'ssence being " unmauifest Cavyakta)," it
is meant that it cannot be perceived l)y the eye and other (external)
organs adapted to the perception of a pot, a cloth, or othf-r material
.substance.
Vn. Explanation of the Finite Sonl-Essence being
'• Incom])rehen:silile fAchintyaj."
17. By the soul-essence being " incompi-ehensible (achintj'a;,"
it is meant that it cannot feven) be conceived as homogefieous with
the category of non-intelligents (achit).
Vril. Explanation of the Finite Suul- Essence being
" Devoid of Farts (Nir-Avayava)."
18. By the soul-essence being '' devoid of parts (nir-ava-
yava)," it is" meant that it is not an aggregation of members.
IX. Explanation of the Finite Soul-Essence being
" Devoid of Mutation" iXir-Vikara ."
19. By the soul-essence being " devoid of mutation (nir-
vikara)," it is meant that, instead of undergoing mutation like the
the category of non-intelligents (achit), if. renifiins the same in its
character.
Corollary —
[either to the last four Aphorisms, or to the last Aphorism only].
20. Flfjice its uon-liability to bi> I'ul (or dividinl into parts i
FART 1, APHS. 21-28 [being THE KXN. OV APH. 2, OL TX. &C.] 21
by weapons, bitrnt by fire, wet. bv^ water, or dried by the air or the
sun, &c.
The A'l'hatas^ Hypothesis of the mutability of the soul.
21- The Arhatas lield that the soul is equal in volume to the
body.
Refutation of this Hypothesis on the strength,
(1) of Revelation, and (2) of Reason.
22. (1) That (hypothesis) is contrary to Revelation (iSruti).
23. (2) (On the " above hypothesis, moreover,) the soul-
essence of Yogins '^simultaneously) assuming several bodies, would
(contrary to Aphs. 18 — 20) have to break (or divide into as many
parts as there are bodies assumed).
X. Explanation of the Finite Soul -Essence being '^ the
Seat of Knowledge (rTllaiia.sTaya)."
24. By the soul-essence being " the seat of knowledge
(gnauiWaya)," it is meant that it is the place where knowledge
dwells.
• A Contrary Hypothesis Stated.
25. It has been supposed by some that the soul is mere
" knowledge" and not " The seat of knowledge."
Its Refutation,
as being contrary to experience.
26. In that case, each of us would have to say —
" I am knowledge," and not —
" I Tcnoiv (?". e,, possests-, or am the seat of, knowledge)."
[Cp. Locke on the Understanding, Bk. II. Ch. XIX. § 4.]
Corollary to the Proposition of the
Finite Soul being the Seat of Knowledge,
And the Proof' of sn; h Corollary.
27. The moment the soul is held to be a knower or seat of
knowledge, it follows that he is (also) an actor (karta), and a
feeler (bhokta) : —
28. For, (1) the desire of acting, a.i'.d i2) (the state called)
feeling (which last is identical with the experience known as
22 PART 1, Al'IIS. 29-31 [hEING THK KXN. of APH. 2, CL. X. &c.]
pleasure and pain), are particular states of knowledge (whose i^eat
the soul is).^
Statement of the Sankhya Hypothesis that
Activity belougs solely to Matter.
29- Some said that activity belongs not to the soul but in
effect) only to matter's qualities [or Gu7jas. For, they ascribe
activity to Prakj'iti or matter, which they identify with its Gunas,
and say that it con.nsf.'^ of three substances, viz., (I) Sattva 'Gentle-
ness), (2) Rajas (Passion), and (3) Tamas (Darkness)].
Refutation of the Sankhya Hypothesis.
30- In that case, [1] the soul's amenability to precept, and
[2] (his) feeling (of pleasure and pain, consequent on his conformity
and non-conformity to precept), would cease.
All Kinds of Activity not Natural to the Finite Soul.
31. Sensual activity, results not from the soul's essential
character.
Cause of the Accretion of
this Unnatural Kind of Activity.
* ■' Kant's principle of division and disposition is a psychological one.
All tlie faculties of the soul, he says, may be reduced to three, wliicli tliree
.admit uot of being again reduced to any other. The}- are.
[1] Cognition [Gnana] ;
[2] Emotion [or Feeling (Bhoga), i. e.. Pleasure and Pain ;
[3] Will [including Ichcha or desire and Prayatna or Snnkalpa, i. e..
resolution and mental impulsion to action].
For all the three, the first contains the principles, the regulating laws
So far as cognition contains the principles of its own act, it is theoretical
reason [whereb}' we are enabled to k)ww our duty]. So far as it contains the
principles of will, it is practical reason [whereby we are enabled to do our
duty]. And so far, lastly, as it contains the principles of the emotion of
pleasure and pain, it is a faculty of iudgmont [whereby we are enal)led <h'li-
henileljj to prefer and lore our duty and to anticipate and procure tlie means
of happiness of our fellow-beings, i. e., beings of similar nature to ourselve.s].
The Kantian philosophy (on its critical side) falls thus into three Kritiken
(critiques) :
1. The Kritik of (pure) Theoretic Reason;
2. The Kritik of Practical Reason ; and
:J. The Kritik of Judgment." (Schwegler, p. 217)
PART 1, AI'HS. 32-87 [r.ElNG THE EXN. OF APH. 2, CL. X. &C.] 23
32. It is the result of rinediate) contact with matter's qualities
(gunas). [Vide Aphs. 44 and 4o,]
The Finite Soul's Activity, Not Independent.
33. Activity itself is dependent on God (Ls-vara).
Query — Why the soul is sometimes called " Intelligence,"
[whereas it ought ever to be called " Intelligent."]
34. If the soul be "the seat of knowledge (gn'ma.sraya),"
why, it may be asked, does Revelation designate him " knowledge"
or " intelligence" ?
Answer to the Query.
35. We reply that it is —
(1) Because he (resembles '^ knowledge" in self-luniin-
ousness, i. e.,) shines to himself without the inter-
vention of (the aforesaid attributive or parasitic
substance called) " knowledge " or " intelligence "
(just as the latter substance shines to him of
itself) f
(2) Because " intelligence" is the best of his attributes ;
and (S) Because (as the qiialities called (a) salt, {h) perfume,
(c) indigo, [d) colour," &c., are essence-pointing
characteristics to the respective substances ordi-
narily called by the same names,) " intelligence"
is his essence-pointing characteristic (svarupa-
nirupaka-dharma), or that characteristic of his,
which is co-eval with, and inseparable from, the
cognizance of his essence.
XI. Explanation of the soul's Divine Controllability.
36. By the soul-essence being "subject to (Divine) control
(niyamya)," it is meant that its every action is liable to conform
to the will of the Lord (I-vvara),
XI J. Explanation of the soul's Divine Sustainability.
37. By the soul -essence being " sustainable by (Divine)
support, (dharya)," it is meant that, but for the Divine Essence
* The intelligent soul and his attribute — intelligence, are hence, each
oi: them, designated " self-luminous" (svayam-prakaaa).
24 I'AKT 1, ATHS. 38-oD [llKINO THE KXN. OF Al'H. 2, CL. Xlll.J
and Will (which latter is an attribute of the Divine Essence), the
soul-essonce is liable to cease to exist (or, lud to be).
^ XIII. Explanation of the soul's Uivine Disposability.
38. iiy the soul-essence beiuf^ '' disposable for the Lord's pur-
poses (.sesha)," it is meant that, reseuibling (in respect of perfec-
tion of disposabiiity), sandal (oi- perfuim^), fl«}wers (plucked), betel-
nut and othei- material objects, [which exist, *. e., are prepared,
not for themselves at all, l»ut nre destined solely for the use of
others than themselves, and are consequently designated bj"^ Kant
as " mere selfless (unconscious) means for the realisation of the
moral law" (Schwegler, p. 214;, the souUessenceis liable to be dis-
posed of as pleases the Lord [vide Note to clause (1) of the next
Aphorism] ; and, —
Furthei- Characteriscics
Aggravating This Disposabiiity.
39. While being thus disposable, [the soul-essence] is, more-
over, as is each body in relation to that body's soul, —
(1) Incapable of Existing or being perceived, separately
from the Lord,'^
(2) Or of being an object of the Lord's mere .partial (as
distinguished froui sole undivided and exclusive,;
ownership ;
being, in this respect, unlike our (goods, harvests,) houses,
lauds, (gardens), children, wives, (slaves), and other disposables, —
(1) Which are all capable of existing and being perceived
separately from ourselves,
(2) And are, besides, liable to be objects of our partial
or divided ownership.
* Wlio alone is an Absolute Being, and is even thns coutradisLinguislied
from the finite. •soul-essence. [Part 1, ApL. 51>, Note.] " The Alx^olnte i.sthat
which is free from all necessanj relation, that is, which is tree from every
reh^tion as a condition of existence ; hut it )/;"// exist in relation, provided
that, relation be not a necessary condition of its existence, that is, provided
the relation may be removed without aftVcting its existence." (Dr. (7ald« i-
wood's definition, which Mr. J. i^. Mill says, is acce])ted by Mr. Mansel in
the. latter's work entitled Limits of Religions 'rhought, p. 200, and adds —
"A better definition of an Absolute Being could scarcely be devised." Exn.
of Sir W. Hamilton's Philosophy. Ith Kdn. 187-2. p. 11(?. note.) Cp. .Sri-
Bhagavata, IL x. 12,
prt. 1, 40-4:3, souls = the bound, the freed, & the eternals. 25
Classification of Finite Souls into
(1) "The Bound/' (2) "The Freed/' and (3) ''The Eternals."
40. Soul-Essences are corapi-ised in three classes made up
respectively of —
(1) Bound Beings (Baddhas),
(2) Freed Beings (Muktas), and,
(3) Eternals or Ever-Free Beings (Nityas).
Description of the Bound Beings.
41. Bound Beings (Baddhas), are those who I'oll (on the wheel
, of time) in impure bodies, (and are hence called Sai/?sarins).
Description of the Freed Beings.
42- Freed Beings (Muktas), are those whose connection with
the necessity of rolling in impure bodies, has been severed.
Description of the Eternals.
43. Eternals or Ever-Free Beings (Nityas), are —
(1) The /Sesha (the A.rchangel of Wisdom and Minister
of All Service) ;
(2) The (Sesha-sana (literal)}' the punctual Eater of Conse-
. crated Food according to our Temple Ritual, being
the Archangel, who, as Commander-in-Chief of the
Lord of Hosts, is said to head the executive ad-
ministration of the Universe, under the name of
Vishvaksena) ;
[(3) Garud'a (Cherub or Kerub), the loving companion
and servant of Grod (compare Ecvodus, Ch. 25,
XVIII-XX)] ; &c., &c.;—
who have never been in material bondage (consequent on igno-
rance or forgetfulness of God).
Cause of Non-Intelligence and other Accidents
accruing to Bound Souls, notwithstanding the
excellence of their Essence, as
heretofore explained.^
* " The life-conveying fluid's colourless and clear ;
But living men their various shades of colour bear.
The soul sustains complexions in our mortal frames,
Until our halves material find rest from their games." Mesne^i, B. I,
Tale XV, Dist, 22-23.
II 4
26 Prt. 1, 44. HOW non-intklligenck, &c., can stain souls.
44. As heat, sound, and other qualites, come to be attached
to water in consequence of its contaeb with a vessel which is itself
in contact with fire, —
So likewise, [hy v-ay of a f owing sfream), there come to he
attached to the [Finite) Soul, hy reaaon of his* contact irith tlie Non-
Eyoor the Category of Non-TntcUiyent.s [Achit), —
(1) Non-lntelli,^ence (Avidyji) [which admits of various
shades, such as —
(a) Non- Apprehension [Gnanjmudaya],
[h) Wrong Apprehension '(Anyatha-Gnana) or Mis-Ap-
prehension as to attribute or accident only (Dharma-
Viparyasa) which occurs, when, while we are able
to identify an individual as Rama, we think that he
is a Brahman instead of being, as he rrsilly is, a
Kshatriya, i.e., substitute one attribute for another,
in the same concrete individual, and,
[c^ Reversed Apprehension (Yiparita-Onana) or Mis-
apprehension as to the "substance itself (Dharnii-
Viparyjisa), which occurs when we fail in the vei-y
identification of the concrete individual r<ud so take
one individual for another.] ;
(2) Erratic Activity [(Karma) — by the three-fold means
of thought, word, and deed, and further sub-divided
into —
{A) Punya which includes Self-righteousness and hireling
righteousness, and leads to certain limited enjoy-
ments, here and hereafter ; and
[B] Papa or Sinful Action ad infinitum, ranged under
the heads of —
(a) Doings of what is forbidden, and
[h) Omissions to do what is commanded ;
And divided again into,
((') Offences against God,
{di Offences against the Godly or the People of God, and
[e) Insufferable offences, (being those committed against
God and the Godly, without even the pretence of
provocation,)
45-47. SOULS^ RELEASE. EACH CLASS HELD INFINITE. QUERY. 27
And according as these various offences
(/) Have been done, in an infinity of past time,
[g] Are being done at the present time, or —
(h) Are reserved for being persevered in, during indefinite
periods of future time ;
And according moreover, as they are-^
{i) Unintentional or
(j) Intentional ;
(k) Done in the character of principal, or
(?) In that of accessory ; or as they are
{ill) Done from wrath, or from lust, or from malice ; or
from the love of fame or dominion, &c. &c, &c.] ;
(3) (Erratic; Tendency, Propensity or Instinct imaccom-
panied by consciousness, (Vasana,) [which is also
manifold owing to the multiplicity of its causes] ;
and, —
(4) (Erratic) Tendency, Inclination, or Taste accom-
imnied by consciousness, (Ruchi,) [which too is of
various kinds owiug to the varied character of its
objects] .
Stage of the Soul's Release from the Foregoing Accidents.
45. The moment that the Nou-Eg-o (Achit) is eliminated, —
Non-Intelligence and other Accidents*, they say, will cease.
Each Class of Souls, —
Separately Infinite (in the number of its Individuals).
46. Each of the three classes of Souls aforesaid (Aph. 40),
comprises an infinite number of Individuals.
Statement of a conti-ary Hypothesis Denying the Plurality of
Souls.
47. Some, denying the plurality of Souls (Atma-Bheda), asserted
that there is but one Soul (Ekatma).
Refutation of this Hypothesis : —
First, on the Glrouud of Its Incompatibility with Individuals'
Distinctive Appropriations of Pleasure and Pain.
Vide the dutiuiliouis Uei-eof, given hi the last preceding Aph.
^8 rrt. 1, -48-54. kacu sorL-cLAss held infinite, grounds 1-4.
48. (0 On this Hypothesis, it would be impossible for one
person to feel pain while another feels pleasure.
An Objection Interlocutory,
And Answer thereto.
49. (-) if this (diiferenoe of psychical condition) be explain-
ed to arise by reason of difference of body ;
50. Then, even in the bodies of (the Yogin) Saubhari [who
simultaneously assumed multiple bodies], the saine (difference of
psychical condition) should be experienced. [See ante, Aph. 15.]
Secondly, Kefutation of the Aforesaid Hypothesis,
On the Grround of Its Incompatibility with
Varied States of Individual Development, after
Death, and even During This Life.
51. (o) It would (moreover; be impossible (on the above
hypothesis), for one person to roll in material Ijondage, while
another is freed, or, for one person being a teacher while another
is a disciple ;
Thirdly, Refutation on the Ground of Incompatibility
With Inequalities in Creation (i.e., at the
very time of the Individuals' Birth).
52. (4/ Neither could there be inequalities in creation [i.e.,
the inequalities found in individuals at the very time of their
birth, these inequalities being due, solely to the distinction of Indi-
viduals, and the difference of Individual action and merit or
Karma).
Fourthly, Refutation based on the Authority
of Revelation.
53. (5) Revelation too (/Sruti), which affirms plurality of
Souls, would be contravened.
An Objection Interlociitory,
And Answer thereto.
54. (0) It cannot be alleged, that Revelation (to which
reference has been made in the last preceding Aphorism,) treats
of accidental, i.e., adventitious [Aupadhika] dilierence : —
55-60. RELEASE EXPLP. SODLS, SHORTLY Defd. ; Cpcl. WITH INTEL. 29
55. (7) For, difference exists, even in the freed state^(M6ksha-
Dasa) .
Freed Souls' Difference of Individualities,
With Similitude of Characteristics.
56. (8) In the freed state,* although all such distinction as
that of gods, men, &c., or that caused by lust, angei*, &c., is extinct,
and the souls are essentially in perfect similitude so as to render
it impossible to declare any kind of difference (or unhappy inequa-
lity, among them) ; —
57. (9) Nevertheless, difference of individuality is also clearly
established (in respect of each soul-essence), as is the case among
gold vessels, gems, grains of corn, and such like things, whose volume,
weight and shape are alike.
58. {10; Plurality of Souls must therefore be admitted.
An Easier Defiuition
Applicable to All The Three Classes of Souls.
[Vide Part I, Aph. 2 for the Detailed Definition.]
59. Now, these (souls) are (shortly) defined by the charac-
teristic of —
(1) Possessing Knowledge (Gllat?-itva },
(2j Combined with (>Seshatva or) Disposability in divine
service, according to the divine pleasure.
[Note. — The first member of this definition distinguishes the
soul-essence from the non-ego, while the second member distin-
guishes it from God. See Part J, Aphs. 38-39, and Note thereto.]
Four Common Characteristics of the Soul-Essence, And
Of The Soul's Attribute called " Intelligence."
60. The Intelligence of (each of) these (Souls), is, like their
Essence (see Part 1, Aph. 2, Cls. II — IV), —
I. An Eternal — f (Nitya-
II. Substance, \.-Dravya),
While heaven's citizens, rejoicing with delight,
Hug one another lovingly, to glad my sight.
They visit one another's thrones, high rapture's seats ;
They kiss each other fondly : each all others greets." Mesne vi, B.
I, Tale XV, dist. 40-41.
30 prfc. 1, 61-63. soul v. intelligence, each class' intell. how marked.
III. Non-Gross or Luminous of itself (Ajada), and,
IV. Co-essential with (or the same as) Delight ( Ananda-riipa;.
Five Peculiarities Whereby the Soul-Essence
And the Soul's Attribute Called " Intelligence,"
Are Mutually Differentiated.
61. What then, it may be asked, is the difference between the
intelligence and the essence (or soul itself) ?
62. We repl}"^ tliat the essence (or soul), is —
(1) A substance, possessed, (i.e., the seat,; of attributes,
(2) Incapable of contraction and expansion,
(3) Incapable of rendering cognizable any thing other
than self,
(4) But cognizable, of itself (Sva-prakasa),''^ to itaelf, and,
(5) [Spiritually] Atomic ;
Whereas Intelligence is —
(1) An Attribute f'seated in substance and necessarily
needing a substratum),
(2) Liable to contraction and expansion,
(3) Capable of rendering cognizable, things other than
itself,
(4) (a) Not cognizable of itself (sva-prakasa),''^ to itself,
[h) But cognizable of itself 'sva-prakasa),* to thf^
.soul (of which it is the attribute or quality),
and,
(5) (Naturally) omnipresent.
How the last of the Differentiating Peculiarities of
" Intelligence," viz., its Natural Omnipresence,
is itself (in point of liability to contraction)
differentiated in each of the Three
Classes of Souls [see Part 1,
Aphs. 40-46].
63. It is to be noted here that —
(1) The intelligence of some \_i.f., of the souls in the
third or the highest class, viz., the Ever-Free
* And " Self-proved," per Vedanta-Karikavaii. [Svato-Mdnam.]
64-66. (aph. 60, I., Exd.) intelligence, now eternal & plural. 31
Eternals [see cmte, Aph. 40 (3), and Aph. 43 J,
Is ever omnipresent ;
(2) The intelligence of others [i.e., of the souls in the
first or the lowest class, see, ante, Aph. 40 (1), and
Aph. 41],
Is [as long as they belong to that class,]
ever non-omnipresent, i.e., contracted ; and,
(8) The intelligence of others again, [i.e., of the souls in
the second or middle class, see ante, Aph. 40(2).
and Aph. 42],
Is at one time {i.e., during material bondage) contracted, and
at another time (i.e., after being freed), omnipresent.
Examination of Eacii of the Four
Characteristics of the Finite Soul^s Attribute
Called " Intelligence," which Characteristics
are common to such Attribute and to the
8oul-Essence [ante, Aph. 60, I-IV].
(I) Fivst, An Objection to the Eternity of Intelligence, stated.
64. If intelligence be eternal, how, it may be asked, does one
come to use such expressions as —
(1) "To Me, knowledge has arisen,
(2) knowledge is lost" ?
Refutation of the Objection.
65. We reply that we are not debarred from using such
language, because, (in our state of material bondage), the intelli-
gence is accustomed —
(1) To expand or radiate through the sense-organs and
grasp objects, and
(2) Again (to contract and) retire (leaving off its object-
grasp).
Incidental Explanation of the
Plurality ascribed to " Intelligence."
66. The fact too, that intelligence, while being one, appears
to be many, is accounted for by the manifold character of its
radiation .
32 prt. 1, 07-73. (aph. 60, II-IV, examined.) love for all.
(II) Query as to Intelligence being a Substance.
67. I f proof be required as to intelligence or knowledge being a
substance : —
[Answer to the Query.]
68. We affirm that it is a substance, inasmuch as it : —
(1) Is the seat fa) of action (such as contraction and
expansion), and
{h) of qitality (such as conjunction and
disjunction), and
(2) Is self-luminous {i.e., comes under a category in
which no non-substance is included).
(Ill) An Objection Stated.
69. Here, the following question may possibly be put : —
" If intelligence be self-luminous, would it not, as a necessary
consequence, be manifest in our states of sleep, swoon, &c.^' ?
Answer to the Objection.
70. Intelligence is non-manifest in our states of sleep, swoon.
Sic, because of its non-radiation during our states aforesaid.
(IV) Explanation of the Character of Bliss or Delight
ascribed to Intelligence.
71. That intelligence has the character of bliss, is evident
from the fact that, whenever it shines, {i.e.. enables the soul to
cognize objects, and comes thus to be itself perceived by the soul),
it is felt to be (congeiiial, agreeable or) pleasurable (by reason of
the cognized objects being so).
Au Objection anticipated and answered.
72. That intelligence or knowledge is unpleasant when it
points (or, i.e., has reference) to poison, weapons, &c., arises from —
(1) The fact of our mistaking the body for the soul, and
(2) Other causes, [viz., (a) Erratic Action or Karma, and
(b) Lack of the Knowledge of the Divine pre-
sence.]
Inherent Attribute Common to All Things.
73. As they have (lod for their Soul,
(I) All things have pleasantness oragreeableness as their
natural characteristic, and,
APH. 73 (2) & APH. 74, = RIPR KNOWLEDGE PERFECTS LOVE. EXPLN. 33
(2) (Their) uuplesaiitness is (unnatural, and therefore)
accidental [and ceases whenever the natural cha-
racteristic is cognised, and, a fortiori, when know-
ledge has reached the stage of omnipresence, i.e.,
the stage, in which it brings to the soul, all-com-
prehension.* {Vide ante Aph. 63)].
The Possibilit}' of A Different Hypothesis
Anticipated and Refuted.
74. Should any other pleasantness, (other than, and independ-
ent of, what is derived from the consideration of God's pi*esence),
be hold to be natural (to things), —
Then, sandal (or perfume), flowers, and such like things that
happen to be pleasant to a person at a certain time and place,
could not become unpleasant to that same person, at another time
or place, and to other persons at the same time and place.
End of Part !.
* Thei'e's not the smallest oi'b which thou behold'st
But in his motiou like an angel sings,
Still quiring to the young-eyed cherubins :
Such harmony is in immortal sonls ;
But whilst this muddy vesture of decay
Doth grossly close it in : we cannot hear it. — Shakespeare, Merchant
of Venice, Act V, Scene I.
And this our lifor exempt from public haunt,
Finds tongues in trees, books in the running brooks ;
Sermons in stones, and good ( = God.^) in every ihing (Id. As Yon
Like It, Act TT.)
U 5
34 I'. 2, A. 1-3, 2nd vek. descru. &. ci.asrkti. class 1 wholly pure.
PART II.
Explanation of the Second of the Three Verities (Tattva-Traya),
being the Category of Non-Intelligents (A-chit).
Definition of this Category (A-chit).
1. The Category of Non-Intelligents (A-chit) is what —
(1) is devoid of intelligence [and hence, by Revelation,
characterised solely as the object (bhogya') of In-
telligent Beings' knowledge and enjoyment ;] and
(2) is the seat of mutation [and hence is unlike intelli-
gent beings or soul-essences, characterised as these
are, by sadaikarjipatva or the quality of ever re-
maining unaltered in any respect] .
Three-fold Classification of this Category.
2. This (Category^ is of three kinds, namely, —
(1) Pure substance, or that which is the seat of the
quality of purity alone ;
(2) Mixed Substance, or that which is the seat of the
three qualities known as faj Purity, (/>; Turbidit}',
and {cj Darkness or Total Foulness; and
(3) What is devoid of any of these three qualities.
Descriptions of the Essence and Qualities of Each of
the Three Kinds of Non-intelligents, in the order
in which they have been above enumerated.
Description, first of all, of the Essence and Qualities
of PuRK Substance.
3. Pure Substance is that —
(a) which is the seat of the quality of purity alone
without the admixture of any other quality ;'
' Sv. Up. T. P <fc 12, " Bhoktu, Bhosryam. }'fcrit<(ra!» cba matwr." &o..
i.e., " Having meditated on [the thi-ee Categories known ns] (1) the enjojer.
(2) the enjoyed, and {'^) the Tnspirer," &c.
* Vide (1) the Taitt. SnwhitiJ, Kanda, 2. Praprt^haka 2, Anuvaka 12.
Panohasat 68, " Kshayantam as^-a llajasa/; Parake," Ac, i.r., "I ])raise Thee
who dwellest beyond tin's 'I'tivliid Siilmrr"." Stc ;
A. 3 CONTD. 2nd VJfiE. CLASS 1, ETEliNAL, KNOWLEBGE-GIVING, &C. 35
{})) which is eternal, i.e., without beginning or end, in
time ;^
((•) which is productive o£ knowledge and bliss ;*
{dj which (unlike this Sphere of Mixed Substance which
consists of the 24 sub-divisions to be hereinafter des-
cribed in Part 2, Aphorisms 9-11, &c., and in the
case of which, the process of evolution is instituted
by God, conformably to what souls desire according
to the law of Karma or Fruit-measured Works,)
takes shape, according to the will, and for the sake,
of God alone, as Temples, Gate- ways. Halls, &c. j^
{e) which is infinitely bright ;''
(/) the extent of which cannot be defined even by
Released Souls, by the Eternal Angels, and by God
Himself;^ and
(g) which is a scene of inexhaustible wonders, and never
grows stale.
(2) Pnrusha-SMkta : (a) "^4ditya-varuam Tamasas tu pore Tamasa//
parastat," &c., i.e., Him who, bright as the sun, dwelleth bej'ond th' Sphere
of Darkness, " &c.
(3) " .Suddha-sattve sukhokare," i.e., " In the Sphere of Pure Substance,
which is productive of bliss." ( ).
^ Taitt. Up. 2. 2. 12, "Tad akshare parame vyoman," i. e., " In that
eternal highest heaven."
* Vide Part II, note 2, authority (3). ('p. Gita, XIV. 6, 9, 11, U, 17, &c.
^ (1) Taitt. ^Irana " Devanawi, P«r A-yodhya," i.e., " Unassailable is
the City of the Angels;" &c.
(2) Chh. Up. 8. 5.3, "A-parajita Fur Brahmawa/^" i.e., "Uncon-
* quered is the City of Cod."
(3) Chh. Up. 8«14. 1, " Prajapates Sabhom Vesma prapadye," i.e.,
"1 shall reach the Palace where
Th' Lord of Creatures holds His Court."
" Muncl\Jp.2. 2. 11," Na tatraswryo bhati,na chandra-tarakam,"&c.,i.e.,
"There, this sun, this moon, these stars, all
Dwindle into insignificance," &c.
" That there is no absurdity in holding thus, that, on the contrary,
absurdity is involved in holding otherwise, appears from the reasoning con-
tained in the following passage, bearing on a kindred subject : —
" Goddess ! thy greatness' limit 's e'en to Thee or God unknown.
'Spite tliis, th' omniscience of Thyself or God, we can't disown.
Not knowing that which doesn't exist, with omniscience comports,
Isn't li.c mad who, ' the sky-grown lote,' as something known, reports.^"
(Verse 8 of Sage Kj'.ranatha's >S'rt-Stava-or Hymn to the Mother of the
Universe.)
3H 1". 2, A. 4-^1. 2iul VKK. ChA.Sb 1. ITti SEI.F-LLTMlNOllSNEtiS EXD.
4. 'J'his Pure substance, some describe as non-self-luminous
fjatZa), and others as self-luminous '^a-jar/a. )
5. If self-luminous, it wouUl, to Heleased Souls, the eternal
Angels, and to God, be manifest even independently of the medium
of their radiating intelligence.
Ans. to the query — \Vliy, although self-luminous, it is,
by souls straying in the Sphere of Mixed Substance,
cognisable through their intelligence only,
and n9f independently of such intelligence.
6- To Strayers in the Sphere of Mixed Substance (Sams<irins),
it would not be manifest.^
A Query.
7. If Pure Substance too be self-luininons, like the soul-essence
and the soul's intelligence, how is Pure Substance differentiated
from the two last- mentioned entities ?
Answer to the Query.
8. (1) Not being cognised as the ego. Pure Substance is
differentiated from the soul.
* Tho Holy Sage Vedantachfii-j'a, in hi.s Rahasya-traya-Sara ( ),
thus elucidates this truth : —
•' While both the essence and the radiating intelligence of a soul arc
soU-luniinous, the essence is seli-luminous to itself only, and is, by all otiier
souls, knowable through tiie medium of their radiating intelligence.
" Again, the radiating intelligence of every soul, is self-luminous to that
soul only, and not self-luminous to an\- other soul.
" In like manner, there is no al)surdity in holding that Pure .Substance
is self-luminous to some only, and not to others. *
A Query.
" ' Who, all things, ever, of Himself, at once, immediate know'th,
Him — our Saviour — we greet, and frame this Book on Reasoned
Truth.' (Opening verse of a noble work, now lost, of Sage N((tha, the Father
of our Revived Sage-Line — extending through the last thousand years.)
*■ Notwithstanding the teaching in this passage, that God, by His
Attribute of intelligence, cognises everj'thiug at all times, how, it may be
asked, is Pure Substance self-luminous to Him?
Answer to the Query.
"Just as, while C!od's attribute of intelligence cognises all things, His
Divine Essence not excepted, His Divine Essence remains self-luminous it is
A. 8, (2) & (3). TKECEDING EXN CLOSED, A. 9, 2nd VEK. CLASS 2. 37
(2) As it takes shape as body, &c., it is differentiated
from both the soul-essence and the soul's intelligence.
For, as the soul-essence ever remains the same, it is devoid of
mutation. As to the soul's intielligence, although it admits of
change of state, it docs not take shape as bodi/, &c.
(8) («) As it is manifest of itself, without having its
manifestation dependent on the manifestation
of any object, other than itself, and
[h] as it is the seat of sound and the like attributes,
it is differentiated from the soul's intelligence —
(a) which is not manifest except when it manifests
objects, and
{h) which is not the seat, but the manif ester, of
sound and the like sense-objects.
Description, secondly, of Mixed Substance.
9. Mixed Substance is that —
(I) of which the characteristic of (a) purity is mixed up
pcssible that Pure Substance too is self-himiiious. This explanation is equally
applicable in the case of the Eternal Angels.
" Just as the radiating intelligence of each particular soul is self-lumi-
nous to that soul only, and that too, solely while such intelligence is
occupied with the cognition of objects (and not while it is not so occupied as
is the case while the soul is in the state of dreamless sleep), it is possible
that pure Substance is self-luminous to Released Souls, solely in their
Released State.
" Just as each particular soul's attribute of intelligence, while possessing
the potentiality of self-luminousness, is, at all those times, when it is not
occupied in cognising obiects, prevented, by the force of certain karmas or
fruit-measured works, from exhibiting in actuality its said characteristic of
self-luminousness, it is possible that Pure Substance's potentialitj' of self-
lurainousness is also prevented from being exhibited in actuality, in the
case of souls who remain in the state of bondage.
" ' Intelligence' self-Ium'nousness, in th' saved soul 's natural,
Yet, in th' bound soul, obstructed is. Th' same rule here reigns withal.'
(Sage Yftmunrtchctrya's Samvit-siddhi or Demonstration
of the existence and characteristics of Intelligence, .)
"This much change of nature is not impossible to a mutable substance.
^ " The teaching of Revelation is, therefore, in no wiiy opposed to reason."
38 r, 2, A. 0, «'ONTi>. 2nd vkk. clAss 2, characteristics (2) & (3.)
with the charactei^stics of {b) turbidity and (c)
darkness ;^
(2) which (through its [h] turbid and (c) dark parts,)
proves obstructive to the springing up of true
knowledge and bliss, in the case of bound souls ; '"
(3) which further causes wrung-thiuking (vipartta-jnnna),
[or the intellectual aberration which consists in
mistaking one thing for another, particular instances
of such aberration occurring one after another,
being found in the facts —
(a) that the body distinct as it is from the soul, is
mistaken for the soul ;
{}>) that, even after being distinguished from the body,
the soul, dependent as he is on God, is mistaken for
an independent entity ;
(1) " Purity, tnrbidit}-, and darkness, (sattva, raja/e, and tama/^,) are
the characteristics inherent in the Mixed Suhstance (E'rakriti)
out of which tills material universe — the abode of bound souls —
is evolved." (Gita, 14-. 5.)
(2) Cp. .Vri-Vislwu-Puroia, 1. 2. 23, and also the text ( ) : —
(3) " Tri-gu>iara KarmiKaw Kshetram, Prakrite(/i) rnpam nchj'ate,"
i.e. —
Mixed Substance, shaped as the body and abode of act-bound
souls, has, mixed up in it, three several characteristics [known
as (a) purity (h) turbidity and (c) darkness]."
(1) Not oi irsed souls, or of tlie eternally free anp;els. Both of these
two kinds of souls (namely, the Freed and the Eternals), are
known to assume all the kinds of bodies known within this
Sphere of Mixed Substance, without thereby suffering any
diminution of intelligence or bliss. Vide the following text; —
" We \)ovf to those who teach that {(t) angels who e'er serve as meet,
(h) Freed souls, (c) souls who're, in th' last of binding frames, ripe
for heav'n's seat,
E'er dwell in Kiingam, with blest human, an'mal, plant-like forms."
(Sage Hha//firya's Hymn to ib'iii'anga-Nfttlia, Centum ], r. 3'<i.)
(2) As to bound souls' intelligence and bliss being obstructed, ride
the following text : —
Miuid. Up. :]. 1. 2: — •■ .\n-(«ay(i sochati muliya-mrtna/t," i.e.,
" (iricves helpless, Ijeing stupificd by the power of
'I'lic Mixed Substance amidst Avhich ho delights to revel."
DITTO, CHARACTERISTIC (3) CONTD., WITH (4), (5), & (6.; 39
(c) that, even after being recognised as dependent, the
soul, dependent as he is on God alone and on none
else, is mistaken for one that is otherwise dependent ;
{d) that beings who are not lords are mistaken for lords ;
(e) that power and snch like objects which are not worthy
of the soul's aspiration, are mistaken for objects
which are worthy of his aspiration ;
(/) that what are not ways and means, are mistaken for
ways and means, —
&c., &c., &c.] ;
(4) which is eternal (i.e., without beginning or end) ; ^^
(5) using which as a plaything, God brings about the
world's evolution and other processes ; ^^
(6) which, in that (rare or diluted) part of itself where
its three-qualitied constituents are in equilibrium,
and, as long as such equilibrium lasts (i.e., while
the world continnes in its state of dissolution),
pi'oduces homogeneous products only, i.p., products
Midistinguishabh^ by name and form ;
" (1) Taitt. Up. : — "'The one mass of beginniiigless matter {Ajam
ekam)," &c.
(2) Mantr. Up. v. 3-5^ " That which, change-causing, senseless, eight-fold
and l)eginning]ess.
Eternal is, the soul thinks on
(Cp. Gita, VIT. 4.) :-
Beginningless and endless, this Seed-Matter brings forth beings."
(" Vikflra-jananim, a-jnam, ash^a-r'tpam, a,-jam, dhruvam
Gaur, an-ady-anta-vati, sa, janitri", bhwta-bhavini.")
(3) : — " Senseless, existent for others alone,
Eternal, ever nndergoing change"
(" A-chetana, parartha cha,
Nitya, satata-vikriy«.",)
'* (I) Vishnu-Purcma,"^ " Behold, how, like a child at play. He acts !"
1. 2. 20 : — f {Kridato balakasveva, chefihtam Tasya, nisamaj'a !")
(2) Maha-Bharata '\ " Ti-anscending thought, above control, the Lord,
'■ — I Where'er He pleaseth goes, controlling -all,
And with His creatures plays, as child with toys !"
( " A-prameyo 'niyojyas cha, Yatra-kftma-gamo, Vast,
Modate Bhagayon blu'tair, bain// kr(V?anakair iva !")
40 }'. 2, 2nd ver. class 2, characteristics, (7), (8) ; name (1) expld.
(7) which, ao^ain, in that other part of itself where (by
reason of the variousness of its density,; its three-
tjualitied constituents are not in equilibriuru, and, as
long as this disturbance of equilibrium lasts (and
this is the case during the world's evolved state),
produces heterogeneous products, /. - , products
which (Iff distinguishable by name and form ; '^
[Cp. Herbert Spencer's observation that the pro-
cesses of evolution and involution of matter may be
brietly described as processess of its rarefaction and
condensation.]
(8) and which is a species of senseless entity, bearing these
various names, namely, "seed-matter (prakriti),"
"ignorance (a-vidya,)" and "the wondrous (maya)."
Its Various Names,
denotative of its various properties.
10. (1) It is called seed-matter (prakriti),^* because it is
productive of products.
" Tvaiu nyaiipliadbhir ud-an-
chadbhi/i,
Karma-s?ibropapr(ditai/; :
rlarc! I viharasi ki'i(/«-
Kantnkair iva jantubhi/f !"(..)
(3) " Saviour! Thou, with Thy creatures,
play'st.
As if tlioy wore so many pl.ay-balls.
Made of tho tlii-fad o{ their own works.
And going up and down by tnrns !
(4) " White, black and red, •^eed-matter yields each crop the Lord desires."
(" Sitrtsita clia raktf cha, sarva-krtina-dngh", Vibho/i.") — Mantr. Up., r. 5.
(.5) " This My cpial'ticd matter, T have, Myself, for my play, formed.
Hence, none can, of himself, 'scape l)e'ng. by its pow'r wondrous,
charmed.
Who trust to Me alone, theij this charm cross."
(" Daiv; hy esha gnoa-mayi, Mama maya dur-atyayrt.
Mem ova ye prapadyante. moyrtm etain taranti te.") — Gi'tc. VIT. 14
" " That state in which the qnal'ties are in ef|uilibrium.
Without excess, without defect, in any one of them," &c.
( " Guna-samyam, an-udriktam, a-ny«nani," «tc.)
* (1) •'Reed-matter (has itself no seed
.\nd. hence, itself) no product
'is," &c.
(2) Tlu' author of the Vedrinta-stttras. in describing God as a Being who
(through His l)od3',) operates as the seed of the universe, calls Him
the sf-ed (Prakriti). Vide Vedantn-si'itras, I. iv. 2:1.
"Mj(la-prakritir a-vikriti/t." &c.
(Sankhj'a-Karikrt ).
NAMES (2) & (3) KXPLD. SDB-CATEGORIES NOS. 1-24. NO. 1 EXPLD. 4l
(2) It is called " ignorance," or rather, " non-knowledge
(a-vidya)," ^-^ because it is obstructive of knowledge.
[F/rfePart2,Aph. 9(2).]
(3) It is called " the wondrous (maya)," because it yields
wonderful products.
S uh-divisiun of Mixed Substance, into 24 8uh-Categories.
11. It consists of 24 Sub-Categories, as mentioned in the
text {vide DraraitZopanishad, 10. 7. 10), —
" Let me drop th' twenty four clogs the soul has: —
( 1 — 5 ) The el'ments five ; their qual'ties five which, as
( 6 — 10) Sense-objects five, (like ocean) ever swell;
(11 — 15; Sense-organs five, which of th' sense-objects tell;
(16 — 20) Act-organs five, which, on tV five el'ments act ;
( 21 ) The inward organ — ruling sense and act :
(24, 23, & 22) And Germ-Matter which is, — like seed, swoll'n
seed, and shoot !
Me Thou'st made Thine ; Lord ! clogs no longer suit ! "
The First of these Sub-Categories .
12. The first of these Sub-Categories (in order of time; is
seed-matter.^^
'= Although the term " non-kuowledge (a-vidya)," is used in various
senses, i.e., to denote —
{a) the absence of knowledge,
(b) that which is other than knowledge,* and
(c) that which obstructs knowledge,
the context here requires its being construed in the last-mentioned sense.
'" This first of the 2-1 Sub-divisions of Mixed Substance or Grand-divisiou
(2) of the Category of Non-Intelligents (A-chit) [see Part 2, Aph. 2], besides
being, as already explained [ante, Part 2, Aph. 10 (1)], significantly called —
(a) "seed-matter (mula-prakriti)," is named also, —
(b) "the chief (pradhtma)," as being the chief of God's playthings;
(c) and it is further designated "the subtle" or "non-manifest
(a-vyakta)," in consequence of its not manifesting, in a dis-
tinguishable manner, its three qualities known as purity,
turbidity, and impurity.
* Via., "dharma" or sanctifying righteous action {vide, per Jacob's
Cone, Mahanar, 22. 1 ; Jo-a. Up. 11; Yish?irt-Purrtwa, VI. vii. 9 ; &c.) ; and
also staining (i.e., selfish or sinful) action {vide Vishwu-Purawa, VI. vii. 11).
II 6
42 ITS CHANGES OF STATK. H'hdt ITl'KODUCKS, Iww. IT8 THREE QUALITIES.
Its Cliauges of State.
13. It undergoes certain cliauges of state, in consequence
of vvhicli, it is called —
(,a) " Indiscrete Darkness (^A-V'ibhakta-Tamas),"
(h) ["Discrete Darkness 'Vilihakta-Tainasj"], and
{(•) " Pregnant with Souls' iumuitable ALass," or, more
, - ^1 " Immutable- , ,,
sliortiy, the— J— j — soul-pregnant, or even
( A-Ksuavaj
" Immutable (A-kshara;.'^ ^'
How Seed-Matter comes to bring forth Matter resembling
Swollen-seed (^Mahal), and other Products.
14. Its three parts, characterised by the three qualities, being
(by the will of Uod,) stirred from their equilibrium, Seed-Matter
brings forth Matter resembling Swollen-seed (Mahat). and other
products.
Enumeration of the Three Qualitities of Non-iutelligent
Mixed Substance
15. its three Qualities are. Purity, Turbidity and Impurity.
'• There is a state of dissolution of Mixed Sub.stance or Mixed Matter,
in which it is so merged ui God L"Taina/t Pare Deva eki-bhavati" (Subalopa-
nisiiad, end of XhancZa 2)] as to be ludistiuguisiiable from Him and to be
significantly called "indiscrete Darkness (A-vibhakta-Tamas)."
Stirred by God (who, at the time of the world's evolution, is described as
■' Frakriti-Preraiva' or ■' 'I'aino-nuda," (. t^., " Dari<nuss-stirrei,'" or '" Chaos-
stirrer," vide Mauu, 1. faj, it is cliangud from the merged state aforesaid, iii
view to the evolution of names and forms. When only thus much changed,
it is called " Discrete Darkne>,s (Viblmkta-'J"amas^" as the fact of its being
pregnant with souls, i.e., having souls in its womb, is still not manifest.
Next follows that further-evolved state of it, in which its being pregnant
with souls, becomes evident, iu this state, it is called "' Immutable-soul-preg-
nant" or even '' Immutable (A-kshara).'"
There is a still further state of its development, wiien it is ready to bring
forth its products as in the case of a buried seed, and even then is called
'■ Subtle" or '• Non-manifest (A.-vyakta)", inasmuch as it has not yet manifest-
ed its product so as to be distinguishable h} tiie predominance of any of the
three tjualities known as purity, turbidity and impurity. [Vidn Part 2,
note lo (f).]
In none of these or subsequent states, is Mixed Substance or Mixed
Matter em])tied of indwelling intelligent souls. " l'radhiin;idi-\'iseshanta»j
chetana-chetauatmakain," says the Vish/ui-Puraua (VI. vii. 06).
THESE, LATENT OR PATENT, ETERNAL. PDRITy's & TURBIDITY's EFFECTS. 43
16. These Qualities are the ever inherent attributes of Mixed
Substance.'*^ Tliey are —
(a) non-manifest in its state of Seed-Matter, (owing to
the equilibrium of all its Three-Qualitied Parts,)
and
(b) manifest in its evolved state (owing- to the disturbance
of the equilibrium aforesaid, and the consequent
predominance of particular Qnalities in particular
Pasts).
The Effects whence alone
the existence of Seed-Matter's Qualities is known,
in Seed-Matter's evolved state.
17. Purity (being opposed to Turbidity and Impurity, does
-not obstruct, but) is productive of, knowledge a.nd bliss and the desire
for the pursuit of both of them.^^
18. Turbidity breeds concupiscence, lust after sense-objects
in general, and attachment to relatives of the flesh, and to selfish
action.^"
" Sattvawi Rajas, Tama iti,
GxinaJi Pi'akriti-Sainbhavft/^."
(Gita, 1-i. 5.)
" Pi^ak?'iteh kriyamanrtni
" Saltvam, Rajas, Tama iti, pra-
kriter gnnah." ( i9r i'-Bhagavata.)
(1) " Purit}', Turbidity and Impuriby
are qualities essentially inherent
in Seed-Matter."
(2) "Actions that are being brought on
by Seed-Matter's Qnalities," &f. gumiih karmawi sarvasa/i".
(Id. 3. 27.)
(3) " Purity, Turbidity and Impurity
are Seed-Matter's Qualities."
Remarks, (a) Td follows, from the expression that these Qualities are
" essentiallj^ inherent in Seed-Matter," that there is no
state in which it is without them.
(h) Tt follows also, that the vSankhyas' statement that " Seed-
Matter consists of the Sabstanres called Purity, Turbidity,
and Impurity ", is erroneous, inasmuch as Purity and
the rest are not themselves Substances, but only Qualities
essentially inherent in the Mixed Substance called
Seed-Matter.
It is for the refutation of the Sankhj^as' error aforesaid, that Sage
Yfununachftrya. ill his Hymn of Hymns (c. 17), used the expression, ''the
Qualities, and the Seed-Matter (in which they essentially inhere)."
'» (iita, XIV. 6. "20 j^i xiY. 7.
44 impurity's effects, qualities, why, latent, patent, producers 1,2
19. Impufity leads to the mistaking- of one thing for another,
and brings on inattention, incapacity, and sleep. '•''
Difference in Mixed Matter's Rffects,
according as its said Qualitie.s are
equally or unequally distributed.
20- When these Qualities are equally distributed within (Mixed
Substance or) Mixed Matter, its products too, being devoid of name
and form, are homogeneous, and undiscovei-able by any evidence.
When, however, the (distribution of these Qualities within Mixed
Matter, becomes unequal, its products too, being endowed with
name and form, are heterogeneous, and discoverable by evidence.
[Mixed ]\Iatter in this state, is reckoned as Producer 1.]
The First of the Heterogeneous Products.
21. (1) The first of the heterogeneous products of Mixed Mat-
ter as Producer 1, is Mahat (or Guwa-vyanjana, being that transform-
ation of Seed-Matter, which resembles swollen seed and is capable
of manifesting tlie predominance of some one of the three Qualities
aforesaid). [Vish?/u-Pura»a, I. ii. 35.]
Description of Its Nature and Effects.
22. As Pure, Turbid, and Impure, it is of three kind.s,** and
breeds three corresponding kinds of consciousness or opinion
{" buddhi " or " adhyavasaya.")-'3
Description of Seed-Matter's other Products,
in their order, Aha7n-kara or Egotism being
the Second of these Heterogeneous Substances or
Produces [=the Third of Producers] .
23- (2) From rthe Three-Qualitied,, Mahat (or Producer 2), ema-
nate the three kinds of Egotism (Aha?7i-kara), called respectively,
(a) Vaikarika (or what is product onlj, being the Sat-
tvika or Pure or Mild Part of Aham-kara),
{h) Taijasa (being Aha7?i-kara's Turbid or Fierce Part,
which stirs and unites the two other kinds of Mixed
Matter without contributing any appreciable mate-
rial of its own, just as an electric spark stirs and
unites oxygen and hydrogen so as to form water),
and
«» Id. XIV. 8. " ,9ri-Vislv»u.Pnmna, I. ii. v. 36. »=' Gita, XVIII. 30-32.
PRODUCER 3 {c). EFFECTS OP {h)-{c). PRODFCRR 3 (a), WHENCE 11 ORGANS.
(c) Bhwtadi (or the Seed of the Elements, being the
Tamasa or Dark or Impure Part of Aham-k«ra).
The Efect.<> of the Material Product No. 2, called Egotism
(Ahawi-kara^ [= Producer 81 .
24. (3) The Material Product called Egotism (Ahavn-kara! [the
whole of which, in the course of evolution, becomes mixed with its
Turbid and Impare Parts (fe'i and (c)], produces (as its name indi-
cates,) conceits such as those which lead to the confounding of the
soul with the body. 2*
25. (3) From the aforesaid Ca) Vaikarika or Pure Part of (Pro-
ducer 3 or) the Mixed Matter called Egotism (Aha?n-kara), spring —
{a) the five sense-organs, namely, -the organs of — (i)
hearing, (ii) feeling, (iii) seeing, (iv) tasting a,nd
(v) smelling;
(h) the five act-organs, namely, the organs of —
(i) speaking, ^ii) prehension or seizing, (iii i locomotion,
(iv) discharging non-assimilable liquid, and (v)
discharging non-assimilable solid ; and
(c) the internal organ which helps both sense and
• action, being the instrument of attention (manas =
the plastic medium of Plato) ;
i.e., eleven products in all [characterised as being
"laghu," i.e., light or free from heaviness, and
" praka.<?aka," i. p., illumining] .'' *
^* Cp. the following European testimony : —
" Dr. Eibot, the famous French physician, has recently proved, by
investigation through mesmeric siibjects,
(1) that the thoughts of man are material [i.e., are affected by the
soul's material environment) ; [and]
(•2) that the brain [= the Hindus' "manas" and Plato's "plastic
medium,"] performs for the mind {i.e., their souLs), consciousness [of outward
objects in its present state of bondage], preci.^ely the same function that the
heart performs for the hlood."— Light of the East (Calcutta), May, 1896, p. 260.
Cp. too the following summary of the Science of Consciousness : —
■' There's nothing in the mind (or the soul's consciousness).
Which hasn't been in the sense" [Locke] ; " except the mind (or soul)
itself" |_Leibnitz].
^^ It being thus laid down, conformably to the conclusion arrived at
by Sage Parasara in the /9ri-Vishnu-Pur«ria (1. ii. 47), that all the 11 organs
are products of the Pure (Sattvika) Part of the Matter called Egotism,
it follows that our author rejects the view of those who hold these organs to
46 FBOM I'EODtlCER 3 (r), SPRINGS Pl?OT>UrER 4, "WHRNCE PRODUCBR 5.
How, Irtim Product 2 (c) = ProdiKcr 3 .() — Bhittadi [or the Seed
of tho Elements], i.e., the Tamasa or Dark ur Impure Fart of
the Miitfcor called Kgoti^n rAlK<»J-k(M,i, l)einp; rriinary
Secd-MutLer'^^ Heterogeneous Product No. 2 or the
Third in the series of Mixed Matter's Sub-
Categcrics. rcckouin<? Primarj' Seed-
Matter or Mnla-Prakriti as No. 1],
Five Klemeiits are evolved, first
in their undeveloped .state,
aud theu in their
developed state.
26- (3) From Bhwiadi ''or the Seed of the Klenients, being spe-
cies {cj of Egotism or Aha?/i-kara or the Third of tliose Material
kSub-Categories which are Producers,) springs —
Undeveloped Ether ( — called (Sabdatanraatro, because
it is characterised by the potentiality of audibility) ;
(4) From Undeveloped Ether or the P^lement of Incipient
Audibility ffi'abda-tanmatra), spring —
(a) its own denser form, namely, Developed Ether ( —
called A-ka.'^'a, because it is manifest everywhere,
and is endowed witb, and characterised by, the
actual manifestation of audibility), and
{h) Undeveloped Air or the Element of Incipient Touch,
( — called Spar.m-taumatra, because it is endowed
with, aud characterised by, the potentiality of tangi-
bility;;
be the products of the Turbid or Tierce (Rajasa) Part of the Matter called
Egolism (Ahau-karay. As to the gods iu chai-ge of each of these 11 organs.
rifle Ait. Up. I. ii. 4, whence may be gathered the reasou why tlipse organs
themselves are designated "gods." On the authority of Mann ^I. l^i. the
Ved(Mita-S!(tras [II. iv. 6], and the Gita (XV. 7-8), it is held —
(1) that each of these II organs represents a species, consisting of
numerous individuals;
(2) that each of the numerous individuals aforesaid, is a material
atom ; and
(•j) that a set of all the 11 organs being once attached to a soul at the
beginning of a creative epoch, the same set pertains to such soul till the
ejjoch of cosmic dissolution, without being changed at each of the .soul's
interim transmigrations. 7'hough the texts relating to this subject in Mann
and the Gita [vide Manu I. 16, and the Gita, XV. 7], expressly mention six
organ.s only, yet, by parity of reason, and the spirit of maxims of interpre-
tation such a.s those suggested by the expression.s — ejusflom rjenerix, aud the
like, what is said of the six organs is held applicable to the i-emnining five
organs also, ;_" together with certain subtle elements " (=" bhvfta-swksh-
mais saha," vide our Bhc/shya on Gftn. XV. 8).] these last being on the same
footing as the rnrnier.
fKOM PRODUCERS 5-7, SPRING PRODUGKKS 6-8, RESPECTIVELY. NOTE. 47
(5) from Undeveloped Air or the Element of Incipient
Tangibility (Sparsa-tanmatra), spring —
(a) its own denser form, namely, Developed Air ( — called
Yayu, because it moves or blows as wind so as to
manifest its charactex'istic of actual tangibility), and
(6j Undeveloped Light or Flame, or the Element of In-
cipient Visibility ( — called Rwpa-tanmatra, because
it is endowed with, and characterised by, the poten-
tiality of visibility) ;
(6} from Undeveloped Light or Flame, i. e., the Element
of Incipient Visibility (R?tpa-tanmatra), spring —
(a) its own denser form, namely. Developed Light or
Flame (which is characterised by actual visibility),
and
{h) Undeveloped Water or Liquid, i. e., the Element
of Incipient Tastability ( — called Rasa-taumatra,
because it is endowed with, and characterised by,
the potentiality of tastability) ;
(7) from Undeveloped Water or Liquid, i.e., the Element
• of Incipient Tastability (Rasa-tanmatr«;, spring —
(a) its own denser form, namely. Developed Liquid ( — •
called Ap, because it is everwhere pervaded by the
quality of actual tastability), and
(6) Undeveloped Earth or Solid, i.e., the Element of
Incipient Smellability ( — callc'I Gandha-taumatra,
because it is endowed with, and characterised by,
the potentiality of smellability) ;
(8) from Undeveloped Earth or Solid, i.e., the Element of
Incipient Smellability (Grandha-tanmatra;, springs —
its own denser form, namely. Developed Earth or
Solid ( — called Prithivi, because it is the most deve-
• loped of all the elements;.^®
'^" Thus, as far as we have now proceeded, we have reckoned, besides
the One Intinite God and the infinity of Finite Souls or Spiritual Beings
evolved from God, Eight [God-evolVed] Producers [."Ashiau Prakritaja/i,"
all of which are material ( — vide Garbhopanishad, which has been followed
also by Yadava-Prakasa and others)]. These Eight Producers are—
(1) Primai-y Seed-Matter or Mida-Prakriti ;
48 NOTE, CONTD, 3 I'EODDCERd +16 PKODDCl'S = 24 SDB-CATEGOEIES."^
(2) Its Heterogeous Product No. 1, called Mahat or The
Big, or The Swollen, which may be conceived as
something like a plant's seed, swollen underground ;
(3) Heterogeneous Product No. 2, called Aha?/i-kara or
Egotism, the proximate Producer of which is Hete-
rogenous Product No. 1 ; and
(4;-(t?), which are the Five Tanmatras or Undeveloped
Elements, being respectively —
(4) Undeveloped Ether, called *5abda-tanm«tra, from
being endowed with the potentiality of audibility ; •
(5) Undeveloped Air, called Spar.sa-tanmatra, from being
endowed with the potentiality of tangibility ;
(6y Undeveloped Light or Flame, called Ki/pa-taumatra,
from being endowed with the potentiality of
visibility ;
(7) Undeveloped Water or Liquid, called Rasa-tanmatra,
from being endowed Avith the potentiality of tasta-
bility ; and
(8 j Undeveloped Earth or Solid, called Gandhcj-tanmatra,
from being endowed with the potentiality of smell-
ability.
These Eight Producers (" Ashman Prakvitaya/<," vide Garbho-
panishad), are followed by —
Sixteen Other Material Sub-Categories, which, while being Pro-
ducts evolved from their respective causal Sub-Categories, are not,
in their turn, Froducens of any material Sub-Categories, and which,
consequently, as being Products only, are designated "The Sixteen
Produchs" (" Shoda^a Yikavah," vide Garbhopanishad). These
" Sixteen Products" are — the Eleven Organs already enumerated,
and the Five Material Qualities, called (Ij audibility, (2j tangibility,
(3j visibility, (4) tastability and (5) sinellability. Vide, Maha-
Bh«rat(/, Book entitled Moksha-Dharma or Salvation's Means, Ch.
311, c. 10-15; also Yama-Smriti, [where, according to our
Subalopanishad-bhashya, Primary Seed Matter, as being the first
* Cp. Part 2, Aph. 11, where the 8 Producers bear Nos. 1 — 5 and Nos.
22—24.
EVOLDTION, OTHERWISE STATBD. TANMATRAS DEl'lNED. 49
An apparently different (though substantially the same)
view, touching tlie oi'der of evolution, according to
which, each of the last four Undeveloped
Elements is evolved,
not iiiiuied'udehj, from the preceding Undeveloped Element,
but mediately, through the preceding Full-developed
Element.
27. Some hold that the last four Undeveloped Elements,
namely,
(a) undeveloped air, (/>) undeveloped light or Hame, {c)
undeveloped water or liquid, and \d) undeveloped
earth or solid,
are the respective 2^f'oducts of —
(a) full-developed ether, [b) full-developed air, (c) full-
developed light or flame, and {d) full-developed
water or liquid ; and
are the respective producers of —
(o) full-developed air, {b) full-developed light or flame,
(c) full-developed water or liquid, and {d) full deve-
loped earth or solid.
Tan-m«tras defined.
28. The Tan-raatrfts are the Elements in tlieir undeveloped
state [i.e., in that state in which they cannot be distinguished as
pleasant, unpleasant, or indifferent. Vide 8ri-Ykh}ai-Paraua,, I. ii.
46-47] .
Function of the Rajasa (or Turbid) Aham-^-ara (or Matter
called Egotism),
as distinguished from that of the two other species of
Aha>n-A.vira
already described, (namely the Sattvika or Pure and the
Tamasa or Dark), —
the one as the Producer of the Eleven Organs, and
to be meditated upcm among the 8 material " Producers (Prakri-
taya/i)," is called "Manas'^; and the Instrument of attention and
resolution, ordinarily called "Manas," is designated "Sav/i-kalpa", as
being the cause of resolution (vide Vachaspati's Saukhya work)] ; &c.
H 7
50 TUKBID EGOTISM STlRs EGd. PUKE iSo DAUK. AIDS & PKODLCXS —
the other as the Producer of the Developed aud
Undeveloped Elements.
29. The IJajasa 'or Turbid) Aha//i-A;ara, stirs and so aids, the
two other species of Xhain-htm, namely, the S</ttvika or I'ure, and
thf 'r«masa or Dark, when they produce their respective products.
Certain Aids, peculiar to the Sattvika or Pure Ahaw-Zcora,
as distinguished from the aid already mentioned
as common to both the Sattvika or Pure, and the Tamasa
or Dark, Aha>/i-A;«ras.
30. 'JMie tSattvikrtha>/i-kara or Matter called Pure I'^gotism, —
;1) Hrst, co-operating successively with the Five Undeveloped
Elements known as —
(1) the Element of Incipient Audibility (6'abdatan-
matr^^;,
(2) the Element of incipient Tangibility fSparsa-tan-
matraj,
(3) the Element of Incipient Visibility (Ki/pa-tanmatra),
(4) the Element of Jncipieut Tastability (Kasa-taumatra),
and
(5) the Element of Incipient Smellability (Ga'ndha-tau-
m(rtra) ,
produces the corrt;spotidenf Sense-organs Five, namely,
(1) the organ of hearing (.yrotra),
(2) the organ of feeling or touch ' tvak;,
(3) the organ of seeing (chakshus ',
(4) the organ of tasting ' jihva;, and
(5) the organ of smelling (ghra?;a) :
(II) Secondly, (in producing tlie Five Act-organs — corresponding
a.s they do to the Five Sense-organs and the Five Undeveloped
Elements aforesaid, in that
(1) the organ of speech pronounces sounds such as the
organ of hearing is 6tted to hear, and the Element
of Incipient Audibility is fitted to convey ;
(2) the prehensile, seizing, or touching organ brings on
contacts such as enable the ori^'an of feeling to
realise what is tangible, and is thus intimately relat-
ed to the Element of Incipient Tangibility ;
WHICH SPECIALLY ]?BT,ONG TO PURE EGOTISM. 51
(3) the organ of locomotion enables its owner to move
towards the visible objects, which, with the help of
the Element of Incipient Visibility, are pointed out
by the organ of seeing ;
(4) the organ which discharges non-assimilable liquids,
is related to the organ of tasting and the Element
of Incipient Tastability ; and
(5) the organ which discharges non-assimilable solids, is
related to the organ of smelling and the Element
of Incipient Smellability ; )
the said Sattvik«haw-kara or Matter called Pure Egotism,
produces, —
[i) with the co-operation of the external sense-organ
called the organ of hearing, the external act-organ
called the organ of speech ;
(2) with the co-operation of the external sense-organ
called the organ of feeling, the external act-organ
of touching or seizing ;
(3) with the co-operation of the external sense-organ
, called the organ of seeing, the exteimal act-organ
called the organ of locomotion ;
(4) with the co-operation or the extei^nal sense-organ
called the sense of tasting, the external act-organ
called the organ which dischai'ges non-assimilable
liquids j and
(5) with the co-operation of the external sense-organ
called the organ of smelling, the external act-organ
called the defecatory organ which discharges non-
assimilable solids : and
(III) Thirdly, the said Sottvikahaw-kava or Matter called Pure
Egotism, produces, — without any co-operation of tlie kind above-
mentioned, manas or the internal organ of both sense and action.
Tims teach the wise. [Vide Sri-Y\^hiin-Fuvmi?i^_XfM*^P':J^^
8age iS'ri-Vishjiu-chitta's Commentary thereon i.
A contrary hypothesis (as to the order of the evolution of
organs),
stated for the purpose of ref|itation.
52 ATOMTSTS' \']VW OF OKGANS' KVOLN. ITS DISPROOP. OOD MIXES —
31. Some 'i.e., the Atomic Philosophers, &c., who rely on their
specnlHtions alone,) hold that certain organs (snch as the organ of
smelling and the like,) are the products of the elements (such as
earth, &c.)-
Its Refutation on the ground that it contravenes
higher evidence.
32. This hypothesis contravenes the teaching of [Sacred Bio-
graphies (Itihr^siis), Cosmic Histories (Puranas) and other Books] of
Revelation (to the effect that the or^aiis are the products^ not of
the Bh^ftas or Elements, but of the Sftttvikrtha?n-kara.or Pure
Efgotism, as above described. Vide, for instance, Vishnu- Pura?ia,
I. ii. 49]. ■"'
Removal of a Possible Objection to the above Refutation.
33. The Elements are but fosterers, not prnducprs^oi the
organs.*'
How, after evolving (from that, body of His which is in the
shape of Primary Seed-MatterJ
the various Products hitherto described, (rod, therewith
builds systems, Sic.
34. As the products hitherto described ( — mutually distinct
as pleasant, unpleasant, and indifferent — ), conld not be effective
(in building) unless conjoined; the Lord (Lsvara), — after the manner
of an architect who raises up a wall by means of a compound pro-
duced by mixing together, clay, sand, and water, — mixed tno-ether
^ ■ This is the explanation of oortain verses of the Moksha-Dharma of tlu'
MalKt-Bharata, and a passage of tlie Clili. Up., namely, VI. v. 4, which might,
afc first .sight, seem to favour the objector's view. Tt is nob denied that Sta-
tutory llevelation, such as the aforesi.-id passage of the (Mih. Up.. VI. v. 4.
cannot be set aside on tlie sbrotigfch of books whoso authority is derived from
such Statutory Revelation. All that is meant by us is that, accordiiitr to
the text of the yldi-Parvaii of the Mah«-Bhftrata which says —
" Itihasa-Pnronrtbhyajw,
Vedaj» sam-upa-briwhjivet."
" The meaninxi of tlie Ved, let him construe,
With Itiluesn's and Puraua's clue,"
Statutory Revelation is undemiond conformably to the rulings of ics
construing authorities — known as Ttihasas and Pura«as, i.e., Sacred Biogva-
pliiesand Cosmic HiKtories. Vidr our Snb(/,lopanishad-l)hashya, and Mahrt-
Rharata, Mokslin-Dluivm.'i or "Bk. on Salv:ih'on's Means, Ch. 184, r. 44-.
THE FORESAID PRODFCTS ; BUILDR SYSTEMS. OREATTOn's TWO MODES. 53
all the products aforesaid, and having so built up a system,, creates
therein the four-faced god (Cliatur-mukha). ''"*
How the Lord's mode of action with respect to
Wholesale Creation and Creation in Detail,
is distinguished,
35. The system, and all the products leading up to it, tlie
Lord creates immediately, i.e., without employing any intermediate
agency ; while all products within the S3^stem, He creates mediately,
i.e., through the agency of finite souls whose hearts He, indwelling,
inspires."®
^^ The coiiclusion that all the products above described go to make up
a system, is warranted by the fact of all of them beins: actually found there-
in. Conformably' to this conchision. therefore, should be construed, as in-
tended to be Init a fragmentary snmmarj', the text-
" From th' El'ments, O Sage, this great
system rose,
And on the water did it erst repose."
In like manner should we construe the text of Manu (I. 8-83), which says —
" Waters alone ci'eated He at first, | " Apa eva sasarjcdaii ;
And in them cast the seed, of
povv'r possessed.
This (compound) into ii briglit
system grew, i Tad awr?am abhavad haimam,
Resembling quite the sun, in j
glorious hue." | Sahasrai/i-su-sania-prabhara."
This text of Manu. therefore, may be paraphrased thus: — "This great
system having sprung from waters (or vapours), which were compounded
oi all previous ])roducts, and in which earth itself was in a dissolved state,
rested amidst sucli waters (or vapours)."
The system having been thus created, and the elements evolved outside
thereof having been transformed into the ether and otber products therein
found, then, — in order that, with these products, the different spheres might
be formed, and that, in these spheres, act-bound souls might be classified as
gods. men. a.nd the lower kingdoms of nature, aiiimate and inanimate, — the
Lord creates the four-faced god (Oliatur-mukha) in whose body dwells the
whole mass of act-bound souls contained in the system over which such four-
faced god is made to preside. All subsequent ])i'oducts. the Lord is pleased
to produce mediately, i.e., through the agency of this four-faced god.
-^ Vide the following passage of ]Manu (T. 8-8ij which Avas alread_y
partly quoted for another jourpose, under the last preceding Aphorism : —
"Bhutebhyo 'mlam, Mahr*-bnddhe.
B?'ihat tad udake-.5ayam,"
Tasu vi'ryam apasrijat.* ( *or "avr/srijat."
" Out of His body wishing to create
Be'ngs various, He did meditate ; th en straight,
Waters alone created He at first.
Andinthem cast the seed, of pow'r possessed.
This (compound) into a bright system grew.
Resembling quite the sun, in glorious hue."
"So 'bhidhyaya. sarirat svat,
Sis>-ikshur vividhfJ), praja//.,
Apa eva sasarictdau.
Tasu vtryam apftsrijat.
Tad aH(7am abhavad haimau?.
SahasrfOH.-iu-sama-prabham."
SYSTEMS, MANY. THETR DIVNR., I'SK, SiC. KACH ELEMENT'S, A' ORfiAN's nse.
The Multiplicity of the Systems thus produced ;
the Divisions of each System ; what
purpose of God, the Systems
serve, and the mode of
their develoj^ment.
36. (1) The systems (thus produced) are many;
(2) Each system is divided into fourteen spheres,
and possesses seven successive envelopments — con-
sisting of vapour, fire, air, ether, &c., each of which
(except enevelopmeut No. 7 or Subtle Seed- Matter
of immense dimensions) is tenfold greater than
what it envelops ;
(3) the systems are as play-balls unto God, and,
(4) like water-bubbles, are simultaneously produced.
Function peculiar to each of the Five f]lem.ents.
37. The function (more particulai'ly characteristic) of each of
the Elements, is as follows : —
(1) Ether yields room ;
(2) Air serves to sustain and waft ;
(3) Fire causes heat, light, &c. ;
(4) Water serves to wet, to unite, &c. ; and
(5) Earth gives support. Sac.
Function peculiar to each of the eleven organs.
38. (I) The organs of {«) hearing, {h) feeling, (r) seeing, {d)
tasting, and [e) smelling, are, respectively, the instruments which
enable the soul to cognise —
(ft) the audible [i.e., sound), (fe) the palpable (i.e., softness,
hardness, heat, cold, &c.), (c) the visible (i.e., colour), (d) the tastable
{i.e., sweetness, acidity, &.C.), and («) the smellable {i.e., odours
pleasant and unpleasant) ;
(2) the organs (a) of speech, {h) of touching or seizing,
(c) of locomotion, [d] of discharging non-assimilable liquids, and (e)
of dischari^-ing non-assimilable solids, are the instruments which
enable the soul to produce the operations (a) of speaking, (h) of
*' The seed (virya)," here referred to. is the same as the " garbha" and
the " bija." referred lo in Gita, XIV. o-l, and conisistiiio; nf the mass of finite
souls. That even tliese Hnite .souls whicli .stir material hodiL"<, are themselve.s
informed and inspired by God, ap|)ears from iS'n'-Vish/!n-Purf/«.a. 1. xii. 38.
and the Blessed GitM. XT. lo.
liACH ELEMKNt's yUALlTY. TWO EiCPLNS, OF THK ACCESSION OF QUALITIES.
manufacture, [c] of moving, and {d) and {e) of the discharges
requisite for the safety of the bodily organism ; and
(8) the internal organ (manas = the plastic medium of
Plato), is common to all the (ten organic) functions
aforesaid.
The Qualities characteristic of each of the Five Elements.
39. The qualities characteristic of («) ether, [b) air, (c) light,
{(l) water and (e) earth, are, respectively, those which are distin-
guished by —
(a) audibility, (6) tangibility, (c) visibility, (d) tastability
and (e) smellability.
The cause of the JBlements' appearing to possess
more than one of the characteristic qualities above mentioned.
40. The mixture or compounding (panchikara/ia) of large por-
tions of each of the original simple elements, with small portions
of each of the four elements other than itself, is the cause of each
element (as presented to us) appearing to possess more than one of
the characteristic qualities abovemeutioned {i.e., each element as
presented to us, is in reality, not simple as appears to a superficial
observer, hut composite, though, — ^owiug to the fact that, in each
such composite element, some one simple element predominates, — ■
even such composite element is roughly distinguished by the name
of its predominant simple element, such as ether, air, &c.).
One instance (among others) of
a superficial observer ascribing to an element more than one
characteristic quality.
41. That the etherial sky appears blue, is also owing to the
aforesaid compounding of the original simple elements. [Cp. Tyn-
dalFs sky-colouring " particles." — Fragment of Science, 5th Edu.
1875 (Longmans), p. " [7", &c.]
Another explanation of the accession of qualities in
each successively evolved element.
42. It is also said: — [According to the text — "Covered, as
the seed is by its husk" (" Tvacha bijam ivavritam," see 8ri-
Vishwu-Pur«?ia, I. ii. 37),]^" each of the last four undeveloped
^'^ Vide also Sa.gc 6'auuaka's summary of the ratiouale of Realistic
Doctrine (Sat-/i'".rya-vttda), eontaiuecl in the text : — " What has existed is
alone brought into manifestation ; how can a aubstauce Avhich has not sub-
56 NON-INTELLIGENT NO. 3 : DE«L'KN, BRIET & LONG. DSE 01' NOS. 1 k 2.
elements, (namely, undeveloped air or element of incipient palp-
ability, &c.,) in attaining its own developed state, is covered by
the precedent undeveloped element or elements [ — namely, un-
developed ether (= element of incipient audibility,; &c,] ;
each full-developed element, therefore, exhibits the properties,
both of the kernel and of the husk.
Short Description of the Third Kind of Non-intelligents.
{Vide the classification in Part II, Aphorism 2.)
43. That kind of the category of non-intelligents which is
devoid of any of the three qualities, —purity, tui'bidity, and im-
pui-ity, is time.
Detailed Description of the same.
44. (1) It is the index of the order of creation, i.e., of the
changes of state which, by God's will, subtle primary tnatter and
its gross products undergo [vide 6'ri-Vish?iu-Fur«?ia, I. ii. 31;;
(2) it takes the forms designated, —
(a) " kash/ha," i.e., fifteen twinklings of the eye, or
moments ;
(6) " kal«," i.e., thirty kash^has ; &c. ; and
(3; it is eternal, a plaything at the disposal of the Lord,
and a part of his body, i.e., (like all things else,) is
adjectival to Him. (Vide iSri-Vish/Hi-Pur(nta, I. ii.
17, 19, & 20.)
Use of the First Two Kinds of Non-intelligents.
{Vide the classification in Part II, Aphorism 2.)
45. The other two {i.e., the first two) kinds of non-iutelligent.s,
namely, Pure Substance and Mixed Substance, exist for the sake of
being used by God and by finite souls, as —
sisted, begin to subsist H" ("Sad eva ntyate vyaktim. asatas sambhava/j
kuta/i y "). — .S'ri-Vishjui-Dharma, Ch. lUt, v. 56.
Tills trutli lias also i)eeu expressed as follows : — Nothing is patent in
the effecf, which lias not been latent in the cause; the sum of the potential
and actual or kiiietic energies in the nuiverse, is constant [Die. of Science,
&u., by W. T. Brande and G. W. Cox (Longmans. 1875)] ; &c.
• OBJECTS, INSTKDMENT8, & SEATS, IN NO. 2. EXTENT OF N08. 1-3. 57
(1) objects, (2) instruments, and (3) seats, of enjoyment
( = bhogya-bho^opakai'a?/.a-bho^asthana).^ »
Description of
(1) the ohje'rfs, (2) the instruments, and {%) t\ve seats,
of enjoyment, of which Mixed Substance consists.
46- (1) The nhjects of enjoyment for bound-souls' cogriizance
— both pleasant and unpleasant, meted out according to the measure
of their merit and demerit,) are the five kinds of sense-objects,
namely, things — nudible, palpable, visible, tastable and smellable ;
(2) the instnimejits of enjoyment, are the organs such
as the eye, the ear, &c. ; and
(S) the seats of enjoyment, are the situations in which
the vai'ious kinds of enjoyment (or cognizance)
aforesaid, occur to bound-souls, and which con-
sist of the spheres and the hodies, in which such
souls abide.
Extent of Each of the Three Kinds of Non-intelUgents.
47- (1) The First Kind of Non-intelligents [i.e., the Highest
Heaven,) "is bounded below by the Region of Mixed Substance,
but is infinite in every other dii-ection.
(2) The Second Kind of Non-intelligents ffe., the Region
of Mixed Substance,) is bounded above by the
Region of Pure Substance, but is infinite in every
other direction.
(3) Time fis infinite in every direction, i.e.,) is omni-
present.
^^ Pure Substance which is the matter of the Highest Heaven, being
the abode in which the Eternals and the Released Souls dwell with God,
eversa.yinpc — "Thy will be done." ( = " na ma/; ") is desiefnated "God's Place
of Enjoyment par excellence (Bhoo;a-vibh;!ti)."
Mixed Substance which, is the matter of the spheres where bound-souls
dwell with God, seeking at His hands, all kinds of selfish enjoyments, is de-
sij^nated " God's Place of Play (Llla-vibhwti) ", or " that Place wherein He is
pleased, pending the ripening of their education, playfully to indulge the
ignorant souls, to a great extent, in their several selfish humours, and suffer
them to experience such humours' respective consequences — pleasant and
unpleasant."
II 8
58 TIMK, OTHERWISK VIEWED. TIME EXISTS. DIRECN., NO SEPARATR SUBST.
Anothei' Hypothesis as to Time.
48. It is also said that Time is eternal in the Highest Heaven,
and non-eternal here [i.t'., in the nether region).
Hypothesis denying the existence of Time.
49. Some deny the existence of time.
Refutation of that Hypothesis.
50. This view is inadmissible, inasmuch as both secular ex-
perience and Revelation prove the existence of Time.
An Erroneous Hypothesis of the Vai.seshika or Atomic
Philosophers and of certain others.
51. Again, some hold that direction fdik) is a separate sub-
stance.
Refutation of that Hypothesis.
52. This view too_, is, for many reasons, inadmissible, one of
these reasons being that dii-ection is comprehended within the sub-
stances ether, &c. (already enumerated).^*
■"* If four persons stand at the extremities of two finite straight lines
which are perpendicular to each other — so that one of the lines extends from
east to west, and the other extends from north to south, the point of inter-
section of the two straight lines, though absolutely but one, is described by
each of the four jiersons aforesaid as being, relatively to himself, west, ea.st,
south, and north, respectively. Directions, therefore, such as west, east, south,
and north, cannot be distinguished as separate substances as is the case with
earth, water. Ac. The fact, therefore, is concluded to be— that pai-ticular
points in the substances, earth, water, &c.. are themselves designated east,
west, &c., by different observers, for the purpose of expressing the relation
in which those points happen, for the time being, to stand with respect to
such observers. [So likewise, particular motions in substances are them-
selves variously designated past times, present times, or future times, by
different observers, for the ])urpose of expressing the relation in which those
motions happen to stand with respect to such observers. Cp. iSri-Para-sara-
Bha«!irya's .Sri-Vish?iu-.Sahasra-Nama-Bhashya, under Name No. 234, being
fclie name " Ahas-sa«ivartaka " or " Kvolvev of that System of Recurring
and Non-recurring Motions of Matter and Changes of vSpiritunl States,
which is called the • Wheel of Days ' or ' Wheel of Time.' ' Vide also. popl.
Part 111, A ph. 3.5, asterisk-note.]
BDODHISTS' EKKUK AS TO ETHEK. ATOMISTS^ ERRORS AS TO ETHER & AIR. 59
An Erroneous Hypothesis of the Bauddhas, as to Ether.
53. Some hold that ether is but vacuum, i.e., the privation of
the four extended substances, namely, aii% fire, water, and earth.
Refutation of that Hypothesis.
54. Even this hypothesis must be rejected, inasmuch as ether
is experienced to be a substance (quite as much as the four admitted
substances, air, fire, water and earth. Vide Vedanta-Sittras, II. ii. 23,
and such expressions as " here flies a vulture," " there flies a
kite," &c. In these expressions, the words " here " and " there "
point to the things with which the vulture and the kite have
contact for the time bfiing).
Another Erroneous Hypothesis, touching Ether.
55. Others (namely, the Naiyayikas or followers of Gautama,
and tlie Vaiseshikas or followers of Ka7iada,) hold that ether is
fl) eternal, (2) devoid of parts, (3) omnipresent, and (4) beyond
the reach of sense.
Refutation of that Hypothesis.
56. (1) and <2). Being a (mediate) product of Elements'
Source (Bhwtadi or Tamasa-Aham-kara, and having air for its own
mediate product, vide ante, Part II, Aph. 26), ether cannot be said
to be either eternal or devoid of parts.
(3). Not being present in the substances Aha?/i-kara, &c.,
whose product it is, ether cannot be said to be
omnipresent.
(4;. As, through its mixture with small portions of the
four other elements, it becomes patent to sense
{vide ante, Part II, Aph. 41), it cannot be said to
be beyond the reach of sense.
Statement and Refutation of Another Erroneous Hypothesis
of the same School,
this error having reference to their view of air.
57. The view that air is not patent to sense (but is inferrible
from its hQxng felt), must also be rejected, because, to admit that it
is tangible, is to admit that it is patent to one of the five senses,
namely, the sense of feeling or touch. [Cp. the following passage
60 KKMAKKS (JN JUE EI.EMIS., — FIKE. WATER, EAKTH & AIK. I'AKT II. ENDb.
of Hei'bert Speucer : " did wu in place of them {i.e. tlie words
" phenomenon and ((ppearance") use the term ejf'ect, which is equally
applicable to all impressions produced ou consciousness through
any of the senses, and which carries with it in thought the neces-
sary correlative caime, with which it is equally real, we should be
in little danger of falling into the insanities of idealism." — Fin-f.
Principled, 4th edu., 18^0, p. 159.J
Special Characteristics of certain of the elements.
58. Fire is of several kinds, according as it is terrestrial or
otherwise.
Classitication of Fire as Transient and Enduring.
59. i'he Sun and other Fires are enduring, whereas the Fire
in lamps, &c., are transient.
How Fire appears to the eye and to the sense of touch.
60. Fire looks red, and is felt ns hot.
How Water appears to the seeing — feeling — and tasting — organs.
61. Watei' (when thrown against light,^ looks white, and
(in its natural state,) is felt to be cool, and tastes sweet.
How Earth appears to the various senses.
62. Earth has many colours and taste.s. .
How Earth and Air are ordinarily felt.
63. Earlh, as well as air, is in it:^ ordinary state,) felt to be
neither hot nor cool, but is indifferent in this respect (i.e., is folt
as something intermediate between what is hot and what is cool;.
Annunciation of the Conclusion of l\irt II on the
Three Kinds of Non-intelligents.
64. Thus have been describe<l the Three Kinds of Non-in-
Lelligonts.
END OK HAK'J' II.
(1) god's KSSENCE-rOlNTlNG MAKKS AUE LORDbHIl' & INFINITY. 61
PART III.
On the Lord (J.yvara) * .
1. The Lord is He—
(1) whose flame-like Spiritual Essence is itself Infinite,"
1 The essence and properties of matter and of the finite soul, having
Ijceu explained in tlie first two Parts of these Aphorisms, this Third Part is
In- natural sequence, concerned with setting forth the essence and attributes
of the Lord ( Jsvara), who sways both of those Verities, as says the text —
" O'er matter and the finite soul, one Lord bears sway "
( = •' Kshai'atmsinav isate Deva eka/i "). — !Sv. Up., I. 10.
God is, at the very outset, designated the Lord, inasmuch as lordship or
sovereignty is His j&sserece-pointing Attribute (Svarztpa-nirzipaka-Dharma),
a? distinguished from His J/ier-discovered Attributes (Nirftpita-Svarwjta-
viseshajiatayii pratipauna-Dharma/t).
- I.e., Infinite after a threefold manner (Trividha-pai'ichchheda-rahita/i),
being boundless alike, as to — (1) extension, (2) dui'ation, and (8) the number
and excellence of His Attributes at every point and moment of His presence,*
[i.e., (1) desa-ta/t, (2) kala-ta/t, (3) vastu-ta/t, parichchheda-rahita/t,] and thus
distinguished from all other entities, namely, — (a) matter, (6) matter-clogged
souls, (c) released souls, and (d) eternal angels. Vide the text (Taitt.-Up.,
.4iianda-valii, I. i. 9): — [" Satyam Jnanam Anantam Brahma " = ] "The
8elf-existent, and Self-luminous, Infinite-One, who, all-great Himself, in
essence and atti-ibutes, makes all others great ( = " ' Brihati, brimhayati ' iti,
Brahma "). Vide also, Vedanta-SMtras, II. iii, 29, as to the reason for the
Divine Essence being designated "Intelligence (Jnana)," as well as "All-
intelligent ' or " Omniscient (Sarva-jna) as in Mwnd. Up., I. i. 9 ; id., II. ii,
7 : &c. ; and ante, Part 1, Aphs. 34 and 35.
* Cp. the following passages : —
(1) [" Mati-kshayan uivartante, na Govinda-guwa-kshayat ;
Ishu-kshayan nivartante, nantariksha-kshiti-kshayat."' — " Svi-
Vishjiu-Dharma (?) , i-e.] " Men, however expert they be, con-
clude their discourse on the Divine Attrilnites, not because they have
exhausted the subject, but because they have come to the end of their stock
of knowledge (or opportunity) ; just as even the best-furnished archers —
shooting in the air — desist at last, from throwing darts, not because the air
has no room for receiving any more darts, but Ijecause they have no more
darts to throiv."
(2) "This 'matter might be pursued much further; but it is not the
extent of the subiect which must prescribe our bounds, for, what subject
does not branch out to infinity P It is the nature of our particular scheme
and the single point of view in which we consider it, which ought to put a
stop to our researches." — Edmund Burke's Essay on the Sublime and Beauti-
ful, Casseli's Edn., 1891, p. 36.
62 so ARK HIS BEING V'koUy HELF-l'ATENT & SELF-HAPPY. (2) OTHEK MARKS.
and wholly {Self-manifest ^ and Self-happy,^ and is —
the entire opposite of every kind of evil [and
the unique seat of every kind of good,
{i.e., " Akhila-heya-pratyanika and Kalyauaika-
tana")], and is thus distinguished from every other
entity {i.e., " Svetara-samastavastu-vilakshana") ;
(2) Who is adorned with hosts of amiable attributes,-^
such as intelligence, power, &c.^;
■' I.e., Selt-luminous. The so-called self-Iumiiiousness of the solar orb
and the stars, considered as mere masses of matter, is but a misnomer.
Vide the text (Ka/ha-Up., v. 15; Mnnd. L'p., 11. ii. 10; .S'v. Up., vi. 14):—
'• By ///« shine, all this shines " ( = " 'I'asya hhasii, sarvam idam vibhati ").
' I.e., I liaracterised by independent and unmixed pleasurableness or
agreeableness.
■^ /. v., .\ttributes — conducing to the perfect happiness of devotees.
'■' The Amiable Attributes of the Divine Essence add lustre to such
Essence, ju.st as the Divine Ornaments add lustre to the Divine Form. Cp.
the following verse of the Ramayaua (I. Ixxvii. 26), which expressly
niiikes mention of the Attributes of the Incarnate Lord and Lady of the
Tnivurse, distinguishing, in the case of the latter, (1) those of the Essence
from (2) those of the Ijody or form : —
" Rama loved Sita, as the bride whom his sire bid him wed ;
And attributes, of (1) soul and (2) body, this love e'er higher led."
[= " Priyatu Sita Ramasya. dtivali pitri-krita(/i) iti ;
(1) Gmiad, (2) rttpa-gmtach chiipi, pritir bhityo, 'bhyavardhata."]
T'he following ai*e some of the texts setting forth the Divine Attributes : —
(a) Mu/irf. Up., 1. i. y ; id., 11. ii. 7 : [" Yas Sarva-jnas Sarva-vit,"=]
" Who knows the essence and the attributes of everything."
(6) .Sv. Up.. VI. 8 : [" Para 'Sya .S'aktir vividhaiva srityate,
Svabhaviki Jnana-Bala-Kriya cha."=]
" Transcendent, varied, natural, are said to be —
His Pow'r, Intelligence, j Strength, and Activity ( =: Sway'ng
Energy)."
(f) ,Sr/-Vish»iu-Purawi, VI. v. Hi; [" Sama.'<ta-Kalyana-Gu«atmako
'Sau,"=] " He is the Incarnation of each Lovel}' Attribute."
(d) Opening of Sage Natha's work (of which but a few fragments have
come down to us):
(8) HE alone, evolves, pkeserves, and bissoltes all; 63
(.3) Who is the Evolver, Preserver, and Dissolver of
every
[" (1-3) Yo, (4-5) vetti, (6) yugapat, (7) sarvam. (8) pratyakshena, (P)
sada, (10) Sva-ta/i, (11) Tarn, (12) pra-(l.'l) Haniya, (14-16) Harm,
(16) sastraH?., (17) Nyaya-(18) Tattvam, (19) pra-(20— 22) chak-
shmahe." =; ]
"(13) Devoutly bow'ng (12) as fit, to (11 and 1-3*) Th' Unique Famed
One — (14-15) who heals evevy ill
And every bliss bestows, (1-3) who (4-5) knows (ti) at once, f (8) imme-
diaiely X in full
Perfection, S (7) all things (9) e'er, (10) hi/ His inherent pow'r alone,
(19-22) We § now, ^ in matter — manner, — perfect fraine, in Elders'
name.
Led by that Lord, (16) the guide, entitled (17-18) 'Demonstrated
Truth.' " — As to Sage Natha, vide ante, p. 7, note.
(e) According to the text, — " Tavananta-Guraasyapi Sharfeva Prathame
Gunah," Sages have, out of the infinite number of the Lord's
Attributes, made particular mention of Six Primary or Principal
Attributes, namely, —
(I) knowing all, (Tl) supporting all, (HI) ruling all. (IV) remaining
inexhaustiWe, (V) working miracles, and (VI) overpowering all. Himself
* " = Th' Unique Famed One— Who" ( = " Yas Tam '). This expres-
sion, in which the two words, "Him — who," are used together, for the
purpose of denoting " The Unique Famed One," may be compared with the
like expression used in the like sense, in the following passages : —
(1) Taitt. Brahmawa, Ashiakah 3: Achchidra-Prasna, Annvaka 5:
" Yasyasmi, na Tam antar-emi," i.e., " I thwart not Him whose (liege) I am."
(2) iSri-Ramayana, TIL xxxvii. 18:
^ r ' Transcending adequate thought, is
" A-prameyam hi Tat T'ej" tie' i"deed that Light,
Yasya Sa Janakatmaja I C j To which the Daughter of Janak belongs
' 1 To which t
V of right."
t i. e.. Simultaneous!}'.
X i- e., Without needing the intervention of any organ or other medium.
-15 (**) i. e., without any defect on the score of those varying degrees of
accuracy and certainty, which characterise the knowledge of limited beings
in consequence of the knowledge of these beings being dependent on organs,
mediums, and other conditions.
§ ('•'I) -— - " AVe," understood, being implied by the verb in the first
person.
1[ C'^'^) "^ " Now," being implied by the present tense of the verb.
64 (4) 18 THE PIT RKSORT OF ASPIRANTS (a)-(d). ASPIRANT (rt) DESCRD.
thing tliat has had a beginning ('whether as a wholesale aggregated
mass or as a prodnct developed in detail)" ;
(4) Who is the fit resort of (all) the four kinds of aspirants
enumerated as —
'' (a) the impoverished and distressed soul'*,
I)einfi; unaided or uiulaniited l)y anythinpf. These Six Attributes (called
Shufi-Uiinyam,) are tluis explained : —
(1) " Of Himself, He, all things, in every respect, and at every moment,
cognizes directly ; (Such is His " Jniinam.")
(11 and III) All things thus cognized, He ever supports and controls ;
(Such are His " Balaisvarye.")
(IV) Nevertheless, is never exhausted; (Such is His " Viryam.)
(V) Works miracles, or what transcends our very conception; (Such
is His " »S'akti" or Aghafita-gha/aua-samarthj'am.")
(VI) Overpowei-s all. Himself being unaided or undaunted by au}--
thiug." (Such is His " Tejas".")— The Gitu-Bhashya-'IVitparya-Chaudrika
of Sage Vediintachurya, Bangalore Edn., 1887, p. 3. and S^r?- Vishiiu-PiuvJna,
VI. V. So, translated, po^t, end of note 26 (in Part III).
^ Evolution and Involution (or Dissolution) are each sub-divided into
two classes, i.e., into — ■ "
(d) immediate (a-dvaraka), and (&) mediate (sa-dvaraka).
Preservation too is twofold, being divided into (a) exterior and (h)
interior.
For more detail as to these topics, see post, Part 111, Ajihs. 12-40.
For authority, ride such texts of Revelation as the following : —
[" (ft) Yato va imani bhittani jayante ;
(h) Yena, jatani jivanti ;
(e) Ynt, prayanty, abhi-sa^i-vi.santi :
Tad vi-jijnasasva; Tad Brahma " : ==]
" (a) Whereof alone, all things are born ;
(h) Whereby alone, what are born, live ;
(<■) Wherein alone, they all, at dissolution, merge :
Thaf, .seek to know. Thai is the All-great Entity." T:iitf.
Up. Rhrigu-valli, Ann. 1.
Corollai-y.
Not attributes or (jualities (guna/(-) only, l)ut activities (kriyii//) too.
characterise the Lord.
'^ /.('., he who. having been pos.sessed of power and fortune and lo^^r the
same, seeks to be re-instated in f he same.
ASPIRANTS {h)-{d) DE8CRD. (5) THB LOED IS THE GBACtOUS UKANTOR — 65
[b] the novice in fortune-seeking^,
{c) the seeker of self -know! edge and self-satisfaction^",
and
[d) the seeker of knowledge concei*ni ng God, and the
sole satisfaction of Cxod"^^ {vide the (xita, vii.
(5) who is the Grracious (Irantof (conformably to recipients'
needs,) of all the four kinds of boons enumerated [in the Moksha-
Dharma of the /S'ri-Maha-Bharata]a.s —
'■' I.e.. he who, having never before taafced the sweefcs of power and
fortune, has come to desire the same. Aspirants of this class, and those
foming nnder the cUiss mentioned in the last preceding note. are. together,
inclnded in one generic group, as being, alike, seekers of power and fortune
(aisvarj'arthina/;).
^•^ The seeker of self-knowledge and self-satisfaction (jijiiiisu), prays
the Lord, only to enable him to attain such goal by l)eing i eleased from
entanglement in material bodies.
>' T.e*. he who, being truly enlightened (jnain), stops not with the
merely disembodied soul-essence, but desires to reach the Lord, holding the
r.f)rd alone to be his goal, for, he fully realizes, and thence is ever loyal to,
and delights solely in enjoying, the Lord in all His Universal Sovereignty as
set forth in the Gita text : —
" Other, and aye, greater than this (material mass)
Know there 's a body spiritual — which too is mhie.
And which, sustainer is of this material mass " (?. e., the totality nf
bodies in the world). — Gita, VIL ^).
1^ Of this relative clause of the Aphorism, namely, clause (4) ['fi)-(f?)]>
and of the clause preceding it. namely, clause (3', the result is —
That the (/ause or Father of all, is likewise the Proper Resort of all.
Vide the text,—
'•'KhrHti-dm t,n DhyeyaA" = ] "Souls, on the Cau.se or Father ought
to meditate." — Atharva.sikhopanishad, being No. 23 in the Book of 108
Upanishads, whicli was printed at the yldi-Kala-nidhi Press, Madras, in
1883. and on which we have the magnificent commentary entitled the
'• .^tharva.sikh.n-Yila.sa." Of this commentary, the whole of Part I, and a
■ portion of Part Tl. have been printed at tlie-.'^ri-Sarasvati-Bhaiir^aram Press,
rvr^ Peyalvarkovil Street, Tx-iplicane, Madias.
IP" '■
n 9
«fi OF ALT; TBK FOrK BOONS, VIZ. — (cr)-(r7V THERE BOONS T>EftCmBl!n.
(a) meritorious works (^dharuia)/"
(6) wealth (anba),' *
(c) enjoyment ^kama)/' and
(d) salvation (mokshaj ' " ;
>•"* .Subdivided into —
Vedic Sacrifice (islifa), <&c., and
tank-dig<<iii<i;(p«rta), &c.*— T7c?e'raitt. Up.. Pra.siia or Prapa/hakn
Vr— entitled NHiava/iam. Anuviika i, v. ti, or, according; to the reforcnce given
in Jacob's Concordance. " Mahanar. 1. 6." It will be noted that the two
nninl)erB. given in this connection l)y (Lionel (i. A. Jacol). who had before
him the ^Mahanarayauopanishad of the Atharva-Veda, tally with the Anuvaka-
nnniber and verse-number, respectively, of the Taitt. ITpaiiishad'a Pra.«na VI.
'^ The Ved-a|)pointed means of achieving —
"meritorious works (dharma)" on the one hand, and
•'enjoyment (kama)," on the other. (Vide the preceding and succeeding
notes.)
' * T.e., the tasting of the pleasures attached to meritoriou.s works,
whether such pleasures be enjoyed in the present or in the future state.
'" Salvation (nioksha) is the eternal enjoyment —
either of self as is done by the Kevala (or self-seeker),
or of the Lord as is done by the truly enlightened Saints ( Jnanina//),—
who have l)een subdivided into " Bhaktas " or rapt Seraphs, and
" Bhagavatas " or Kerub-like Servants of the Lord.f
(a) Meritorious woi-ks (dharniai. are those works which ai'O undertaken
as the means of achieving some end or prize in the -^luipe of reward
for the .same.
(h) Wealth (artha) is sought, not only as means to an end. bur also as an
end in itself.
{(■) and (rZ). Enjoyment (kama) and salvation (moksha), are sought a.s
ends in themselves. CoroUai'v.
* Cp. Apte's Sans.-Eng. Die. under " Tsh/a-purtam " ; and the following
passage of India for July, 1897. p. 194. end of col. 2:— "The Famine Com-
missioners expected 'the cultivators and landlords to do something towards
the improvement of their land, but mainly in their own traditional way.
which mostly takes the form of sinking wells, planting mango and other
fruit trees, "making tanks and reclaiming waste land.' 'I'he expectation is
wholly reasotuible. Yet it is all but ho|)eless. Tlie rayat is totally unprovided
with the necessary means; and the landlord is in too many cases unable to
assist, him. There is no lack of knowledge or of good intention [ride the
agricultural exi)ert, J. A. Yoelcker's official report to Government, on the
Improvement of Indian Agriculture, dated March. IHP.'J]; the difHculty is
the absence of the 'wherewithal." What, then, can the Government do:-
That too we have reiterated to weariness. We have pointed out the vicious
working of the revenue! system, with its inappropriate and cast-iron formality
and its unreasonable and inexorable denuinds ' Fir?p also, in the same
number of India, p. 204, our political expert, G. Subramania Iyer's paper on
the Land Revenue Settlement in Madras.
t Cp. the folii)wing passage: —
" God doth not need
Hither man's work, or his own gifts : who best
Hear his mild yoke, they serve him best : his stat^
. (6) THK LOltp'a ALL-TRANSCENDENT POKM. (7) BIS CONSOJRTS. t>7
(6) who is possessed of an All-transcendent Formic ; and
(7) whose Consorts are the Goddesses — Lakshmii'*, Bh«/mi, and NiZa^^.
Corollary.
Approachable by all, He grants the boon that 's meet for each.
Authority.
" Gaining the Omnipresent's grace,
The god-chief. Three- Worlds' Lord became.
!So, Eka-pinga, fortune got,
And Karta-vii-ya rose to be all-powerful king,
While King Janak attained salvation's highest bliss.
Th' Omnipresent 's bestower tlius of every boon."
[=:" Sakala-phala-prodo hi Vishreu/i"]. Seepos/, Part III, end of Aph. &2.
^' For an explanation of the all-transcendent natui-e of the Divine
Form, vide post, Part III, Aph. 40, and id., Aph. 59, end of note.
Authority.
Taitt. Up. Pi'asna or Prapaihaka VI, Anuviika 11, v. 11 ( = Jacob's
'* Mahanar, 11, 12 ") : thus describes the Lord's Form : —
['* Nila-toyada-madhyastha vidyul-lekheva bhasvara " = ]
'* Like lightnings flash — o'erlapping a blue cloud.
Bright radiance here surrounds th' Lord's (Sky-hued) Form."
Thus has been described the Divine Form —
(a) which makes manifest the Essence and Attributes before described, and
(b) which is suitable to the nature of the Lord —
as the "cause of all (jagat-kara^ia-taya),
as approachable by all (sarva-sama-srayaviiya-taya), and
as the rewarder of all (sarva-phala-prada-taya).
■^' Lakshmi, described in the Dramirfo-panishad (X. x. t5) a.s
the Lord's " Proper Consort," — is the " Great Lady " of the uni-
verse, and also the Mediatrix, Reconciler, and Goal, oi' souls.
The other Goddesses resemble Lakshmi, in rank and function. Vide
the following texts : —
(1) iS'ri-Purusha-Swkta (in the Taitt. -^rarij^aka), Anu. TI, PanchJisat iii,
Mantra 1 : —
" Hris cha, Te, Lakshmis cha, Patnyau '" ]
"Thy Consort Lakshmi is, and Bhi'.mi too."
(2) iS'aiva-Puraiia,
Vaikun^he tu Paie Loke.
■S'ri- Sahay 0 Janardana/t,
Ubliabyam BhMmi-Niiabhy;im,
Sevita/i Paramesvara/'."
1 h All-guiding — All-correcting —
Lord,
Dwelling in Lakshrai's company
In th' Highest Heav'n — Vaikuniha
called.
Is, by Bhtimi and Ni?a, served."
Is kingly : thousands at his bidding speed,
And post o'er land and ocean without rest ;
They also serve who only stand and wait.' — Milton's Sonnet
on his Blindness.
[All lead, in blessedness that hath no bounds,
A God-communing life that never ends. — These lines occur
along with others, ante, on the back of the title-page. 8ee the reference,
there given. Addis and Arnold's Cath. Die'., oth edn.. Art. "Cherubim."
says : '• With this word the Hebrew cherv.b mny be connected, and the etymo-
logy may belong to soiue uou- Semitic langu^ige."]
fti) \ iiui«3ati, iti ahad
j bhava-vikara/(.'
H8 DKI-N.'SCL.(1)-{7)KX1». 0L.(1):-HK *t< 'tHOUT MATTBR'b Jkl^OVl.d' FLAWS.
KxHUiiiuitiuii of Kach lnij)urtant Clause in the foregoing Definition.
First, How tlie Lord is the Opposite of Evil. [= Part III,
Aph. 1, CI. (1), p. 62.]
2. 'J'he Lord is said to be " the entire opposite of every kind
of evil/' because, —
(a) as light is to darkness, and
(//) as the Kernb or King of Birds is to the serpent,
He is the antitliesis of mutation*", and all other imperfections'^".
i» " Sixfold vicissitude. Nonego* hath ; j C - (\) JAyatc, (2) asti,
For. it (1) becomes evolved. (2) remains j j rS) pari/jamate, (4) vivar-
evolved, ^=::<{dhate. (-5) apakshiyate,
(o) Undergoes change. (+) swells, (o)
wanes, and (6) disappears."
-'" Under the head of "■ otlier impei-tecbions". are coni]>reliended the
imperfections found in all the three classes of finite souls (enumerated tmtc,
Part 1, Ai)h. 40). For.—
(«») bound souls are imperfect, because ignorance and pain cling to
them ;
(6) freed souls are imperfect, because ihej* are in the position of oiie
who, having once been actuall}' stained by mire, lias since been
washed b^- the grace of tlic Lord,
(c) eternal angels too are iiDpertect. because tlicy too, quite as much
as both the other classes of souls already mentioned, are of
finite essence and (parasitically) dependent on the Lord.
Dependence, laudable as it is in subject beings, would, had it existed in
the .Sovereign of the universe, have seemed an imperfection in Him, as
detracting from the absolute perfection of His i)rerogative.
Though, according tot'. 22. Ch. vii, Bk. VI, of the .S'ri-Vish/tu-Pura»a.
•' the finite soul-essence" deserves the praise of being " self-u)anifest ami
rtiiwless" { = "atma jllfina-mayo 'mala/^') when compared with the \'erity
which is inferior to itself. fiV;., the Non-ego or the Category of Non-iii-
telligents, it nevertheless dwindles when compared with the Verity which is
superior to itself, ci':.., the Divine Essence, and which is described in the fol-
lowing te.xts of the aforesaid Pun'ora and other authorities, namely, —
(1) "The Highest Goal — All-pure— ■ Th' omnipresent' is called."
^ (= •* 8amasta-heya-rahita/« Vish>tv-akhyam Paramani Padani '); (
(. [.Vri A'ishnu-Pur.Aua, 1. 22. 53.] " 3
(2) I " A 'though characterised by knowledge and by bliss, I __
\ The finite soul 's indeed the servant of the Lord." )
( " Jnanananda-niayas tv jUniii, ) (Cited in Sage Vara-yogiir;- Com.
i 6'esho hi Paramatmana/t." j on the Jnana-Sara, r. 16.);
(o) Sri- Vish/ni. Pura>ia, I, ii. 1 ; &c,
* i.e., (a) Pui-e Matter or the Matter that is found in the Highest
Heaven, and
{l>} Mixed Matter or the Matter that is found in every region —
below the Highest Heaven. Viih ante, Part IJ, Aph. 2, &c.
■••r.
«"!,.. ()) OONTD. HE IS THRICE INFINITE; INFINITE IN ((/) DUKATION, 6©
Secoudly, How the Lord is Infinite. [= Part III, Aph. 1, CI. 1, p. 61,]
3. He is said to be Infinite'*^, because, —
(a) He is Eternal {i.e., Infinite in duration), and
^^ The Lord's infinity is threefold. He is —
(a) eternal (or infinite in duration) ;
(7)) omnipresent (or infinite in extension) ; and
(f) worthy of being designated "All" ["Visvam." " Sarva/*" fas in
(iitd, xi. 40), &c.], in consequence of His having all else as
parasitic adjunct to His all-pervading — all-ruling Self, {i.e.,
such adjunct as body is to soul.) whereas He Himself is not
a parasitic adjunct to, or limited to the likeness of, anything
else.
Hence the reasonableness of ever continuing our moral and intellectual
culture, and of
(1) Shalcspeai'e's homely saying : " There are more things in heaven
and earth, Horatio, than are dreamt of in your philosophy ;" and
(2) our Sage Vedantacharya's maxim : —
" The rule of reaping as we sow,")
'' *' Upasita-gu wader ya,
Praptav apy a-bahishkriya,
Sa, ' Tatkratu-'naya-grahya,
Nakarantara-varjamiro." [" .Vate-
panchasan-nyayo 'py asti hi ?"]
means not —
That God can't give us more
bliss than we sought,
But that He won't withhold ^~'^
thfe bliss we've earned.
[Can't fifty pounds be, with
one hundred, paid P]"
Another consequence of the foregoing truth is, that we can never rest
satisfied that we have exhaustively studied the science of Divinity. Vide
the following characterisation of our Holy Bard Valmiki : —
■' Who — quaffing e'er Ram-Hist'- I " Ya/t piban satatam Rama-
charitamritasagaram,
A-triptas, tam Muniw vande.
Prachetasara a-kalmasham."
ry's Nectar-Sea — ne'er rests
content.
To that all-pure Saint — Varun-
sprung — my head 's in rev'-
rence bent."
The following text contains a characterisation of Saints in general : —
■' With tears of joy and hair erect, j " 4hlada-sita-netrambu/t,
puZaki-krita-gatra-van,
Sada Para-gurtavishfo,
di'ash-iavyas sarva-dehibhi/*."
(6'ri-Vish9iu-Tattva, cited in the
Great Com. on Dramif/opanishad.
III. V. 2.)
the Lord's
Saints, rapt, e'er meditate His
Attributes.
Let all see these Saints and be
edified,"
[= '' Blest is the man that doth meditate good things." — Ecclus.(xiv. 20),
cited in Ogilvie's Imp. Die, under *' meditate".]
70 AND (6) IN KXTENSION AND ALI.-JNSl'l H JNU EXCELLENT ATTKIBUTE«.
(/;) comprehends, pervades and inspires the totality of souls
and bodies ( — i.e., is Infinite in extension and in the
number and excellence of His Attributes).
[Vide Mnnd. Up. I. i. 6 ; Taitt. Yajur-Veda, 4ra//yaka, Pracsna
oi- Piapaihaka III, Pawcha^yat ii, Clause 1 ; Sub;ilopanishad, Kha«^a
Vll, where occurs the text, " Whose body is the earth," &c. ; and
Sv. Up., VI. 8, which says, " His equal or superior, there is none.")
An Objection, stated.
4. " If, instead of standing aloof from the totality of souls
and bodies, the Lord pervades them all, would He not contract
their imperfections ? " one might ask.
Answer to the Objection.
5. Just as the finite soul, notwithstanding his dwelling within
afid controlling a grossly material body, does not himself contract
the infancy, youth, and other vicissitudes to which such body is
subject [vide GM, ii. 13, 22, &c.),
the Lord too, notwithstanding His being the Soul of all,
and, as such, dwelling within and controlling the totality of souls
and bodies, does not Himself contract any of their imperfections."'^'
( Vide Dramidopanishad, 111. iv. 10.)
'--' The Objector might still continue thus: "Although infancy, youtli,
;iu(l othei- vicissitudes ot the gross Ijody do not touch the finite soul that
ilwells within and contiols such Ijody, does not the finite soul, by reason of
his contact with such gross body, contract the vicissitudes ot ignorance,
misery, and the like ? May not the like vicissitudes happen also to the
Lord, by reason of Hi.- b^iug the Soul of all, and, as such, having for His
body, and being in cojititct with, the totality of souls and bodies?"
This fui'ther objection too, we answer, by saying: "No. None of the
supposed vicissitudes can happen to the Lord. The reason why He is not
subject to such vicissitudes as bound souls arc liable to, is that the t-aiitte of
penetrating and dwelling within bodies, is, in Tlin case, different from tlteim.
Such cause, in their case, is wrong action, whereas, in His case, it is
grace or gracious condescension. Vide such texts as the following -.^-^
(1) Mimd. Up., in. i. 1 ; and S'v. Up. iv. 6 :
"The other (that is, (iod,) shines without eating wrong-acts'
fruit."
[ = " An-a«nan anyo abhi-chakasiti."]
(•_') Subalopanishad. A'fl :
"He is each being's Inner Soul, yet is aliove all fault."
[ = " Ksha Sarva-bhutantar-atnia 'rahata-p.-ipniH."]
('^} Nri-Vish?iu-Pura*ia, I. ii. 1-2:
•' I bow to the Omnipresent who concfuers all "
[ 5= *' Vish/iuve Sarva-jisb/iave— || namaA," &c.j
CL.(r) coNTD. 'wholly self-manipest & selp-happy' rxpld. cl.(2) exd. 71
8rdly, How the Lord's Essence is Wholly Self-manifest and
Self-happy. [Vide Part III, A.ph. 1, CI. (1), p. 62.]
6. The Lord's Essence is said to be Wholly Self-manifest and
Self-happy, —
because its manifestation itself is happiness,, and snch
manifestation is unintei-rupted, eternal, and independent of any-
thing other than itself.
Corollary.
7. It follows, therefore, that no part of the Divine Essence
ever lacks manifestation (pra-l<a.va) or happiness (anukwla-tva).
4thly, How the Benign Attributes— inhering in the Divine Essence,
are characterised. [Vide Part JII, Aph. 1, CI. (2), p. 62.]
8. The Lord's Benign Attributes such as His Knowledge,
Power, &c., are —
(1) eternal (nitya),*^
(2) immeasurable (nis-sima),^ *
-^ i.e., without beginning or Pud in time, being inseparable from the
Eternal Bspence, as says— the Chh. Up. V^III. iii. 1 = '^ Ta ime Satya/;.
Kiima/i," and id., VIIL iii. 2 = '* Ete SatyaA KAmAh."
In these passages of the Chh. Up., "Kama/*." means " Amiable Attri-
butes." according to the etymology — " Kamyanta iti Kama/« = Kalya«a-
Gnnah" ; and " .Satya7». " means " Eternal."
Cp. the Dramirfopanishad. I. ii. 10 = '• Ir\\a Va^i-PnA-al : " Also the Taitt.
Up. II. i. 1 =
" So 'snute Sarvan Kaman saha Brahma?ia Vipaschita." i.e., —
"The soul released, enjoys the All-wise Lord with all His Attributes."
^^ And this, even in each one of their particulars. Vide the Taitt. Up.
-'Inanda-Valli, II. 9, which closes an effort to measure the one particular
Attribute called Bliss ( Jnanda), with the declaration : " He who understands
tlie Bliss of the Lord which transcends (i.e., as transcending) the limits of
thought and speech, has nothing to fear." This declaration of the inade-
quacy of thought and sueech to gauge completely the one particular Attri-
bute called Bliss (Jnanda), is typical, and hence is equally applicable to
every other Divine Attribute.
Cp. Sage Yamunacharya's Hymn of Hymns (Stotra-Ratna), v. 19. which
may be abbi-eviated —
thus : " Just as Thy Attributes, 'thout number are.
Each excellence is, from all limits, far."
or thus : " -Just as these excellences are countless,
Each of rhem, ta'eii e'en singly, 's measureless."
or
72 CL. (2) CONTK. HIS ATTRIHUTES— -KTEKNAL, IMMEA8URABLK, C0UNTLR8S.
(8 innumerable (nis-sankhya),
a «
or may be translated in extenso, thus : —
" E'er striving t" find the limit of Thy Qual'ties, one by one,
Veds words, th' System's Viceroy— Hod's Navel-Lotus-ljorn— reokon
As one; o'er him, imagine lords— each greate*- than the last,
A hundredfold; yet. through all time, the striving stage, pass not 1
[ = '■ Upary-iipary Abja-bhuvo 'pi pwrushau,
Prakalpya " te ye Jiatam' ity auu-kramat.
Giras, 'l\ ad-ekaika-guuavadhipsaya,
Sada-sthita/(, nodyamato 'ti-serate !"]
Cp. too. the Dramif^opanishad, I. i. 1 : — . • . »
" Who.se Bliss e'er soars beyond compare, 'bove all that .s bright
[=s " Uyarv ara, uyar Nalam Unfaiyavan Evan Avan "]
^^ Vide the following (among other) texts : —
(1) As th' ocean's gems are countless, O my son, [ = " Yatha ratnani
jaladher, a-sankyeyani, put-tra-ka,]
'I'hc Infnite (ireat Soul's qual'ties, count outrun !" [=:'ratha Guna
hy Anantasya,a-sankhyey\ Mahatmana/t! "]— Matsya-Pura«a.
(2) 'Che Bhishma-Parvan of the ,S'ri-Maha- Bharata, speaks—
" Of th' Great Soul whose hands wield the Sacred L'onch, Dis-
cus and Sword, —
Th' Omnipresent— AU-conq'ring Lord— born as Vasu-de\ 's son;
Whose Atti-ibutes couldn't numbered be by all the worlds. ^
K'en if, for tens of thousands of years, they, joined, strive ! "
(.'5) " Sliould one, e'en live as long as th' four-faced god,—
Endowed with crores of mouths and full-cleansed heart, —
He cant. O God of gods I tell a ten-thousandth part ^^
Of thy qual'ties ! I pray Thee, gracious stoop to me!"
(4) " His (pial'ties all, 'tis plain, cannot be told
Even by all the Saintly Hosts combined;
The purity and other qualities
Of th' gross material sphere. He quite transcends." {('p. .S'ri-
Vishnu- Purawa, VJ. v. 79 and 85. See 2)ost, note 27.)
(5) The DramicJopanishad (III. iii. 3) speaks of " His countless— ancient
and inherent — attributes."
(fi) The eternity, immeasurability, and innumerability, of the liOrd's
Attributes, have all been set forth together, in the following
verse (=r. 26) of Sage Kiira-natha's Hymn to Vanadri-
Natha or the Lord as manifest in Vanadri or the Wooded
Mount, about ten miles distant from Madura in the Madnis
Pi-esidency : —
" A spark of iiny one of these Attributes is enough
To make its owner be by all the universe obeyed 1
Such .\ttribiues— divine — eternal — countless — measureless.
Shine in th' still lovelier Essence of the Wooded Mnmit's Fine-
handed liord I * [=* " Sundara-bahu.*']
To Him, resort 1 — as my Refuge Sole!"
AND THEY AKE NATURAL^ FLAWLESS, DNEXCELLED, NAY, UNEQUALLED ; 73
(4) independent of adventitious conditions (nir-upa-
dhika;,^''
(5) tiawless (nir-dosha),* ' and
(6) unequalled, a fortiori, unexcelled (samadliika-rahita).^*
^^ That is to say, the Lord's Attributes are natural (" svabhaviki !" Hv.
Up. VI. 8) to Hita, and are, therefore, distinguished from the attributes of all
tinite souls (even those of the Eternal Angels of the Highest Heaven not
excepted), which, for tlieir very existence, arc solely dependent on the Lord's
will. Vide the Great (Joramenfcary entitled the >b'ruta-Prakasika, on Svi-
Bhagavad- Raman uja's Bhashya, under the word "Brahman" in Ch. I,
(Quarter i, Aph. 1, of the Vedanta-sMti-as, 1st Telugu-type edn., pp. 8-9.
•'Transcendent, varied, TCCtf^tro.?,") f " Para 'Sya »Saktii'
Vide also 'Sv '^^^ ^^^^^ ^^ '■*^' I vividhaiva
[Id VI 8- K^ideed, His Wisdom, Pow'r, ^ = H srnyate, ^
'^* ■ ■ I Strength, and | | Svabhaviki Jnana-
j ^Icfirii?/ (= SAvay'ng Energy.) J i^ Bala-Kriya cha."
-^ Vide the following text of the Chh. Up. (VIII. i. 5., which is cited
also, post, p. 79, note 32): —
(1) " Him, action does not bondage
bring ;
(2) Wane, death, grief, hunger,
thirst, He hasn't ;
*(3) Eternal Heav n — with all de-
lights— is His ;
(4) His will is indefeasible; such is
this Soul ! " J ^
Vide further, ^Sri-Vishwu-Purana, VI. v. v. 85, and id., v. 79, the sense of
which is given, rtit^e. Part III, note 6, (e), pp. 63-t34^; which is cited with text
i^i), ante, Part Hi, p. 72, note 25; and which may be translated as follows : —
*' By Bhagavau is meant — He who, "thout^ f " Jnana-.sakti-balais-
flaw, I I varya-vlrya-tejamsy a-
Is all-wise, all supports, all rules, untired, f- = -^ seshata/;, Bhagavach-
And, with pow'r wondrous, conquers all, | | chhabda-vachyani, vina
alone." J l^heyair gu/iadibhi/«."
The followiuu- is another translation of the last cited verse :— -
" The term — Bhag'van or Ven'rable Loi'd, means —
Him who, all, e'er, at once, directly knows,
Props, guides, untired, o'ei'pow'rs, astonishes,
'Thout bounds, 'thout mixture of unlovely traits."
'^'^ The Lord's Attributes are thus distinguished from those of finite
rationals, the attributes of every one of whom are equalled by the attributes
h-i
Cl) " Apahata-papma,
(2) Vi-jaro, Vi-mrityur, Vi-
soko, Vi-jighatso,'Pipasas,
(3) Saty-a-Karoas, [Cp. Chh.
Up., VIII. iii. 1.]
(4) Satya-Saukalpa/t." "Esha
^tma!"
* In passages — -setting forth the greatness of the Lord, the word
'"Kama" (which, in the present instance, occurs in the expression " Satya-
Kama," and which, according to its etymology, is equivalent to " that which
is ' kamyate' or loved,") is used as a generic term, denoting whatever is a
lovely appurtenance of the Lord, be it His Attributej His Body, or Hia
Kealm.
II 10
74 AND AEE THKEEFOLU, ACCOKDlNG AS I'HEt ARE MANIFESTED —
'J'hveefold Classification of the Lord's Attributes, according
to the character of the souls in dealing with whom
such Attributes are called into recjuisition.
9. Of the Attributes of the Lord (which may be divided into
threw classes),
ol his peers or fellow ratioimls, and are i^tcelled l)y the Attributes of the
Lord. Vide such texts as the following: —
(1) Sv. Up. VI. 8 : " His e(jual or superior is not seen."
[His qual'ties, thus, aren't e((ualled or excelled.]
(.•2) Sage Bha/Zarya has thus summarised the whole of this part of our
theme (viz., Part 111., Aph. 8) : —
" O Rangam's Lord ! gems are by~\ r " I'avhnanta-CTimasyapi,
rays adorned ; L _ J
So Thou "rt adorned by Six Prime C ~ y ShacZ eva prathame Guna/j."
Attributes — J \^
'Thout tiaw, beginning, end, copy, or count —
Whence, Thou dost (1) know, (2) prop, (.3-4) lead, untired, (5) o'erpow'r,
(.6) astonish, all ;
Whence, Pure (irace-streams, ad infinitum, ramifying How." — Hymn to
(!5'ri-llanga-Raia (or the Lord as manifest in ,b'r<-Kangam in the Madras
Presidency), Centum li, v. 27.
Cp. the ancient Greek saying which represented both Alexander and
his picture, to be unitjue after tiieir kind. The saying was as follows : —
•' There are two Alexanders, namely, Alexander the Invincible and Alexander
the Inimitable."
Yet, Alexander himself is said to have owned that he was beaten by
Achilles, because, whereas Achilles' glorj' came both from his inimitable
exploits and from their inimital^le record in the Iliad, his own glory came
from his inimitable exploits aloue.
As each thought recalls to mind its kindred thought, 1 may, in this place,
cite the injunction of Manu on which we — Hindus (and the females among
us more especially,) still continue to act. It requires all rational beings to
conserve in the best manner, not their virtues onlj'. l)ut also such evidence of
these virtues as is sufficient to convince and edify their brethren. Rational
beings are thus enjoined to be ever ready to assign a reason for the hope that
\B in them. (Cp. 1 Pet. iii. 15.) Accordingly,
C:es:ir said: " Cajsar's wife should bo not merely innocent, but above
all suspicion;" and (Hadstone said : " Our tenure of power in India depends
on ft Krst condition, namely, that we govern India for the benefit of thn
Indians; and, on a second condition, namely, that we keep the Indians
convinced that such is oar intention."
(l) TOWARDS HIS LOVERS, (ll) TOWARDS HATERS, OR (ill) TOWARDS ALL. 75
(I) the first class — consisting of
(1) [vatsalya or] caressing* parental fondness (such, for
instance, as the tender cow has for her newly
eaned calf),
(2) [sau-silya or] condescension,
(3) [sau-labhya or] easy accessibility,
(4) [mardava or] softness,
(5) [arjava, i. e.] openness or unreserve, Ac, —
are manifested towards souls who trust Him ;
(II) the second-class — consisting of
(1) valour and (2) victory, —
are manifested towards souls who hate those that trust Him ;* •
(III) and the third-cla,ss — of which all the other Attributes aforesaid
ai*e the development, and which consist of
(1) omniscience, (2) omnipotence, &c., [vide ante, Part
III, Aph. 1, Clause (3), note 6 (e), pp. 63-64]—
are manifested towards all kinds of souls.
God, therefore, never left Himself without a witness of Him. Con-
sequently,* our Scriptures and our Scripture-expounding Sage-line (Guru-
parampara), we hold to be eternal ; and constantly pray that they and the
liord they reveal, may together be eternally realised by us — his rational,
eternal subjects. The prayer i« as follows : —
"(1) Truth's Evidence, (2) Truth'^ "(1) Prama»iawcha(2) Praraeyamcha
Evidenced, j
(3) Meek Souls— studying Truth I (3) Pramataras cha
Evidenced, }■ Sattvika/i,
May all, toi^ether, everywhere, f .Jayantu, kshapitarish/aw,
Each hindrance conq'ring— ' saha, sarvatra, sarvada ! "
prosper e'er !' J
The following is an alternative translation of the same verse : —
" O may (1) Truth's Evidence. (2) Truth Evidenced,
And (3) Meek Know'rs whose (4) ken grasps Truth Evidenced,
Together ever triumph everywhere,
Conq'ring each ill to which error is heir !"
(Opening of our Sruta-Prakasika or Great Commentary on Sri-
Bhagavad-Eamanuja's Bhashya on the Vedanta-s-wtras. See also
the concluding note, 2^ost, Part III.)
«* " He that is not with me is against me, " says Je.sns. (Matt. xii. .30.)
"Those who hate Mine, hate Me," is the substance of what our Lord Sri-
76 URF T>ETAII,Kn: K.G., HIS OMNISCIRNCE CURRS OUR NESCIENCE, Si SOON.
Certain Special Appropriations
of Particular Attributes of the Lord.
10. (t) The Lord's Omniscience is the antidote to souls'
nescience.*"
^2) His Omnipotence is the antidote to souls' impotence.
(3) His Forgiveness is the antidote to souls' conscious-
ness of their sinfulness.
(4) His Mercy is employed in the relief of souls who are
ai^grieved.
(5) His Parental Fondness is employed in raisiiT^ souls
who are conscious of their imperfections [ — namely,
(a) avidya or ignorance, (h) karma or enslaving
action, (e) vjisana or unconscious tendency to
pursue worthless objects, (d) ruchi or conscious
Krishna says, in defining Hi.s foes. Vide the S'ri-Malia-Bliarata. ITdyoptn-
Parvan, Ch. 90, j\ 81i-32s. which may be translated as follows : —
" We should not be the guests or~^ T" Dvishad-annam na bhoktavya'»»>.
"'^^^^ I \ Dvishantaw naiva bhojayet.
Of him who, us, hate bears. V = "^
The Panr?avaa, thou hat'st, O King ! J I Panf?avan dvishase, Rajan I
Aren't they my vital airs? J L MamapraMa(fc")hi, PaHWav.ufe y"
3o "Where ami — wholly foolish soul !^ f
Soul-healinii ken. how far 'liove j j " Kv.nham atyanta-dnrbddhi/A •
me! i J Kva chatnia-hita-v)'ksha»am !
0 King of Kings I () Tiord of Bliss I i i Yad-dhitam mama, Deve«a !
Do Thou command what 's good i i Tad ajnapaya. Ma-dhava I"
for me !" J t_
— Sage iS'aunaka's .Titantahvaya-Stotra. c. 18 ; and Itihasa-Samnohohaya,
Ch. 32, Sage Pn«/7arika's Prayer.
" Holding Thy feet. I pray Thee, Lord!— 1
firant ns but that boon which, of Thy 1 " Yam Tvaw hita-tamavJ!. N^tha '.
\ .livebhyo nianyase Svayani.
~ Yachc, Tvat-padam .Manibya,
VaravH di.sa, tam ova ntih."
Own motion, Tliou think "st liest for
souls
( — For we know not what we should
a.sk)!"
C'p. Kanshitaki-l p. 111. 1 ;
and the following lines of Milton : —
" wliar in me is dark,
TUumine ; what is low. raise and support :" &c. — Par. Lost., I. lines 22-2.'{.
HE STOOPS TO THE HUMBLE. HIS STKAIOHTNESS CURES OUR CROOKEDNESS. 77
relisli of such pursuit, and (e) prakriti-sam-
bandha or gross embodiment, — these being a series
of conditions or states, in which each succeeding
one is induced by what immediately precedes it ;
through the whole of which, bound souls have been
rotating in countless transmigrations ; and from
which the Lord's sovereign grace (niranku.s'e.9vara-
daya), in the fulness of time, will release all such
souls, by conferring on them the perfect bliss of
eternal salvation].
(6) His Condescension makes Him stoop to souls who
feel themselves unworthy of Him. TCp. the closing
couplet of Milton's Comuft : —
•*' Or if virtue feeble were.
Heaven itself would stoop to her."]
(7) His Openness, Unreserve or Frankness, teaches and
solaces souls who confess the mutual non-conformity
of their own thought, word and deed.
[ Vide the saying : — " Thought,
word and deed, in bad souls,
"'' Manasy anyad;vachasy anyat,
karma/^y anyad durjitmanjim .
are in discord all ; ^ = *! Manasy ekaw, vachasy ekaw,
In great souls, ever harmonize
they — one and all.""^ j
karmaiiv ekam Mahatma-
nam."] '
* (^p. the following description of how our Lord behaved, when, accord-
ing to His own saying, " i4tmanam mamisham maiiye " (vide KainayaHa.
VI. cxx. 11), He became incarnate as onr model man : —
"Bama doth gain all woi'lds, by straight-adjust-"^! f " Satyena lokan
ing truth : I | jayati : —
The poor, by bounty gains ; elders, by service i j Dinau danena,
meek ; | J Raghava/< :
And foes, by fair fight— unstained by ungallanfc ' ~" 1 Gurmi susritshaya.
freak." ' . * j viro,
— Ramayaua, II. xii. 29. } Dhanusha yudhi-
j [ scttravan."
By " straight-adiusfcing truth (satya), " is here meant that noble truth-
fulness of di.sposition, which, in ever}- variety of situation, ensures a soul'.s
ever cheerfully making a fitting — straight-forward — adjustment of himself,
without any evasion, to the requirements of his God-given environment
78 FKIKNDI.Y, SOFT, AFFABLE, HE CAN't I'ART ; APPEARS WHEN LOYEKSCALL.
(8) His Constant Well-wishing is impressed on souls who
feel themselves to be constant ill-wishers and foes,
nnto themselves.
(9; His Softness (or inability to bear separation from
souls that trust Him alone,) is shown towards them
that, trusting Him alone, dread separation from
Him.
[Cp. the speeches of our Lord /Sri-Rama and our T.ady Sitfi,
during their mutual separation. Ram!*ya?«a, V. Ixvi. 10-11 ; and id.,
V. xxxviii. 68 ; cited, post, note 37.]
(10) His Kasy Accessibility is shown by His appearing to
souls who long to see Him.
[" Worshipped with love, He stands before the eye"=
" Ka«»u//eni7*ku//«,ka//ianmaiyiil tolil." — Dramidopanishad, I. x. 2.
" What pain 's there in thinking of Him ? ( J.yasas smara7je ko 'Sya ?)
And thought of, He, straight, blessing brings ! (Smrito
yachchhati s^obhanam.)" — ^Sri-Vish^iu-Purana, I. xvii. 78. Cp. the
expression — "chetasa sevye," <^c., in v. 28 of our Mukiinda-Mala
and my Eng. Trans, of it.] ,
(11) In this wise, may be understood the appropriation of
all His Attributes.
How the Lord, being thus All-good, deals
with souls who trust Him.
[Thus is the Lord all-good. Some of the blessings thence
resulting to souls, may be thus set forth : — ]
How striking is the contrast of this magnanimitj' with the folly which is
exposed in the following sayings I —
(1) " Fools long for virtue's /ruiV, but virtue loathe ;
Sin's />•(«/ they'd 'scape, but e'er bring on sin's grovlh I "
[= •' Dharinusya phalam ichchhanti,
dharma»i nechchhanti, manava// ;
Phalam papasya nechchhanti, pa])am evacharanti te ! "]
(2) ■' Bad workmen ever quarrel with their tools ;
Souls thoughtful, worship all their working tools " [i. e.. perform
v1yudha-p"iu"].
SOLACE ACCRUING TO TRUSTING SOULS, I'KOM EACH ATTRIBUTE : E.G.,(1 >(7).79
11. (1) [Being Dina-daya/u,] He is moved to mercy when
souls are grieved.
(2j [Sarva-bhwta-Suhrid or] All Beings' Friend, and
bent on doing good to all of them, He ever is, both
when they are aware of it and when they are not.
(3) [He is J.srita-paratantra, and so,] instead of existing
for the benefit of Himself alone, or for the benefit
of others and Himself also. He, like moonlight, the
south breeze, . perfumes, cool water, &c., exists for
others only, i.e., solely for those who love and
trust Him.
(4) [He is Sama, and so,] without being a respecter of
pefsons. He graciously receives all souls that seek
Him as their refuge, however lowly they may be
in point of birth, knowledge, or achievement.
[Vide Gitd, IX. 29 : " Samo 'Hamsarva-bhwteshu,"
&c.)
(5; [As As&ra.nya-Saranya,'] He ever stands the Saviour
and Guardian of souls, convincing them that they
cannot be saved by themselves or by any being or
beings other than Himself. ( Vide Dramidopanishad,
VII. ii. 7. Cp. John, iii. 27 ; viii. 28 ; ix ; 33 ; and
I Cor. iv. 4; &c.)
(6) [As Satya-Kama or Lord of the Eternal Heaven^ *
and Superlative Lover of Godly Souls,] He deigns
even to work wonders in order to meet His refugees'
wishes, as for instance, in the case of Sandipani
and the Vaidika.
(7) [As Satya-sankalpa or Lord of Indefeasible Will,]
He establishes for His refugees' sake, as in the
case of Dhruva (or the Regent of the Pole-Star),
stations which did not exist before.
^ ' " Su-hridam sarva-bh?!tanam ") ( " Know'ng Mo to be the Friend of all,
JniitvH Mam santirn richchhati." ) ~ i The soul attains the bliss of peace."
•'** Chh. Up. VIII. i. 5. For a translation of this text, see ante, Part III,
note 27 under Aph. 8, Clause (6), p, 73.
hk's all-bountiful; lovers' gain deems U16 ; afurtiori is all-gkateful.
(8; [Being Paramod.'ira or All-bouutiful,] He bestows
His all upuu His refugees, and this in such a way
that He does not feel He has conferred on them
any boon at all, but sees that they freely appro-
priate every thing as if it were their own aud do
not in the least feel that they are in any degree
burdened with a painful sense of obligation such
as necessitates a desire in them to make any kind
of return to Him.^-^ (Here may be remembered also
the sayintr, '' Nara// pratyupakiirarthi, vipattim
abhikn/zikshati. i.e., —
" Who obligation would return,
He'd see things take an untoward turn !" —
Rrimj'iyfina ?)
^^9) [Being Kritin,] He counts every gain He secures to
His refugees, as a gain secured to Himself.-^*
lOj [As Krita-jna or Appreciator of good work,] He
never thinks of any of the immense services He
Himself has done to His refugees, but ever dwells
on what little good they at any time have done.
[Vide the following text (Ramaya?ia, II. i. 11) :— .
" A single favour — somehow done
To Him, He feels with grateful /est;
A hundred times offended 'gainst,
Ho minds it not, be'ng self-possessed."
''= " Katha;/; chid upa-kare/ia kritenaikena tushyati ;
Na smaraty apa-kju-tuifiv/i i-atam apy fitma-vat-taya ! ").J
3 3 a;,ta, VII. 18. "The well-enlightened sage, I, as My very soul,
esteem [ — i.e.. 1 feel as if L were a mere adjunct, inseparaljlc from, parasitical
to, and absolutely disposable l)y, him, and so, boi*e to him the same relation
that the body bears to the soul]." Cp. 8age Kiira-n.ntlia's Hymn to Varada- j
\i\yd. (or the Hoon-giving Lord as manifest in Kanclu' or Conjeevarani), v. I
6'6: '■ I'ai'ijana-l'aribarha/f," &c.) Cp. also the poet Goldsmitli's line, —
" Creation's heir, the ivorlcl, the tvorld, is mine !"
■" Vide the Following text (RjimayaHa, I. i. 85) : —
•' Having, in f.aiik.-i. made \ /" " Abhishichya cha Lank;iya»i
Vil>hisba« —King of tb' Kaksbasa^, ( __\ Kiiksbasendra-u Vibhisliauam.
Kama, then, felt at ease C ) Kritu-krityas tadA Kamo,
Andglad.as haviug gained his end \" ) {, Vi-jvara/j. pra-mumoda ha 1 "
i
ALr.-SWEET & SIlfE-LIKE DRXT'rOUS, HE SEES NOT BEV'tRES' FAULTS; 81
(11) [As "Madhu-ra," " Sarva-rasa," -^ " or " All-sweet"],
He so superlatively delights His refugees at all
times, as to make them at once and for ever forget
all sensual enjoyments to which, till becoming
acquainted with Him, they had, from time without
bogiuning, been addicted. [Cp. the following
verse : — -
" How can he aught else mind, whose soul 's
Absorbed in Thij nectareous feet?
Where honey-laden lotus blooms.
Would bees looh at a worthless thorn V
[= " Tavamrita-syand ini pada-paukaje,
nivesitatmfi, katham anyad ichchhati ?
Sthite 'ravinde, makaranda-nirbhare,
madhu-vrato nekshuraka7/i hi vikshate ?" —
Sage YamunHchar3''a's Hymn of Hymns, v. 27.)]
(12) [As Chatura or the Dexterous,] behaving like a
householder who shuts his eyes to the faults
of his wife, children, and other dear ones. He
reckons not His refugees' faults.'"' [The follow-
ing, is. the complementary saying, which warns
inferiors against quarrelling with their superiors.
(It is adapted here, from a substantially similar
remark of Matthew Arnold) : —
"Don't quarrel with the doctors, lest
You quari'el with their doctrine blest."
Cp. too the following Dravit^a proverb : —
" Knrraw kanrZal, su7Tam illai," i.e.,
" Where fault is found, there, hinship breaks."]
» ^ Sage Yamunacharya's Hymn of Hymns, v. 18 ; and Chli Up. III. xiv. 2.
^"^ Cp. the following extract, from my —
"Memorial Lines Addressed To An Old Friend.
* * *
" Girls who, through life, the foresaid sacred truths regard,
70 Their Lords, by practice of the following saws, reward : —
I. ' Be to her faults a little blind,
Be to her virtues xerj kind ;
Let all her ways be n neon fined,
And clap your padlock on hor mind.' (M;vtthew Prior. —
'Padlock.')
II 11
THEM, e'en from MOTHER, RAVES ; & I,OVER-L!KE, T.IKRS e'eN THEIR FAULTS J
(13) [As Sthira or the Firm,] He stands by His refugees
and protects them, resistinj^ even His Beloved
Consort — the Great Goddess of the universe, and
all Sf Mils' Loving Mother and Mediatrix — when
[in order to put His firmness to the test,] She
Herself, turning accuser against them, points
out their faults. {Vidp Saint Bha//a-natha's
Dniviria Hymn, IV. ix. 2.)
(14) [As Parama-Prajiayin or Superlatively Loving
Bridegroom unto all souls who love Him,] He,
like a lover who is enamoured of the very sweat
of his beloved, is enamoured of the very imper-
fections of His refugees, such as their gross em-
bodiment, &c. [detailed, ante, Pgirt III, Aph. 10
(5), p. 76. Cp. the expressions : "Tn our weakness
lies our strength ; " "With unresisting women or
children, heroes do not fight, but rather suffer
ir. ' In manj- a mode indeed, 'tis possible to bind.
But, binding with love's chords, is of pecnliar kind.
Si.\-footP(l l)Ges, tliongh they h:ive pow'r o'en wood to bore.
Wlien lotus-petaLs bind, stand still and stir no morel" (A
Sanskrit Saying.)* ' "
III. 'That same speech which doth, when hj- others used, provoke,
80 Lo ! when it comes from lips beloved, is Avelcome joke I
What, when from other fuel sprung, is loathed as smoke.
When sandal-bom, 's incense ; fdl great its grateful yoke! (Id.)*
IV. There, homes or states or congregations are e'er governed best,
Where, with pow'r-greed and freedom-greed, lords and thralls
haven't aggressed. [Marcus Anrolius. C}). Shakes])eare's
expression: — 'And rather father thee than master thee;"
and (iladstone's testimony (in the Nineteenth Centurj' for
April, 1880, p. 720.) as to the superior realisiition in India, of
this ideal, with respect to the Lord's dealings towards us.]"
* The original text of these sayings is cited in the Appendix to my
translation of Travancore's sainted king— Kuhi-Nckkara's I^Iuknnda-Mala or
Hymn to »Sri-K?*ish7(a, and are as follows : —
[P. 25], Baudhanauy api bahiini hi santi?
Prema-rajjn-krita-bandhanam anyat!
Daru-bheda-nipiu?o 'pi shad-iinghrir,
Ni.scthalo bliavati pankaja-iiandliat I
[P. 21]. Anya-mnkhe dur-vado
ya//, priya^vadane sa eva parih'isn//;
Itarondliana-janm.-i yo
dhwmas, so 'garu-bhavo dh?(pn// I
thro' STUAIGHTNESS, MAKES STKAIGHT, THKIK THOUGHT, WORD & DEED ; 83
themselves to be conquered by them (Ramayarta,
V. xxxiii. 35)"^ ; "the cries of children constitute
their strength " (= " Balanam rodanam balam) ;"
" Protectable ever by Thee'^
"Rakshitavyas Tvaya i-asvad,
Tapo-dha-
mxh.'' — Rainaya/ia, — ; &c.]
I
Are we — whose sole treasure
As the child in the mother s '
womb,
By her alone protected is."
(15) [As ffiju, i.e , the Open or the Frank,] He cures the
non-straightness of His refugees, by the striking
straightforwardness of His thought, word, and
* deed. [Cp. the following extract from the Bene-
dictory Epistle of His Holiness >Sri-Yadugiri-
Yatirj\ja-Sanipatkumara-Ramanuja-Svami, Yati-
raja-Ma^ha, Yadavadri (near Mysore) to Her
Highness the Mahara?ii-Regent of Mysore, in con-
nection with the marriage, on the 19th February
1897, of the Blest First Princess of Mysore and
;Sriman Kanta-rjija Arasu (and alluding to Rama-
• ya?ia, II. xii. 29, cited, a)tte, p. 77, note) :—
" Like Rama, Kant' raj !") f
win all worlds, by straight-
adjustiug truth :t
The poor, by bounty gai a ;
elders, by service meek :
And foes, by fair tight,
unstained by
freak."
ungallant
j " Satyena lokan jayatad :
, j Dinau danena, Kanta-rai ;
I ' Gurifu, 6-U6'r»shaya ; 6'atrttn,
Rfima-vad, dharma-yuddha-ta/*-."]
V.
* " Na hi sti'i.shu, Mahatmanah, kva chit kurvanti darmiam ?"
t I.e., that noble truthfuhiess of disposition, which, in every variety of
situation, ensures a soul's ever cheerfully making a tit ting — straightforward
— adjustment of himself, without any evasion, to the requirements of his
God-o-iven environment. How striking is the contrast of this magnanimity,
with the folly exposed in the following sayings : —
(1) " Fools long lor virtue's fruit, ^ r" Dharmasya phalam ichchhanti,
but virtue loatlie ; ( j dharmam nechchhanti, manava/i ;"
Sin's fruit they'd 'scape, but C 1 Phalam^ papasya nechchhanti,
sin they do not loathe !" ) V.pApam evacharanti te."
(2) " Bad workmen ever quarrel with their tools ;
Souls thoughtful, worship all their working tools {i.e., make what
is kuown iu India as " ^yudha-pttja ").
Cati'tkave th km ; duopd, ijiddti, to them ; them, morv tfi an Angi'h, loves.
(16) [As Mridu or the Soft,] He is, when separated from
loving souls beloved, so aggrieved as to make their
grief dwindle before His, as much as a cow^s foot-
step dwindles before the Ocean's expanse^ ^
(17) [As Su-.sila, i.e., the Affable or Condescending Lord,]
He deigns to stoop to His refugees.^ -
(18) [As Su-labha, i.e., the Easily-reached, Easily-manag-
ed, or Familiar,] He deigns to be even bound and
beaten by souls that love Him.' " Vide the account
of Ya,soda (in the character of mother) bindin<r
Him during His Incarnation as iSri-Krish^w.] *
(10) [Being Bhakta-vatsala or Fond of devotees,] He,
leaving even the Great Goddess of the universe,
and the Eternal Angels of the Highest Heaven,
rushes to welcome au'l embrace the newly-con-
verted soul, just as the cow, in her eagerness to
protect her newly-eaned calf, resists, with butting
horns and stamping hoofs, the approach, even of
her beloved previous calf and of those who bring
her delicious grass to eat.
[Thus have been set forth in some detail, tiie Amiable Attri-
butes of the Lord, which were generally mentioned ante, Part
III, Aph. 1 (2), p. 62.
-3z Whereas our Lady cries —
"Beyond a month I shall not Hve," fRamayajia, V. xxxviii. 68;
referred to, ante, Part III., Aph. 10 (9), p. 78.)
Lord Rama's lamentation 's thus : —
'"Thout her, 1 cannot live a trice." {Id. V. Ixvi. lU-11 ; referred to,
"Alb:, Fart 111. Aph. 10 (9), p. 78.)
•vs a Qj. ^- yii.^ue fecL'le were,
Heaven itself would stoop to her." (Closinsr couplet of Milton's
Ooitius.')
■■"• Dramif^opanishad. I iii. L and Saint Para-kala's Hymn No. o.
Couplet 136.
EXPANSION, bthly, OF THE TtiEME : THE LOKD aloue DOTH ALL EVOLVE, &C. 85
Fifthly, How may be expanded the Theme — that the Lord is
the Evolver, Preserver, and Dissolver of the universe.
[Vide ante, Part III, Aph. 1(3), p. 63.]
12. The Lord — the superlative excellence of whose Essence
and Attributes has been hereinfore described (p. 68, seq.) — is alone
the cause of the whole universe^^ ( — in its comprehension as well as
10 Vide the following authorities : —
(1) Chh. Up. (of the Sama-Veda.) VI. ii. 1 : (Sad eva, somyedara agra
a.sid ekam evadvitij'am." = )
" 0 good soul ! this (univei'se which consists of bodies and souls and the
Lord pervading each and all, and which is now of manifold development
with distinct names and forms,) was, before (its evolution), but one (cjuite
indistinctl}- whole and) secondlessly efficient Ever-Selfexistent Being (of
superlatively excellent Essence, Attributes, and Contents, but without dis-
tinction of names and forms). [The Upanishad-expression here, is analogous
to that of a potmaker who, in the afternoon, spreads out all the pots he made
in the forenoon, and, in view to making a new-comer understand the fact
that clay alone is the material of all these pots, points to the totality of the
pots and says: " (All) this was, before, but one (undivided) mass of clay."]
,^v T^ . TT , o 1 r, 1 1 ^7- ■ ^T 1 V f Til- iv. 11 per our reckoning
(2) Bn. Up. (of the Sukla-Yaiur-Veda,)] -.p-: — z-r-^ — ^ — -n;— p^ -■.
^ ' ^ •' (. 1. IV. 11 per Jacob s Cone.
Brahma va idam agra asid ekam eva," &c.
(3) Ait. Up. (of the Big-Veda,) I. i. 1 : " .4tma va idam ekam evagra
asit," &c. '
(4) Mahopanishad, I : " Eko ha vai Narayawa asit,'' &c.
All these four authorities agree in formulating, in almost the same
words, that the threefold contents of the universe as it exists offer its evo-
lution, with the distinction of manifold names and forms, aie identical with
the threefold contents of the universe as it existed before its evolution,
when there was no distinction of names and forms, and it was, consequently,
one undifEerentiated whole.
The main difference in the phraseology adopted by the four several
authorities above-cited, consists in the fact that, in order to convey an idea
of the Undifferentiated First Cause in which this Differentiated Universe
was potential, four several designations are used, with a gradual ascent of
connotation.
Designation No. 1, is Sat or Ever-Selfexistent Benign Being. {Vide
Gita, xvii. 26).
Designation No. 2, is Brahmaor (according to the etymology — "brihati,
briwhayati iti Brahma",) the Ever-great Being who ever renders all else
great (Cp. Gita, xiv. 2, &c.), and is otherwise-called Satya, Akshara, Purusha,
and Purushottama. Thus is conveyed the idea that the First Cause is the
Ever-Selfexistent Immutable Being, who is Supreme among intelligents.
Vide MuncL-Up, I. ii. 13; Kaiha-Up,, V. 13; .Sv.-Up., VI. 13; Gita, XV.
16-19; &c.
Designation No. 3 is J.tma or the Soul of all, i.e., that Intelligent Being
who, pervading all, controls all. Vide the Vedic definition of " Sarvatma":
" Anta/i praviahias Sasta jananara Sarvatma (Taitt. ^ranyaka, III, xxi. 1),
86 AND NOT IN OUtlint ONLY, 15UT IN EACH dtiuil 's THIS TRtJlS.
in its minuteness ; in its general outline as well as in its 'particular
detail) .
and Mann's corresponding expression (XII. 122) : '" Pra^-jisitarawi sarvesham,
Aniyamsara a/u'yasam " [cited and commented on in onr Vcdartha-sangraha,
our own (Telugu-type) Edn., pp. 188-9].*
* Cp. the following extract from the Madras Times, dated Aug. 9, 1897,
p. 6, col. 1 : —
"The New Savings oi' Ciiki.st.
We had an article on this subject in our last issue (dated Satui'day,
August 7, ]). 5, col. o, from the pen of the Rev. F. W. Kellett). Further
particulars show that the new ' Sayings of Christ' are all on one papyrus.
For reasons connected mainly with the evidence of the handAvriting, the two
scholars have decided that the date of the papyrus is somewhere between
150 and I^OO a. d. "^Ihe papyrus in question, which is only six inches long
and less than four inches wide, is reproduced in facsimile in a little book
giving the text of the Logia and ai^ account of the discovery of the papyrus,
published for the Egyptian Exploration Fund by Mr. Heni-y Frowde
The fifth of the Logia is not complete, but exceedingly interesting and likely
to attract great attention. It deals Avith the omnipresence of Christ, and
going beyond the promise, ' I am Avitli you ahvays, even unto the end of
the world,' speaks of His presence in inanimate nature. He is to be sought
not only in tlie rocks but ' Cleave the Avood and there am 1' [as illustrated
in the Frahliida-Cliarita and other Scriptures of the Hindus]."
The following are some of the remarks of the Rev. F. W. Kellett on this
subject, published in the Madras Times, of Saturday, August 7, 1897, p. 6,
cohl:—
" Of the eight sayings upon the tAvo pages of the leaf, one is illegible.
Five are in substance the same as sayings recoi'ded in the canonical Gospels,
though Avith variations in language Avhich will raise, and ])erhaps help to
settle, not a few questions. But two are unlike anything in the recorded
saj'ings of the Great Teacher, and it is on these that discussion Avill mainly
turn. They are prefaced Avith the Avords tye.szt.s- saith, and thej' may be
translated as follows : —
(1) Except ye fast to [or "from"] the Avoild ye shall in no wise find
the Kingdom of Crod, and, except ye make the Sabbath a (real) Sabbath ye
shall not see the Father.
(2) Raise the stone [as devout worshippers do, or even, strike the stone
as the demon or atheist EJira/iya-Kasipu is reported to haA'e done,] and
thou shalt find me, cleave the wood and there am I."
As to the second of the last-cited sayings, the ReA*. F, W. Kellett adds : —
" But here in India at least Ave shall see that it can onl}- refer to the
immanence of the Lord in all nature."
" Are these sayings correctly attributed to Jesus ? That is the question
Avhich must rise to tlie minds of all Avho read them. That they are not
found in the canonical Gospels is no aigument against their authenticity,
for the Gospels do not profess to give more than a selection of His Avords
and indeed expressly allude to other collections. Other sayings attributed
to Christ [and] not found in the Gospels are recognised by scholars as
probably authentic. The age of the papyrus is in their favour, for on
paleographic grounds it is attributed to approximately the year a.d. 200.
But
' VEDO.NTA-S?<TRASj CH. I, BE'nG THUS ABRIDGED, THE ATOMISTS — 87
The Atomists' Hypothesis —
that the universe is evolved from Atoms, and not from the Lord.
Designation No. 4 is Narayawa or the Eternal Lord of Bliss, — in whom
all the naviih or eternal hostis of psychical nnd material entities ever live,
move and have their being, and who, consenneiitlj- is designated their Ayana
or Sustainer, Mover and Final Goal (according to the threefold etymology
of the word A3-ana).
Thns has been abridged the theme of Chapter I of the Vedanta-sittras,
which, in their four Chaptei's, successively demonstrate the four grand
propositions, —
(1) that the Lord is sufficiently defined by Revelation ;
But the question will probably be argued mainly on internal evidence, and
from this point of view much will depend on the critic's character. Already
we notice that the Sabbatarian question is entering into the discussion of
the authenticity of the first saying The stress laid upon fasting in this
saying [as is done in the Hindu Scriptures on "tapas" generally, and the
fortnightly " ekadasi-vrata" more particularly], also may create differences
of opinion as to its being from the mouth of Jesus [though all admit Jesus
to have declared — " I am not come to destroy the law but to fulfil (it)"].
In our Gospels no parallel can be found to this saying, but if we had the
context perhaps all difficulty would vanish. Similarly with the second of
the new logia. It is quite unlike anything that Jesus in the Gospels is
recorded to have said. But it is quite in harmonj' with Christian doctrine
as expounded in St. John's passages about The Word and Paul's epistles to
the Asiatic churches. [For. whoever can believe (according to John i. 14)
that God, who, in one of His functions, is designated " The Word," "was
made flesh," can believe also, that God, by way of more especial immanence
in certain instances, " was made wood or stone", so as to warrant the follow-
ing fortnula of the Hindus, to which, almost verbatim, the German Novalis —
the admiration of Carlyle — has subscribed : —
" Who sees no God in wood and stone.
He sees no God in flesh and bone ;
Who sees his God in flesh and bone.
He sees his God in wood and stone " :
And Rev. E. L. Rexford, d.d., of Boston, observes accordingly : " And
assuredly the Great Spirit who works through all forms and who makes all
things his ministers, can make the rudest image a medium through which
He will approach His child." — Rev. Dr. J. H. Barrows' Hist, of the World's
Parliament of Religions, Chicago, vol. 1, p. 520.]
It cannot be denied, however, that it expresses a thought more familiar
to the Christians of the second century than to those of the first.
If these sayings be not authentic, we may suppose the papyrus to be a
fragment of a collection of the sayings of Christ made and ' doctored' by an
heretical sect of the second century which added to the orthodox faith a
tincture of Asceticism and Pantheism drawn from the East. The alternative
will probably for some time divide the world of scholars." In a similar
strain, Cardina,! H. Newman admitted that the doctrine of the Incarnation
is Indian. Impartial critics will therefore discern that Christian orthodoxy
as well as Christian heterodoxy, formed or at least improved itself, by
importing the religious and philosophical wisdom of " the East"^-which,
in the last resort, means " India."
88 SAY'Nfl, " Atom.% NOT THR LORD, ARE THE WORLd's CAFSE," —
13. Some have held that the universe is evolved from Atoms.* '
(•J) that the teaching of Revelation cannot be gainsaid l)y any kinds of
opponents (ten of these kinds being cited and refuted by way of sample) ;
(3) that the Lord is Himself the sole tneans whereby: souls realize their
highest aspiration ; and
(4) that the Lord is Himself the goal of enlightened souls' highest aspir-
ation.
The following is an ampler summary of the theme of Chapter I of the
Vedanta-sittras (all the four Chapters of which were briefly outlined
above) : —
The opening Aphorism, namely, '' Then, therefore, should be acquired
the desire to study God," proves that it is desirable for souls to know the
Lord.
The next Aphorism defines the Lord thus required to l)e known, as the
Being "who is the Cause of the evolution, sustentation, and involution of
this (universe of bodies and souls),''
The remaining Aphorisms of the Chapter prove that, according to the
collected sense of all the Vedantic texts, the foregoing definition of the
Lord as being the Universal Cause, is quite proper, and is not objectionable —
(1) either on the score of its inapplicability to Him,
(2) or on the score of its ambiguity as being applicable to Him and abo
to some other being or lieings.
'^ The Atomists include the Buddhists, the Jains, the Vai-seshikas or
followers of Ka/wida, the Naiyayikas or followers of Aksha-pada or Gautama,
the .S'aiva sect called the Pasupatas, and also certain other sects. Of these —
(1) the Buddhists and Jains agree in holding that the atoms are the
sole cause of the universe ( — though, in describing these atoms, the former
say that they are of four kinds, namely, solid, liquid, luminous, and gaseous,
while the latter affirm them to be homogeneous) ;
(2) the others hold that atoms are the ma/enV»J cause of the universe,
while the Lord (whose existence they take to be proved by the design-argu-
ment alone,) is the efficient cause.
Among the Ancient Greeks, *' Epicurus (340-268 b.( .) revived the
atomical system, which Leucippus had invented., he reduced the divine
nature to a state of perfect inaction,... and did not acknowledge it to be the
cause of the universe." " Admiring, as he did, the doctrine of Democritns
(who is said to have lived 109 j-ears, from the jear 4H0 to the year 351 B.C.,
and to have "applied himself to Leucippus, and learned from him the sys-
tem of atoms and a vacuum," and " penetrated even to India and ^Ethiopia,
to confer with the gymnosophists "), he professed himself at first a Demo-
critian, but afterwards, when he had made alterations in the system of thar
philosopher, his followers were called, from him. Epicureans." — Bio. Die. in
12 vols. pul)lishe(J in London in 1784 b}- W. Strahan. Ac. wlierp reference is
made to the remarks of " fhe excellent Gassendi in his seventh book ' De
vita and moril)Us Kpicuri."
KRR. ATOMS ARKnV IJY SRNSE, INf'rENCB, OR VEDA, PI?OVRP TO FXTS*r. 89
The said Hypothesis, refuted
(conformably to Ch. II of the Vedjmta-sMtras*^).
14. This hypothesis is untenable, as the existence of atora-s
(or indivisible portions of matter,) is not established by evidence
(of any of the three possible kinds, namely, sensation, inference,
and Revelation), and is besides contrary to the teaching of Revela-
tion (that the Lord alone is »t onoe the material and efficient cause
of the universe, as proved in Yediinta-S7/tras I. i. 2 ; T, i. 5 ; I. iv.
23; &c.)
'^ As to the contents of which Stitras, see cm/e, Part III, end of the
Ifist note but one (i.e., note 40). Of these Swtras, S?rtras 10-16, in the
Second P;ida of the Second Adhyaya or Chapter, state and refute the Atomic
Hypothesis.
Op. the following- passage of Herbert Spencer (which contains an a2mori
speciilation, adverse to the Atomic Hypothesis) : — " to assert that matter is
not infinitely divisible, is to assert that it is reducible to parts which no
conceivable power can divide; ...each of such ultimate parts, did they exisr,
must have an under and an upper surface, a right and a left side, like any
larger fragment. Now it is impossible to imagine its sides so near that no
plane of section can be conceived between them ; and however great be the
assumed force of cohesion, it is impossible to shut out the idea of a greater
force capable of overcoming it." — First Principles, 4th edition, 1880, pp. 50-51 .
The following passage of 'L'yndall reports experimental results : — " These
particles, as already stated, must have been less than ^^^^^ th of an inch in
diameter. And now I want you to consider the following question: Here
are particles which [at an incalculably rapid rate,] have been growing con-
tinually for fifteen minutes, and at the end of that time are demonstrably
smaller than those which defied the microscope of Mr. Huxley — What nmst
have been the size of these particles at the hecjinnviui of their growth f What
notion can you form of the magnitude of such particles .'' The distances of
stellar space give us simply a bewildering .sense of vastness, without leaving
p.ny distinct impression on the mind ; and the magnitudes with which wo
have here to do, bewilder us equally in the opposite direction. We are
dealing with infinitesiinals, compared with which the test objects of the
microscoi^e are literally immense." — Fragments of Science, 5th edition.
1876 (London: Longmans), pp. 44P..4. [Cp. our Vedantic text— " A??or
Awiyan, mahato Mahiyan. Atma. gnhayaw nihito 'sva janto/t". — Kartia-Up.,
2. 20; -S'v. Up., 3. 20; "and M ahanar. 8. 3. per Jacob's Cone. This text may
be translated as follows : —
" Less than the least and greater than the greatest, the World's Soul
Dwells in the heart of every creature in the cosmic whole."]
As to the " infinite.simals" referred to in the above-cited passage of Tyn-
dall,?nr7e the following description of them : — "An infinitesimal is an infinitely
.^mall quantity, or one which is so small as to be incomparable with any
finite quantity whatever, or it is less than any assignable quantity. Of two
inflnitely small quantities, one may be infinitely smaller than the other.
A succession of infinitely small quantities, each of which is infinitely smaller
JI 12
9ANKHYAS RRRjSAY'nO — 'SRED-MATTER IS TH' WORLo's indefPudenf OAOSE'.
Statement of the Sahkhya or Kapila Hypothesis.
15. The (Sankhyas or) Kapilas (*. e., the followers of Kapila,)
held that primordial matter is the (independent) cause of the uni-
verse.**
than the preceding, is said to be a series of infinitesimals of different
orders." — Ogilvie's Imp. Die, 1871. Vide also the following definition:
"in a continuum (or continued ((uantitj-) there are no actual determin-
ate parts before division (as there are in a discrete quantity,) but they are
potentially infinite." {Id., under "discrete.") It follows, therefore, that
neither reason a priori, nor reason a posteriori, warrants the ascription of an
impassable limit of magnitude to the matter of the universe, either on the
side of its vastness as a whole, or on the side of the minuteness of its parts,
which parts may be conceived to consist {vide the definition above-cited from
Ogilvie's Die.) " of a succession of infinitely small quantities, each of which is
infinitely smaller than the preceding." The Atomic Hypothesis is, conse-
quently, as untenable, as the hypothesis of one who should ascribe to the
matter of the universe, an impassable maximum of magnitude. We may
therefore, (with Locke ?) rightly conclude that the idea of an " individual" or
that which cannot be divided, cannot possibly be arrived at, by the considera-
tion of the properties of matter, but is the outcome, solely, of meditation on
the pro])erties of each intelligent — nver-constant — immutable being, who
is pointed to as the esro or "T." It is thus in the conception of the ego,
that the \dp,{i oi divisihilHy does not enter, and the idea oi nniUf is arrived
at. We consequently appropri.ite the name " individual", to the soul, whose
indwelling is indispensable to the life of any organism, great or small, and
so rise to the idea of the Unique Soul of that Grand Organism which contains
countless infinities of sub-organisms — latent and patent, and which we call the
universe. Vide the theological maxim — (" .4tma-inanam Para-vidyangam."
i.e.) "We must needs know the finite soul, that we may know the Lord." (C-p.
the Greek oracle — " Know thyself.")
*^ The following is a more detailed statement of this .sy.stem : — Of the
world, characterised as it is l)y the pi-evalence of (1) pleasure. (2) pain, and
{^) stupefaction, which respectively result from, or are identical with, those
(|ualities of matter which are called (1) purity, (2) turbidity, and {'^)
darkness ; primordial matter, — which is characteri.sed as the sum of the
three aforesaid qualities of matter when they are in a state of equilibrium. —
is the sole and independent cause. By virtue of its very nature, it ever
mutates, and, in the course of its mutations, periodically returns to the
primordial state, and then, again passes through a new series of mutations,
without needing, for the purpose of accountiuf? foi- :Miy of these changes of
atate, any cause besides itself.
'thout god, haih ' KENLEss MATTEii' moves, Muc^f LESS & e'en MOVES* rhythm .-*
Refutation of the said Hypothesis.
16. This hypothesis too, must be rejected, inasmuch as —
(a) matter is (as admitted by the Kapilas themselves,)
non-intelligent, i. e., devoid of consciousness ;
(6) it cannot, being inert, stir, unless acted on by (the
Universal Force, namely,) the Lord [ — whence
the saying — " Mens agitat molem '', i.e., " Mind
actuates matter", or "Soul moves body^'] ; and
(c) the laws of periodicity, regulating its evolution
and involution, cannot be accounted for, without
referring them to an intelligent lawgiver, i. e.,
to the Lord.
Refutation of those Other Systems**
which derive the universe from some inferior being.
17. Nor can any being, inferior to the Lord (whom we have
characterised in Part III, Aphs. 1-12), be the cause (of the universe) ;
18. For, every such inferior being, is a subject, bound by the
law of works, and is miserable.*^.
19. 'The Lord, therefore, (whom we have characterised, ante
Part III, Aphs. 1-12, and not either matter or any inferior intelligent
being,) is alone the cause of the universe.
How the Lord's producing of effects
is distinguished from that of all other beings. '
20. The Lord produces the mass of products called the uni-
verse,
*^ Among these systems, may be meutioned those of the Pasapatas,
Vaiseshikas. &c. An inferior being called Eudra, is held by the Pasupatas
to be knowable by means of the Pasapatagama, while the Vaiseshikas
{or followers of the atomic system of Kawada,) hold the same inferior being
to be knowable by inference (or induction from secular experience).
There are also some who, to another inferior being, called the Lotus-
born, assign the character of being the universal cause.
*5 Vide such texts as the following : —
" The whole series of beings included in animated nature, from the
lotus-born god down to the most insignificant grass, are, alike, subject to
straying and bondage, caused by their respective works."
[=" A -brahma-stamba-paryanta(/i-), jagad-antar-vyavasthita/t,
Pi-anina/i- karma-janita-sainsara-vasa-vartina/;."]
— Text, cited near the end of Part I of our Author's " Tattva-^S'ekhara", a
more extensive work on the very theme to which the present aphorisms relate.
HY GLOOM, WOUKb, OK o'kKLOKD, FORCED; otket'S ACT; )L0 FOKCE MOVKSGOb.
(«) iLut by the force of ignorance or of previous works
(as is the case with every animated being),*"
(6) not in obedience to a superior's command (as is
the case with the four-faced god and other in-
ferior beings who derive their authority from
the Lord*'), or other similar cause,***.
♦• When one human being begets another, we find that the former is led
to the act, —
first, by the force of ignovauce (of the Hiunmimi Bonmn or Supreme
Good*, and consequential relish of animal satisfaction), and also,
secondly, by the force of previous works (which tlie Law has permitted).
When the issue is the product of a lawful marriage, the latter of these
forces is predominant.
in other cases, the former force predominates.
' ' Vide such texts as the following : —
(1) " I'he office of Praja-pati or Lord
Of ci'eatures, thou didst delegate to ine."
[ = " Fraja-patyawi Tvaya karma, piirvam mayi nive»ifcam."] — The lour-
faced god's address to the Lord.
(J) " These two principal gods (namely, the fuur-taced god and his .son
Rudra), products as they are of love and wrath, produce and
destroy creatures, in the manner prescribed Ijy the Lord."
[ = '■ Etau dvau vibudha-sresh/hau, prasada-krodha-jau srantau.
Tad-adarsita-panthcinau, s/'ish<i-,sai>ihara-karakau.") — iS'ri-Maha-
Bharata, .Muksha-Dharma or Book on Salvation's Means, Ch. 169, v. 19, cited
in C\)m. on DramifT/opanishad, I. i. 8.
^'^ Such as an uncontrollable tit.
* Even the atomic philosopher " Democritus did not approve of a man's
marrying and getting children : he rejected both, on account of the many
troubles which arise from thence, and Ijecause he would not l)e diverted
from what he called more important coiu-erns and necessary employments.
Housed to say also, that the pleasure of love was a slight epilepsy " —
Biogr. Die. cited, ante. Part 111, p. 88, note 41, where the atomic systems ot
Uemocritus and Kpicurus are referred to.
" Newton, ■ says his biographer, ''had not time to think of marriage."
C'hrist and Saint Paul approve of the conduct of those who, holding the
doctrine that " it is good for a man not to touch a woman " (1 (Jor.. vii. 1),
*' have made themselves eunuchs for the kingdom of heaven's sake."
(Matt., .\ix. 12.)
When the iiiliole iieart ot a devotee is absorbed by the love of (tod, neithei'
mammon nor woman, nor any other object whatever, can have a place in
isuch heart.
*' So as to till my v^kole huart, ciinie
And entered me the Lord of Bliss !"
says ISaiut Pai'ankusa. (Drarairfopanishad, X. viii. 1.)
oil' H'fS FKKE CHOICE, 'tHOUT TOIL, WILLING IN MEKK t'LA-Y, MAKES JBiK ALl! 93
(c) but solely by virtue of His own free choice."^.
Creation {i.e., Evolution),
not the cause of any trouble to the Loi*d.
21. The work of creation {i.e., evolution,) being accomplished
by His merely willing it^°, is not the cause of any trouble to the
Lord.
fWhy, the- ever completely and independently happy Lord"^i
I busies Himself with the work of '
I evolving, preserving, and dissolving the cosmos, j
i^ easy though such work might be to Him. J
22. In mere play, the Lord is pleased thus to operate on the
cosmos. ^^
i» Vide such texts as the following : —
(1) »Sv. Up., vi. 19 : "Him whom flaw — natural or adventitious — doth
not stain." (=" Nir-avadyaw, nir-anjanam.")
(2) Chh. Up., VIII. i. 5 [= (nearly) VIII. vii. 1] : "He is above sin"
(= " Apahata-papma"). — For a translation of the whole of this context, see
OMte, Part III, note 27, under Aph. 8, Clause (5), p. 73.
(0) Taitt. Up., Prasna VI") "Him, none controls" (="Na Tasyese kas
(=Narayartam), i. 9 : j chana").
(4) Sii-ranga-JUaia-Stava or Hymn to the Lord as manifest in .(S'ri-
rangam, Centum II, v. 41 (translated, post, note 51).
(6) Id. V. 44.
•^o Vide such texts as the following : —
(1) "He willed— 'I shall be manifold, and (to that end,) shall manifold
become ' ."
[=" So 'kamayata— ' bahu syam, pra-jayeya ' iti"). — Taitt. Up., ^nanda-
Valli, vi. 2.
(2) " For curbing those who Him oppose, what great effort needs He —
Who, by His merely willing, brings forth and dissolves whole worlds!'"
[= " Manasaiva, jagat-srishiim samharam cha karoti yah,
Tasyai'i-paksha-kshapane, kiyan udyama-vistara/i ?"] — .S'ri- Vishwu-
Puraita, V. xxii. 15.
(3) Dramirfopanishad, I. v. 2.
^ ^ Vide sijch authoi'ities as the following : —
(1) " The object is mere play, such as that with which the world is
familiar."
[=;'• Loka-vat tu, lila-kaivalyam."] — Verfanta-Stttras, II. i. 38.
(2) " See how with worlds He plays, as babes with toys !"
[= " Kric?ato balakasyeva, chesh^am, Tasya, nisamayji."] — /SVi* Vishnu-
Parana, I. ii. 20.
94 [knowing, knjoy'ng, shaking, sdch play, each soul's e*bk blessed.
(3) Inscrutable, above control, free-raoving Lord o'er all,
Th' All-perfect — Flawless— Sire, plays with worlds as babes with
their ball ?"
[= ' A-prameyo 'niyoiyas cha, Yatra-kama-gamo, Vasi,'*
Modate Bhagavau l>htttair, bala/t kric^anakair iva."] — &'ri-Maha-
B ha rata,
(4) •' The Hawless Lord who, h*om His navel-lotus, worlds evolves, aud
jjlays."
[= *' Nafir-mamalar-undi-vi//ai-ppa>mi vUaiykdum Vi-malan."]— Our
Saintly Lady's Psalm (= " Naichchiyar-Tiru-MoZi), I. iv. 9.
(5) DrawifZopauishad III. x. 7, which speaks of the Lord as —
'• This Happy Player " [= " Inb-urum iv-vi?aiya<<uciaiyan, &c."]
[CoroUai-y : " God-meditating Saints, none ought to question or com-
mand."(= " Niyoga-paryanuyoganai'ha Munaya/t ") ;
* Op. the following texts, which describe the Lord as '" Vasi " or
•' Absoliitc Disposer " of the whole universe : —
(1) Bri. Up., 4. 4. 22 ") " Sarvasya Vasi, sarvasyesana/t ; " i.e., "Dis-
(per Jacob's Cone.) : ) posing Lord of all (He is.)"
(2) Ka<ha-Up., 5. 12 : '" Eko, Vasi, Sarva-blmtantar-.ltma " ; i.e., "Unique-
Disposing — Inner Soul of every being."
(3) 6%'. Up., o. 18 : "Vasi" sa/'vasya lokasya ; " i.e., "Disposing Lord
of every world."
(4) Id., 6. 12 : '• Eko Vasi, nishkriya>iam, bahimam ;" i. e., " Unique
Disposing Lord of numerous passive beings."
(r>) Mahanar. 5. 6. (per"^
Jacob's Cojic.) : 'J'aitt. Up., I " Visvasya raishato Vasi' " i. e., " Disposer
Prasna VI. (=Naraya7tam), Cof the whole created world."
Anuvaka i. Mantra 33. J
The true doctrine, therefore, is what is summed up in the following
passage of the Gita (vii. 14), which sets forth the facts, both of the play of the
Lord with His universe, and of the denouement, by Himself, of the plot of
BUuh play : —
" This Threefold Matter be'ng My toy,
It can't ('thout aid) be crossed.
Wlio refuge take with Me alone,
B}- them will it be crossed."
Our Bharata, therefore, name.s the Lord, both " Fear's Cause " and
" Fear's Cure." [= Nos. 837 and 838 of God's " Thougand-Names."]
Cp. the sayings: " Nothing can be done against the truth but for the
truth;" and " All's well that ends well ; " and our prayer : —
" Lord! turning, as it were, e'en past grief into bliss,
When will thy service' bliss-stream quench the great wild-fire
Which 1 'vc, c^Lray'ng, kindled, and can't, of myself, e'er c|uench?"
(Sage V^dantRcharya's Hymn to Varada-Raja, v. 41: " Nirvapa-
yisbyati kada," &c.)
isn't it said — 'straying souls* redemption is creation's end ? ' 95
Cp. Barrows' Hist. Pari. Religions, vol. i. pp. 519-20, cited in extenso on
pp. 6-7 of my Universal Religion Formulated, hereunto annexed.
'• E'en by saluting, don't disturb God-meditating Saints !"
(= " Japantam nabhivadayet.") ]
If, thus, the work of ci-eation or evolution of worlds, be construed to be
merely a play in which the Creator takes delight, how, it may be asked, are
those other authorities to be explained which aeem to give a different view
of the purpose of creation ?
(1) The Drami(^opanishad (III. ix. 10) describes the Lord as one—
" Who doth, from time to time, design, and worlds evolve.
See'ng that, in one or other of the births thus given,
Each soul, in turn, will find Him out, and birthfree grow."
[= " ' Senru-senraMuw, ka?ir^u sanma?>i kalippan ' (enni) enni," Ac]
(2) The Sri-Vish?iu-Tattva, , says :—
" O Sage ! this wondrous frame — with hands.
Feet, and all else, endowed —
Was giv'n ns, erst, for being used,
Tn th' service of the Lord."
[= " Vichitra deha-sampattir. Jsvaraya-niveditum,
Pwrvam eva krita, Brahman ! hasta-padadi-saiHynta."]
(3) Sage Bha/farya, in his Sri-ranga-Rrija-Stava or Hymn to the Lord
as manifest in »S'ri-i'angam (Centum IT. v. 41), says : —
" Lord ! moved by mei'cy, at seeing,
Stray'ng-souls in chaos merged,*
* " This is in effect a generalised conception of Darwin's laws of the
'struggle for life' and 'survival of the fittest.' Finally, however, the
result of all these changes is that an ultimate eqnilibinum is reached, which
is rest in the inorganic and death in the organic world ; as when the sun
with all its planets shall have parted with all its heat, and all its energy
shall have run down to one uniform level. From this state it can only be
roused by some fresh shock from without, dissipating it again into a mass of
diffused matter and unbalanced motions.
" Hence we come to the final statements of the Spencerian philosophy, as
given in the words of its author :
'This rhythm of evolution and dissolution, completing itself during short
periods in small aggregates (= our avantara-srishfi-praZayau), and in the
vast aggregates distributed through space, completing itself in periods
which are immeasurable by human thought (=:our Maha-srishfi-praZayau),
is, so far as we can see, universal and eternal, each alternating phase of the
process predominating, now in this region of space and now in that, as
local conditions determine. All these phenomena, from their great features
even to their minutest details, are necessary results of the persistence of
force under its forms of matter and motion. Given these as distributed
through space, and their quantities being unchangeable either by increase
or decrease, there inevitablj' result the continuous redistributions dis-
YR8; BUT'STRAY^NO SOFLB' REDEMPTION*, iWC'ONSTSTENT 's NOT, WITH 'PLAY.'
Thou, solely of Thy free will, mad'st
Seed-matter bud* and yield —
Th' world's el'ments five, sense-obiects five.
Elev'n organs and the rest,
And so, gavest those souls, fraroes, and
Organs of thought and act I"
[=" Achid-avifteshit!m, praiaya-simani,t sarMsarata/t,
Kara^ia ka?ebarair gha/ayituw. dayamana-mana/i,
Vara-da ! niieclichhayaiva para-van, akaro/j Prakritim,
Mahad-abhimana-bhttfca-^"?"8/ia//e7idrw/a-§ korakiju'm I"]
(§ Or " karaiiava/i-")
These authorities clearly state the Lord's purpose, in evolving the
world, to be the redemption of straying souls, fan these authorities be
reconciled vrith the texts which teach that the work of evolving the world is
a mere play in which the Cieator takes delight ?
To this (juery, we reply that there is iio contradiction between the two
series of authorities above cited as to the purpose of creation; for, both the
purposes therein mentioned are simultaneously possible,^ though one of
tinguishable as evolution and dissolution, as well as those special traits
above enumerated. That which persists, unchanging in quantit)-, but ever
changing in form, under these sensible appearances which the universe
presents to us, transcends human knowledge and conception, is an unknown
and unknowable power, which we are obliged to recognise as without limit
in space and without beginning or end in time.'
"This is. in its highest form, the philosophy of Agnosticism. Avery
different thing, be it observed, from Atheism, for it distinctly recogni.ses an
underlying power which, although 'unknown and unknowable', maj* be
anything harmonising with the feelings and aspirations in which all religious
sentiment has its origin, so long as it fulfils the condition of not, l)y too
precise definition, coming into collision with something which is not
' unknown ' but ' known ' and irreconcilable with it.
For instance, there is nothing in Agnosticism to negative the possil)ility
of a future state of existence. Behind the veil there may be anything, and
no one can say that individual consciousness may not remain or lie restored
after death, and that our condition may not be in some way better or worse,
according to the use we have made of the opportunities of life. But if any
one attempts to define this fiiture state and say we shall have spiritual
bodies, live in the skies, sing psalms, and wave palm-branches, we say at once
'this is partly tinknowable and partly known to be impossible.' " TQnery
how do you know it to be "impossible?" What is there that renders im-
possible the existence of palm-branches of celestial material ?] — S. Laing's
-Vrodern Science and Modern Thought, Seventeenth Thousand, (f'hapman
and Hall,) 1893. pp. 224-5.
* ="Mftd'8t it pregnant ". Milton's Par. Lost, T. 22.
f =" Pra/ayavasana-kale."
J Vide, such sayings as —
(1) "A siugle act. two ends achieved "[=" Eka-kriya, dvy-arthft-kari
babh^iva"].
THOUGH play's, PREDOMINANT, redemption e'er its outcome is.] 97
these purposes, namely, the intent to plaj% may be predomiuaut. Vide the
key t'ui^nished by the following passage (Sage Kwra-Xatha's Hymn entitled
" Vaikun/ha-Stava," v. 53): —
" This universe — the forms and functions of whose parts
Seem, with their change, to be, in second-causes, bound — §
Thou canst reverse or modify or render nil ;
Yet, laws of second-causes. Thou to follow deign'st !
Inscrutable, we're taught, 's Thy sovereign prerogative ! "
[ = " KHpa-prakara-parincima-krita-vyavasthawi,
Yis\am, viparyasitum, anyad asach cha kartum,
Kshamyan, svabhava-niyamai/i kira udikshase Tvam ?
Svatantryam Aisvaram aparyanuyojyam ahnh ! "]
Great souls, accordingly, never change their smiling face, inasmuch as
Lhcy ever realise the harmonic play of universal motions, ha])|)ily described
as " the music of the spheres." Vide the following v. : —
" To souls who're Thine, the world's birth, life, and winding up,
Its ultimate salvation, and all else that 's j^lanned.
Is play and nothing else ; and Scripture's precepts too,
But follow what su.ch souls wish in their noble heart."
[ = " Tvad-asritanaiM, iagad-udbhava-sthiti-prana-sa-sawsara-vimochau-
adaya/*,
Bhavanti lila(/t) ; vidhayas cha Vaidikas
Tvadiya-gambhira-mano-'nusarina/t."]
■ (2) " One lesson. Nature, let me learn of thee,
One lesson which in every wind is blown.
One lesson of two duties kept at one —
Though the loud world proclaim their enmity—
Of toil unsevered from tranquillity !
Of labour, that in lasting fruit outgrows
Far noisier schemes, accomplished in repose.
Too great for haste, too high for rivalry !
Yes, while on earth a thousand discords ring,
Man's fitful uproar mingling with this toil,
Still do thy sleepless ministers move on.
Their glorious tasks in silence perfecting ;
Still working, blaming still our vain turmoil.
Labourers that shall not fail, when man is gone."
[ — Matthew Arnold's Sonnet on Quiet Work, cited on p.
11 of the Brahmavadin of 16th September, 1897.]
[Be none surprised, the word " toil," here to meet.
Love-chastened work, as " exercise " is sweet. Vide the ex-
pression (Dramic?opanishad, IV. ii. 5) : " Eruthu el tali."]
(3) Gita, ii. 47-50 ; iii. 4, 30 ; iv. 18 ; &c.
§ Speaking of the First Cause, Mr. Herbert Spencer says : — " There
can be nothing in it which determines change, and yet nothing which pre-
vents change Thus the First Cause must be in every sense pei-fect,
complete, total : including within itself all power, and transcending all law."
First Principles, 4th edn., 188U, p. 38. Bacon (in his ) quotes
aad approves the followiug saying of ancient Greek sages :■— " The last link iu
U 13
98 bui, LIKE evolving, CAX involvinj too dklight as play ?
A Query stated.
23. (Orranting that the world is evolved iu mere play,) cau the
world's dissolution, it may be asked, yield delight iu the character
of play ?
It is thus clear that, while possessing the ability to act in an}- way He
pleases, and, tliercfore, simultaneously to confer salvation on all souls, the
Lord is pleased, under the plea of the law of works, to suffer the wandering,
from Himself, of certain souls (though even these, as to their essential
existence, continuance, and everything else, are solely dependent on Him) ;
and to ordain that these souls shall be accepted by Him in the order of their
becoming obedient to the Law He has given them. This act of pi'erogative,
arises simply from His love of play. Hence was Udanka's (juesti(jn con-
sidered by 6'ri-Krishwa too im]>ertinent, and was consequently left without a
direct answei*. {Vide (S'ri-Maha-Bhar., 13k. XIV., Ch. 53. e< ."iefy. Hence it
is, that this lower region is designated LiUi-vibhiiti or the Realm of Play.
[As " ii is not good to stay too long in the theatre," it plea^ses the Lord, as
Kapa/a-na^aka-8ittra-dhara or Stage- Maiuiger of the World-theatre, to send
home each player, who has played his part. Op. Mill's ideal, cited, post, at
p. 99, line 38.]
Cp. the following passage of tlie (S'ri-Bliagavata (II. ) : —
" To whose grace all these owe their entity ;
AVhose grace withdrawn, all these would cease to be. "
[== •' Yad-anugrahatas santi ; na santi Yad-upekshaya."]
nature's chain, must needs be tied to the foot of Jupiter's chair." Even
sceptic Hume showed that seculiar ex))erience ends with observing sequences,
andean never attain to the discovery oinefessanj connexion or causation.
After confessing the difftculty of explaining rationally the Christian
doctrine of eternal hell-torment or " hell-fire," Cardinal Newman sensibly
says that the root of the difficulty is not so much in accounting for the
eternity of evil, but in the rational conception of an origin to it or even its
existence for a single moment, under the Providence of the all-powerful and
all-merciful Lord. (W. E. Addis and T. Arnold's Cath. Die, oth edu-, Xew
York, 1885, art. "Hell," p. 399, col. 2.) It is the belief in the reality of
evil, and unljelief in the wise saw — " Evil be to him that evil thinks," which,
interpreted, means that " evil exists, onlj' for him who imagines it," that led
J. S. Mill, in his Three Essays on Religion, 3rd Ldn., 1874 (pp. 41, 191. etc.),
to say that he will not concede that God is both all-good, and almighty, but
that the effectiveness of God's goodness ( — as believed by Plato — ) is limited
by the limits of His might. Cj). The Open Court [Chicago], Novr., 1897,
pp. 676-7, where it is .said that, according to the latest conclusions of science,
" we may conceive of God as ercrlatiting power working for vnivernal good
The Religion of Science implies that as there is only one existence," (i.e. Self-
existing Entity), " of which all phenomena are modes, .so there should be only
one character — Beneficence — dominating all activity." Accordingly, Di-.
Paul Carus's "Address, Delivered On September 19, 1893, iJefore Tht:
World's Congress At Chicago." closes with the following profoundly thought-
ful lormuhition : — "Religion is as indestructible as science; for science i^
the method of searching for" Lor rather the methodical finding of j "the
truth and religion is the enthu.-siasm and goodwill to live" [and the actually
living] "a life of truth." [ ri'f/t^ the Jll'tna- Yoga and Bhakti-Yoga of our Cnta;
and the ".semushi bhaktirc.pa" or " contemplation — culminating in love"
of our (b'ri-Bhctshya (cited, post, pp. 99-100, note 52), corresponding to the
ma</ii-nalam " of our Di'amic?opanishad (I i. 1).]
■ ^ES ; AS NAUfJHT's loaf, involvi/ng too in CHILDLIKK play nOTH PLEASE, 99
Answer to the Query.
24. The world's dissolution, too, can yield delig^ht in the
character of play, for, dissolution too is a play.'*''
Cp. ton, the two following texts (ea oh of which is the converse of the
other) : —
(1) "Chief of Southern Hosts ! e'en if all the dev'ls in th' world be
leagued,
I could, if I wished, with my little finger slay them all." — 'Ramayana.,
VI. xviii. •22|-23i.
(2) " I've formed indeed castes four, with qual'ties^— deeds — apart.
Though I'm their cause, not such. Me 'ternal, know to be" [according to
the reckoning of secondary causes]. Op. the following remarks of Tyndall :
" They (the scientists) never say, what they are constantly charged with
saying, that it is impossible for the Builder of the universe to alter His
work. Their business is not with the possible, but (with the actual) — not
with a world which might be, but with a world that is." — Fragments of
Science, .5th edn., 1876 (Longmans), p. 456.
^"^ Children who, in the course of play, delight to draw fancy-lines on
sand, delight also, in the course of play, to destroy and alter those lines.
Accordingly, the opening benediction of (S'ri-Bhagavad-Eamannia's Vedanta-
Swtra-Bhashya, commonly called the .Sri-Bhashya, runs as follows : —
The true doctrine, therefore, is what is summed up in the following pas-
sage of the Gitrt Cvii 14) which sets forth the facts, both of the play of the
Lord with 'His universe, and of the denouement, by Himself, of the plot of
such play : —
" This Threefold Matter be'ng My toy.
It can't ('thout aid) be crossed ;
Who refuge take with Me alone.
By them will it be crossed."
Our .9rJ-Maho-Biiarata, therefore, names the Lord, both "Fear's Cause"
and "Fear's Cure ".—(Cod-Names Nos. 837 and 838 of the Hymn of One
Thousand God-Names.)
The result of this part of our investigation is embodied in such passages
as the following : —
(1) " Nought can be done against the truth,
But what establishes the truth." (A Proverb.)
(2) " All 'swell, that ends well" (Shakespeare) ; and even the sceptical
J. S. Mill conceives a perfect world to be that in which "every human life
would be the playing out of a drama constructed like a perfect moral tale."
{Three Essays on Religion, 1874, p. '68.)
(3) " Lord ! turning as it were, e'en old grief into bliss,
When will Thy service' bliss-stream quench the great wild-fire
Which I 've, stray'ng, kindled, but can't, of myself e'er quench !"
(A prayer of our Holy Sage Vedantnchoryar, being v. 41 of his Varada-
Rri,ia-Panchr(sat or Fifty-Ve:sed Hymn to the Boon-giving Lord as manifest
in Conjeeveram in the Madras Presidency.)
[= " Nirvfflpayishyati kadrt Kari-iWaila-Dhaman !
Pnr-vora-karma-paripokn-mahrt-davognim,
100 WHILE, AS Trnnsifnrminri Power, fiOT)' R c AT.T.F.D TH' Efidenf f'AUftf: op alTj,
The Lord — the material as well as the efficient
Cause of the Universe. ^^
25. As the Lord (who has been before described as the
world's efficient cause, vide ante, Part III, Aphs. 20-24,) trans-
Prachjua-dn/ikham api me, sukhayan iva. Tvat-
Prtdrti-avinda-pariclirtra-vasa-pravaha/t ! "j
" Be (given) unto me, that wisdom (unto salvation), which, matui'ed
into constant, loving contemplation, is wholly concentrated on Him —
(1) Whose sport is (manifested in) the genesis, the continuance, the
dissolution, and the like (i.e., the pervasion, the control, &c.), of all the
material and psychical systems of the universe without exception {i.e., ,
without limitation of time or place) ; J
(2) AVho, with all-predominant singleness of aim, has vowed (or solemnly
undertaken) the salvation, together with their followers, [cp. Dr. Paul Carus's
Religion of Science, (2nd edn., Chicago, 1896,) p. v, and his Primer, (revised
edn., Chicago, 1896,) p. 147,] of the various kinds of beings that have (come
to the knowledge of and) become entirely ol)edient and devoted to Him (and
hence, as having realised their being's end and aim, are, alone, beings —
properly so called) ;
(3) Who, with particular lustre, shines (as all souls' exclusive goal or
sole good) in Eternally-Heard Revelation's Culmination ( — Summit — or
fTead, i.e., the Concluding Part, whicli is decisive of the Divine nature) ;
(4) Who, Himself being ever supremely great, perfect, and of trans-
cendent purity, makes all other sf)iils. great, perfect, and of transcendent
purity, like Himself ; and
(5) Who is (identified with) the ' Seat of Bliss.' ''
[ =i; " Akhila-l)huvana-iannia-sthema-bhangiidi-lile,
Yinata- vivid ha-bh«ta-vrata-rakshaika-dikshe,
-Sruti-sirasi vi-dipte, Brahmaja Sri-nivase,
Bhavatu mama Parasmin semushi bhakti-r»pa !"]
The like expression as to the Lord's finding sport in tlie world's evolution,
pi'eservation, and dissolution, occurs also in iSri-Bliagavad-Ram.nnuja's
''Prose-Speeches Three." addressed to the Lord. The expression hero
referred to is —
" Nikhila-jagad-udaya-vibhava-laya-lila !"]
"■* Having thus far set forth the facts. —
(1) that the Lord alone is the world's cause {ante. Part III, S. 12-19.
pp. 85-91);
(2) that, in producing the world. He is intluenced by His own will
alone, and not by any other consideration {id., S. 20, pp. 91-93) ;
(3) that the production, being the result of His mere willing, it causes
Him no trouble {id.. S. 21, p. 93) ; and
(4) that the purjiose of creation is His mere jilay {id., S. 22, p. 93 :)
the author proceeds to point out that the Lord, unlike a pot-maker or
other finite workman, evolves all products, out of Himself alone, and not out
of anything that i.s extrinsic to Him,
HK 's AB THE 8t.uf Transformed, CALLEn its Material fAtJSE LiKKWlftK ; 101
forms Himself {i.e., His very Self) into the world (or universe),
He is also its material cause.
Definitions.
The causes, of which we have experience in the world, are of three
kinds, being mutually distinguished as respectively being (1) efficient, (2)
material, and (3) accessory.
(1) The efficient cause is defined as the agent that produces a change
of state in any material.
(2) The material cause is the stuff which is capable of being, by the
efficient cause, worked upon so as to undergo a change of state.
(3) The accessory cause is the instrument with the help of which the
efficient cause produces a change of state in the material worked upon.
Illustrations.
(1) The pot-maker and the weaver ai'e, respectively, the efficient causes
of the products called pots and cloths.
(2) Clay and thread are, respectively, the material causes of those
products.
(3) The tools, with the help of which the pot-maker and the weaver,
respectively produce those products, are their accessory causes.
Application of the above terminology
to the subject of Divinit}'.
In the genesis of the world, however, each of the thi-ee kinds of causes
aforesaid, is* the Lord Himself.
(1) As He resolves, saying — "I shall be many" (Taitt. Up., ylnanda-
Valli, t). 2), He is the world's efficient cause.
(2) As He (before evolution,) keeps merged in Himself (so as to be
indistinguishable by name and form), the whole of the subtle world-material
— consisting of souls and matter. He is also the world's material cause.
{Vide Mann, 1. 8; and Kullnka-Bha^/a's commentary thereon, preferring our
explanation of the world's genesis to that given by the Sankhyas or others.)
(3) As His own Omniscience, Omnipotence, and other intrinsic attri-
butes alone, are His instrnments of production. He is also the world's acces-
sory cause.
The Lord, therefore, (who, OMte, Part 111. Aphs. 20-24, was described
as the world's efficient cause,) is truly said to be. ffiniself, the world's mate-
rial cause also.
As the subtle world-material — consisting of souls and matter, is in-
separably adjectival to the Loi-d's Essence, and, relatively to such Essence,
has a wholly parasiticil exi.stence, this world-material is legitimately com-
prehended within the expression — "the Self of the Lord," just as a body is
included within the self of a man who speaks of himself as touched when his
body is touched. [Cp. the following well-known couplet of Pope (which, and
the Essay on Man itself wlierein it occurs, are said to be " an approach to
the Sitfy system " of the Muslims. — Vide p. xlv of the Akhlak-I-Jalaly,
translated into English by W. F. Thompson, Allen and (.'o., 1839) : —
'' All are but jiai'ts of one stupendous whole,
102 FOR, SOri.S A\T» MATTFR, AS HIS Body, T\ IITg Self ARF MKRGKn.
Whose body nature is and God the soul " ; aud mj' Lecture on this
theme, before the Triplicane Literary Society, in the course of which 1
demonstrated tlie fifteen claBsical senses in which the ego or "I," audits
analogues, have been used by sages.
Cp. too, the doct)-ine of the Tamil iS'aiva author — Umapati-sivacharya —
" who (like the Sanskrit S'aiva author — S'ri-kan/ha-sivacharyo whose com-
mentary on the Vedanta-s/ttrns. published in the ' Pandit ' of Benares,
agrees almost word for word with our iSri-Bhagavad-Ramania's Vedanta-
Sara.) ])ostulatPs (as existing betwpen the world and the Lord,) a relation,
the nearest parallel or analogy to which is furnished by the relation of
Body and Mind."— Brahma-radin, (Madras,)— December, 1895, p. 81.]
Vide the Vedanta-Swtras (T. iv. 23), Avhere, after proving the Lord to be
the world's efficient cause, the author of the Stitras adds : —
" And (He is) the (world's) material cause also ; for. by holding thus
alone, can we justify both (1) the enunciated projiosition and (2) its illus-
tration."
[= " Prakritis cha ; prati.ina-drish/antannparodhat."]
(1) The allusion in this S?ttra, is to the following " enunciated pro-
position " (Ohh. Up. VI. i. 3-4) :—
" rr/M>/i* be'ng (1) heard of, (2) examined, and (3), with love, fixed in
the heart,
All is (1) heard of, (2) examined, and (3). with love, fixed in the heart "
( — for, the whole is equal to the sum of all its parts; or, the sample being
known, all things constituted like the sample, are known likewis»e).
(2) The "illustration," which the above-cited Sittra refers to as ex-
plaining the " enunciated proposition," is as follows : —
" A single sample-piece of clay, be'ng analysed,
The nature of all clay-made things is realised."
[Cp. the following and numerous other similar observations of Tyndall,
in his Lecture on the '• Scientific Use of the Imagination : — " Having thus
determined the elements of their curve in a worhl of observation and
experiment, they prolong that curve into an antecedent world (see
' Belfast Address,' p. W7 ; and ' A])ology,' p. .'')44), and accept as probable
the unbroken sequence of development from the nebula to the present
time." — Fragments of Science. 6th edn., 1876 (Longmans), p. 466. Cp. The
Oren Court (Chicago), Novr., 1897, p. 673 ff.
Vid^ such texts as the following : —
(1) "One only, without a second ( = " Ekam evadviti'vam)."— Chh
Up. VI. ii. 1.
(2) "The Subtle One alone, this"] f
(cosmos) was at first. 1 « a j - • i
From that alone. The Manf est One ! J „, / ««fi vh ulam agra as,t.
did spring. J-*:-^ latovaiSadajMyata.
Into this Man'fest One, that Subtle 1 I T^'^<^-"tmanam,svayamakuruta."
One transformed Itself," "J (^
[Taitt.Up. Luanda- Valli, vii. 1.]
* /.e., The "one stupendous whole" which our Sages call "the Lord."
AH NAUGHT EXTttlNBlt 18 THE stuff WHEBKON ME W0KK8, BO HlS
103
(31 The Lord Himself,—
as Evolver, evolves Himself
asPi'eserver, pi-eserves Himself ; i
^""llu ^^'^ r^ ^'"'i' I '^y Himself as Dis
at the end of each ^ ^^^^^^^._ -^ dissolved.
world-period), J
J
Srashia srijati cha At-
man aw,
Vish»Mi/i. Palya«i cha pati
cha,
Upasam-hriyate chante,
Sa^Ji-harta cha, svayam
Prabhu/t."
(*S'ri-Vish>iii-PnraMa, 1. ii. 1.)
D
Himself "s Evolvable; Him-"
self, Evolver is ;
Himself Preservable, He
doth Himself preserve ;
And, like delicious food.
Himself He swallows up.
As Soul of th' Lotus-born
and all. He is All-shaped,
Omnipresent, All-lovable,
Transcendent, and
Grants every boon (sought
for by souls who dwell in
Him)."
^ = i
'• 8a eva Srijyas, Sa cha >Sarga-
karta ;
C Sa eva paty atti cha,
I palyate cha ;
Brahmady-iivasthabhir Asesha-
mnrtir,
( Vishnur Varishiho
([ Vara-do Vareiiya/t !"
(Id. I. iii. 71.)
(5)
'L'he Lord Supreme is^
the Omnipresent — |
From Whom the Kos- ^ :
mos comes, and Who j
the Kosmos is." J
It follows, therefore, that the
the efficient cause of the universe.
,1
\ ato Visvam, Svayam j j^ ^^. • .^.^^
h^h) Vislmu/. Para-[^^,^ j^
mesvara/t j
Lord Himself is the material as well as
Cp. the following remarks of Tyndall : —
" The principle of every change resides in matter. In artificial productions,
tlie moving principle is different from the material worked u])on ; but in
nature the agent works within, being the most active and mobile part of the
material itself [= " Jagad-antar-^4tma"]. Tlius (saying,) this bold ecclesiastic
(Gassendi), without incurring the censure of the churcli or the world, con-
trives to outstrip Mr. Darwin." — Fragments of Science, 5th edn., 1876 (Long-
mans), p. 496.
" Because 1 will not accept religion at the hands of those who have it
not, they revile me. I complain not. True religion once came from the East,
arid from the East it shall come again." — Tyndall, cited on p. 1092 of Dr.
Barrows' Hist. Par. Eel., Chicago.
" The Italian philosophei', Giordano Bruno, was one of the earliest
converts to the new astronomy. Taking Lucretius as his exemplar, he
revived the notion of the infinity of worlds*; and combining with it the
doctrine of Copernicus, reached the sublime generalisation that the fixed
stars are suns, scattered nuiTiberless through space, and accompanied by
satellites, which bear the same relation to them that our earth does to our
sun, or our moon to our earth. This was an expansion of transcendent
* Cp. our description of the Lord as " Akhilanc?a-koii-Brahmawc?a-
Nayaka/*" or " Lord of all the crores of systems of which the universe con-
sists." (Cp. 6'ri-Vishwu-Purana, " Awf?anam tu sahasranam," &c.)
104 OmniiicteN.ce anh rii' like attbibuteb, ake his boLe Working Tools.
import ; but Bruno came closer than this to our present line of thought.
.Struck with tlie pi'ol)leui of the generation and maintenance of organisms,
and duly pondering it, he came to the conclusion that Nature, in her pro-
ductions, does not imitate the technic man. Her process is one of unravel-
ling and unfolding.* Tiie infinity of forms under which matter appears was
not imjiosed upon it by an external artiticer; by its own intrinsic force and
virtue it brings tiiese forms forth. Matter is not the more naked, emi)ty
Lapavity which philosopbers have pictured her to be, but the universal
mother", who l^-ings forth all things ( = " blwfta-bhavini'." — Mantropaiiishad,
0. o) as the fruit of her womb." [ — TyndaUs Fracjmenh aforesaid, p. 490. C]i.
our Gi'ta, ix. lU.j
" Supposing that, instead of having... the antithesis of spirit and matter
])resentcd to our youthful minds, we had been taught to i-egard them as
equally worth}', and equally wonderful ; to consider them, in fact, as two
opposite faces of tlie self-same mystery : Sujjposing that iu youth we had
been impregiuited with the notion of the poet (ioethe, instead of the notion
of the i)oet Young, looking at matter, not as brute matter, but as the 'living
garment of God' [whom the Sv. Qpanishad (vi. 9) describes as the " Lord
of the lords-of-organs," i.e., as the lord of living beings who are possessed of
organs, and, in the language of the Gita (xiii. 1, 2, 26 and ol), as the Subtler
Kshetra-jna or Inner Soul who penetrates and controls ( = Anta/«-pravish/as
ib^asta jananaiM Sarviitma." — Taitt. .4ra/ia. Prasna -3, Anuvaka 10, Pauchasat
1, clause 9) even the subtle kshetra-jna or finite soul, dwelling in every
organism] : do you not think that, under these altered circumstances, the
Law of Relativity might have had an outcome different from its present
one? Is it not probable that our repugnance to the idea of primeval union
l)etween spirit and matter might be considerably abated .^ Without this total
revolutioh of the notions now prevalent, the evolution hypothesis must stand
condemned; but in many profoundly thoughtful minds such a revolution
has already taken place. They degrade neither member of the mysterious
duality referred to; but they exalt one of them from its abasement ; and
repeal the divorce hitherto existing between both. In substance, if not in
wprds, their position as regards the relation of spirit and matter is : 'What
God hath joined together let not man ])ut asunder" " = Christ's speech to
the Pharisees. {Matt., 19. 6; and Mark, 10. 9.).] — Tyndall's Fragments afore-
said, pp. 45-1-55.
" Trees grow, and so do men and horses ; and here we have new powci-
incessantly introduced upon the earth. But its source, as I have already
stated, is the sun [ = the Indian " Savita"]. For it is the sun that separates
1
Cp. Sage 5'aunaka's expres- |
sion I
(See Pod, Part III, note 53, [^
after the extracts from
Tyndall, Spencer, and
Mansel) :
[
When wells are dug, none makes
the water.s or the space 'bove
them.
All that's doue "s this: What
already is, is made vianifest ;
For, how can that which has not
be'ng, of be'ng become pos-
sessed P "
" Yathodapana-karauHt,
Kriyate lui jalambaram ;
Sad cva niyate vyaktim :
Aaatas sarabhava/t kuta/t 't "
}► =
THE world's almighty, EVER-CONSCIODS, ALL-PERVADING SOUL BENIGN, 105
the carbon from the oxygen of the carbonic acid, and enables them to re-
combine. And whether tliey recombinc in the furnace of the steam-engine,
or in the animal body, the origin of their power is the same. In this sense
we are all ' souls of tire and children of the sun' ; but as remarked by
Helmholtz (cp. Gitii, V. 18), we must be content to share our celestial
pedigree with the meanest of living things." {Id. p. 581.) " It is worth
remarking that in one respect the Bishop (Butler — author of the Analogy of
Beligion) was a product of his age. Long previous to his day the nature of
the soul had been so favourite and general a topic of discussion, that, when
the students of the Italian Universities wished to know the leanings of a
new Professor, they at once requested liim t,o lecture upon the soul. About
the time of Bishop Butler the c[uestion was nut only agitated but extended.
It was seen by the clcar-witted man who entered the arena, that many of
their best arguments applied equally to brutes and men. The Bishop's argu-
ments were of this character. He saw it, admitted it, took the consequence,
and boldly embraced the Avhole animal world in his scheme of immortality."
{[d. p. oOi; cp. the Gita, V. 18.) "1 hold the Bishop's reasoning to be un-
answerable and his liberality to be wortl)y of imitation." ('ryndall's id.) " ...
thinkers regard tiie observed advance from the crystalline, through the
vegetable and animal worlds, as an unbroken process of natural growth, thus
grasping the world, inorganic and organic, as one vast and indissolubly con-
nected whole." (It<. p. 581. Cp. iiri-Vishnu-Pur«na, VI. vii, 58.) " ...science
is now binding the parts of natui'e to an organic whole." (Tyndall's id. p. 4-20.)
*• ...the uebuliB and the solar system, life included, stand to each other in the
relation of the germ to the finished organism." (Id. p. 548.) [According to
Darwin,] a germ, already microscopic, is a world of minor germs." (Id. p. 449.
Cf. the expression — " Imperium in imperio," applied to the graduated scale of
social anci political organisations, ascending from the family or unit of
society up to the totality ot the universal brotherhood of all the beings in
the Lord's universe.)
" I hold the nebular theory as it was held by Kant, Laplace, and William
Herschei, and as it is held by tlie best scientific intellects of to-day. Accord-
ing to it, our sun and planets were once diffused through space as an
impalpable haze, out of which, by condensation, came the solar system.
(Tyndall's id. 547.)
" I need not remind j^ou that the great Leibnitz felt the difficulty which
I feel ; and that, to get rid of this monstrous deduction of lite from death, he
displaced" ithe Lucretian) " atoms by his monads (the pmdkndktii' or " swksh-
masariraiii " of Indian Sages) which were more or less perfect mirrors of the
universe (the " brahmaurJam " of Indian Sages), and out of the summation
and integration of which he svipposed all the ])henomena of life — sentient,
intellectual and emotional— to arise. [=:" Pradhanadi-viseshantara, chetaua-
chetanatmakam," (SVi-Vishreu-Purawa, VI. vii. 58, cited above, and under
Aph. 13. anle Part II. p. 42, end of note 17] . . . You cannot [otherwise]
satisfy the human understanding in its demand for logical continuity between
molecular processes and the phenomena of consciousness [During the mole-
cular processes, souls are, to use the language of ' Mann', " antas-samjna/t "
or " possessed of latent consciousness." (M.aiiu, Ch. i. r. 20, 49, &c.)] Phis
is a rock on vvhich Materialism must inevitably split whenever it pretends
to be a complete philosophy of life." (Id. p. 503. (Jp. id., p. 681.)
Mr. Herbert Spencer, pointing out what is ultimately meant by the
word " cause," says : " The force by which we ourselves produce changes,
II 14
106 LEADS COUNTLESS FINITE SOULS FROM NEBULOUS TO ANGEL FORMS DIVINK ;
and which serves to symbolize the cause of changes in general, is the final
disclosure of analysis." (Firft Principles, cdn., of 1862, p. •I'-Vi).)
Speaking of the First Cause, the same author says: "There can be
nothing in it which determines change, and yet nothing whicli prevents
change... .Thus the First Cause must be in every sense perfect, complete,
total : including within itself all power, and transcending all law." {Id.
4th edn., 1H80, p. :;S.)
As to the unintelligibility of the Christian doctrine of creation out of
nothing, Mr. Mansel himself has made the following sensible admission : —
" But to conceive an oljject as non-existing, is again a self-contradiction ;
tor, that which is conceived exists, as an object of thought, in and by that
conception. We may abstain from thinl<ing of an object at all ; but if we
think of it, we cannot but think of it as exi.sting. It is possible iit one time
not to think of an object at all, and at another to think of it as already in
being; but to think of it in the act of becoming, in the progress from not
being into being, is to think that which, in the ver^^ thought, annihilates
itself." (IfZ. p. 42.)
Mr. Mansel, as a philosopher, (whatever else he might say as a theologian,)
clearly enunciated our philosophical and theological doctrine of evolution,
as tersely expressed by Sage /S'aunnka ( ) in the following
passage (cited in ib'ri-Bhagavad-Komanujttcliarya's /S'l'i-Blutshya or Com-
mentary on the Vedc.nta- Sutras, under Aph. -y of the 4th Quarter of Ch. IV) : —
"When wells are dug, none malccs the waters or the space 'bovo them.
All that's done's this : What already is, is made vianifest ;
For, how can what has not being, of be'ng, become possessed ?*'
[= " Yathodapana-karanat, kriyatc na jalambaram,
Sad eva uiyate vyaktim ; asatas sambhava/i kuta/i ?"]
J. S. Mill writes: " Nature, then [= the twofold " Prakriti " mentioned
in the Gita, \^II. 4, 5, &e.j, in this its simplest acceptation, is a collective
name for all facts, actual and possible : or (to speak mure accurately) a
name for the mode, [i.e., the " Prakara," of which the Lord of Nature is the
'• Prakarin",] partly known to us and partly unknown, in which all things
lake place. For the word suggests, not so much the multitudinous detail
of the phenomena, as the conce])tion which miglit be formed of their manner
of existence as a mental whole, by a mind possessing a complete knowledge
of them : to which conception it is the aim of science to raise itself, by
successive steps of generalization from experience." — Three Essays on
Relifjion, 3rd edn., 1874, p. 6.
•' In these and all other artificial operations the office of man is. as has
often been remarked, a very limited one ; it consists in moving things into
certain places. We move objects and by doing this, bring somethings into
contact: and by this simple change of place, natural fores jireviously
dormant are called into action, and produce the desired elfcct. Even the
volition which designs, the intelligence which contrives, and the muscular
force which executes these movements, arc themselves powers of Nature"
[= the " Chid-Achid-ri(.i)a-l}hagavach-cldiaktaya/i" of Indian Sages].
Mr. Bain writes : "Both lianiilLou and Mill arc agreed ujiou the ques-
tiou at issue, namely, whether our volitions are emancipated from causation
MAKES THEIR ONCE LATENT CONSCIOUSNESS, LIKE HIS OMNISCIENCE— BKIGHT AND BBOAD.
altogether. Both reject the evasion that ' I ' am the cause."* ( — Menial
and Moral Science, Part I, 3rd edu., 1872 (Longmans), p. 426. [It is the First
Cause alone wliose volition is absolutely free.]
[As su<2;gested in the iSri-Mah.a-Bharata's Sahasranama text — "Yisvam,
Ylshnnh, &c.,] Toland would own no God but the universe." Art. Tolancl,
p. 251, Biogr. Die. in 12 8vo. Vols., 1784, Vol. 12.
As to Spinoza's systoni, vide the followinor summary of it: — "His
hypothesis was that there is but one [self-existent] substance in nature, and
that this only substance is endowed with infinite attributes, and among
others, with extension and thought: Afterwards he affirms, that all bodies
in the universe are modifications (" prakaras") of that substance as it is
extended; and that, for instance, the souls of men are modifications of
that substance, as it thinks*: so that God, the necessary and most perfect
Being, is the cause of all things that exist, but does not differ from them.
He affirms that there is but one Being, and one nature ; and that this Being
produces in itself, and by an immanent action, whatever goes by the name of
creatures [Cp. Mann, I. 8, and Kulhtka-Bha/fa's commentary thereon] : that
he is at once both agent and patient, efficient cause and subject, and
produces nothing but what is his own modification." — P. 539 (art. ' Spinoza'),
Voh XI of the Biogr. Die. in 12 8vo. Vols., which has been already cited,-
and which was printed in London, in 1784, for Strahan, &c.
As to this system of Spinoza, vide also the following remarks : " He...
formed it into a regular body of doctrines, ordered and connected. according
to the manner of the Geometricians ; otherwise his opinion is not new.
Pagans, Mahometans, and some heretical Christians, have maintained
h."—Id.
The Encyclopoedia Metropolitana (4th edn., Miscellaneous and Lexico-
graphical, Vol. II, 1830, Art. Atheism, p. 64, col. 2,) speaks of " Spinoza's
notion that God is the soul of the universe." [Query — how much sense
could those men possess who call this system " Atheism " ?']
Cp. also the following extract from Spinoza's works [made in the
Brahma-vddin (Madras), dated March 14, 1896, p. 165, col. 2].: "By God I
understand an absolute infinite Being; this is [sa-gu7ia, for, it is] an un-
changeable essence with infinite attributes." In this connexion, Huxley
says (in his essay on Science and Morals) : " The student of nature who
starts from the axiom of the universality of causation, cannot refuse to
admit an eternal existence; if he admits the conservation of energy, he
cannot deny the possibility of an eternal energy; if he admits the existence
of immaterial phenomena in the form of consciousness, he must admit the
possibility, at any rate, of an eternal series of such phenomena ; and if his
* Cp. the following Indian au-
thority : —
" What I should do, I know ;
yet, do it I will not !
What I should shun, I know ;
yet, shun it I will not !
O organs' Lord ! as Thou,
heart-seated, dost inspire I do !
[Lead Thou me, therefore, in
such ways as would not mtxke
luerue!]"
y = i
Janarai dharmam,
na cha me pravritti/i
Janamy a-dharmawi,
na cha me nivritti/i !
Tvaya, Hrishikesa !
hridi sthitena,
Yatha uij'ukto 'smi,
tatha karomi ! "
108 Tims, ALt THE CdSMIC CATEGORIES TimEE, Til AT's— BODIES, SOVLS, AND GOD,—
studies have not been barren of the best fruit of the investinration of nature,
he will have enough sense to see tliafc when Spinoza says, 'Per Deum
intelli^^oens absolute infinitum, hoe est substiintiain constanteni iiifjuitis
attributis' — (By (Jod I understand an absolute infinite IJeinj^- ; this is an
unchantreabic essence with infinite atti-ibutcs) — the God so conceived is one
thiat only a very great fool would deny, even in his heart." (The Brahma-
radin'n page already cited.)
To crown the foregoing series of extracts in support of the great doctrine
of Sv((bhinna-nimittopadana (which has been formulated by almost every one
of the sages, and one of the latest exponents of which was our sage Surapuram
Venka/acharyar), the doctrine, namely, which merges the agent and patient
of evolution in One Con)plox AYhole or Vi.sisli/advaita, I quote the following
remarks of 'Mv. (leorge Thil)aut [the matter within square brackets being
inserted by me in order to complete the information therein contained] : —
" It would hardly be practical — and certainly not feasible in this ])lace — to
submit all the existing bhashyas (on >>age Badarayana's Vedanta-H/ttras)
to a critical enquiry at once. All Ave can do here is to single out one or a
few of the more im])ortant ones, and to compare their interpretations with
those given by Sankara, and with the text of the Sittras themselves.
"The bhashya, which in this connexion is the first to press itself upon
our attcTition. is the one composed by the famous Yaislniava theologian and
philosopher Eamanuja, who is supposed to have lived in the twelfth century.
[He flourished from'0:J9 to 10.^)0 of Wlivahaua's era, i.e., from 1017 to 11.17
A.O.] Tlie- Rumauuja or. as it is often. called, tiio iS'i-i-1)h;ishva appears to be
the oldest commentnry extant next to (S'ankara's. Tt is further to be noted
that the sect of the R/'m.aniijas occupies a pre-eminent position among the
Yaishnava sects which themselves, in their totality, may claim to bo con-
sidered the most im]iort!int nmong nil Hindu sects. The intrinsic value
of the jS'ri-bhasliya. moreover is — as evcuy student acquainted with it will
be ready to acknowledge — a very high oue ; it strikes one throughout as a
A-ery solid performance due to a writer of extensive leaining and great
power of .argumeutatiou, ami in its poleuiic pjirts, directed chiefly afayist
the school of ,9ankara, it not unfre(|ueutly deserves to be called brilliant even.
And in additiou to all this, it shows evident traces of being not the mere
outcome of Ramann ja's iiulividual views, but of resting on an old oiul weighty
tradition.
" This latter point is clearly of the greatest importance
"That the ancient teachers, the ripest outcome of whose speculations
and discussions is embodied in the Ved»ntn-S?!trjis, disagreed among them-
selves on ])oints of vital importance is sufTicieJitlj' proved bj- the three pas-
saeres quoted. The one quoted last [from Krt.sakritsna, Vedanta-Sittras, I. 4.
22,] is specially significant as showing that recognised authorities — deemed
. worthy of being (pioted in the S?/tras — denied that doctrine on which the
whole system of i^'ankara hinges, viz., the doctrine of the absolute identity
of the individual soul with Brahman.
* * * *
"According to Ramanuja the teaching of the IJjianishnds has to be
summarised ns follows. — There exists only one all-embracing being called
Brahman or the-highest self [or rather Soul] or the Lord. This being is not
destitute of attributes, but rather endowed Avith all imaginable auspicious
f|ualities. It is not 'intelligence,' — as .S'aidvara maintains, — but intidligence
is its chief attribute. The Lord is all-pervading, all-powerful, all-knowing.
HAVE JOINT ETRRNITY, GOU BB'nG SOtt Se//-fiXI8TENT LORD O'eR ALL } 109
all-raerciful ; liis nature is fundamentally antagonistic to all evil. He
contains within himself Avhatever exists. While, according to 5'ankara, the
only reality is to he found in the non-qualitied homogeneous highest Brah-
man which can only be defined as pure 'Being ' or pure thought, all plural-
ity being a mere illusion; Brahman — according to Rumanuja's view— com-
prises within itself distinct elements of plarality which all of them lay
claim to absolute reality of one and the same kind. Whatever is present-
ed to us by ordinary experience, viz., matter in all its various modifications
and the individual souls of different classes and degrees, are essential
real constituents of Brahman's nature. Matter and souls (achit and chit)
constitute according to Eamanuja's terminology, the body of the Lord ;
[Cp. the like terminology, adopted by the Upanishads*. by the Itihasas f,
by the Puranas J, &c. §, and even by the great poet KaZidasa in the opening
* Vide such passages as the following : —
/IN -D • TT per our reclconinq, y. -. q oq
per Jacob s Lone. iil.
i^) Taitt. Up. I (,S'iksha-va]h\ v. 1. 6—7: " Sa ^tma, angany anya (ft)
devata/i," i. e., — " He is the Soul ; His bodies are the other gods."
(^) Taitt. : " Anta7t Pravishias 5'astii jananawi. Sarvatma ; " i.e., —
" He dwells within and souls controls, be'ng Soul of all."
t Vide such passages as the following : —
(M Ramayaw^;, Book VT, Canto 120, v. 26 : " .Sarfram Te jagat .sarvam ;"
i.e., " Th' whole univer.se (of souls and bodies, Lord !) 'I'hy body is."
P) Gita', X. 20: "Aham Atma, Guc/ake.sa ! sarva-bhutasaya-sthitafe; "
{_(._ — " Conq'ror of sleep! All be'ngs my bodies are; I'm their heart-seated
Soul."
X Vide such passages as the following : —
(') /S'ri-Vishwu-Pnrana, 1. ii. 31: " Prakritim purusham chaiva, pra-
visyatmechchhayil Hari/i,
Kshobhayamasa sampi'hpte, sarga-kale vyayavyayaii," i. e., —
" When evolution-time arrived.
The Lord, at will, pervading, stirred
Matter and souls, — or what 's e'er mutable
And what for ever are immutable."
(«) Id. 1. xxii, 87 : "All these His body are "[=" Tani sarvam Tad-
vapu/i"]; and the six other texts, which, along with this one, have been cited
and commented on in our Vedartha-sangraha and its commentary, p. 16,
Telugii-type edition,
§ Vide such passages as the following : —
Vedanta-Siitras, I. iv. 23 : " Prakritis cha ; pratijua-drishfantanupa-
rodhat ;" i.e., —
" And (He is) the world's material cause also; for, by holding thus
alone, can we justify both the enunciated proposition and its illustration (as
contained in Chh. Tip., VI. i. 3 and 4 respectively). L" The enunciated propo-
sition" here referred to, as well as its " illustration," are set forth, ante,
Part m, Aph. 25, p. 102, note.
110 vthence, saints, the servient categories two, his e'er-linked body call,
verse of bis iSakuntaZa ;] they (k e., matter and souls) stand to him in the
same relation of entire dependence and sul^servieiicy in >\ liieh the matter
form ins; an animal body stands to its soul or animating principle. The
Lord pervades and rules all things which exist — material or immaterial — as
tboir nntar-yamin ; the fundamental text for tiiis sjiecial Kanianuja tenet
— which in the writings of the section is quoted again and again — is tlie so-
called* antar- yamin brahmana (J3ri. Up., Ill, 7) which says, that within all
elements, all sense-organs, and, lastly, within all individual souls, there
abides an inward ruler whose body those elements, sense-organs, and indivi-
dual souls constitute. — Matter and souls as forming the bod}^ of the Lord
are al.so called modes of him (prakara). They are to be looked upon as his
effects, but they have enjoyed the kind of individual existence which is
theirs from all eternityf [just as the Lord's attribute of goodness is itself
eternal as being dependenr, on Jlisetei'nal choice], and will never be entirely
resolved into Brahman. They, liowever, exist in two dilfereut, periodically '
alternating conditions. At some times they exist in a subtle state in which
they do not possess [rather, do not manifest, {vide Gita, ii. 16 and our
Bhashya thereon)] those qualities by which they are ordinarily- known, and
there is no distinction of individual name and form. Matter in that state is
unevolved (avyakta) ; the individual souls are not joined to [organised]
material bodies, and their intelligence is in a state of contraction, [or] non-
manifestation (sankocha). This is the pralaya state which recurs at the end
of each kalpa [or world-period], and Brahman is then said to be in its causal
condition (kiiranarastha). To that state all those scriptural passages refer
wliich speak of Brahman or the self as being one only, without a second.
Braman then is indeed not absolutely one, for it contains within itself matter
and souls in a germinal condition ; but as in that condition they are so subtle
as not to allow of individual distinctions being made, they arc not counted
.41
* I cannot understand what made Mr. Thibaut use the disapproving
epithet "so-called" in this place. Whatever might be said bv atheistic
interpreters of the Pttrva-Mi'm.amsa as to the name " Brahmana " being
applicable only to " that portion. of the Veda which states rules for the em-
ployment of the hj'mns at the various sacrifices" frirfe Apte's Sans. Die,
under, " Brahmana "), yet, the view of all such atheistic opponents that the
Vedanta cannot inculcate the knowledge of, and enjoin the rules of medita-
tion on, a really existing Brahman, has been exjilodod in the first four of Sage
Badarayana's Vedanta-Sittras. Each sub-division of an Adhyaya in the Bri.
Up. being accordingly, by the universal consent of Vedantins, designated a
" Brahmana," that sub-division which, according, to Mr. Thibaut himself,
teaches "that within all there abides an inward ruler" (or "antar-
yrirain ") and enjoins meditation on such Being, is, I think, naturally and
properly called the " Antai-yami-Brahmana."
t Even the school of .S'ankara admits the past eternity or beginning-
lessness of matter, souls, and the Lord, in the following formula : —
"(1) The soul, (2) the Lord,^ f
(3) pure knowledge, and-
(■1-) Its diifrencc from the
first two entities ;
(5) Nescience, (6) its con-
tact with pure knowl-
edge; these
Six areiinborn, we understand."
> = <
" [1] Jiva(;i) [2] 7so,
[3] Visuddha chid,
[4] Bhedas tasy.^s tayor dvayo/*,
[•5] A-vidyi^,
[G] tach-chitor yogash.
Shad asmtikam an-adava/^."
A'ND THEIR NAMES b AND S, WITH THEIK INSPIBEr's NAME — BIG'S — e'er JOIN. Ill
as something second in addition to Brahman [as the child in the womb of a
woman whose pregnancy has not become apparent, is not distinguished from
its mother]. — When the pralaya state comes to an end, creation takes place
owing to an act of volition on the Lord's part.J Primary unevolved matter
then passes over into its other condition; it becomes gross and thus
acquires all those sensible attributes, visibility, tangibility, and so on,
which are known from ordinary esperience.§ At the same time the souls
enter into connexion with material bodies [ = " karana kalebarai/i," &c.,
vide Sage Bhattarya's Hymn to the Lord as manifest in 6Vi-rangam,
Centum II, v. 41, translated, ante. Part III, Aph. 22, note 51, pp. 95-96]
corresponding to the degree of merit or demerit acquired by them in pre-
vious forms of existence; their intelligence at the same time undergoes a
certain expansion (vikasa). The Lord, together with matter in its gross
state and the ' expanded' souls [or rather souls of 'expanded intelligence —
each of tlie soul-essences being ever-unchanged,] is Brahman in the con-
dition of an effect (karyavastha). Cause and effect are thus at the bottom
the same ; for the effect is nothing but the cause which has undergone a
J See ante Part III, note 51, the following extract especially : — " Finally,
however, the result of all these changes is that an ultimate equilibrium is
reached, which is rest in the inorganic and death in the organic world ; as
when the sun with all its planets shall have parted with all its heat, and all
its energy shall have run down to one uniform level. From this state it can
only be roused by some fresh shock from without, dissipating it again into a
mass of diffused matter and unbalanced motions. [Cp. our description of
the Creator as " Tamo-nuda/«. " or " Matter-stirrer " (Manu, I. 6)].
"Hence we come to the final statements of the Spencerian philosophy
as given in the words of its author :
" This rhythm of evolution and dissolution, completing itself during short
periods in small aggregates ( = our avantara-srish^i-pralayau), and in the
vast aggregates distributed through space, completing itself in periods
which are immeasurable by humam thought (our maha-srishii-pralayau), is,
so far as we can see, universal and eternal, each alternating phase of the
process predominating, now in this region of space and now in that, as local
conditions determine...."
§ Cp. the following pai'agraph of Tyndall : " Here, then, our tether-waves
untie the bond of chemical affinity, and liberate a body — sulphur — which at
ordinary temperatui'es is a solid, and which therefore soon becomes an object
of the senses. We have first of all the free atoms of sulphur, which are in-
competent to stir the retina sensibly with scattered light. But these atoms
gradually coalesce and form particles, which grow larger by continual
accretion, until after a minute or two they appear as sky-matter. In this
condition they are themselves invisible; but they send an amount of wave-
motion to the retina, sufficient to produce the firmamental blue. The par-
ticles continue, or may be caused to continue, in this condition for a consid-
erable time, during which no microscope can cope with them. But they
grow slowly larger, and pass by insensible gradations into the state of cloud,
when they can no longer elude the armed eye. Thus, without solution of
continuity, we start with matter in the molecule, and end with matter in the
mass [=" pradhanadi-veseshontam," ante, p. 105]; sky-matter being the
middle term of the series of transformations." — Fragments aforesaid, p, 442,
112 aim's Ensence crangelesh, adjuncta changKj-matter inform, bound-sovls in ken.
and assimilated whole,
'Thai ot all Lhiii;j;s, leai-n'd, pondered
and assimilated is
[—Since, in His Form and Essence,
all things' sum iucludcd is — j ? " ,
!- = ^
" II ta Tarn Jdcsam apraksh5'o,
f Yen?i.srutai>i srutam hlmvaty-
((_ amatam matam, avijnataw
vijnatam ? "
An Objection, stated.
26. " How, then, are the texts which represent the Lord as
immutable, to be accounted for ?" one may ask."'*
Answer to the Objection.
27. The texts in question affirm the immutability of the Lord's
Essence (of which Essence, matter and souls are ever parasitical
adjuncts).
A Further Objection, stated.
28. " How, then, can the Lord be said to transform Himself
into the universe?," one may again ask.
certain change (parinama).* Hence the cause being known, the effect is
known likewise." f — 'I'^'C Vcdanta-Sntras with the Cummeiitary \)y .b'ankara-
charya, Translator's Intro., pp. xvi-xxix (" Sacred Books ol the East " Series,
vol. xxxiv).
•'■' ' The following are some of the texts referred to by the Objector in this
place : —
(1) Sv. U[>. vi. 10: "Him who, — from (cumb'ring) acts or (matter's)
qual'ties, free, — is calm ; — [= Expressions (I), (1) and (o) of the original.]
Him whom, flaw — natural or adventitious — doth not stain." [== Ex-
pressions (2) and (o) of tlie original.]
[The original = " (1) iS'ir-gunam, (2) niranjanam, (;'.) niahkaZaw!., (4)
nishkriyaw, (5) santam."]
(■2) Taitt. ^Inanda-Valli, i. 1 : " Satya)?i. Jnanam, An-antam, Brahma " ;
i.e. : —
" The Supreme Being is Eternally and Immutably Sclf-existejit, Self-
luminous, Infinite."
(;>) 8ri-Vishjiu-Purana, I. ii. 1 : " A-vikftro-ya (S'uddhaya," &c., i.e., " To
Him that is Immutable, I'ure," »tc.
a.^ — _ — . — — — — —
* Cp., ante, Part 111, note 51, p. fHi, the following Sentence of Herbert
Spencer : " That which persists, unchanging in ((iiantity, but ever changing in
form, under these sensible appearances which the universe presents to us, I
transcends human knowledge and conception, is an unknown and un-
knowable i)ower, which we are obliged to recognise as without limit in space
and without beginning or end in time."
f Vide the Chh. Up. VI. i. o, which may be translated as follows :—
" Hast thou cn(|uircd and Icarn'd all^
about that All-ruling Soul, '
Whose nature learn'd and pondered
THE adjuncts be'ng his body, god— their soul, — 'tis said, transforms Himself. 113
Answer to the Objection.
29. His transformation is through what constitutes His eter-
nally inseparable Body [and consists of matter and souls ; and, unlike
the separable staff or ornaments of a man — which ai'e not, accord-
ing to the usage of classic language, included within the ego or ' I '
of the man, — are, according to the usage of Scriptural language,
included within the Ego or ' I ' of the Lord] .
A Still Further Objection —
anticipated and answered.
30. (If it be asked, — " Is it possible for a Being whose
Essence is immutable, to become, through His body, the material
cause of every product in the universe ?," we reply that, — ) surely,
what is possible to an insignificant spider (which, while keeping its
soul-essence immutable, becomes, through its body, the material
cause of cobwebs by evolving, spinning and weaving all their
threads), cannot but be possible to the Omnipotent ! ^'
'5 Vif^e the texts: —
(1) .9v. Up., V. 7 :—
" Transcendent, varied, natiii^al, are said to be, ■»
Indeed, His wisdom, pow'r, strength and activity^ >
(znsway'ng energy.)
C "Pavrt 'Sya saktir vividhaiva .5rrtyate,
(. Svftbhaviivt jnana-bala-kriya cha."
(2) Mund. Up., I. i. 7 :—
"Just as the spider sends forth and draws in its threads," &c.
[=" Yathorna-nobhis srijate gahnate cha," &c.]
(3) " Itself the spider sends forth threads, itself then draws them in;
So, all this cosmos, God, — Himself evolves. Himself involves."
(4) Sage Bha^^ftrya's Hymn to the Lord as manifest in Sri-rangam,
Centum 2, v. 31 : —
"Lord! Thy will absolute, — transcending e'er our ken
Of what is possible and what's impossible, —
Unaided plans, and, as planned, forms, the inf'nite world.
Unto the whole world, thus, by thy mere will evolved.
Thee, through Thy body, as 'the cause material', Scriptui'es name.
Of this Thy glorious pow'r, some illustration, spiders give."
[■="Karye 'nante Sva-tanu-mukha-tas Tvrtm upadanam ahus;
Set Te saktis, ' su-karam itarach che'ti \e\avi vilanghya,
Ichchhrt yavad viharati sada, Iianga-E«j«napeksha,
Saivesanad atisaya-karr; sonia-nabhau vibhavya."]
Having thus expressly shown how the Lord is the material as well as
the efficient cause of the universe, the author of these Aphorisms has left
unsaid, in so many words, that the Lord is likewise the world's instru-
mental or accessory (saha-krtrin) cause also. The reason of this omission is.
U 15
114 J7«-SSTriSf) yATTBB'S PABTS, BB GIVEP SOCLS— FBAMES ASM OBOANS irBBNCB KKK GBOXKS.
Creation or Evolution, defined.'"
31. I^he Lord is said to create or evolve, when He —
(a) changes the arranj^ement of matter's parts, and
[h) gives souls, organised bodies and organs, so as to
develop their intelligence.
that the Lord's boinp; the instrumental or accessory cause also, evidently
follows from tho facts, —
(a) that omniscience and other excellent attributes have been predi-
cated of the Lord {vide ante, Part III, Aphs. 1 — 12), and
(h) that the characters of material cause and efficient cause, are united
in one and the same Being. [Tt is a matton of common experience that
instruments mnst needs be used in moving what is outsider beiii'^'s organ-
ism, but nothing beyond his own icill need be used by a being in moving his
own limbs which are constituent elements of his organism. Whereas the
water in a vessel has to be stirred with some such inscrumcnt as a ])ole h'^ld
in the hand or by the hand itself, the hand itself is stirred solely by tho will
of tho lord of the organism (karanrtdhipa). Unto the Lord of all, tho lord of
each finite organism and also tho Avholo of each such organism stand in the
relation of limbs moval)le by will-power alone. Accordingly, the *S'v. Up.
(vi. 0) describes the First Canse thns : —
" He is the Cause, who is tho Lord
Of organs all and nil their lords."
(="Sa Krtranam, Karawadhipadhipa/i.")]
The Vedonta-Si'tras too, (I. iv, 2% -l'), etc., cited, ante, pp.102 108. &c.,
have treated this subject, in the same way.
'*" Having shown that the Lord Himself is, to tho universe, all the three
kinds of cause, namely, tho efficient, the material, and tho instrumcntnl or
accessory, our author proceeds to explain how the Lord can be said to be
the Creator of the universe of matter and sonls, while texts of Eevelation —
original and derivative, i.e., both statutory and statute-construing — set I'orth
that lioth matte I- and souls are eternal, those texts being as follows : —
T. As to the eternity of matter :
Vide (1) Taitt. Up., VI (NArcayanam), X. 5 :
" One ?mborn entity, — material-snbstance-shaped, red, white and
black, —
There is ( — being thus niarked because fire, water, earth, are
thence prodiiced).
A numerous progeny — resembling its own varions parts — it yields."
[= " y\ j;'im, ek;'i»i lohit.a-.snkla-krishniuu.
Bah vim ])raj;iiu •janayantiiu sa-ntp'nn "]
(2) Mantropanishad, ]Mantra5: "The Primordial Matrix of the uni-
verse, is without beginning or end."
r= " Caur anadyanta-vati, sa janitri blnit:r-bhavani."]
[Cp. the Siuikhya-sittra : " AmHlam M/dam," i.e., " the Cause is
causeless."]
(.'!) .S'ri-Vishmi-PuraHa. I. ii. 21 :—
" That three-(|ualitied matrix of the universe, is without cause,
beginning or end.'
[=1 " Tri-gunaw tad jagad-yonir, anadi-prabhavapyaynm." '
NOi OHLY DOTH HE THUS eoolve, BUT, — e'ee peevading— /osfem, all; 115
PreservatioUj defined.
32. The Lord is said to perform His function of world-pre-
servatioDj when He, by His fostering pervasion of all created or
evolved products/^ after the manner of fresh water in the case of
II. As to the eternity of souls : —
Vide (1) Taitt. Up., VI (Narayawam), X. 5 :—
" In it, one iKiborn entity indeed —
Called bound-sonl, — doth his acts' fruit taste with zest."
[= " Ajo hy eko iushamano 'nusete, &c."]
(2) &V. Up., I. 9:— ■
" Two rationals unborn, there are :
One, ignorant and subject is ;
Th' othei% all know'ng and sovereign."
[= " Jnajnau dvjiv ajavisanfsau."]
Co) Kai!ha-Up., II. 18, and Gita, II. 20 :—
" This vi-pas-cliit, i.e., rational, is without beginning, without end,
without change ; though old, yet is ever fresh or new ; " &c.
[= " A-jo, nityas, sasvato 'yam, pura-wa/;. ; " &c.]
Explanation of what is meant by the word — Creation or Evolution.
1. In the state of dissolution, " Darkness, i.e., subtle matter, becomes
merged in the Supreme Lord,"
[="Tama/i Pare Deva eki-bhavati,"] says the Subalopanishad
(Kha«(Za 2).
2. " Afterwards," says Manu (I. 6), " the Self-existing, Self-born and
Self-embodied Seat of ever}' good and Antidote to every evil, — who, Omni-
potent and' Subtle or Unraanifest, desired to make (gradually) manifest (all)
this universe of gi-eat elements, &c., — became manifest Himself, as the
Stirrer of the Darkness or Primordial Subtle Matter." [Cp. the following
expression of Milton s Paradise Lost,l. lines 19 — 22 : "thou madest it (the
vast abyss) pregnant."]
3. So much for the development of matter. Next, comes the develop-
ment of souls by tlie grant to them of organised bodies and organs so as to
render them — merged as they are in chaotic matter, duinng the period of the
world's dissolution — expand in intelligence, and thence become ripe enough
to enjoy temporal bliss preparatory to salvation, and etei'nal beatitude after
salvation.
^' Vide such texts as the following : —
Taitt. Up., Jnanda-Valli, Anuvaka VI, Pancluibat 2, Clauses 8 and 9 : —
" Having created or evolved it. He, fostering, pervaded the same ; "[ = " Tat
srishiva, tad evanu-pi'avisat ; "] i.e., —
became accessible to, and realisable in, the hearts of the evolved beings,
in such manner as is indicated in the text : — " Whoever devotioually realises
his heart-abiding Being (nihitai;t guhayam) — who is (Brahman or) Supreme
in Essence and Attributes, who is eternally and absolutely Self-existent
(Satyam), and who is eternally Self-luminous and Omniscient (Jnanam), and
is Infinite (Anantam), in extension and duration, and in the number and
excellence of His attributes ; attains eternal beatitude in the Highest
Heaven, in the way of enjoying (a.snute) the Blest Essence and all the Blest
Attributes of that Supreme Omniscient Being (sarvan kaman, saha Brah-
mana Vipaschiteti)." — Taitt. Up., ^4nanda-Valli, Anu-vaka i, Panchasat 1,
Clauses 9 and 10, and id., Panchasat 2, Clauses 1 and 2.
lie \t BECK'NING hues, bad B0UL8 DKPBIVES OF TH' FBAMES AieD OBGAHS THEY'VE ABUSED.
plants, does all things needful for their safety and growth [ — i.e.,
the " Yoga-kshema " of the Gita, (ix. 22)].
Dissolution, defined.
33. As a father places under confinement a straying dis-
obedient son, the Lord deprives souls, of the use of bodies and
organs which they, diverting from their proper use, (namely, dedi-
cation to the service of the Lord and His servants,) have employed
in the service of unworthy objects. °^
[Cp. the follow iug Hues of Tennyson — portraying the angel-protected
chastity ot his heroine, Godiva : —
" Then she rode back, clothed on with chastity ;
And one low churl, compact ot thankless earth.
The fatal Ijyword of all years to come.
Boring a little auger-hole in fear,
Peeped ; but his eyes, before they had their will,
Were shrivelled into darkness in his head,
And dropped before him. So the powers who wait
»** Vide such texts as the following : —
(1) Sri-Vish)m-Tattva,—
" This wondrous frame — with liands, feet, atid all other organs stored —
Was giv'n at starting, for be'ug used in th' service of the Lord."
[ = " Vichitra deha-sampattir, /svaraya niveditum,
Pttrvam eva krita, Brahman ! hasta-padtidi-samyuta."]
(2) How Saint Bhakti-sara was, by Divine Grace, enabled to reduce to
practice the ideal of duty inculcated in the above-cited text of the iS'ri-
Vishnu-Tattva, is set forth in v. 6o of that Saint's Second Hymn, as follows : —
" O Lord ! ( — who, on th' Vice-crushing snake, reclin'st,
Having spread out on high the starry heavens,
And made us know their mutual action's sense, — )
I have sustained my life, — (1) enquiring after Thee,
(2) Recording such enquiry's fruits, (;3) perusing th' same,
(4) Hearing the same explained, (5) bowing my frame (to Thee and
Thine),
(6-7) And, with my whole heart, ever loving and adoring Thee."
(3) Taitt, Up., .4nanda-Valli, Anu-vaka VL PancWsat 1, Clauses
1 and 2 :—
"The truth is this : He 's said to live.
Of whom 'tis true that he knows God ;
'Tis likewise certain — lie doesn't live at all,
Who hath no knowledge of the Lord of all."
[By knowing God, may all souls, learn to live !
Spreading such knowledge, may Saints, lierc heaven give !]
[= " A-san eva sa(/^) bhavati,
A -sad Brahmeti veda chct ;
Asti Brahmeti ched veda,
Sautara enam tato vidur iti (tattvara)."]
EVOLVING, POST'biNG, AKD DISSOLVING, GOD, IN FOUBFOtD MODE rBBFOBMS :— ll7
On uoble deeds, cancelled a sense misused : *
And she, that knew not, passed ; and all at once,
With twelve great shocks of sound, the shameless noon
Was clashed and hammered from a hundred towers
One after one ; but even then she gained
Her bower : whence reissuing, robed and crowned,
To meet her lord, she took the tax away,f
And built herself an everlasting name." Ghamhers' s Oycl. Eng.
Lit, edn. of 1858-9, Vol. II, pp. 588-9.
Fourfold Classification of the Lord's operations of
(1) Evolution, (2) Preservation, and (8) Dissolution.
34. Each of the Lord's three operations heretofore described,
[namely, (1) Evolution, (2) Preservation, and (2) Dissolution,] is of
four kinds. ^^
(4) Manu's Code, xii. 9 :—
" Offending with his thought, man, [i.e„ " thinkei'," vide Ogilvie's
Student's Eng. Die, Preface,] turns the lowest of his kind ;
With tongue offending, he 's in dumb birds' or beasts' frames,
confined ;
With body wronging, he 's flxt, motionless, as plant or stone :
Thought-pow'r, speech-pow'r, act-pow'r, whate'er 's abused, men
'cease to own."
• [ =: " *S^arira-jai/i karma-doshair yati sthavara-tam nai'a/j ;
Vachikai/4 pakshi-mriga-tam, manasair antya-jati-tam."]
Cp. the following sayings of Christ: (a) " if thy right eye offend
thee, pluck it out " (Matthew, v. 29.)
{h) " And if thy right hand offend thee, cut it off." {Id. 30. Cp. id.
xviii. 8, where a like injunction is added as to the offending foot also.
(c) "...there be eunuchs, which have made themselves eunuchs for the
kingdom of heaven's sal^e." {Id., xix. 12).
* It is related of our Saintess An-aswya (or The Unenvying) that when
she had undertaken to entertain three noble guests, and the lattei', in view
to testing the height of her hospitality made the strange request that she
would serve them in her nudity, she, by thQ power of faith [which, as Christ
says, can even move mountains,] and the power of chastity [which a Tamil
proverb says can, at will, bring down showers from heaven], instantly
reduced them to the condition of cradled infants, and, in their state of
innocence thus ensured, suckled them in her undress without prejudice to
her chastity. The story adds that these souls, thus entertained by the
Saintess, were afterwards born as the children of her womb.
t " Bliss-Goddess, Saints — our Mediati'ix call."
( = " Lakshmi/i Purushakara-tve nirdishfa ParamarshibhiL")
'3 VidQ the Sfri-Visbwu-Purawa, I. xxii. 23.
118 F£SVADIifG TH' LOrUS-BORN, BIS SONS, TIME, ii BOSIBD BEGETTEBS, HE StIBS ii EVOLVED;
(1) Evolutiou, fourfold.
35. United with the quality of universal stirring, the Lord
effects the world's evolutiou, Himself pervading —
{a) the Lotus-born (the container of all subsequently-
born creatures),
{h) the (ten) Lords of creation (who are directly the
sons of the Lotus-born),
(c) time"^ [i.e., duration, continuity, or order of suc-
cession, vide 6'ri-Vishnu-Purju/a, I. ii. 79, and
■ Gita, X. 30 and 33, XL 32 = " I am time (the
reckoner)," i*tc. So, the sun, and the Lord — as
manifest in the sum, are each of them called
" the year/' — Taitt. Up., I'riusna VI (entitled
Naniyajtam), Anu. 50 ; = Jacob's Cone, Maha-
nar. 23. I], and
{(I) all embodied creatures (that beget offspring).®^
(2) Preservation, fourfold.
36- United with the quality of all-clearing calmness, the
Lord effects the world's preservation, —
(a) becoming Incarnate as Vish/iu,^' &c.,
(6) establishing Laws and guiding all, through the
agency of Manu, &c., and
(c and d) pervading tinie"^ and all embodied creatures (that
act as protectors)." '^
«" Id., I. xxii. 24-25, and :31.
"1 Vide the verse: " Madhye-Virinchi-Girisani, Pratharaiivatara/t." —
Verse 01, Centum 2, of Sage Bliafiarya's Hymn to the Lord as manliest in
/b'ri-Kangam.
''■- Vide the *bi'ri-Vishnu-Purana, I. xxii. 2(3-27, and o2.
* Time may be conceived a^ what, for the most part, is the rhythmic
motion of Nature or the orderly action of. Nature's God whose ttwlions we
strive to count while His ccieiiaiuns wc strive to Pleasure. When the Lord is
said to pervade (|ualities (as in Gita, X. ■}6}, or motions (as in Gita, X. 38),
the meaning is that ffc jiervadcs the >iuh>ita)ice>i in whicli tlic (pialities or
motions arc nianifesKHl, and is the nide cunse of the existence and mai<ifesta-
tion of such qualities or motions. (Vide Gita, XVIII. 78, where, in the
expression " Yogesvara," the Lord is described as the Cause of all things'
attributes.) Cp. the following exi)iessions : —
(1) We express one motion in terms of another, by saying that A'a
velocity or rate of raotiou is twice that of B.
PBOPS CAtMLT, VISHwr-SHAPED. THBO' MANIT GCIDES, PEBVADISG TIME & GUABDIANS ALL ; 119
(2) " Beating time (in music)." [Apte's Sans.-Eng. Die, under " Tii/a."]
(3) The Amara-Kosa says, — "Tala/i kala-kriya-manam," i.e., " Tala or
beating (in music), is tlie act of measuring time by means of motion." Tti
other words, it is the expression of longer motion in terms of shorter units
of motion.
(4) Humboldt in his grand work entitled the " Cosmos " or " The
Beautiful Order," says : — " We measure space (or any magnitude) by time
{i.e., in terms of our motions with respect to such magnitude), and time by
space.
(5) Both magnitude and motion are but the inseparable adjuncts or
properties of substances [=:dravyanam prithak-sthityanarha-vi.seshaiiani].
(6) Substance, quality, and action, (= " dravya, guna, and karma",)
are the only categories that exist, and substance (dravj'a) has been defined
as that which is the seat of quality or action (= " gunasraya" or " kriya.sraya."
(Vide Varayogin's Com. on anfe. Parti, A ph. 68, p. 32").
That time is but action, motion, or state of substance, appears also from
the following expressions : —
(1 ) " There, he's the master, not the .sZare of time ; ")
There, time, on none is constituted prime." )
(" Kalawz sa pachate tatra ; ")
I Na k.alas tatra vai prabhu/i." )
— A. text cited in our Vedartha-sangraha, our own Telugu-type edn, p. 114.
(2) Speaking of a perfect king — who uses his best endeavour for
bringing heaven on earth, (in the spirit of the prayer— ^" Thy will be done on
earth as it is in heaven,") the >S'ri-Maha-Bharata says : —
" Is it the age that makes the kinfi ? or makes the Mng the age ?"
Be thou not, doubting thus. Know, 'tis the king that makes the age.'
" =:K'xlo va karaiiam rajno ? Viiia va kala-karawam ?
Iti te samsayo ma hhud ; raja kalasya karanam."
The following is an extract from the tS'ri-Vishwu-Dharma of Sage
.S'aunaka (Ch. 107, v. 57) :—
(3) "The iron and the golden ages, forms reversed assume.
According as one tliinks or not, on Him whose name is Om ! "
{Vide Gita, viii. 13 ; the expression — " Om-sprung are Vedas all; "
and Gita, XV. 15; &c.)
= "If, of two men, (a) one holda at heart. World's Saviour fast,
And {h} th' other not; (n) that, though last 's first;
(b) this, though first 's last."
Op. too, the Amara-kosa, where, in the series of synonyms, we have the
following expressions : —
{a) "Kalo, (6) dish/o 'py, (c) aneha 'pi," Ac, {d) "daivam, (p) dish/am,
(/) bhaga-dheyam, (g) bhagyam, (h) [stri] niyatir, {i) vidhi/i."
These expressions mean respectively, —
(a) " the reckoner, (ft) the ordered (see Apte's Sans.-Eng.-Dic), (c) the
indefeasible," &c., {d) "the God-sent, (e) the ordered, (/) the allotted.
{g) the merited (= bhagannrMpam), {h) the fixed, and (t) the commanded."
120 AWD, RTKBW, DISSOLVES, PEBV^SING TIMB, BrDRi, AKD OTHEB CBEATCBKS THAT DBSTBOT .—
Expression (i) here = the saying : " Kriya kevalam uttaram", i.e.,
" Action 's the sole reply he makes
To those who seek to know his will " (—as did tlie Konian senator who
was asked to snirppst the easiest metliod whereby a con(|ueror can maintain
his rule over a newly conquered country).
" Action", according to Demosthenes, is the best means of instrnctino'
and impressing an audience. (Cp. Gi'ta, XVllI. (Jl.) "Time solves all pro-
blems"; and "Ripened by time ( =" Kala-pakvani "), i.e., developed by
Nature's bf^ni^n processes, all things become intelligible and sweet" ; are
also proverbial expressions.
The result of the whole of this discussion, therefore, is that infinite
extension and infinite duration can be conceived, but as the Allributes of Lhe
infinitely extended and infinitely enduring Lord — in whom " we live and
move and have our being." (As to extension or direction, cp. ante. Part II,
Aph. 52, note 32.) Vide the devout astrologer's verse —
"Tad eva lagnam," kc, which means :
"O Lord of Bliss! I call to mind Thy feet, 'tis my best hour," &c.
"Nimeshas Te bhaved ratrir, unmeshas Te bhaved diva," i.e.,
"The dosing of Thy eye is night, its op'ning's day," says Brahma's ad-
dress to our lord i*?ri-Rama in the Ramrtyana (Bk. VI., Canto 120, v. 25). Cp.
the following passage of Herbert Spencer: — "The resistance-attribute of
iMatter [i.e., " God's Body" according to the terminology of Indian Sages,]
m ust be i-egarded as primordial and the space-attribute as derivative. Whence
it becomps manifest that our experience of/orre, [i.e., " of operative finite souls
and God" according to the terminology of Indian Sages (vide Gita, vii. ;">),]
is that out of which the idea of Matter is built." ( — Firt^t I'rinciples, Uh
Edn., 1880. pp. 166-7.) "Concerning Time, relative and absolute, a parallel
argument leads to parallel conclusions." (Id., p. 165).
r4) " GatyarthaC//.) bnddhyartha/t," i.e., "all words which mean moiinn,
are, by classic usage, employed to signify mentnl action or thought."
f5) "Mind moves matter (mens agitat molem)." This proposition is
rom'pletely true of souls, in that soul-state alone which is made perfect by the
process of salvation. All those souls, therefore, are called 6o?<.m?-souls who
are the slaves of the situation in which they find themselves, each such
situation being no other than groups of antecedent and simultaneous psychic-
al actions (or soul's changes of state,) and consequential motions (or bodily
changes of place), all of which actions and motions are comprehended under
the name of karma. On the other hand, all those souls who are Ever-
free, i.e., the Eternal Angels, and all those souls who have been made free
by the process of salvation, are characterised as those souls who ever arc,
or have come to be, masters of every situation, i.e., of ever}- group of sur-
rounding actions and motions, and possess thus the status of sva-raj or
.self-master [vide (per .Jacob's Cone.) the Chh. Up. 7. 25. 2 ; Mahan.^r. 11.' 13 ;
&c. ; and Kaush. Up., 4. 20 ; Chh. Up. 2. 21. 12 ; Taitt. Up. 1. 6. 2 ; Szc]
Only to souls who are possessed of this highest status, belongs the
privilege of serving, with perfect freedom, both (Jod and the Godly. lu
their cane n.Jone, is it true that no action — due to themselves or of environing
souls or bodies — necessitates or 'prevents their changing their self-chosen
course. [Cp. a similar observation of Herbert Spencer with reference to the
First Cause. — First Principles, cited ante, p. ^7, sub-note §].
(6) " Kal.a-chakra" or "the Wheel of Time," whence the Lord (vi<^^
DramifZopanishad, IV. iii. 5 and 6) is named " Chakra-pani " or " Wielder of
Time BE'irft; IN all THESK cases, TIEWBD as CtOCKtIKE cosmos HHTTHMIC MOVE.
}21
(3) Dissolution, fourfold.
37. United with the quality of all-involvilig darkness, the
Lord effects the world's dissolution, Himself pervading —
(a) Rudra,
(6) Agni, Antaka, &c., (who are subordinate to Rudra),
(c) time,^ and [* See asterisk-note, ante, p. 118 ff.]
[d) all embodied creatures (that act as destroyers).®^
the Wheel of Infinite Time" (just as He is elsewhere called " Ananta-sayaua"
or " Occupier of the whole of Infinite Space "). Cp. this with the state-
ment : —
(a) that one of the grandest discoveries of modern science is the
periodicity of all phenomena. [CW. T.) Brande and (G. W.) Cox's Dietionary
of Science, &c.] ; and
(&) that history repeats itself.
[Op. the following text of the Sri-Vislmn-Puraria (I. v. 65): —
" Yathartushv ritu-lingani nana-rttpani paryaye,
Drisyante tani tfiny eva, tatha bhava(/() yugadishn;" i.e., —
"As seasons roll — distinguished by the selfsame season-marks,
Eons roll, with the products that peculiar are to each."]
((>u..) " Amita-visva-kriya-inaya !" i.e. " O thou — who with the Cosmos '
inf'nite motions art identified 1 — (Sage Vediintacharya's Sudarsauashiakam,
V. 6.)
{7) " Chetas chakrati," &c. ( — being an epitome of verses 65-79, &c., of
the jb'ri-Vishnu-Purfuta, Bk. I, Ch. xxii, known as the Astra-BliMshanadhyaya
or Chapter on the Lord's Weapons and Ornaments). The meaning is that —
" the Lord's well-ordered will 's identified witb His discus or wheel "
(though a special Angel has the privilege of being called after this name,
and endowed with certain distinctive functions). As to the Lord's discus
being His indefeasible will, vide also the Ahirbudhnya-yamhita which is
followed by our *S'ruta-Prakasika (or Great Commentary on the ii'ri-Bliashya).
The second of the verses with which the Sruta-Prakasika opens, is as fol-
lows : —
" I bow to that sweet-looking^ f
light—
Which, outward, inward, gloom
' dispels ;
Through having which, ' the
Lord of Bliss,' ^ ]■ = '
'Tis said, ' hath indefeas'ble will '
( — As when a man's wealth is his
corn,
'Tis said — 'he is rich throughhh
corn')."
^^ (Sri-Yishnu-Pur.uta, I. xxii, 28-29, and 83, That the Lotus-born, his
sou Rudra, &c., are all subordinate agents acting under the authority of
Vishnu, appears from id. v. 31-33. Here, the mention of Vishnu in v. 32,
among the belongings of Vish^ui (as is done in the Gitti, x. 37), is meant to
refer to a particular form or function assumed by Vishnu during His Incar-
nation of che same name. Cp. also such expressions as the following : "The
Lord of all, He 's of Himself the Lord" [(, — " Patiw visvasy^'tmesvaram"),
II 16
" Bahir antas tamas-chchhedi, Jyo-
tir vande su-darsanam ;
Yenavyahata-sankalpam, v as t u
Laksh mi'-d h aram vidu/i
( — Yatha, ' dhanyena dhauavan, '
dhanyabhinna-dhaniryate)."
122 " Partiut" o« "hard," eoD*S NOT. WIOSO-DOBBH, ntjiiafli/ FAIN6 AJiD tciytdfy mcuds.
AN (JBJKCTJCJN—
based on the supposed inequalities in creation.
38. Some object thus: "Seeing that the Lord creates some
happy and others miserable, are we uot to ascribe to IJini [n) par-
tiality and {h) hard-liearteduess ?
ANSWKK TO THE UBJKOTIUN.
[Cp. the answer —
"God, in externals does not place content;"
•'To intand barm, th' Immhhst soul is not '•omiielleil." — Pope's
/t'.s.S((// Oil' M(UL, and Marcus Aui'clius's Meditations.]
39. We answer tliat neither, {a) partiality nor [h] hard-
heai-tedness can be ascribed to the Lord ; for, —
(1) in creating some souls liappy and others miserabh', Ue
merely metes out to souls the measure they have earned for them-
selves by their own past actions: and, "^
(2) in inflicting pain on certain souls. He consults, their own
good, by making them shun in future the erratic course of action
which they pursued before. In acting thus, the Lord re.S(-mbles a
benign mother who causes pain to the tongue of a froward child
which has swallowed (an indigestible substance such as) mud.*
— Taitt.-Up., Prasna VI (Narayanam\ .\nu-v:t.ka 11, Mantra '•) v= Jacob's
Cone. xMah:inar, 11. :> ]. Here, the mention of the Lord amonji; His l)elong-
ings, is an emphatic mode of inculcating the fact that He is not Himself
subject to any other being.
* Vide V'edinta-Stftras, il. i. •{!■; ."Sage Bha//;'u-ya's H3 mn to the Lord
as manifest in >'n'-Hangani, Centum 2. r. 42; (Ji'ta, VII. 1!» : tmd the [)as,<age
of Herbert Spencer which maintains tliat, V)y the annexation of pain to wrong-
doing being "'insisted on. ..from generation to generation,"" habits have
been modified, and the feelings proper to tliem made innate." so that men
" have been rendered in a considerable degree organically moral...". — First
PruMu'jjied, 4th edition, 188<>, p. 118. Prof. Tyndall and Mrs. Annie Besant,
too, I think, similarly explain the formation of instinct which Indian Sages
call vasana. Cp. the sayings: —
" A poet is born, not made ; " •
" By innate virtue, not by practice, rise
Souls — truly bounteous, sweet-tongued varrous. wise;"
f = '• D.i,tri-tva»i, priya-vaktri-tvaui, dhira-tvam. uchitK-g»ia-t,l.
Al)hy,;.3ena na laljhyaiite, chatv.iras saha.-j;H//.) ga»^•i/^.")
I'he sense of the last-cited saying is, that the ruviulative ejfpct of lires
lived through a ijaat eleniiiy, and not the effect of practice dvruig this presuni
life alone { — which, when compared with the former, bears bur, the insignifi-
cant proportion of one to infiniiij), is the main factor that determines the
nature and serpiencc of present events.
" When Sage Rha/Mrya found shelter from a siiower. in tiie house of aii
ignoi-ant huntsman in the village of l';idiiikku(ii. and happened to enquire
of the huntsman if he had to re[)ort 'any news worthy of note,' the huntsman
made the following statement: 'I have seen something extraordinary. 1
went a-hunting into the woods, and, catching a young hare, caged and
i
Cr.OTHKD IN HIS ALL-TRANSOENDENT POBM, GOD, Ahh EVOLVES, OL'ABDS AND DISSOLVES.
123
The Lord's Possession of an All-ti-anscendent Form.
[ = Expansion of the theme, broached, ante, Part III,
Aph. I, Clause (6j, p. 67.]
40. According to the verae [tiide Dramif^opanishad, III. ii. 1.) —
" Onr CloLid-hued Lord — who raad'st
The earth, with all its waters three
( — Namely, streams overground.
Springs underground, and rains heavenly) !"
the Lord — clothed in His All-transcendent Form — performs the
work of creation (or evolution), &c.*'*
carried it home. The mother of the young hare made many approaches
towards me as I was returning home, and when, leaving the mother behind
I was about to enter the gate of my house, the mother plaintively lay down
in front of me like a prostrate penitent. Moved by'pity, I thereupon let go
her caged young one.' Deeply affected by hearing this account, Sage
Bhai/arya gave expression to the following reflections : —
'The Lord's teaching in the Clita (XVIIl-68)— " Make Me thy refuge
sole," ' was unknown to the yonng hare's mother.
'The Law's injimction—
"Let suppliant foes — be the3' humble or proud —
With sacrifice of life itself be saved" (=Ramayawa, VL xviii. 28.),
• was unknown to the ignorant huntsman.
'If the het'ft of even this habitual slayer of animals could, by the
' parei't-hj},re's act of refuge-seeking, be moved to f)ity, so as to make him
' behave towards her with such magnanimity, what beatitude mast accrue
' to the soul Avho applies for refuge to the verj- Fountain of all wisdom !' "
Lukacharya's (or World-Instructor's) Eighteen Rahasyas. Telugn-type edi-
tion, p. 224.
Thus far has been developed the theme which was broached, ante. Part
HI, Aph. 1, Clause (3), p. 63.
« ' . The author, after expanding (Clause (3) of Part III, Aph. 1, proceeds
now to expand Clause (6) of the said Aphorism, thus passing over the intei'-
mediate Clauses (4) and (6) [which relate respectively, that the Lord is the
proper re-sort of four kinds of boon -seekers, and that He is the Bestower of
four kinds of boons, namely, fruit-earning righteousness, wealth, earned
enjoyment (which, being proportioned to various degrees of finite merit, is
necessarily terminable at the termination of the allotted period), and final
salvation (which, being bestowed by the boundless grace of the Lord, lasts
through eternity*]. The reason for the author thus passing over the two
topics forming the subjects of the aforesaid Clauses (4) and (5), may be ex-
plained as follows : —
(1) The Atharva-sikhopanishad (near the end of it) says :
" The Cause should be devoutly meditated on."
[= " Karaiiam tu dhyeya/i."]
(2) The iSv. Up. (vi. 18).says :—
" That Great Lord — who alone the Lotus-born doth first create.
And him, in all th^i Vedas, fully doth initiate. —
That Great Lord — .^.s the Clearer of the ken of every soul —
I make my refuge, that I, by salvation, may grow whole."
[= " Yo Brahmawaw vidadhyti pwrvam,
Yo vai Vedam 8 cha pra-hi«oti tasmai,
124 THIS »OBU— DEAlKR TO HIM THAJT k'EK HIS ISSF.XCB *VD HIH ATTRtBrT**—
Some Description of the Lord's Form aforesaid.
(See the last-preceding Aph.)
41. The Lord's All-transcendent Form —
(1) is dearer than even His Self-luminous — Self-blest —
Essence, and His All-awakening — All-blessing — Attributes;"*.
(2 ) is worthy of Him ; " '^
(3) is eternal ; ^ ^
(4) is ever the same ; ^ *
(5) consists of All-pure Substance ; *"
Taw ha Devam atraa-buddhi-pras.-idam,
Miimiik(«hur vai saranam aham prapadye."]
These authoriLies show that the World's Cause is alone to be (1) devoutly
meditated on and (2) resorted to by all souls. Havinjj stated [in Part III,
Aph. 1, Clause (3)] that tlie Lord is Himsell' the World's Cause, our author
supposed that it followed as a necessary consequence that the Lord Himself
is the proper resort of all the four kinds of boon-seekers mentioned in the
text (Gita, vii. 16): —
" Four kinds of blest boon-seekers, Me devotion pay, Arjun !"
[="^Chatur-vidhii(7i) bhajante Maw, janAs su-kritino 'Rjuna!"]
Our author, moreover, having stated in Part IIL Aph. 1, Clause (2)
that, to the Lord belongs almighty power, whence (according to Vodiinta-
Sntras, IILii. ^7. " F^halam ata/t." &c.,) He is able to bestow the various boons
His suppliants seek, snch as fruit-earning lighteousness, &c., the Lord's
att»'ibute of boon-bestower, is implied as an incident to His possession of
almighty power.
These points, therefore, [i.e., the points touched upon in Clauses (4) and
(5) of Part llL Aph. 1.] do not recjuii-e much expansion.
Our author, oon.sequently, may Avell pass on, after the expansion of
Clause (3) of the said Aphorism, to the expansion of Clause (6) of tliat Aphor-
ism, by stating that " the fiord — clothed in His All-transcendent Form —
performs the work of creation (or evolution), &c."
05 vj c< ' V 1 ~) " Of Form TransccMident. He's,
Urte ^ri-V islmu ( ^^ j^j^ ^^^.^^ Mmh-loved Choice, posses.sed."
Jr'ur.'ina, M. v. ?54 : j r_ » ich(,l,l,4.„yil,it,^l3liii„jHnru-Deha/i."J
^* Being thus di.«tinguished from all such forms as are unworthy of
those to whom the}' ])ertain.
*" Resembling, in point of duration, the very Essence and Attributes of
the Lord, and, consequently, being possessed of a duration which is without
beginning or end.
^^ I.e., transcends all kinds of vicissitudes such as increase, decay, &c.
Vide the text : —
" To Him whose Form is e'er the same."
L = " Sadaika-r^tpa-rttpitya."] — *S'ri-Vishnu-Pur,!«a, I. ii. 1.
*" I.e., consists of a substance, which, unlike the substance of the gross
forms (which are found in this lower sphere ot Mixed Substance, and in
which purity is mixed up with turl)idity and darkness,) is all-pure, and,
therefore, non-gross. Viile' the text : —
" His Form docs not consist of substance gross."
[ = Na Tasya prakrit^l murtih."'] — (SVi-Maha-BhArata, Bk. , Oh. , v.
BlFlta HIM ; IS KTEBNAL, e'bB THE SAME, OF AIiL-PUBF. RUBSTAifCB, BRIGHT ;
125
(6) advautageously exhibits the All-lovable Essence of the
Lord, (as a case of pure crystal does the golden contents thatj
within it, might be placed,) and is thus distinguished from bound-
souls' bodies which darken and veil the intelligent soul-essence ; '^
(7) is of homogeneous — all-transcendent — infinite splend-
our;^^
(8) is the seat of an infinite series of attractive attributes,
such as delicacy, &c., ^* ;
(9) is the object of contemplation, sought for by Saints ; ^^
(10) nay, overpowers, by its attractiveness, every soul who
happens to have sight of it ; ^*
'° The darkenino- and veiling of the intelligent soul-essence, which
the bodies of bound souls cause, is due to the fact that such bodies consist of
a substance in which the quality of pui'ity is mixed up with the qualities
of turbidity and darkness. The Lord's All-transcendent Form is eternally
free fi'ora any such imperfection. Vide Saint Parakula's Hymn No. 3, r. 1,
which describes the Lord's Transcendent Form as —
" E'er-glowing with Attractive Attributes."
^^ Though the bodies of the Lord's Angels (who enjoy the privilege of
His Eternal Companionship,) and those of Freed Souls (whose salvation,
never-ending though it be, has had a beginning in time,) are also of pure
substance like the Body ot the Lord, there is, between the two classes of
bodies afortisaid and the Body of the Lord, some such disparity (in point
of luminousness) as exists between the shining body of a glowworm and the
shining orb of the sun.
''^ J.e., fragrance, beauty, freshness, &c.
'^ I.e., what worthily fills the hearts of Devout Meditators. Vide
(among others) the following texts : —
(1) Js^vA syopanishad. Mantra 16 :
" That Form of Thine which is most blest, I'd, by Thy grace, realize !"
[= Yat Te R?tpaw kalyana-tamaw. tat Te pasy,4,mi !"]
■\" Goddess! what soul — other than Thee —
(2) Sri-Vish)iu-Purawa, ( Dwells in the Highest Lord's
T. ix. 122 : — I SoAnt-meditafed Form — the goal
J Of ever j^ Sacrifice?"
[= " Ka chanya, Tvara rite, Devi ! Sarva-yajna — raayam vapu/i,
Adhyaste Deva-Devasyayogi-chintyam Gada-bhrita^i ?"]
'* The most ignorant are as much affected by it, as the wisest. Vide
(among others) the texts : —
-, T./ , 'N " He who, by form's and ^ r " R«paudarya-
\) amayana, f mind's charms, drew to him, f _ ) gu?iai/i Pumsam
-D1 TT ii J. ••■ no V The eyes and e'en the hearts C "" j drish/ichittapa-
Bk. II, Canto 111, V. 28: — \ p •' i .i i » 1 f uA„i^„^
' ' J oi males themselves. J V. harmam.
(2) Id. Bk. V, Canto xxxv, v. 8 : " Winning the heart of every living-
thing" [= " Sarva-sattva-raano-hara/t"].
(3) Decade viii, v. 2, of "^ " That Form, whereto, whoe'er sees it, gives
Saint Kula-sekhara's > up his heart."
Drayic^a Hymn : — j [= " Kawciavar, tarn manam valangura."]
l?fi STBIBITfl WBM. bod's KSSBNCE WHOLB ; '8 AII,-8WKET, 8AIHT-MBD1TAT10N*8 »OiL ;
(11) Weans souls from desirini^ the enjoyment of anythiug
else ; ^ * .
(12) is enjoyable by Eternal Angels and Freed Souls; '«.
(1;-^ is balm to every wound, just as a fragrant lotus-lake
hrino-s relief and refreshment to the wearied traveller; ^'.
(14) is the root of all the infinite series of the Lord's Incarn-
ations ; '"^ and
TT- 7 c^ PI f ^ " Choosing to worship His unique arm and be blest,
I ule ^t. Jiliwtii. ( TJ.,.iseholders spurned all other great bliss they
St. Bh«t>i.Vw^^°
ymn, r. 42 : j
Yogin's Hymn, r. 4-2 :j possessed."
^^ I.e.. by even Souls Avhose intelligence amounts to omniscience. Vide
the Taitt. Samhita, Kdndu, 4, Prasna 2, Anu-vaka 9, Pancha«at .'i: —
"Thai Highest— A 11-songht^ ^ "Tad Visbw)// Paramam Padam
Form of th' All-perrading Lord, f _ ^
Ts, 1)3' Eternal Angels, e'er i ~ 1 Sada pasyanti Swraya/i."
seen (and adored)." J k.
^ • Op. the text: " Spent as I am, the Lord I've entered, just as one —
Scorched by the sun's heat, plunges into a cool lake."
[=t:" Esha Brahma pravish/o 'smi.
Grishme sitam iva hradam."]
^^ Purnsha-Swkta. Ann-vaka 2, Panchasat 1, Clause 10 : —
'■ Unborn, He, manywise, is glorious born :
The wise perceive the births which Him adorn."
[=" A-jayamano, ljahu-dh;i vi-jayate ;
Tasya. dhi-ra// pari-jany.nti yonii».."]
Cp. Gi'tii, iv. ^»-10. The fji't;'.. (ix. 11) further rebukes the blockheads who
lack the wisdom that is commended in the last-cited text.
NoTK, in this connexion, the confession of Cardinal Xewman thai, the
doctrine of Divine Incarnation is Indian. Let Christians, paying regni-d at
least to the principle — " Better late than never," learn from India — the
avowed source of whatever illumination they possess on this subject — to hold
that the number of the Lord's Incarnations is not one. but irijhiiiy. Vide,
in addition to the authority already cited, the texts : —
(1) " Arjun ! many are the births.
Through which 1 and thou have passed." — Gita, iv. 5.
(2) "Retaining My Essential Nature, I, of My own will, am born." —
Id. iv. 6.
(8) " Whene'er, indeed, wanes virtue, waxes ill, [(i.e.,) good wanes and
rife grows evil,]
O Bhi'irat ! I evolve Myself at will." Id. iv. 7.
(4) "To save the good, to smite the bad, to uphold the Law, I'm born
from age to age." — Id. iv. 8.
(.")) •' Who is, f lom time to time, born with His own Traniscendent Form."
[= " Kalpc-k.'ilpe jayamanas Sva-Mttrty:i "]. —
(ti) " Born with Plis Form Eternal — Bright, — Unaltered in the least." —
Dranii(?opanishad, III. v. 5.
Vide also the following extracts from Emile Burnouf's Science of EeliginnH
^ London, Swan Sonnenschein, Lowrey & Co., Paternoster Square, 1888) : —
"We can indeed, .prove that the notion of Christ [or the Anointed of the
CHAEM6, XT elQHT, AND DBAWS e'eN THE HARDEST BEABrS, AND THEM FBOM ILL BLSE WtAIfS ; 127
Lord] is far anterior to the Christian era, and that its fibres mingled in
the soil with other great religions. Traced back to its origin, it is found
amalgamated with the worship of tire, [ — associated, externally with the
characteristics of motion, light and heat, and internally with the charac-
teristics] of life and thought [and love, the whole being] collected into an
eternal principle called God."' (P. 2, note 1.)
"Thus among men he who excels in power, wisdom, or goodness [tjjcie
Uitil, X. 41] also deserves bo be called the aiiointed of the Lord. This title
was given to Cyrus the ^Irjan, at the time of tlie captivity, in the very
midst oi an ^Iryan community. Five hundred years later Jesus was declared
eternal pointiif and supreme ruler, aud consecrated by Divine unction. If
we consider the great work accomplished by Him in the West, there is not
one Brahmin of good faith, nor a Parsee, nor of course a Christian, who
could with any justification ecu test the titles applied to Jesus."
•• And, lastly, we find that, in accordance with the mystic fire ti'ansmitting
itself from Christ to all believers, this name has been given to them by
several Fathers of the Church. We find them engraved in the catacoml>s,
calling them Ckrists or Christians..." iPages 151-162.)
[I, for one, have long cordially admitted the claim here put forth on
Jesus' behalf. ( Vide my letter dated about September ]87o, to the Kev. Dall,
Unitarian .Missionary, Calcutta.) Quite recently, the venerable author of
•• Caur.lnga or Salvation For AH " (published by the " Patrika " Office,
Calcutta) has done the same. If Christians, generally, could make the like
admission with respect to our /S'ri-Hama, ^Vi-Krishna, and other Divine
Incarnations, and (as several Christians have already done) humbly confess
their need of learning our Vedic and Vedantic Mimamsa or Science of
Scriptural l^iterpretation, and acquire our lust-curbiug discipline and meek-
ness, the peace of the world might be insured against inter -.Jryan religious
contention. S. P. v3-9-98.)]
'• lleligion is an act of adoration, and adoration is at once an intellectual
act by which man acknowledges a superior power, and an act of love by
which he craves protection [and admission to the privilege of disintei-ested
service]." (P. 122.)
" Indian literature and history on the propagation of Indian ideas
having so greatly manifested themselves of late, convince us that the true
understanding of ancient and modern faiths, ancient philosophy aud Greek
writings, can come to us alone from the East. Now India is the country
of religions par excellence,* its literature and sacred rites, its johilosophy and
religious dogmas, travel in one direction. This being so, we must perforce
* ('p. the like admission of the Rev. John Henry Barrows, d.d.. Chair-
man of the Chicago Religious Parliament of 1898, who uses such expressions
as "India, mother of religions," &c., &c. (Vide his History of that Parlia-
ment, pp. lot)2, 191, &c. Id., pp. 510, 66o, 784, 796, 798—800, 842—9, 921—7, 935-6,
1194, lU92 (reporting Tyndall's confession), &c., &c., show similar admissions
on the part of other speakers at the said Parliament. The " Madras Christian
College Magazine" for April, 1895, contains the like confession of the
Hon'ble the Rev. Dr. W. Miller, the Principal of that College. For the like
confessions of the Rev. F. W. Kellett, Professor, Christian College, xVIadras,
vide pp. 24-26 of the tract annexed to this my present translation, and
entitled Universal lieligion Formulated, Vide also the Bible-Commentator
Dr. Adam Clarke's Commentary on the Song of Solomon; W. W. Hunter's
Indian Empire, 2ad edn., pp. lUO aud 18o ; id., 3rd edn. (1893) pp. 141 and 210 ;
12S
llEBJfJiI.s' A»» FREED BODLb' rEABl, all WOUNDS HEALS; 18 COUNTLESS INCARKAIIOBfS' BOOT ;
turn to the. study of Indian worships and dogmas ; and having discovered
their origins, we feel convinced that this is the fountain-head to which the
whole western world must look for true and profound information on
matters of religion. Indeed, the science of rcligion.s never could have
l>egun or continued its existence but for this information." (.F. 6.)
"* My aggressors read the Bible no more than they read Cicero. They
would have tound in the books of Moses and the prophets more than one
thing borrowed frou) the books of the Gentiles. i_Cp. Acts, vii. 22.] And
who can ignore the fact that Solomon pruiiounded questions to the philoi>o-
pliers of Tyre, and replied to theirs? The Apostle Faul himself, did he not
quote in his Epistle to Titus a verse on liars taken from Epimenides? And
what shall i say of the doctors of the Church? 'L'hey were all nourished by
the ancients, whom they refuted.' [Cp., too. Acts, xvii. 28; John, xiv. 6; «S:c.,
the Life of Pythagoras, and the etymologj- of the word " Xiirayana," explained
in ra}' English Translation of the Mukuuda-Maia, p. (5, asterisk note under u.
XV'llI. Vide also Rev. Criffith's Essay on the Bhagavad-Gita as to " Jehovah "
being exactly equivalent to " A-U-M; " Mr. Tilak's Orion or Researches into
the Antiquity uj the Vedus ; and Max MuUer's writings on the similarities
between the East and the West, as to both thoughts and rites.] — St. Jerome :
Letter to Mcifinus." (1*. -li), note 1.)
'' A deeper knowledge of languages has rendered the most signal assist-
ance in the application of the historic method ; because many names and
religious terms have now lost all etymological meaning. Both Latin and
Greek are necessary for the understanding of most terms in the Roman
L^atholic worship. Among those terms again very few are derived from the
Hebrew, and some are neither Latin nov Greek. Whence can they be then P
Eveu the ancients made use of foreign terms, as, tor instance, very few
Greek divinities have Greek names, or Latin divinities Latin names. Their
etymological source must be searched out therefore, not as a mere satisfac-
tion to our curiosity, but in compliance with the requirements of science.
The words in question express things and ideas : now if these things and
ideas were spontaneous productions, no foreign terras need have been applied
to them, the less so as those ancient tongues had a marvellous facility tor
creating new words. This would suggest the possibility that those things
and ideas were not sudden creations with foreign names, but foreign crea-
tions with native names [i.e., names — native to the foreigners whose dis-
coveries '* those things and ideas were "].
"When one considers that these words of foreign derivation constitute
almost the entire sacred tongue, one may realize what a dilfusion of light a
prudeutlj" applied science of languages would throw into the origin of reli-
gions. Now every road along which the force of this method has travelled
terminates, as do historic investigations, in (Jentral Asia and in the Veda.
T'he early beginnings of rites, symbols, and doctrines must then be principal-
ly sought for in that country and in that book. .Supposing however those
sacred terms were in those sources as elsewhere tound to differ from the
common tongue, it would prove that the march of science had reached but
the first sources of knowledge, and that further investigations would have
to be persevered in. No such disappointment however awaits us : for in
the V^eda every word explains its own meaning, so does every symbol; [ =
" Nama cha dhiitujam i<ha iSaka^asya cha tokani ; " i.e., "And, 6'aka-
/iiyana has declared erer;/ noun too to be roy/-derived." Mah.i-bhiishya on
Fanini, III. iii. L] its pages are so many invitations for us to witness the
birth of rites and doctrines. Considering it as the centre of all investiga-
tions pertaining to the history of religions, we may with full confidence look
CO the hymns ot the Veda as the nucleus of light. " (Pages 120-121.)
CLOTHeCWHEHEIW, GOD, ETH BNALS, PBEED SOSf.S, k TH' FOUR KINDS OF BOUND BOON-aBEKFBS HEAHS ;
(15) is the saviour of all souls. ^^
" Since the Ai-yans brouf^lit the great rehgions tlioory into tne world,
it has been aided by the force of things in its conquest of the whole of human
kind." (P. 249.)
" The Semites have translated a,nd carried from the East into the West
a small portioii of the Indian and Hellenic science, but have added nothing;
thereto." (P. 255.)
" The present work of Bnrnouf...was written with the object of proving
that Christianity is essentially [not a " Semitic " but] an Jryan religion.
Such an attitude. ..is due almost entirely to the revelations of comparative
philology ; and both the present work and the Ussai sur le Veda show that
Burnout is deeply impressed with the supreme importance of these dis-
coveries... and it may be confidently affirmed that evei-y reader, whether
able or not to accept Burnout's conclusions, will find therein much that is
instructive atid suggestive of thought." (PP. v-ix, Pref. by E.J. Rapson,
M.A., M.R..^..s., Fellow of St. John's College, Cambridge.)
Speaking as a philologist, Dr. Ogilvie (.Imp. Die, 1871, vol. 1, Intro, p.
xxvii, col. 1) says: — "the verb is certainly the root of most words [nay
(according to the already-cited ancient Sanskrit Grammarian »S'akafa,yana,
of all words] ; and the verb [ — even when " intransitive'' — ] expresses motion,
which always implies the application of force [or motion-initiator or, in other
words, iri/Z-power (as held by the best philosophers of all ages, including,
in our own time, such thinkers as Mr. Herbert Spencer^]."
Dr. Ogilvie [id. p. xiv, col. 1) further asks : " What is the primary sense,
the visible or physical action, from which the idea of tvilling is taken ? "
[Sovereign or lovingly protective activity, thei-efore, everyivhere marks the
incarnations of God, and loyal or lovingly obedient activity is everyivhere the
mark of His Saints. Cp. our expression (cited in Sage Vara-Yogin's Com-
mentary on Sage Lokacluiiya's Eahasya-Traya, Part III, under the word
" vraja", and Vedantacharya's ilahasya-traya-S.ira. Topic 28, Bangalore Edn.,
1884, p. 84, under the word " prapadye") :
'' Gaty-artha/t buddhyartha/i, " i. e.,
" Move7nent-denot'\ug roots are thoiigld-deuotera too ";
for, as happily observed by the Brahmavadin (August I, 1898, p. 8o9'),
" Every atom in the universe pulsates with the life of an eternal and in-
telligent entity which is called the atvimi or soul by the Hindu philosophers."
'* The Lord's All-transcendent Form is here felicitously described as
the " saviour of all souls," inasmuch as it is only clothed in such Form, that
the Lord fosters with boons .and saves from ills, all kinds of souls, be they
seekers of lordships (aisvarj'arthina/i), seekers of the state of bodiless soul-
enjoyment (kaivalyarthina/i,), or seekers of disinterested loving service at
the Lord's feet (pritikarita-Parartha-kainkaryarthina/i) ; be they propitiators
by the method of devotion (bhakti), or by the method of^aith (prapatti) ; be
they the eternally enjoying and serving Angels themselves, or Souls who, by
becoming freed from the bondage of erratic action — brought on by ignorance,
have attained the likeness of Angels. Vide the following texts : —
Bk. X, Ch. ii,
37
.S'ri-Bhagavata,") Lord! had this Thy own —
I all-pure Form not been,
I Gloom-driving ken would
( swept away have been ;
^Thy Attributes becoming ^ = "^
manifest, 27tott'rt known;
And, through thy Form,
thy Attributes have ever
shoue.
II
'• Sattvamnached, Dha-
tar ! \dam nijawi Va-
pur,
Vijnanara ajnana-bhid
apa marjanam;
Guria-prakasair anumi-
3'ate Bhavan,
Prakasate Yasya hi yena
va guwa/i."
17
131 WkHEBIOX LBAN HEAV'U AND kf.h BELOW; WHICH, WITH WEAPONH AKD OBhAMENrS le DECKED;
(16) is the support of all ; **" and
(17) is adorued with Weapons and Ornaments.'^ ^
Fivefold Manifestation of the Lord's All-transceudeut Form.
42. The Lord's All-transcendent Form is associated with a
tivefold manifestation, distinguished respectively as —
(1) The Manifestation Supreme (Fara-tva),
(II; The Manifestation Operative (Vywha),
(III) The Manifestation Distinctive (Vi-bhavaj,
(IV; The Manifestation Fervasive (Antar-yami-tva), and
(Y) The Manifestation Worshippable (Archavatara).'
8«
**" /.e., is the support of tbe Highest Heaven as well as of all that is
below.
^ ' I.e., iu token, as it were, of its being the support of all. as mentioned
in the last-preceding Clause of this Aphorism, is adorned with Weapons and
Urnanieut8, these Weapons and (Ornaments consisting, primarily, of .\ngels
invested with regency over various departments of the Loi'd's RcHlni, and
conii)rehending, secondarily, the totality of souls and bodies in the universe.
Vide the following authorities: — .S'ri'-Vishnu-Purana, Bk. T, Ch. xsii,
v. 65-74-. indeed, this Chapter (.namely Ch. xxii of the First Book) of the
(b'ri-Vish)iu-ruraua, is formally designated the Astra- Bhushajiadliyaya or
Chapter on (.the Lord's) Weapons and Ornaments.
■'- Vide the following passage of the Vislivaksena-Samhita : —
•' Mama Frakara//- pancheti, prahur Vednnta-para-ga//.
(I) Faro, (,11; N'^/dias cha, (lit) Vi-bhavo, ( 1 V ) Ni-yanta sarva-dehinam,
{V) Archavatara-s cha tatha, Uaya/u/(. Furushakriti/i,
Ity evam pancha-dha prahur, Mlviii Vedanta,-vido .Jana/t."
Tliis livefold manifestation of the Lord's All-transcendent Form is
somewhat more fully explained in the following verse : —
'• Whate er the Form Thou tak'st, — bet (1) what 's e'er seen in Hejiven ;
Or (11) what 'I'hou play 'st in, — (a) making, (/>) guarding, (c) ending
worlds ;
Or (til) Thy ' Descent' as {a) god, (b) man, (c) beast or e'en (d) things
tlxt;
Or (IV) what 's e'er worshipped in (a) Shrines Public, and (6) Saints'
homes ;
Or (V) what's thence e'er transferred into Saints' Shrine-like hearts;*
Thou shin 'st as Lord to Saints, — with Blest Lord- marks e'er fnll,
But othervjise to souls — who th' Saintly spirit lack 1 (, — Sage Kwranatha's
Hymn to Varada-Raja or the Boon-granting Lord as manifest in Kanchi-
purani or Conjee veram, v. 18.)
Having heretofore explained Clause (6) of Aph. 1 (Fart 111), touching the
Lord's possession of an All-transcendent Form, our author now proceeds to
distinguish the Lord's Fivefold Manifestation, consequent on the posses-
'o
* " The men who demolished the images in cathedrals have not always
^nay, have never] been able to demolish those which were enshrined in their
ininds." (Macaulay's Fssays, iHSi, p. 11, Col. 1.) It such be the case with
the iconoclasts themselves, how steady and Ijeloved must be the enehrinement
of the Lord's Form in the hearts of His genuine Saints I
WHICH, AS SIUPHEME, AS OP'KiTIVK, DISTINCTIVE AND PEEVA8ITE AND ADOSABLK, 131
(I) The Manifestation Supreme (Para-tva), described.
43. The Manifestation Supreme (Para-tva) is the Form in
which the Lord is, for the enjoyment of the Eternal Angfels and the
Freed Souls, pleased to manifest Himself in that " Unique Realm of
Infinite Eternal Bliss" (DrarairZopanishad, II. viii. 4), which has
been described as " a-kalakalya " or " incapable of being affected
by time."**3
sion of such Form. Tu proceeding thus, our author omits, in this place,
to expand Clause (7) of the said Aphorism, the Clause, namely, that the
Lord " has, for His Consorts, Lakshmi, Bh«mi and NiZ.a." The reason for
this omission is twofold. la the first place, there is not much to explain
under this head. In the second place, our author has, by implication,
explained this head also in the coarse of the explantion he gives of the
Lord's (I) Manifestation Supreme, to which Manifestation relates the follow-
ing text (of the Saiva-Purana): —
"The Lord Snpi"eme, — all souls'^
Discipliner, — |
Associated as He is with "Bliss
(= (Sri or Lakshmi), — ).=:J
And reigning as He does in th' ' '
'!:>
" Vaikuuihe tu Pare Loke.
Sri-sahkjo Janardana/?.
IJbhabhyam Bh«mi-NiZ,T-
bhyam
Sevitah Paramesvara/i."
Vide ante, p. ^*7, notes 18 and 19.
Highest All-pure Heaven, —
Ts served too, by two other { |
Queens — Bhwmi and Ni7a called. "J (^
^^ [See anie, asterisk note appended to Part III, Aph. 35, p. 118.] Vide
the following authorities : —
^ (1) 5'ri.:Maha- 1 y/^^^^ ^^ ,^ ^.j^^ master, 1 f " Kalam sa pachate
p?u ; ."'"""'J'!?" I not the sZa^e, of time; [ _J tatra;
o| the status ot the Y r^j ^^^^^^ ^n none is f ~ 1 Na kalas tatra vai
Freed boulmHeav- constituted prime." prabhuL"
en, says: J J L
[This text is cited in our Vedarthasangraha, our own Telugu-type edn.,
p. 114 (Clause No. 520).]
(2) : " Time — reckoned as*\ /* ^ ^
seconds, hours and the like, ( =:^ 3 " Kala-muhwrtadi-maya.s cha kalo.
Does not, that King- I J Na yad-vibh^te/i pariwama-hetufc."
dom, with mutation strike." J v.
pariwama-padaspadam sa,
a. Para Mahati Vibh^ti/i."
(3) :"Thy Great High^ r
Realm— defying time ^ = 5 ' ^"'^ T''- "* •^^*^"
And (time-caused C j Kalatiga, Tav
change) e'er — how sublime !" J ',
(4) iSri-Guna-Ratna-Kosa. ". 21 : " That which, by time 's unchanged"
{=" Yat kalad a-pacheZim.aw'").
As to the status of An-anta, GarafZa (Kerub\ Vishvak-sena, and other
Angelic dwellers in this ' Unique Realm of Infinite — Eternal — Bliss", vide
the following authorities : —
d) Pnrusha-S»kta. end of Anu-vaka 1 : ") f ., ^r„x„„ n ,„^„ qv ■,, v
" Where d well th' Eternals Bright-tie goal. =. ] \^l^'^ ^.^^ Sadhyas
To reach which shquld striye every souV ) (. ^*^^' uevui,
132 16 nvKFor.n .«kkn :— th' 1st is anof.i.s' and riiFiD so". ls' ENnr,K.«s, isf'mtf. feast is hsatem. i
I
(TI) The Manifestation Operative (Yy'?tha), described.
44. The Manifestation Operative (Vyj/linl, is that Form which?
as San-karshana, Pra-dyumna, and A-nirnddha, the Lord assumes,
in view to —
(1) the Evolution, Sustentation, and Dissolution of this Lo'\<'er
Realm ;
(2) the protection of straying souls ; and
(3) the blessing of devotees.si
Distinction between —
(I) The Manifestation Supreme, and (II) The Manifestation
Operative. •
45. (I) In the Manifestation Supreme, the Six Cardinal At-
tributes of the Lord, namely. Omniscience, &c., are all completely
manifested (to all the happy souls, namely, the Eternals and the
Freed, whose privilege it is to enjoy the same) ;
(II) The Manifestation Operative (in each of its three sub-
divisions (prominently exhibits some two, i.e.j some one i^air,) of
the Six Cardinal Attributes aforesaid. ^^
Ash aka III, Prasna vii ^ ^'f^ ^^t" ^^ ^ r"^' ^^^'■^''' «tio. though
, ', \ 1 1 1 • I oil'. 'i''o ft er new.
dra-Pra.sna), Annvhka ^, \^~ ^^,1^^^'^y^^ Prathama,ia (A\ ye Pura-
Panchasat 7, Clau.-e 1 : J "'^ '' ^
'3) DrHmi'7o])iiiiishacl, I. i. 1 : " Who Lord is of Eternals — e'er free from
forgetfuhiess,"
[="Ayarv arnm Amarar - ^aZ Adhi-pati
Yavaii..."
As to the Freed Souls who have, at various points of time, attained this
"Unique Realm of Infinite — Eternal — Bliss," vide the following descrip-
tion : —
Lakshmi-Tantra, -.Where, freed from chains which straying brought,
Saved Souls e'er shine
As bright and sweet as if suns and moons many,
.1 <^' " •
[== " S7(rya-ko/i-pvntfka.sa/;. p?!r«endv-ayuta-san-nil)hh/),
Yasmin trndo virajunte. jnuktas sawt-aru-bandha-
nai//."]
»* Vide the Vishvak-scna-Sa7»hita of the ,9ri-Pancha-ratra or Bhagavach-
chhdstra.
** Vide the following authorities: —
(1) The Ahirbutlliiiya-Sa7»hir!i. and
(2") V. 16 of Sajio K('ra-n:\tha's Hymn to \'arada-Raja or the Booq-
giving L)0rd na manifest in Kiinchipuram or Conjeeveram.
flow, IW TH* 2NB, SV0I.VB8, 9U8TAIN8, DIPROLVKS, AIL HERK ; STRAT'rS SAVES, BLESSKS PAINTS. 133
Particular Statement of the
Attributes and Functions
predominant in each of the Three Subdivisions
of the Manifestation Operative.
Description, First of San-karsha?ia
or Operative Manifestation's Subdivision No. 1.
46. Sa?<-karshana or Subdivision No. 1 of the Lord's Mani-
festation Operative, — v^ith particular exhibition of the Pair of At-
tributes, distinguished as Wisdom and Strength (Jnana-Bale), —
(a) stirs the mass of bound souls, and separates them from
chaotic primordial matter (so as to render them dis-
tinguishable by name and form) ; then, assuming the
Form called Pra-dyumna ('or Subdivision No. 2 of the
Lord's Manifestation Operative),
(b) reveals the Scriptures known chiefly as the Veda and the
Pancha-ratra, and, in the end,
(c) effects also the dissolution of the universe. 86
Description, Secondly, of Pra-dyumna.
• or Operative Manifestation's Subdivision No. 2.
47- Pra-dyumna or Subdivision No. 2 of the Lord's Manifesta-
tion Operative, —
with particular exhibition of the Pair of Attributes, distin-
guished as Lordship and Endurance or Inexhaustibility (Ai.svarya-
Virye),-
(a) stirs the intrinsic sense or inward knowledge-organ of all
organisms,
{h'l reveals Law or the Mode of Practice conformable to the
spirit of the Scriptures (previously vouchsafed), and
(c) creates {i.e., evolves, conformably to their previously
earned merit,) the group of pure beings, consisting of
the Four Manus and their spotless Descendants. ^^
Description, Thirdly, of A-niruddha
or Operative Manifestation's Subdivision No, 3.
48. A-nirnddha or Subdivision No. 3 of the Lord's Mani-
festation Operative, —
*^ For this note, vide the next page.
n4 I n" 1«T, III) TH' six QUAt'TIES 8H0W8 ; Th" 2Nn, ITSELF 3-FOLD BT TUBUS, SHOWS MOST, BOMS, Okk
witli particular exhibition of the Pair of Attributes, distin-
guished as Power and Glory (iSakti-Tejasi), —
(a) protects the universe,
(h) gives souls the wisdom that leads to salvation,
(c) institutes cosmic time or the motions of the universe of
bound souls, and
(d) creates {i.e., evolves, conformably to the stages of devel-
opment respectively reached by them,) the groups of
mixed beings (or beings whose quality of purity is
alloyed by the mixture of the qualities of turbidity
and darkness) .'^^
■** Fi(?e the Vishvak-sena-Samhita, Cf. the followiuf» thoughts of West-
ern thinkers : —
" We cannot kindle when we will
The fire that in the heart resides.
The spirit bloweth and is still.
In mystery onr soul abides.
But tasks in hours of insight willed,
Can be throiigh hours of gloom tulfilled." — Extracted from Matthew
Arnold, by my friend Mr. A. \V. Smart, Lt.-Colonel. R.E.. Madras.
" And what, if all of animated nature
Be but organic harps diversely framed,
But tremble into thought; as over them sweeps,
Plastic and vast, one intellectual breeze,*
At once true soul of each and God of all ? " Extracted from Coleridge,
by Mr. A. W. Smart, the friend above-mentioned.
" His will entire he to God's will resigned,
And what pleased God, pleased his devoted mind.
Thrice happy Saint, (1) lleraote from haunts of ill,
(2) Employed in hymn, and (-3) dispossessed of will." — Bishop Ken's
Eulogy on Thomas a Kempis, prefixed to the Oxford Edn. (186.5),
of the Imitation of Christ.
" A good will (which can only be thus derived from above,} is the
highest possession." — Opening of Kant'.s Metaphysic of Ethics.
Says Sir Walter Scott in his " Lives of the Novelists," art, Samuel
Johnson: "The reader ("of 'Rasselas'") may sometimes complain, with
Boswell, that the unalleviated picture of human iielplossness and misery
leaves sadness upon the mind after perusal. But the moral is to be found
in the conclusion of the ' Vanity of Human Wishes,' a poem which treats of
the same melancholy subject, and closes with this sublime strain of morality :
' Pour forth thy fervours for a health)' mind,
Obedient passions, and a will resign'd ;
For Love, which scarce collective man can fill ;t
For Patience, sovereign o'er transmuted ill ;
For Faith, that, panting for a happier seat,
* Vi(Je onr expression : " May i 'nuknlena nabhasvateritam," i.e.,
" And Mo for that breeze fav'rable that safe conducts to port I "
t And hence extends even to inferior creatures.
or TH'QCAI-'TT.JilES. THE 3bd's IN NUMBEH Ilfr'NITE, AND OF PBIMABV OK 6EC0NDABT CL46«; 13^
(III) The Manifestation Distinctive (Vi-bhava), described in detail.
49. The Manifestation Distinctive (Vi-bhava; is,
{a) infinite in the number of its forms, and
(h) twofold in its classification, being either Second-
ary or Primary.**^
Counts deatb kind nature's signal of retreat:
'L"he,se goods for man the laws of Heaven ordain ;
'I'liese goods He grants, who grants the power to gain ;
With these celestial Wisdom calms the mind,
And maljes the happiness she cannot find.' "
Cp. again the following Indian authorities : —
" Thai be'ng annihilates his soul,
Who fails to cross birth-ocean whole,
'Spite his having obtained that rare and highest form (on earth) —
The form of man, — like strong ship in which 'tis embarking worth,
Which hafcb, for guides, Teachers — dispelling gloom of every sort,
And Me tor that breeze fav'rble that safe conducts to port 1 "
[^r •• Nri-deham fidyam prati-labhya dur-labham,
PlavaiJi su-kalyam, Guru-karnadhirara,
May.l 'nukttlena nabhasvateritam,
Fuman bhavabdhim na taret, sa(/i)- itma-ha I"j. — Sri-Bh igavata.
'■ It is the Loi-d's will that Saints bear Five Marks by being —
(1) Stamped with His Seal, (2) decked with His Badge, (o) named after Him,
{■i) Instructed in His Law, (5) converted to His Will."
L=:"(i) Tapa/i, (2) Pundras, (3) tathi Nama, (4) Mantro (5) Y;igas cha
panc,hamah, Pancha-Samsk;ira-Dikshaish i, Deva-Deva-priyaw-kari."] —
6'ri-Vishnu-Tilaka (Bangalore Edn., 1896), Ch. I, v. 164|-165|.
■"^ Contrasting the Vaishnava and 6'aiva religions, M. Barth says (see his
work entitled The Religious of India, London, Trubner & Co., 1882, pp. 216-7)
" with the exception of professional devotees, comparatively few (Sivaites
are met with, that is to say, people who make .b'iva their principal god in the
mantra uf whom they have been specially initiated, and m the faith of whom
they hope to work out their salvation. And the number would be still more
reduced if we were to cut off the 6''ktas from it who pay their vows to Devi
rather than to her husband. In all the countries to the north of the
Vindhya, several of which rank among the most thickly inhabited of the
globe, the majority, wherever local cults of aboriginal derivation do not
prevail, belong to Vishnuite religions. In the Dekhan the relative propor-
tions are different, the 6'ivaites constituting large masses, especially in the
South, and the two religions being probabl}' equally balanced. But even
there Vishriuism seems to be spreading... In fine, if it affords less nourishment
to superstitious appetites, on the other hand, by the deep glimpses which the
doctrine of the Avataras (or Incarnacions, which doctrine, according to
Cardinal Newman, has, by Christians, been borrowed from India,) opens in
some degree into the divine nature, it allies itself more readily with
Vedintic mysticism, that one of all the systems conceived in India which
responds best to its aspirations."
AUTHORITIES,
1. Vide the following texts : —
(!) Vishvak-sena-Samhiti, ; —
136 TBO*CLA88K8 BOTH PBOM GCTD'S Wll,r, frrUINfi, C LA8B 1 F.XCELS, AS GOD's TBANffCENDEST FOIU 'S
Mutual Similarity and Dissimilarity,
between Primary and Secondary Incarnations.
50. Of His own sovereign will alone, the Lord becomes a
Secondary Incarnation, — just as, of His own sovereign will alone,
He, in His Primary- Incarnations, chooses to manifest Himself by
making His own All-transcendent Form look like the form of man,
beast, or plant.
Notwithstanding this point of resemblance between Primary
and Secondary Incarnation, Secondary Incarnation is inferior to
Primary Incarnation, because, in the case of Secondary Incarnation,
the form is not (as in the case of Primary Incarnation,) the actual
transfiguration of the Lord's Proper All-transcendent Form. (Vide
the Yishvak-sena-Sa7/ihita.)
"Of iuf'nite number are the Incarnations of the Lord,
And classitied as Secondary and as Primary."
[ = " Vi-bhavo 'pi tatha 'nanto, dvi-dhaiva pari-kirtyate,
Gau/ia-Mukhya-vibb igena, sastreshu cha Harer Mune !"]
(2) Id.
" As .Secondary and as Primary,
The Incarnations of the Lo>-d are classed."
[ = •' Prldur-bhavo dvi-dlil prokto, Gau»a-Mukhya-vil)hpdata7i."]
DEFINITIONS.
2. The Manifestation Distinctive (Vi-bhf.va), is the Lord's appearance
in the likeness of some other being.
3. The words "Secondary"' and " Primary" ( = " Gauna" and "Mu-
khya"), here stand for " Interior" and " Superior" ( = " Avara" and " .S'resh-
<ha").
4. By the expression — " Secondary Incarnation " is meant (" .clves'<va-
t Vra " or) that Incarnation of the Lord, in which an inferior being acts under
a casual inspiration (called i-vesa.)
5. By the expression — "Primary Incarnation" is meant (" Sikshld
Avatara " or) that Incarnation in which the Lord acts (s^lkshad or) directly
in His own person.
H. Casual Inspiration (-4 vesitvatiira) is of two kinds, designated respect-
ively,—
(" Sva-rup.-ivesa " or) Penetration with the Divine Body, and
(" iS'akty-avesa" or) Penetration with the Divine Power alone (i.e.,
" Penetration, merely V)y the occasional Delegation of Power.")
7. Penetratitju with tbe Divine Body, i.e., with the Lord's Proper [i.e.,
All-transcendent] Body, is the penetrating, with such Body, the bodies of
finite souls, such as those of Para.su-Kama, &c.
8. Penetration with the Divine Power, is the Manifestation of Divine
Power in finite souls such as the Lotus-born, his son 6'iva, «fec., during the
times of their activity.
TRANSFIGURUn THUS, AVI), THK»RFOBT!, IS illoni' ABOHT:!) BT KAINTR, 137
Primary and Secondary Incarnations, distinguished also as
Worshippable and Non-worshippable.
Characterisation, first of all, of the Primary Incarnations,
as Worshippable, and the reason for their Worshippability.
51. Worshippable by salvation-seeker- are all the Primary
Incarnations, the reasons being —
(a) that their Form is identical with the Lord's All-transcend-
ent Form ;
[h) that they thus retain all the excellence of their celestial
nature ; and
{c) that, consequently, like a light-lit light (i.e., a light
kindled from another light), they shine with the same lustre as
their original. {Vide the Vishvak-sena-Samhita.)
Characterisation, secondly, of Secondary Incarnations
as Xon-worshippable, and the reason for their Non-worshippability.
52> The Secondary Incarnations, namely, —
(1) [the evolving agent called] the Lotus-born,
(2) [the dissolving agents called] -Siva and Pavaka (the
latter of whom is the Regent of fire),
(3). [the arranger of the Vedas, who, for that reason, is famed
as] Vyjisa,
(4, [the destroyer of wicked rulers, who is famed as Para.yu-
Rama — ] the son of Jamadagni [see ante, p. 136, note, para. 7],
(5) Karta-viryarjuna [whose praise the great bard KaZi-dasa
celebrates in the verse 'Raghu-va;/i^a, vi. 39),
" That Ruler who, the instant any soul aimed at foul play.
Appeared full-armed before that soul, and curbed e'en mental
stray,"
(:= Akarya-chinta-sama-kala eva, pradur-bhavaw.^ chapa-dhara/i
puras-tat,
Antas-.sarireshv api ya/i prajanam, pratyfidide.9avinaya7?i
vineta!")],
(6) Vittesa (or the Regent of wealth, whose characteristic is
munificence, and who is therefore famed as Dhana-da or Wealth-
giver, vide the Ramaya>ia, I. i. 18i),
(7-8, &c.) Kakutstha, Muchu-kunda, &c. (each of whom had
his distinctive virtue), being, one and all, manifestations for partic-
ular objects, through the medium of finite souls whose virtue was
II 18
18^ A» H\BD TO RRASr * MTST'bIKS 88I!*T, Fl'IITHRK DKlAIf. OMIT WF ' BOVT TH' rOHMS WHK«EWITH
alloyed by pridi; in tlie form of self-will, are not worshippable by
^Muniukshas or) seekers of salvation (which is the state of eternally
doing, with cheerful devotion, God's will alone',
[although (Bubhukshus or) seekers of self-enjoyment (whether
such enjoyment accrue here or hereafter, or both here and here-
after), might find their account in the worship of such Secondary
Incarnations]. — Vide the Vislivak-sena-Samhita, etc.
Reason for omitting to relate further particulars
touching the Three Topics thus far explained, namely,—
(I) The Manifestation Supreme (Para-tva),
(II) The Manifestation Operative (\^y?<ha;, and
(III) The Manifestation Distinctive (Vi-bhava;.
53. We abstain, on the score of their great difficulty and
most mysterious character, from explaining —
(1) the Lord's '' Vasu-Deva" Manifestations, known under the
name of Nityodita (or Ever-Manifest), otherwise-called Para-Vasu-
Deva (or Omnipresent Lord Supreme), and also under the names
. of iSiintodita (or Gently Manifest), otherwise called Vyuha-Yasu-
Deva (or Operative Oranipi-esent Lord — the origin of the Oper-
ative Manifestation called Sa^Ji-karshawa), &c. ;
(2) the four sub-divisions —
(a) which belong to each of tiie Four Operative Manifesta-
tions [the Vy7fha-V{isu-Deva '' — which Manifestation does not, for
the meditating-devotee's purposes, appreciably differ from the Mani-
festation Supreme — ) being, in this reckoning, taken as Operative
Manifestation No. 1, whence this reckoning is reconciled with ante,
Part III, Aph. 44, p. 132],
(fo) which, being named after finite souls' four successive
states, are called respectively, — the Waking, Dreaming, Sleeping,
and Fourth-state Manifestations,***^
** As to tlie idea here, cp. the followlTip; passage of the great bard
KAli-tUsa's Rau;lm-vaiHSa (11. li) : — ^
''" Sbliitas sthit ni, iioliclialita/* pra-
X ishodusliim t'sana-bandha-
dlura//,
Taliivagilu jalam adaditii^in.
" Wlien th' sacrod cow stood, lie too
stood ;
When she moved, moved ; when
ehe sat, sat ;
When she diank water, water
drank :
Thns, shade-like, tended iier liio
king !
)- = i
( hhilyeva, tain Vihu-patir anv-aga-
e chehhat ! "
GOB, SAlMTd' WAKING, DBEAMIlf6, SLEEPIITB AKD THEIB 4rH STATE, EIHDI-T TEHDS ;
138
(c) which are, one and all, the outcome of the Lord's mercy
for His Devotees,
The realisation ot this idea by man, at each moment of his lite,
(1) is enioined by the following precept of SageS'aunaka's *Sri-Vi8hjtu-
Dharma (I. 60):—
From bed arising, tliink of God 7 (Firie the Hary-ash<aka or Eight-versed
As thy Sin-healing Saviour. ) Hymn to Hari or Sin-healer, which Hymn
commences with the words — " Harir ha-
rati p.ipini.")
Proceeding on thy business, think
Of Him as be'ng 'bove Lust and Wrath (= Lord over " Ka " and " Jsa").
Eating, think He 's Food-giver kind (= " Go-vinda " or "Reclaimer of
the Earth ").
Sleepiug, think He 's thy Blest Bed-guard {= " Mil-Dhava" or " The Silently
Meditating and Operating Lord." — Bhattlrya on the Lord's Name
No. 169, citing Maha-Bh.irata, Udyoga-Parvan, Ch. 69, v. 4.)
[=''Uttish<lian chintaya Harim; vrajan cliintaya Kesavam ;
Bhunjan chintaya Go-vinda»i, svapan chintaya M 1-Dhavara."] : and
(2) is illustrated by the following bed-time meditation (Mnkunda-M,;Ll
or Hymn to »Sri-Krish7za, v. 39, vide 7ny own published trans-
lation)
May 1 unselfish live for th' Lord"
ot Bliss — , ,
Who passion curbs, and over time- ^ y M;idhav;iya Madhu-vidvishe na
(^ r '
r " Bhogi-bhoga-sayaniya-siyine,
snake, rests
m
a/i!"
The following are some further illustrations of lovers' versatile genius
in rendering varied kinds of service: —
(1) '• Like slave, like friend, like wife, like sister, and like mother servos"
(="D;sivach cha, sakluva cha, Bh-lrya-vad, bhagiin'-vach cha, mltri-vach
chopatish^liati "), says the Emperor Dasaratha in praise of his Queen
Kansaly! who, to him, became all things at all times. {Vide the Rimaj-ajm
II. xii. 68.)
(2) " Nectareous balm she proved unto
each mental wound ;
As play-mate, joined she me, when
I'd indulge in play;
Her marriage-sacrament she well
fulfilled at worship-time.
As warrior-lady she supported me
when 1 waged war;
Grods, ancestors, or saints, when I
served, she disciple turned ;
Like friendly kinsman, she relieved.
when adverse fortune came ;
What didn't ray Sit;i not become
to rae, in th' chilling woods ?
Now separation bars lier serving
rae in any way I "
(Vide the Bboja-champu, Bk. iv. v. 5, being 6'ri-Rama's lamenting rem-
iniscence of His missing Lady.)
(o) Bacjn says "a friend may speak as the case requires." (Essay on
P'riendsliip, near the end,)
> = i
''"^dhau siddhaushadhir iva
hitii ;
keii-kale vayasy.i ;
Patni treta-yajana-samayc;
kshatriy.iwy eva yuddhe;
5'ishya deva-dvija-pitri-sam 1 -
radhane;
bandhur irtau ;
Si til
sa rae, sisirita-maha-k'.-
nane, ka na j;it;f.?"
110 iOur.B IN EACH Sril't, PElVJlSEa, SOOtHEB, FBEES, AM) SBOWt ADOBABLE ;
{(l) which have, for their object, the st^lacinn^ of meditating
souls, and the lifting of souls from their several states of bondage,
(e) which are pervasions of souls in their several states, and
(/) which are adapted to the worship of act-bound souls ;
(3) the twelve other Operative Manifestations —
(a) which are called Mitrtyantaras or Vyuhuntaras,
(6) which, being installed in the forcjhead and other parts of
the Devotee's body, protect such body,
((•) whicli ai-e known under the 12 names of the series —
" Kesava," " Naraya/m," &c., and
{d) which are divided into four groups of three Names
each, beiug derived respectively, from the Four Vyuhas, namely,
A'asu-Deva, 8a»i-karsha?ia, Pra-dyumna, and A-niruddha,
(4) the series of 36 Chief Incarnations, —
(«) of which, A-niruddha or Operative Manifestation No. 4 is
the origin, and
{}>) which commences with " Padma-ujibha " ; ^'"'
(5) the series of Incarnations known as —
(/") Narayafia,'**
{g) Hari, and
(a) Upendra,
(h) Tri-vikrama,
(c) Dadhi-bhakta, andj f/t) Krishna,''- and
{(l) Haya-griva,"" (i) Matsya,
{e) Nara, and (,/) K^trma,
(k) Varaha,
[(/) Xara-sinih'-j,
(m) Kalki,] &c.; "'and
^s Vide the Vishvak-sena-Sawhit.i, . To this series of o6 Chief
Incarnations, the Ahirbiidlitiya-.Siiinbita and other autliorities add a series of
three Secondary Incarnations (.Ivesavatiiras), namely, tlie Incarnations
known as (1) Kapihi, (2) Datt:I.treya, and ('S) Parasn-K;ima.
"^' To which lour Incarnations of the Lord, the j^cd Indra, owes re-
spectively,—
(it) aid in the daily administration of his government as the Lord's
viceroy, *
(h) the recovery of his power when the same was usurped by Bali,
(c) the attainment of ambrosia and nectar, and
(d) instruction in the Veda.
"^ Who, nicetin<^ together, in the character of Pupil and 'i'eacher, j)ro»
claimed to the world, that wisdom unto salvation wliich is contanicd in the
Ash^iksiiari- Mantra or Kight-syllabled Vedic Hymn or Formula, at that
Holy Shrine in the midst of tlic Him.ilaya Mountains which has ever since
been called after tiicni — " Nani-Njir;iya»;i.srania " or " the Hermitage of Nara
and Niirnyatui."
^'■■^ Both of wIhjiii. !)(H'n nl the gml of justice, proved the worlds Bene
factors.
"^ The sources of the world'*! spiritual light, both past and future.
TVHEBCIK he's 0>' 8AIKT«' FiCES AND U OTHER LIUSS INB'IiLTiEb, OB COUfeS OK BABTR. Ul
(6) the weapons, and other details connected with the
meditations on the various Manifestations aforesaid [ — grouped as
they are under the three general heads of (I) " Manifestation
Supreme '' or " Para-tva," (II) "Manifestation Operative" or
" Vyuha," and (III) " Manifestation Distinctive" or Vi-bhava"].
The Cause of the Lord becoming Incarnate as man, &c.
54. His sovereign will alone (and iLot any necessity such as
the act-brought necessity to which bound-souls are subjected), is
the cauiie of the Lord becoming Incarnate.- *
The purpose of the Lord^s Licarnations aforesaid.
55. The purpose of the Lord^s Incarnations as raan^ &c., is
threefold, as stated in the Gita-text, iv. 8 : "To save the good, to
smitg the bad, to uphold the Law, I'm born from age to age."^^
An Objection, stated.
56. " Should not karma or act-brought necessity," it may
be asked, " be held to be the cause of the Lord's Incarnation, inas-
"' (1) "Unborn, He, inaTiy wise, is glorious-born." — Purusha-SMkta.
(2) " Through many a birth, both 1 and thou, Arjun 1 have pas8crl." —
(jiita, iv. 5.
(8) *' Of many a birth pos-sessed." — DramicZopauishad, I. iii. 2.
(4) " Through ev'ry kind of birth, Thou hast,
0 God of gods, been pleased to pass ! " St. Parankusa's Tiru-
Viruttam, ^^ 1.
(h) ■' In th' human and all other forms, who birth mysterious took,"
&c. — DraraicZopanishad, 111. v. 6.
The Lord's births, thus amply set forth, are all due to His sovereign
will alone. Vide the Gita, iv. 6 : —
" I'm born by virtue of my own (free will or) thought (mays)."
[That the word " m;i3'a " means thoiigltt, appears from the following text of
the Veda-Nighanhi or Vedic Lexicon : — *' M.iyi (tu), vayunaw, jnrfnam," &c.]
Vide also the following authorities, bearing on the Lord's becoming
variously Incarnate : —
(1) " Who various bodies fit, of His own will assumes." — iSri-Yishnu-
Puriina, VI. v. 84.
(2) Sage Kuj-a-uatha's Hymn to the Lord as manifest in Kanchi, (i.e.,
Conjeeveram), v. 17.
(3) Sage KHra-n;itha's Hymn entitled Ati-manusha-Stava, v. 8.
"•"^ Cp. Sage K^ra-natha's Hymn to the Lord as manifest in Vauadri
(near Madura in the Madras Presidency), v. 86.
Ii2 VOrfforefd LIKB US, XE, OF Bio tllll alotll, IMVtS FOBU, AKD THBEE kid* EKDS ACnETE!> ;
much as several authorities relate that He was boru in conse-
quence of Sage Bhrigu's curse, &c. ? "^^
Answer to the Objection.
57. Even in the case that has been cited, the curse is only an
apijureut cause, the Lord's sovereign will alone being the real cause.
Such is the explanation given in the very authorities cited in the
( )biection.'*'
(IV) The Manifestation Pervasive ( Antar-yami-tva),
described.
58. The ^Manifestation Pervasive (Autar-y<imi-tva), is the
^lanifestation which is chai-acterised as the Lord's being immanent
in and controlling all.''"'
"'* Vide, for instance, tlie following passage of the Ramayaua (Bk. vii.
Canto h\,v. \b) -. —
" Whoever killed my faithful — > r " I'ati-vratii dharma-para, iiatii
duty-loviug — wife, [ ) yena mama priy'»,
.Shall long be separated from T 1 Sa tu priya-virahita.-j chira-
his own dear wife." ) \ killam bhavishyati."
^^ Vide the following passages : —
(1) '• Propifciated b}' self-sacrifice, "'i f "Tajjasi 'r;idhito Devo hy
The lover-loving Lord ans- j | al)ravid Bhakta-vatsala/i : —
wered, indeed, ''^^i Lokiuaw sampriyartha7H tu,
That, for souls' benefit, He'd I .sapa)«. ta»i grihyam ukta-
take the curse." J 1^ van."
[Riimayajia, Bk. vii, Canto 61, v. 17-17^.]
(2) " In ev'ry age, th' Omnipresent 's born by His will alone.
Jaraka's dart 's but the pretext under \Ahich th' Lord left the earth ;
Sa, th' Brahman's curse is but the pretext whence He, playful, 's born."
[:= " Sarvavarteshu vai VishJior, jananavH svechchhavaiva tu.
Jarakastra-chchhalenaiva svechchhava gamanaw Hare/< ;
Dviia-s.apa-chchhalena-evam, avati'nio 'pi h'laya."] — Lainga-l'ura/ia, II.
As to the jiossibilit}' of even Saints and Sages, sometimes taking
liberties with the Lord, ride post, note 104. and the following extract : —
'* Formality is fit, till friendship 's formed ;
Forms but offend, when friendship has been formed.^' ,
[= Upachara/( kartavyo,
Yavad an-utpanna-sauhrida/t purushii/t;
Ltpanna- sauliridiin;im
UpachAra/t kaitavam bhavati."]
Cp. the S'ri-Bhiigavuta text (X. xxxii. 'i^) : " Evam madarthojjhita-loka-
ved' svauiiirt hi vo mayyanuvrittaj'e 'bala/t I'" A:c.
"* Vide the following authorities : —
(1) Bri.-Uji. per .lacob's ('one. ") ,. .... in- j ^ i ..i i'>
J i.1 \/r'iL 1- (" \\ ho dwells ni, and controls, the .soul
and the Madhyandmai-e- > / «-vr '.. ' , ,.•>>)
,n "'• .>o \ f= Yaatmanamautaroyamayati).
censiou, 111. vw.zlx J j j >
TWOWATS PEBVADT.S : HIS Eotmcf, !X tnvi.s' eaa^nrr- TlWEI.T.s ; HTS Fni'm's TI\T IK SOTrr,«' hfarfn. NAT,
Twofold Character of the Manifestation Pervasive
(Antar-y^mi-tva). •
59, (1) This Manifestation is inseparably immanent in, and
safeguards, souls, thi-ough all their migrations in heavens and hells,
and in every situation ; and
(2) is further seated, clothed in the Amiable Form Trans-
cendent, in all souls' lotus-like hearts, in view, in the capacity of
their friend and kinsman, to enabling them to meditate on Him
and to effect their salvation. 99
(V) The Manifestation Worshippable (Archavatara),
described.
60. The Manifestation Worshippable (Archavatara), is that
Form of the Lord, in which, unlike His Manifestations Distinctive
(which, being occasional, were realised by souls of appropriate
,„, „, . , . Ti TTT '^ " Who dwells in, and controls, souls, and
(2) laitt. ^rana, Prasna III, J ^^^^^^^^ ^^ ^^j,^^ ^jl ^^^^^^, g^^^j .
AnuvakalO, Panch.satl,^. ..^j^^^;, Pravish/as SksU ian-'ailm
C^^"«^^= 3 Sarvatina."]
• ^ "Tir Omnipresent rules all soals, seated in
{'^) tSri-Vish«u-Pnrana, T. ! their hearts."
xvii.20: C[="iS'asfca Vishniir a-seshasya jagato yo
J hridi sthita/;."]
^^ Vide the following passage of the Vishvak .sena-Samhit;L ( ) : —
" Th' All-iinnianent Essence is like a universal friend.
* * * *
The Lord of the Evolving and Involving Powers,
As Soul befriends souls, ent'ring e'en their heav'ns and hells."
r= " Antar-yiMni-svaritpam eha, sarvesham bandhu-vat sthitam.
■* * * *
Svarga-naraka- pravese 'pi, Bandhur Atrnd hi Kesa-va/t!"]
(=:Svar-nflraka-)
The meaning of the last-cited text is tiiis : — Heavens are reached by
virtue of enjoyment-seeking righteousness. Hells are reached in coiise-
cjnence of wrongful action, needing punishment. The result of both these
sonl-characteristics is. thsit souls enter the wombs of Tarious kinds of
creatures and ai-e ijorn of them. In these and all other situations, the Loj'd
ever stands immanent in and safeguards and fosto-s souls, just as beneficent
mothers, going incognito in the darkness of the night, to their perversely
straying children, make them accept, even unknown to themselves, boons
which they would not knowingly receive from their mothers' hands. [Cp.
the Bri.-Up., III. vii. 22 (per Jacob's Cone, and the Madhyandina Recension)
which describes the Immanent or Pervading Being as " One whom th'
pervaded soul doesn't know"' (= •' Yam atraa na veda.")] This note is re-
ferred to ante, Part III, Aph. 1, Clause (6), note 17, p. 67.
Mi BT time, )>lHfe,r,K wo(^, ryioBVD, th' 81kk taicfu ^h\?f * 's motfd as Hia himf cHii.n mk»b !
t^iidowmouts, at particular times and places,, the Lord, according
to the text —
" Whafr'rr the Form His Dev'tec^s choose, He, of that Form
becomes," kc. (St. Saro-yogin's Psalm, v. 44), is pleased, withont
any kind of limitation as to times, places, or persons, to be present
and Tnanifest Himself to all, in temples and homes,!"'^ to wink at
faults,"" and to be, for every movement or business, dependent on
the worshipper. 'f**
That the Lord, clothed in His AU-transcendent Foi-m, i.s immanent in
the hearts of embodied souls, for the purpose of enabling them to con-
template Him and be saved, appears from the following texts : —
*\ " Of the size of his thumb, amid each medit-
(l) KaMia-Up., Valli iv, ( ator's frame.
Mantras 12-13 : — I The Lord of all things — past and future —
J dwells, like smokeless flame.
The meditator's heart, despite its grossness,
He doesn't loathe.
Whatever is or shall be, He pervades. Blest 's
each soul that Him knoweth "'
" Tjike lightning's flash o'erlappiug a
(2) Taitt. T'p.. Pvnmn vi (NarA-
yauam), Ann. 11, Mantra
blue cloud.
Bright radiance here surrounds the
(sk^'-hued) Lord."
11 [:= .lacob's Cone. ^la- ^ '=*' Nila-toyada-madhvf-sth i vidyul-
lianar, 11-12; =alsoV;'isu-
devopanishad.] : —
lekheva Bhasvara.'"
(Vide our Vedartha-Sangialia, our
own Telugu-type edn., p. 190, Com-
ment's Clauses, 3418— :5421.)
With His All-transcendent Form, which has been thus described, and
which, by its attractiveness, is capable of weaning the hearts of embodied
souls from straying towards outward objects, and fix all such hearts on
itself as their sweetest resting place, the Lord, by virtue of the intimacv nf
His relationship as (Naniya/itt or) all souls' Soul, dwells {rich Taitt. Up.,
Prasna VI or Narayawam, Anu. 11, Mantra 7) in all embodied souls' lotus-
like hearts, as their Constant Friend, in order to give them food for contem-
plation, whenever such souls should feel a taste for such contemplation, and
also in order to protect such souls by controlling their intellects, &c. (Vide
the G'lyattri-Mantra).
Tn this Aphorism, our author mentions first the Lord's Essential im-
manence iu each finite soul-essence, and then concludes with describing the
Lord's dwelling with His All-transcendent Form in the hearts of embodied
souls. This order nf treatment is in keeping with the context in this place,
for. the author is here describing the Five .Manifestations of the Lord,
(namely, the Manifestation Supreme, itc) the mutual distinctions of which
are due to His possession of a Form.
'""= " Bhaunni-niketaneshv api ku/i'-kunjeshu." — Sage Bha//(irya's
Hymn to the Lord as manifest in .S'ri-Rangam, Centum 11, r. 73.
'"'= " Sarva-sahish/m/i" or " All-f«rgiving."— /<?.
io'2_ u Archaka-pariidhinakhiliitma-sthiti/j". — Id.
SHAPBD BKATJTKOUS, CHABM8, WITH GEN'bOTJS BOON-GBANTS TENDS, & TASTE- POB-WOBSHIP OIVES, 145
Adaptation for Worship, complete in this
Incarnation alone.
61. In this Incarnation alone are complete the characteris-
tics of —
(1) weaning souls from wandering and creating in them (by
attractive beauty and boon-granting generosity) a taste f<5r worship
(such as the mere injunctions of the Law could never produce,
vide Gita, iii. 33103)^
(2) presenting (when taste for worship has arisen in souls,) an
amiable-image (.9ubhai'rayaio4) on which the worshipper's eye and
heart can rest,
(S) accessibility as Saviour, to all kinds of souls (without
distinction of high and low), and
(4) enjoyability (as in the Highest Heaven itself, by souls —
grown ripe in realising the beatitude of this worship), los
Conclusion —
with Further Characterisation and Praise of the
Worshipable Incarnation.
62. Though appearing with the true Relation of Projirietor
^°2 Op. the following remarks of Sir William Jones : " It is a maxim in
the science of legislation and government, that Laivs are of no avail imihoid
manners, or, to explain the sentence more fully, that the best intended
legislative provisions would have no [=: small] beneficial effect even at first,
and none at all in a short course of time, unless 'they were Congenial to the
disposition and habits, to the religious prejudices, and approved immemorial
usages, of the people for whom they were enacted ; especially if that people
universally and sincerely' believed, that all their ancient usages and estab-
lished rules of conduct had the sanction of an actual revelation from
heaven." (Pref. to the English Translation of Manu, p. 1.)
^"* C p. the explanation of this compound word, in Sage Vedantacharya's
Rahasya-traya-sara, Topic 28, (Bangalore edn., 1884, pp. 78-81,) under the
word "charawau."
^0' Vide Saint Yogi-Vaha's last words : —
" My eyes have feasted on my Lord's nectareous sight ;
They henceforth will not look at any other sight ! "
[=: " En Amu^/mnai kkanrZa kati-ga^, marrowrinai kkarta ve ! "]
Vide also the following passage of Sage tS'aunaka's /S'ri-Vishnu-Dharma
(Ch. 103, V. 16 — 29|) [in which are clearly set forth the three principal char-
II 19
E»BI» 80ri.e WHOM LAWS CAN'T BEACH i tAeN BLBSSETH THEM AS THEIB lYBs' & HEABT8' HEALING BKST;
and Propertyios reversed, and in the character of something devoid
of knowledge, power, or liberty,i07 the Lord, in this Incarnation,
is pleased, out of His Infinite Mercy, to confer on His devotees,
every needful boon. [Vide the text (see ante, Part III, Aph. 1,
Clause (5), note ]6) : " Sakala-phala-prado hi Vish?iu/i?" [Sri-
Vish?iu-Dharma, Ch. 43, v. 47), i.e., —
acteristics pointed out in tlie above Aphorism as peculiarly pertaining to The
Maniiestation Worshipahle, namely, (.1) the Lord's takinji for Lis Body,
whatever material His Devotees choose for the purpose, (2) His becoming
worshipable in sufti Body, and (3) Ilis becoming, in that Body, the Goal of
their final beatific realisation] :
" With oold or silver or other material he hath.
Let man prepare a well-shaped image of Th' Omnipresent —
With smiling face and gentle look, so as to please himself :...
Let him, this image, worship, bow to, love and meditate.
This God Incarnate, he'll, uncleannoss-free, enter into."
[= 6'»-rMpani* pratimam Vishwo/t, (* Read also as '•' Sva-r?tpam.")
Prasanna-vadanekshanam,
Kritva 'tmana/i prfti-karim,
SuvarHa■rajatadibhi/^ ;...
Tarn archayet, t.im prawamet,
Tawbhajet, tnm vichintayet.
Visatj^ apasta-doshas tu,
Ti'im eva Brahma-rnpinim."]
1"" Vide the text :—
" The quality of being property, is in the soul ;
That of being Proprietor 's in the Lord — who 's all souls' Soul."
[When tin's relation comes to be reversed.
And the Lord, thence is, as 2^roperty, possessed,
Then, with the liberty of love Divine,
The dev'tce claims the Lord, say'ug — " Thou art mine " ;
Whereas, as liege, he bows to Him, say'ng — " 1 am Thine."]
Tlie follovving is a similar expression of Roman Catholic Christianity
(which may i)e' compared with many expressions occurring in the works of
S?tfi Muslims such as tlie Mesnevi) : —
"No one is thoroughly convinced of the truth of his religion who is
afraid to joke about it, just as no man can tease a woman with such impunity
as he who is perfectly convinced of her love." — Coventry Patmore, cited
at p. 203 of the Contemporary Review for February 1897. Vide also, in
this connexion. Saint Francis de Sales' Treatise on the Love of God, and
Dr. Adam Clarke's ('ommentary on Solomon's Song with which he parallel.s,
and (in support of the i)arallc]istn 1 prints in exienso, Jones' translation of our
Blest Jaya-deva's (iita-Govinda.
i"7 Concealing His real nature as set forth in the following texts : —
(1) " Who all things knows, both in their essence and their attributes.
— Munc?. Up., L i. 9, and 11. ii. 7.
(2) "Transcendent, varied, natural, are said to be.
huloed. His wisdom, pow'r, strength and swny'ng energy."
— Sv. Up., vi. 8.
SALVATION-MEiNS ALIkB TO HIGH AND LOW, ANb BIPE-SOULS' WGHX BEATIFIC U7
" Does not tli' Omnipresent tend souls with grant of every good
(From child's to seraph's stage — whence e'en salvation 's under-
stood} ? "'osj.
(3) '* O'er Him none rules." [Taitt. Up.— Prasna VT, entitled Nara-
yanam, Mantra 9 ; = (according to Jacob's Cone.) Mahanar, I. 10,
(4) " He who is called the Lord Supreme,
B/ules all, sees all, knows all, works all." — /Sri-Vishwu-Purana,
VI. V. 86.
108 '< r];l-^g doctrine of the Bhagavadgitii represents a fusion of the Brah-
man theory of the Upanishads with the belief in a personal highest being
Krishna or Vishnu — which in many respects approximates very closely to
the system of the Bhagavatas The oul}'^ forms of Vedantic philosophy
which are — and can at any time have been — really popular, are those in
which the Brahman of the Upanishads has somehow ti'ansformed itself into
a being, between which and the devotee there can exist a personal relation,
love and faith on the part of man, justice tempered by mercy on the pai't of
the divinity. The only religious books of widespread influence are such as
the BaniayaJi of Tulsidas, which lay no stress on the distinction between an
absolute Brahman inaccessible to all human wants and sympathies, and a
shadowy Lord whose very conception depends on the illusory principle of
Maya, bub love to dwell on the deliglits of devotion to one all-wise and merci-
ful ruler, who is able and willing to lend a gracious ear to the supplication
of the worshipper." — Pp. 127-8 of Dr. George Thibaut's Introduction to his
English translation of the " Vedanta-Sittras with 5'ankara-Bhashya."
(Sacred Books of the East, Vol. XXXIV. The Bhagavad-Gitl as well as
the Vedinta-Sttfcras, being, in this Introduction, admitted by Dr. Thibaut to
postulate an "all-wise and mei'ciful ruler," the impartial reader might be
inclined to follow these two universally accepted authorities, in construing
the Upanishads too as inculcating the like Theology.)
Even Mr. Herbert Spencer, in an article in the Nineteenth Century
(January 1884), after having admitted —
(1) that religion, as conceived and handed down from the most ancient
times, and in every quarter of the world, has contained " a germ of truth....
the truth, nainely, that the power which manifests itself in consciousness is
but a differently conditioned form of the power which manifests itself be-
yond consciousness" (p. 8) ;
(2) that " the spectroscope proves to him (" the explorer of Nature")
that molecules on the earth pulsate in harmony with molecules in the stars
(p. 10) ;
(3) " that every point in space thrills with an infinity of vibrations
passing through it in all directions" {id.) ;
(4) that " the conception to which he tends is much less that of a Uni-
verse of dead matter than that of a Universe everywhere alive" (?V?.) ;
(•5) that the "necessity we ar-e under to think of the external energy
in terms of the internal energy, gives rather a spiritualistic than a material
aspect to the Universe" (pp. 10-11) ;
Concludes his faith as follows .- — " But amid the mysteries which become
the more mysterious the more they are thought about, there will remain the
one absolute certainty that he (" the man of science") is ever in presence of
an Infinite Eternal Energy from whicli all things proceed" (id. p. 12.)
In an article in the Nineteenth Gentury (April, 1880, p. 720), Mr, Glad-
atone makes the i'oUowiug important acknowledgments and references (the
1 2
118 "Thi$ (fOBM PEBVASIVk)'s FCLI,(or QUAL'TIES auspicious). That ('gain,— THE EOBM SUPBBME— )
pa^es referred to by him being those of the First Part of Mr. Fairbairn's
Studies on the Philoso))liy of Religion) : —
(1) " Nature personided -vvas only nature conceived as living (p. o-i);
Indo-Europeau religion founded itself on Divine Fatherhood
(2) "Here subsisted a faith, iu which Naturalism and Spiritualism
existed together harmoniously as form and matter, letter and spirit" (j). -1-2).
The following are a few specimens of the tribute paid to our religion iu
Dr. Barrows' History of the (Chicago) Parliament of Keligious : —
(1) On p. PU, he speaks of "the [recent] addition of the mother-tongue
of all the languages uf modern Euroj)e — the Sanscrit — to the list of ' the
learned languages' cultivated by scholars," and the consequential fact that
the science of Ooraparativo Theology is the growth almost of our own time."
(2) On p. 1562, he speaks of the worthy representation of "India
mother of religions," as an accoiwplished fact.
(:J) Vide also, pp. 510, 563, 784, 796, 798-800, 842-9, 921-7, 935-6, 1194.
1092 (reporting Tyiidall's confession), Ac, &c., of Dr. Barrows' "History"
aforesaid.
Theological wisdom as culled by Dr. Ogilvie (-ide his preface to the
Student's Eng. Die.) from the study of the meaning of English words, by
tracing them to their Sanscrit roots, may be summarised as follows : —
" 0 fellow men ! 0 thinking beings !
Know — (1) God's our 'life ' ; (2) 'in Him we live' ;
(3) Our ' way ' 's His grace ; (4) our goal 's His work ;
(6) Our foe 's our lust : thus ' truth ' stands e'er."
[Here, propositions (2; to (5) are the logical amplification of proposi-
tion (1)].
The Chri><tian College MagarAne for April 1895, reports the Hon'l>le the
Rev. Dr. William Miller's confessions as to the excellences contained in our
religion.
The Rev. R. D. Gi'iffith's Essay on the Bhagavad-Giti gives us credit for
original light.
Cardinal Newman acknowledges that the doctrine of Divine Incarnation
is Indian, and Novalis says that if God can deign to become incarnate as a
man. He can deii;!! likewise to become incarnate as an animal {i^ide Matt,
iii. 16, and Luke, iii. 22), or as a plant, or as wood or stone, ((ien. xxviii, —
V. 18 and 22, and Dr. A. Clarke's Com.) This truth I summarise in the fol-
lowing lines : —
Who, God can see in flesh and bone,*
He God can see iu wood and stone ;
Who can't see God in wood and stone.
He can't see God in flesh and bone.
Who, in God-worship, God-name's ' helpfulness 'f uphold,
To think on th' form that name suggests, they mitsi make bold :
For, name and form, together stand ;
* i.e., can receive Christ (according to the description in Luke xsiv.
39, &c.), or the dove that descended on Christ (according to the description
in Matt. iii. 16, and Luke iii. 22), as God Incarnate, or Muhammad as God-
inspired.
t Vide -post in the Tract hereunto annexed, entitled Univerml Religion
Formidated, p. 29, sub-note marked J.
3
IS rCLt, ; WHENCK ISSUES FOBTH A FOBii — JlOBF. GLOBlocs* — (CALLED TV Form Op' fniiue); 119
This lost, that none can understand ;
Whoe'er can pray, saj^'ucr — ' Hallowed be Thy Name,'t
Can also pray, say'ng — ' Hallowed be Thy Form.'
Vide (Sri-Bhagavata, 10. 2. 37, which may be translated as follows : —
" Sire ! had this Thy Pure Form not been,
Gloom-breaking wisdom couldn't exist.
Through qual'ties man'fest, Thou art known.
And these, Thy Form makes manifest."
Cp. the expressions: — "•
"as if formless things could exist " (.Ur. Paul Carus's Primer of Phil-
osophy, p. 36.) " Facts are pictured in sensations, and these pictures re-
present the tacts {i.e., re-present or recall the facts to the mind)." {Id. p. 39.)
"Knowledge (thus acquired) is rendered dehuite by naming." (Id.) fSo say
Locke, Leibuit}, Tyndall and all sound scientists.
Cp. the following passage of .Sri-Krishua's Gita or Song Divine (viii.
13) :-
" Chanting my My Sacred Monosyllabic Name — ' A. U. M,'
And fixing thought on Me+ — ' thout suff'ring it to roam.
Who from body departs, he gains the highest bliss."
Following the spirit of this Guil-text, one of 6'ankarachi»rya's immediate
disciples (.ricZe the last of the 14 verses entitled the Chaturdasa-Manjari)
preaclies thus : —
" The Thousand Xames of God and Th' Song Divine, e'er sing —
[:= " Geya'rti Gita-Nama-Sahasram," &c,]
Bearing in mind the Form of Bliss' Eternal King :
On Holy Saints e'er humbly wait, (Up. Git;l, iv. 34; vii. 17-19 ; &c.)
The" suff'ring poor relieving straight." (Cp. GiLa, xvi. 2.)
In Dr. Barrows' Religious-Parliameut-History aforesaid, occur the fol-
lowing words (on p. 123) : —
"The World's Debt to Buddha; by Dharmapala, of Ceylon. The
interest which this paper aroused was doubtless enhanced {_not, be it observed,
marred in the least,'] by the presence, beside the speaker, of a small stone
figure of Buddha, said by him to be nineteen centuries old." The members
of the Parliament must have been interested also by the " List of Illustra-
tions " on pp. xi-xiv, and 807-809 of Dr. Barrows' "History" aforesaid,
These lists of illustrations x'efer, among others, to the plates placed on the
following : —
* In its adaptation to our (i.e., bound beings') faculties and needs.
f The whole of the Christian and Muslim worlds come under this
category.
X That, in carrying out this injunction, the nmne of S'ri-Krish«a, is ever
a.ssociated with the /orm of iSrf-Krishna — as seen and reported by that Incarn-
ation's contemporaries, is evident from the Meditatory Verses (Dhyana-
Sloki'Ji) on Sri-Krishjia, with the recital of which, all the sects following the
Gita, commence the 7'eading of the Gita. As a specimen of such j\Ieditatory
Verses, may be taken the following one : —
[= " Kara-kamala-ni-dai'sitatma-mudra/i
Mama hridi sannidhim atanotu »?auri/t !"J
" Fixt in my heart may Krishna stand, as He was seen —
Distinctly pointing to Himself with lotus-hand, " &c.
151) FROM WHICH, 'gun, SPBING8 A STii.L MORE PERFECT votLU (—Tlu Form Dittinctioe called);
Pages.
97,
685,
105,
707,;
111,
735,
133,
741,1
139,
761,1
147.
769,
161,
777,
167,
797,'
181,
833,1
188,
839,
195,
847;
209,
867,
223.
875,
231,
895,
237,
923,
265,
937,
279,
959,
301,
1057,
321,
1063,
335,
1085,
363,
1099,
371,
1161.
385,
1189,
399,
1217,
405,
1287,
427,
1295,
433,
1315,
4-tI,
1323,
461,
1329,
469,
1357,
483,
1365,
603,
1371,
553,
1379,
559,
1389.
587,
1421,
609,
&
629,
1439.
679,
1
1
All these plates relate to Hindu. Buddhist, Confucian,
Shinto, and Christian shrines and their adjuncts, and call to
mind the use of images or pictures atIiIcIi is even now or
was formerly [when, according to J. S. Mill (see his Three
Essays on Religion, p. 80, to be quoted presently,) religious
faith was stronger,] prevalent among the congregations to
which tlie said shrines and shvino-adjuncLs belong.
Blockheads, the A, B, C, of Metaphysics who don't know.
Or God's Pervading all, or Incarnations here below.
Or Worship, rave, gorged like Hirai;ya, and kick 'gainst the
])ricks,
Buf, can't cast any blame that, to Saints' Truth and Love,
e'er sticks.
In time, e'en all such tall'n souls, God, through Saints, will
teach and raise.
Humbled by their own self-brought wounds, e'en they '11
True-Love's Modes ))raise, (Cp. Gita, iv. .34; vii. 16; &c.)
Say'ng : " Heav'nlj' Things, what Sculptors, Painters, Build-
ers, Singers, Bards,
Give charmed form, colour, lodging, voice, life, have our
best regards I "
The Universal Father doesn't the ivorst soul damn for e'er,
But, through ai)parcut freedom's laws, e'en of bucJi soul takes
care.
r " A-jnaiuid athav.n indnad,
1 Aparadheshu satsv api.
Pruyas-chittam — 'kshamas-
va'-iti.
Prarthanaikaivakevalam."*
"(1) Unknowingly and (2)"
even knowingly,
AlLliough Ave have been sin-
ning endlessl}'.
Our one solo penance is to"
say the word
Of pray'r — ' Foi'givc us All
OLord!"
our Sins,
Blessings disguised, are e'en adversity and brethren's slight.
Through these, oft, God is pleased to make our best thought
see the light.f
* Text cited in Sage Vedilntachilrya's Rahasya-traya-sara,
Bangalore Telugu-type cdn., Tojiic 25, p. ;>51. Cp. Gadya-
traya, 1, the sentence—" Mano-vak-kayai/t," &c. Cp. Job, xxxiv.
31; Matt, xviii. 22, which, rationally interpreted, means, tiot that thou shalt
forgive thy brother up to the arbitrary limit of seventy times seven and no
more, but that thou shalt forgive as often as thy brother shall offend, for, as
Shakespeare says {Merch. of V., IV. i), in the course of justice, none of us
should see salvation."]
I3r. Adam Clarke says (Bible-Commentary, under Matt. vi. 14) : " For a
King to forgive his subjects a hundred millions of treasons against his
pei'son and authority, on this one condition, that they will henceforth live
peaceably with him and with each other, is what we shall never see; and yet
this is iiiit the shaclov: of that which Christ promises on his Father's part to
all true penitents,. ..See Qaesnel."
t Cp. our Dhruva'a great biography, and the following passage of
Dr. Paul ( 'arus's lt':iport in connection with the Chicago Religious
Parliament Extension Movement, p. 24-: —
" We are not only deeply grateful to all who contributed to the mar»
WHENCB, tASTLT. SPBINGS iND 'S SOLELY LK1^T {WITH US— AS e'er ACCBS81BLB TO ALL—) 161
" Hail love, first love, thou word that sums fill bliss !
The sparkliug cream of all Time's blessedness,
The silkeu down of happiness complete !
" Discerner of the ripest grapes of joy,
She gathered and selected with her hand,
All finest relishes, all fairest sights,
All rarest odours, all divinest sounds,
All thoughts, 0,11 feelings dearest to the son.
And bronght the holy mixture me and filled
The heart with all superlatives of bliss." — Robert Pollock.
Cp. the following passage : —
"'We 're made so that we love,
When first we see them painted, things we have passed
Perhaps a hundred times, nor cared to see
Art was given for that.'
It is not quite that; we did love these things before; but art makes
us conscions of our love, and so deepens it for us." — Article on Ruskin's
successor Walter Pater, in India, for November 1896, p. 340. The idea
here is the same as that which is expi'essed by the saying : " An apophthem
is the wit of one man and the experience of many." According to Shake-
.speare, it is the poet's and artist's office to give shape and attract notice
to what, though precious, was shapeless, and therefore unnoticed, before he
appeared. Op. Oowper's lines on his Mother's Picture, adding the following
reflection : —
" With how much more devotion had the poet Oowper bowed,
Could he trust that the picture 's with a Freed-Soul's light endowed ? "
[See ante, Part I, Aph. 63 (3), p. 31.] Vide also Lord Chatham's Speech,
an extract from which is printed along with his life in Chambers's Cycl. Eng.
Lit. (edn. 1858-9, Vol. II, p. 227, (!ol. 2), where reference is made with
oratorical effect to a picture that could be seen by all in the hall in which
the speech was delivered. Lord Chatham's actual words are as follows : —
" I call upon that right reverend, and this moBt learned bench, to
vindicate the religion of their God... I invoke the Genius of the Constitution.
From the tapestry that adorn these walls, the immortal ancestor of this
noble lord frowns with indignation at the disgrace of his country."
"The Hindus... believe " God "to reside and to act as an invisible
power in the visible things, like our soul in our body." P. 24 of the book
of the Rev. L. Meurin, S.J., hereinafter cited at length.
Cp. DramifZopanishad, I. i. 7, and all the a.ttributes thereunder marshall-
ed in its Five Great Commentaries.
Says Theodore Parker: "The finite mechanic is not in his work; he
makes it and then withdraws. God is in His work — ' As full as perfect in a
vellous triumphs of the World's First Parliament of Religions, but we also
thank even those who have censured, because they misunderstood, its noble
work. For, though unwillingly, they also have served the sacred cause.
Their criticisms have attracted larger attention, excited increased interest,
and stirred more thorough inve.stigation, and may thus prove in the end.
even more serviceable than their co-operation and commendation would
have been,"
o
152 th' Vont PERFECT roEM (— Tn' WOKSHIPABI.E— ) which A-u-M alonf, bett meets all nekdsI'H
hair as heart.'* — Ten Sermons, pp. 341-2. So say Tyndall and all sound
scientists.
In spite of the concurring opinion of even such independent Protestant
thinkers as Locke and Leibnitz (Cp. Dr. Paul Carus's Primer of Philosophy,
p. 28)—
"That nought objective 's in the mind.
But what the sixfold sense did find,
(Op. Prof. Bain on the six senses of man, the sixth being what he calls
" the muscular sense ") ;
Whoever is bent on the vain attempt to divorce the names of God from
the mental pictures which their connotations cannot but produce in those
who in any degree understand such connotations, would do well to ponder
on the following terribly earnest protest of the good-natured and talented
,T. S. Mill: "All trust in a Revelation pre-supposes a conviction that God's
attributes are the same, in all but degree, with the best human attributes.
" If, instead of the ' glad tidings ' that there exists a Being in whom all
the excellences which the highest human mind can conceive, exist in a
degree inconceivable to us, I am informed that the world is ruled by a being,
whose attributes are infinite, but what they are we cannot learn, nor what
are the principles of his government, except that 'the highest human
morality which we are capable of conceiving' does not sanction them;
convince me of it, and I will bear my fate as I may. But when I am told
that I mast believe this, and at the same time call this being by the names
which expi-ess and affirm the highest human morality. I say in plain terms
•that I will not. Whatever power such a being may have over me, there is
one thing he shall not do: he shall not compel me to worship him. I will
call no being good, who is not what I mean when I apply that epithet to my
fellow creatures;* and if such a being can sentence me to hell for not so
calling him, to hell I will go.
"* Mr. Mansel, in his rejoinder, sajs that this means that I will call
no being good ' the phenomena of whose action in any way differ from those
of a good "man.' This is a misconstruction ; he should have said 'no being,
the principle or rule of whose action is different from that by which a good
fThus says tlie Kafha-valli-Khavifk — that prefaces th' Jsopanishad,
Where Mantra 16 is a pray'r for sight of God's " Most Perfect Form ;"
And in our daily worship we identify the Form we see
With th' Form Supreme, say'ng— " 1 own this Being 's The Great Bright
Be'nt» 'Bove Gloom." (Purusha-Snkta, Ann. I, Panchasat vii. Sentences 1 &
2 ; &c.)
The above-cited text of the Ka/ha-valli-Khanc?a, is lucidly commented on
atp, 16-2 (under Sentence 36 as therein numbered), in the Book of Comment-
aries on the (Sri-Vachana-BhMshawa or Good-Word Jewel, that is being
1st
printed in the .Sn'-Sarasvati-BhaMfiaram Press, ^, Peyalvar-kdvil Street,
' lb
Triplicane, Madras. The following is the original Sanskrit text thus csm-
raented on : —
" Udam Pitrnam. '^Ada/i Pwniam. Pnrnat ^P-wrnam ud-richyate.
Pitruasya 'Pifniam adiiya, ^Pztrnam evavasishyate.
Sarvam pitrnam sah-Om."
X = The Indian doctrine of God's Pari-samapya-vritti-tva, according
to which, God is cjiVAilhi perfect in every part of the Universe — in the least
(in size or secular importance) as in the grecdest — i.e., "spreads undivided,
operates unspent." (Pope's Essay on Man.)
153
man endeavours to regulate his actions"*
" Neither is this to set up my own limited intellect as a critei'ion of
divine or any other wisdom. If a person is wiser and better than myself,
not in some unknown and unknowable meaning of the terms, but in their
known human acceptation, I am ready to believe that what this person thinks
may be true, and that what he does may be right, when, but for the opinion
I have of him [such as that which, with respect to God, the angel finally
produced in Parnell's Hermit]. I should think otherwise. But this is because
I believe that he and I have at bottom the same standard of truth and rule
of right, and that he probably understands better than I the facts of the
particular case. If I thought it not improbable that his notion of right
might be my notion of wrong, I should not defer to his judgment." Exam-
ination of Hamilton, 5th edn.. 1878, pp. 128-9.
With reference to J. S. Mill, considered as a logician, Professor Tyndall
says (Fragments of Science, 5th edn.. 1876, pp. 503-4) : — " There are, for example,
writers of note and influence at the present day, who are not ashamed public-
ly to assume the ' deep personal sin ' of a great logician to be the cause of his
unbelief in a theologic dogma." "This is the aspect under which the editor
of the ' Dublin Beview ' presents to his readers the memory' of John Stuart
Mill. I can only say, that I would as soon take my chance in the other
world, in the company of the 'unbelievei',' as in that of his Jesuit detractor.
In Dr. Ward we have an example of a wholesome and vigorous nature, soured
and perverted by a poisonous creed." (Id., p. 504, note). Speaking of Bruno
(whom the Inquisition, from being too religious to shed his blood, was pleas-
ed to burn"), Tyndall says (Fragments aforesaid, p. 525, note): — " Bruno was a
' Pantheist,' not an ' Atheist' or a ' Materialist.' "
If J. S. Mill, notwithstanding the cogency of his logical reasoning, cannot
suffice to satisfy Protestant-Christian consciences, (for the Koman Catliolics
and the Greek Churchf have no cjuarrel with us as to the legitimacy of
conceiving God as present in images and pictures.) will Milton and his Scrip-
tural reasoning satisfy such consciences? Those Protestants at least, who
can answer the question of mine in the affirmative, must cease to cavil against
us, after pondering on the following passage :
" If God be said ' to have made man in His own image, after His likeness.'
Gen. i. 26, and that too not only as to his soul, but also as to his outward
* How clear of these difficulties is our Explanation ! Vide the following
verse of the Holy Sage Ved't ntach^rya :
" Upasita-guwader ya, praptav apy a-bahishkriy.n ;
'Si, tat-kratu'-naya-grahya, nakarintara-variaaam." That is to
say : —
" The rule — ' we shall reap as we sow ' 's fulfilled by God,
When we. on reaching, see in Him the good we laud.
The rule doesn't mean — ' God shouldn't be better than we thought.'
[^Wliat debt is not discharged when more than 's due is got 9^'
Vide the text *' He gives more than is asked " (=" Kankshitad adhika-
pradafe."
t Vide as to the Roman Catholic view, a book entitled " The Use of Holy
Images", by the Rev. L. Meurin, S.J., Director. B.C. Debating Club, Bom-
bay : Education Society's Press. Byculla, 1866, 2nd edn. The Greek-Church
Christians "use paintings and shrines in worship." — Farrar's Eccl. Die, 2nd
edn., 18-58, art " Greek Church."
II 20
1M
form (unless the same words have different significations here and in Chap.
V. 8. ' Adam begat a son in his own likeness, after his image') and if God
habitually assign to Himself the members and form r)f man, why should we
be afraid of attributing to Him what He attributes to Himself, so long as what
is imperfection and weakness when viewed in reference to ourselves, is con-
sidered as most complete and excellent when imputed to God. Questionless
the olory and majestv of the Deity must have been dear to Him, that He
would never say anything nf Himself which could be humiliating or degrad-
ine. and would ascribe to Hinself no personal attribute which He would not
willingly have ascribed to Him by His creatures. Let us be convinced that
those have acfpiired the truest apprehension of the nature of God, who submit
their understanding to His word, considering that He has accommodated
His words to their understandings, and has shown what He wishes their
notion of the Deity should be."— Pages 18-lP of the Treatise on I'hristinn
Dortrine. forming \'ol. IV. of Milton's Prose Works in Bohn's Standard
TAhrary Series, 1872.
Believing chat the Lord assumed a human form and appeared among
men as Jesus, and that, in this instance, there was, according to the termin"^
ology of the foregoing Aphorisms, a Manifestation Distinctive, Macaulay
could write as follows : —
" God, the uncrpated, the incomprehensible, the invisible, attracted few
worshippers. A philosopher mi$rht admire so noble a conception, [though,
according to Adam Smith, even the philosopher, when stripped of his vanity,'
must confess, as Newman did, to possessing only such faculties of conception
as are not at all different in land from those of the commonest clown"^ ; but
the crowd turned away in distrust from words which presented no image to
their minds. Tt was before Deity embodied in a human form, walking amonc
men, partaking of their infirmities, leaniug on their bosoms, weepint? over
their graves, slumbering in the manger, bleeding on the cross, that the pre-
judices of the Synasogue, and the doubts of the Academy, and the pride
of the Portico, and the fasces of the Lictor, and the swords of thirty legions
were humbled in the dust." — Essays (Longmans, 1884. pp. lO-lL)
Accepting the common sense contained in the following couplet :
" Who sees no God in wood and stone
Can see no God in flesh and bone,"
and the opening verse of our great poet Kali-dasa's Sakuntala. <^c , the
German Novelis (whose thought Carlyle admired', asked (as I have already
remarked'): If God conld be reijlised in the human form, what prevents His
being realised in the form of a beast, plant or rock ?
And Macaulay. accordingly, bears the following testimony to the mental
state of the Protestant iconoclasts: "The men who demolished the images in
cathedrals have nor, always" [nay, viprer, except while completely. 7.e., d^eam-
lessly. asleep; r!r7ftLuthpr's confession, cited on p. 87 of the Rev. L. Meurin's
Use of Tmaqps &\re-;\({y referred to, see ante p. 15-3 dasger-note.] " been able to
demolish those which wore enshrined in their minds." (Essay on Miltor.p. 11.
col. 1, in the book of Macaulay's Essays, Longman's edn.. 1884-). Even the
great, Protestant philosopher Leibnitz (in his System of Theoloqy), protests
aeainst the Roman Catholics being condemned as " idolators' (i.e., as " pratf-
kAlambanas"or worshippers of what ought not to be worshipped*) inasmuch
* " Pratlka" or what ought not to be worshipped, is of three kinds.
(1) Mere matter or body (—symbolised as 'b,'— ) is non-wor.*hipable :
for, it is an entity " inferior" to the worshippers, and is only
an inert, unintelligent chattel or instrument. (" kararia").
i
as even the least enlightened among them does not pray saying — " O stone !
grant my petition," but prays, saying — " O spirit, who dwellest in the figure
before me, and whose body this figure is, grant my petition." As to even the
man of the meanest capacity among Hindus excelling even many educated
Christians in this very matter of distinguishing the body from the indwelling
soul or spirit, we have the admission of the Tinnevelly Bishop Caldwell him-
self, who even goes the length of proving this fact by (according to Trench's
rule of utilizing the evidence of language) contrasting the ailing Christian's
expression — "iam unwell" with the corresponding Hindu expression — "My
body is out of order" (=" Mama sariram a-swastham"). JSo also, the Rev. L.
Meurin,S.J.,says " The Hindus believe " God '"to reside and to act as an
invisible power in the visible things, like our soul in our body." P. 24 of the
placed by Providence at the disposal of worshippers, the latter,
[inasmuch as they are intelligent, though finite, souls, — who
by their support, keep it in position, and, b^' their control, regu-
late its every movement, and are therefore called " karanttdhi-
pas" or " lords of the instrument."] being "superior" thereto.
(Sv. Up. VI. 9., Gita, vii. 4-6 ; &c.)
(2) The mere finite soul (which category comprehends all intelli-
gent beings other than God, and which is symbolised as *s,')
is also non-worshipable ; for, no finite soul has any worth of
his own, God alone being Yogesvara or the Lord by whom are
given and preserved the properties that pertain to every entity
in the universe. (Gita, xi. 4 ; xviii, 75 and 78 ; xv. 16 ; John iii.
27 ; V. 19 ; V. 30 ; vi. 63 ; viii. 28 ; ix. 33 ; Cor. iv. 4."
(3) The mere sum top, of matter and the finite soul, (which sum is,
• according to occasion, symbolised as 'sb' or 'bs,') is non-
worshipable ; for, such sum is as valueless for purposes of
enlightened worship, as the sum of two ciphers is for purposes
of arithmetical calculation.
It follows, therefore, that, just as ciphers have value, only when they are
known to follow figures, the three objects — enumerated above — are worship-
able, only when it is realised that they are bodies having God for their soul.
( Vide the Analysis prefixed to a Lecture, Un the Fifteen senses of the Eyo and
its Analogues, hereto appended; il5'ri-Bhagavad-llamanujacharya's ^S'ri-Bhashya
on Vediinta-kSiitras, IV. iii. 14; 6'ruta-
" A-U-M,— Bhur— BUuv<is-Suvii/(." Prakasiks'i, or Gloss on the ^Sri-Bhashya ;
" ^^'eal-'o^rirtrit n^iheir place, ^nd the said ^Vi-Bhashyakara's Veduuta-
lu night's, dusk's, or daylight's embrace." Sara and, Ve»anta-Dipa). With such
realisation of God's immanence, as is
here explained, and, of which, our all-sanctifying formula ( — the text and
translation whereof are given in the margin) is the Vedic expression, we
are prepared co accept even that Christian College Professor's challenge
which ( — by one of those who heard it, and who, for hastily resisting its con-
temptuous tone, were, by the Professor's influential friends, made to suffer
many temporal hardships — ) has been reported to me in substantially the
following words : —
" If ev'ry thing — as God's Abode
And Form — may worshipped be,
Here's my boot, 0 idolaters !
It also, worship ye I "
Ifi6
book already cited, un the Use oflmayes. Whereas the eyeless unhappy atheist
exclaimed, — "1 searched all the heaven with my telescope, but could nowhere
hud a Uod '' the soul endowed with seeking eye such as ISaint i'l-ahlada,
when challenged to show where (Jod was, straight replied : " Uetore you ask
lae to show you where He is, show me a place where lie is not." Cf. the
Dramidopanishad, 1. i. 7, and the authorities thereunder marshalled, in its
Five (Jreat Commentaries,
Cf. (1) Uur Lord's saying "name and form 1 shall create," &c. (Ch. Up.
VI. iii. 2);
(2) Uur expression, " Arthenaiva Visesho hi, nir-akara-taya dhiyam,!'"
i.e.
" Object 's indeed knowledge-distinguisher ;
For, knowledges are formless otherwise" ;
(3) 6'ankaracharya's expression, '" Na hi nctma riipa-Vyatiriktaw vi-
^jMjyam asti," i.e.,
'■ Nothing is knowable indeed, other than name and form." — Bhashya on
liri — Up. o. 4. 7. which, in Jacob's Cone, is 1. 4. 7.
The following devout words were, on a similar occasion, pronounced by
our Holy Sage Vediintacharya { — b. 12t)8. A. (J.) : —
" Karm.ivalambina/t ke chit
Kechijj/i i navalambiua/t
Vayam tu, Hari Dasanam
Fiida-rakshavalambiua/i " : i.e. —
" On deeds lean some ; uthers on loisdoni lean ;
But ' 'tis God-servers' shoes whereon v)e lean."
(Cp. the Shaksperian expression: " Strike me Cassius, but hear mo.')
The following classilicatiou of souls according to the degree of their
ftdvancement in love for God and the totality of God's creatures, will thus
become intelligible : —
■■ (1) Kasy;ipy a-ghacako vipra/t ;
(2) Kshatriyo ripu-ghataka/t ;
('6) Visvastha-gh.itako vaisya/i;
(4) /S'lidras sarvasya ghataka/i " ; i.e.,
" From (1) ripe saints, none; from (2) warriors, /oes ,-
From (cf) shopmen, trusting customers ;
From (4) niobmen, all; have cause of fear."
[For, (1) clown's kea would but someliov: 6reati-provision lay
For a single man or fam'ly and the passing day ;
(2) Tradesmen's high'r minds, feed work-gamjs long, for
profits ■u:ait ;
(o) High'r still 's the honor-aim — whence l&vi -enforcing
lords' estate ;
(4) 'Bove all, aim loving Saints, who, seeking naught for
selves, teach men
(7>iseltish universal love — whence earth would glow
like Heaven
( Vaikuniha-dviidasi Day, 4th Jaiiuarj' 1898.)
Vide p. 158 for a statement of our system of castes, which, in the relig-
ious discipline needful tor converting " mob-men " into " ripe saints," occu-
pies a place similar to that taken up by the law courts — as distinguished
from the equity courts — uf the English judicial system,
Cp. the following remark of i'aul Carus in his Religion of Science, p. 11 :—
" Ceremonies are one way of consecrating life and the most important
eveuts of lite."
167
(4) Vide also the foilowiug passage of >b'ri-Krishwa's (or Bhagavad-)
GIta or tSoug Diviue (viii — 13) : —
•• Chanting My Sacred Monosyllabic Kame — ' A-U-M,'
And fixing tiiuught on Me — * Dtiout si^itfering it to roam,
Who from body departs, he gains ttie highest bliss."
(5) Following the spirit of this Gita, text, one of ib'ankarach.irya's
immediate desciples i^vide hte last of the Fourteen Verses entitled the
Ghaturdasa-Man,]anj preaches thus : —
■• Geya?J2. Gita-iSuma-saha&rawi ;
JJiiyeyam /ib'npati-Kupam ajasram ;
Ney&tn iSaj-jana-saugatam a-nisam ;
Deyam dina-jauaya cha Vittam " : i.e.
* That in carrying the above injunction of j6ri-Khshua, and thereto
conformaole preachiug of /i'ri-Knshjia's bhakta or devotee, the name of
ib'ii-ivyishria, is ever ussociated with the/or«i of C5ii-Krishna — as seen and
reported by chat incarnation's contemporaries, is evident from the Medicatory
Vei'ses (Diiyaua-^loka/i. on /5'ri-Krishita, with the devout recital of which, all
the sects following the Gita commence the reading of the Gita : —
'• ivara-Kamala-uidarsitiitma-mudra/t,
Mamahridi sannidhim atanotu iSauri/t ! " i.e; —
" i'lxt m my heart may ivnsh?ia stand, as He was seen —
Distinctly poiniing to Himself with lotus-hand 1 '
Up., in Paul Carus's Frimer of ir'hilosophy, p. o5, the expression, : "as if
formless things could exist. Considering the face thai events can be
explained only when conceived as transtormations, the tracing of form
being the meonod of cognition, we can no longer wonder ihat things become
unknowable to Kant."
■' Facts are pictured in sensations, and these pictures represent the facts
(i.e., re-present or recall the facts co the mindj." (id., p. oUj.
" h».uowledge is rendered definite by naming " (id.;
" Briefly, knowledge is an appropriate representation of facts in mental
symbols and tne purpose of knowledge is tlie ability to deal appropriately
vvitn facts," ud.; ; to rise from tne state of being '" impotent " to that of
being "potent" (id., pp. '67-6, note.); to become "authors" and exercise
•■ aucuoricy," or speak with "convincing efficacy and power. Mat. vii. 29."
(Cruden's Cone. art. " authority. "j
" Knowledge is power " says Bacon. Tbab knovv^ledge which is not
power, I.e., is not productive of useful action, is like a tree which, because of
lis imperfect maturity, } lelds no fruit. Hence tlie saying : —
" Hataw j/taiiam, kriya-hinaw : Hatas tv a-jjtttnina/t kriy oJi;
^Apasyan andfiako nashiha/i ; Pasyan api cha pangu-ka/t ; " i.e. :
Down with that knowledge which to practice does not lead
Down with that practice whicii from knowledge does n't proceed.
(L liable to escape when wild beasts did pursue,)
Not seeing the blind man died ; though see'ng the lame died too."
" if to do, were as easy as co know what were good to do, poor men's
cottages would be princes' palaces," Sciy JShakspere {iderch. Fen., i. ii).
" Dante says cnac, in one sense, tfie term " author is applied solely to
poets, who with musaic art (art of the Muses) bind words cogecher.' And,
m another sense, ' Author signifies any person worthy of being believed and
obtjyed (== Sans. .dpba). And from this is derived authority'" John. A.
Carlyle's DaiUn JJivube Uomedij, p. iy, note il, iN'ew York, Harper and Brothers,
Publishers, J&'raukiiu Square, ibo6.
in
" 'I'lic Thou.saud Names ol:' God and Th' Song Divine, e'er sing
Bearing in mind the Foim ot Blicss' Eternal King;
On Holy Saints, ever humbly wait,
Tiie sult'ering poor relieving straight."
Mv. (ieorge 'I'liibaiit (Intro : Sacred iJooks of the East, vol, XXXIV, p. )
has been already ((uotcd to the iollowing eifeot : " The only forms of Vediintic
philosopliy which are — and which can at any time have been — really popular
are those in which the JJrahtuun of the Upanishad.s has sonicliovv transformed
itseh into a being, Ijetweeu which and the devotee there can exist a personal
relation, love and faith on the part of man, justice tempered by mercy on the
part of the divinity."
Among Christians it is the Koman Catholics that have best realised the
glorious cliaracter of the Lord's VVorshipable Incarnation, and, through
Cardinal Newman — their representative man — have had the candour lo
acknowledge their indebtedness to indiun Sages for their first initiation in
the saving doctrine of Incarnation, it is they that have in all straight-
forwardness appropriated to tlie service of religion* one and all of the five
arts, namely, —
(I) Architecture which builds majestic Shrines unto God.
1,2) Sculpture which shows the glory of His Form
{3) Fainting which exhibits tlie beauty ol His Colour
(■i) Music which represents the Melody of His Voice, and
(b) Foetry which enchants the Magic of His Love,
May souls revere all the Fivo Manifestations of the Lord — in which Me
successively " Stoops " i^to use Milton's-language at the conclusion of hits
Comus,) to their humble necessities, and which have been sung together by
our sage, iv''.ra-natlia, in tlie following majestic verse, (.niimeiy, V. 16 of his
Hymn to the Boon-Civing-Lord as manifest in Xaiichi or Conjeeverara,
Madras Fresideucy) : —
" (i) 'L'ransceudent, ('2) Op'rative, ('6} Distinctive, (4) Fieart-throued, (5)
Visible L'er,
Whatever Thy Form, U Grantor of all good I Thou'rt perfect e'ex",
iu every Atoi'ibuoe, to them that love; not so to foes 1"
A VVUiiD AS TO OUK CASTES.
in coiuiectiou with that other point of Indian practice at which un-
thinking Christians delight to carp {vide eg., Mr. it. A. iiume s already-cited
article, published in col. i, p. o, of ttie (jhritiiiaH Fairiul, Madras, under date
the ytli October Ibyb;, i may say : —
The laws of (I) marriage, (2; property, and (ot local loyalty.
Are caste-laws' types. So caste^iare Utlijn, not bar^, to charity.
Thus suy e'en Comie and D. S. VVhifcef and all who follow itorne.
Uur charity s learucd at home.ft -L'' should never end at home.
* Cp. the following couplet, as to the manner of spending his time, which
Sir William Jones trameu tor hunselt : —
•■ Seven hours to law, to sootiung slumber seven.
Ten to the world allot, and all to heaven" (= " Sarvam »b'ri Krishwar-
[rdtUiiiii astu.";
t Ttie Eurasian piiilauthiopisfc of Madras.
■jrt Cuiendge.
18»
- 'Tis only when it ends at home, th' say'ngr fits : —
" Home-keepinfy youths have evpr homply wits. Shaksprre. Two
(lentlemen of Vprona, Act. i. Sc. i. Cp. Todd's RAja.sth^n. with Macaulay's
description of the Scotch hisrhlandei-'s virtues and short-comings at Killic-
kranke, 1689 (Hist, of Eng.,'Ch. xiii.")
1 ha've been told thnt at a certain mpetirg of Eurasians in Madras, three
colours among the Eurasians were distinguishpd. viz., thp white, the mixt,
and the black, and that some one made a threp-fold classificatioii of the i-ace
under the names of "celestials." "terrestials" and "infernals."
This classification rpcalls to my mind our Scriptural text —
"Tnma.s .<*?fdrp, raja/? kshafrp.
Bra/mia>;p Sattvam T^t^-ka/am." which mav bp translated as follows: —
" Tn th' clown blooms eloom : in th' soldier, lust :
Tn th' Saint, the highest wisdom blest."
(Sage Vpdtntacharva's Rahasya-traya-sara. Topic 2.'>, p. 338, Bangalore
edn.. 1884. As to a like clnssificaiion. viclp pofi, p. 49. line 24 off., and the
continuation of the samf^ topic at the Pud of p. 52, in the Tract hereto annex-
ed, entitled the " Universal Religion Formulated". Asa commentary on this
passasre. may be taken thp fonr followiuQ- extracts which are cifed respec-
tively under the titles. Fpelitiq. T)nmq aonrl. and C'linrartpr, in Tlhtstrations of
Truth 12th edn.. Lockwood and Co., Stationers' Hall Court, London. 1863,
pp. 143. 176 and 50-51):—
(1) "The last, best fruit which comes to late perfection, even in the
kindest soul, is. Tenderuess. Forbearance towards the ur.for-
bparino-. Warmth of Hpart toward the cold, Philanthropy
> toward the Misanthropic." (Richter)
(2) " He is good that does good to others. If he sntfers for the C4ood
he doos. he is bpttpr still ; and if he suffprs from them to whom
he did Good, he is arrived to that height of Goodness, that
nothiner but an increase of his suffering can add to it; if it
proves his death, his virtue is at its summit; it is Heroism
complete." (La Rruyere).
(3) " Look, as T blow this feather from my face,
And as the air blows it to me again.
ObevincT with my wind when I do blow.
And yieldine: to another when it blows,
Commanded always by the greater gust:
Snch is the lichtness of you Common Men." (Shakspere
3 Henry VI, Act III, Scene i.)
(4) " the fact is, that all men and all women have but one ap-
fiareni cfnod. Those, indeed, are the strongest Minds, and are
capable of the STcstest actions, who possess a telescopic power
of intellectual vision, enablin? them to ascertain the real magni-
tude and importance of distant goods, and to despise those
which arp iudebted for all their grandeur solely to their contig-
uity." rColtonX
r=our text: — Rrilhmanasya ^*?a.riro 'yam,
Kshndva-bhoor.-iya nnrhati ;
Krichchriiya tapase cheka,
PretySnanta-phalayacha" • i.e. —
" This frame — for saintly work designed —
No tasto of petty lusts should find ;
With self-denial, shonld,
God-service organ here be made
And yield, lipreafter, bliss
That hath no bounds and ne'er shall fade]
" A Jack of all trades, master is of none.
Thy calling's lore learn won ; .Jack's folly shun."
Such, in brief, is the effect of the following extracts: —
" What is it to be educated ? T am a farmer, let us say, and my fathers
have been farmers for generations back. Heredity has done somethiner to
tit me for a farm life, as it. has fitted the Red Indian for his hunting grounds.
But 1 have a. son whose tastes are similar to my own. I was bred on the
farm, ami accustomed to rural work from infancy. I have thus acquired a
practical knowledge which life long experience alone can give. Naturally' 1
decide to give my son the same education. No. no, says the State (in
England), you must send your children to this school for some 5 or 6 of the
best hours of every day ; we cannot allow you to bring them up in ignorance.
Now, what does this mean.' Tt means that just at the time when a child is
beginning to form his tastes, just at the period when the daily hal)ituation to
the simple duties of a farm life would lay the foundation, both of sound
health and of prai^tical knowledge, he is taken out of the parent's control
and subjected to a raind-destroyinc cramming process, which excludes
practical knowledge and creates a dislike for all serious studv — for force is
always the negative of love. And this, forsooth, is education I This is fitting
men and women f<:r the practical duties of a world in which the largest
proportion of the work rpquires no book-learning to do it I " pp. •?r.2-3 of A
plea for hh-^rly consisting of an Intro, by Herbert Spencer, and Essays by
"Various Writers, edited by Thomas Mackay, author of ' The English Poor:*
London : .Tohn Murray. Albemarle Street. 1891.
Herbert Sppnser sa3's : Social life must be carried on by either voluntary
co-operation or by compulsory co-operation ; or, to use Sir Henry Maine's
words, the system must be that of contract ('= Hindus' "guna-krita-dasya"
or that of status (= Hindus' " sva-rupa-krita-dasva":... — 7f?., Intro., p. 7.
The former sj'stera produces votaries of " the gladiatorial theory of exis-
tence " which Huxley condemns as anti-ethical ; for, it breeds a race of lucre-
hnntins. fraudulent hirelings, as Spencer himself proceeds to show.
( = Arthrithur.MH^m na gurur na bandhu/i," i.e., "Nor kin nor Teachers,
lucre-hunters mind.") The latter system of which well-disciplined armies are
the types, has ever produced the largest number of heroes — of whose biogra-
phies, as Carlyle says, history consists. It makes all the difference between
the love of a mother and that of a hired nurse or doctor. The service of the
latter is ever purchasable at the market value. But ask our Dharmavyadha.
the poets Pope and Cowper or any other dutiful son whatever, whether a
mother's place can be filled adequately by a substitute, however highlv paid.
Cp. I Peter, i. 8, Matt. viii. 13 : Christ's praise of the superior faith of Thomas.
Ac. ('o-operation, not romvefitinn (unless the latter be in the renderinc: of
loving service) =:: our " priti-k i rita-kain-karj^e aham-aham-ika"), is the God-
appointed rule of righteous action.
" If popular suffrage is not the way of ascertaining what the Laws of
the universe are, and who it is that will best guide us in the way of these. —
then woe is to us if wc do not take another method." — Carlyle's ,Latter-r)av
Pamphlets, No I, " HMie Present Time." p. 29.
" To rectify the relation that exists between two men, is there no method,
then, but that of ending it? The old relation has become unsuitable, obso-
Itil
lete, perhaps, unjust; it imperatively requires to be amended : and the re-
medy is, Abolish it, let there henceforth be no relation at all. From the
' Sacrament of Marriage ' downwards human beings used to be manifoldly
i-elated one to another, and each to all (on the principle of the race's soli-
darity) ; and there was no relation among human beings, just or unjust,
[for, as observed by Macaulay, even bad courts are better than none,] that
had not its grievances and difficulties, its necessities on both sides to bear
and forbear. But henceforth, be it known, we have changed all that by
favour of Heaven : 'the voluntary principle ' has come np, which will itself
do the business for us ; and now let a new Sacrament, that of Divorce, which
we call emancipation ....... be universally the order of the day. "
Id., pp. 21-2. Vide Hunter, &c., as to our Brahmans ; Todd, Cunningham, &c.,
as to our Warriors, awfully contracted as these are with those remarked on
by Lord Wolseley in the following passage : '" I saw one Eurasian regi-
ment, and 1 never saw a more wretched, useless or miserable body of men
in my life." (P. 30 of Supplement to India, for November 1896) Vide also
Robertson's Disquisition on Ancient India, Rajendra Lala Mitra's work on
our Architecture, and similar sources of information as to our arts. John
A ugutus Voelcker's " Report on the Improvement of Indian Agriculture "
bears honourable testimony to the intelligence of our Agriculturists. The
religious or chivalrous man's anxiety ever is to see that he behave most
becomingly, whereas the representative of shopolatry is concerned as to what
mode of conduct will pay best in immediate cash, and consequently shelves
all unpayiug metaphysics.
Each human being's charity is " a love which beginning in the cradle,
binding him to his mother, widens in ever broadening circles as life enlarges,
including the children of the home, the villagers, the tribe, the nation, at
last reaching out and taking in the whole human race [and the rest of the
animal kingdom too,] and, in all of this, leai*ning that there is a still larger
life in which we live and move and have our being, toward which we tend,
and by which we are fed and inspired." Dr. Barrows' Parliament " History "
aforesaid, p. -495.
Cf . our Dramidopanishad VI. vii. 2, in which it is said of St. Parankusa —
regarded as a bride of God : —
" Her village, country, world, she, saintly like herself, would make," &c.
Vide also the description of our Lord 6'ri-Rania's brother Lakshmajia's
love : —
" From infancy, in perfect love he grew.
As if he were the Loved-One's outward self " — Riimtlyawa, I. xviii.
17—22.
" To find people who [ — living illustrations as they are of the truths em-
bodied in the sayings — (1) " Example is better than precept," (.2) "It is the
persuaded that persuade" (Bosswel's History of the Protestant Chui'ch's
Variations), &c.] believe their religion as a person believes that fire will burn
his hand when thrust into it, we must seek them in those oriental countries
where Europeans do not yet predominate, or in the European world when it
was still universally Catholic." — J. S. Mill's Three Essays on Religion, 3rd edi-
tion, 1874, p. 80. This opinion of J. S. Mill, agreeing as it does with those of
Tyndall, Huxley, &c., is further confirmed by the facts set forth in Cardinal
Newman's Apologia, &c., necessitating a European who would have any
religion at all to become a Catholic. Souls of wider sympathies such as those
of Right Hon. Prof. Max Muller and Bishop Bevsridge o^ ith an extract
from which bishop's Private Thoughts on Religion, the first Volume of Max
U - 21
Muller's " Sacred Books of the East" Series opens) have rendered their
religious faith cosmopolitan without loss of intensit}'. To all such souls who
are now alive and who shall hereafter be born, 1 beg to address the follow-
ing appeal : —
Even after rising to the belief in an immanent, benign, omniscient, omni-
potent '■ Soul of the Universe," Tyudall hiustily gave expression to the follow-
ing sentiment : " We are as far from the atheist who says there is no Liod, as
from the theist who says he knows the mind of (jrod." Ee, no doubt, meant
in this sentence, to blame only the presumption of those smatterers who pro-
fessed tu know the ivhole, mind of God Rafter the manner of rash worldly persons
who pronoun(-e confid';nt judgments on the motives and characters of some
of their neighbours without possessing sufficient accjuaintance with these
matters). Otherwise, his conviction that he was right, i.e., that he conformed
to Uod'.s mind, in penning the veiy sentence that 1 have just fiuoted, would
be useless, fie, surely, would be tirst to admit that " the laws of nature are
the thouglit of God," and, with Huxley, unconditionall}' subscribe to the
following lines of Pope: —
" Ml nature is but art unknown to thee ;
All chance direction which thou canst not see;
All discord, harmony not understood."
Tyndall, indeed, in his later days, went further than this, and expressed
his readiue.«s to receive his religion from the East, saying " True religion
once came from the East, and from the East it shall come again." (Barrows'
Hist. Par. Rel., Chicago, p. 1092).
.1. S. Mill, too, makes the following admi.ssious (expressions of almost as
much admiration for ancient wisdom as was felt by the Catholic poet Pope
himself in penning the famous lines : —
'• Still green with bays each ancient altar stands," &c.
and, likewise by Pope's beloved friend Thomson when, in one of his letters,
he expressed the wish to .see the fields where Virgil gathered his immortal
honey, and tread the same ground where men have thought and acted so
greatly ; and when, in the Castle of Indolence he inserted the prayer :
"Angels of fancy and of love be near, .... Evoke the sacred shades of
Greece and Kome, And let them virtue with a look impart '; &c., &,c.
(Chamber's Cycl. Eng. Lit., 1858-9, Vol. I., pp. 689 and 698).
" On this account, among others, we think M. do Toqueville right in the
great importance he attaches to the study of Greek and Koman literature
[the production of avowed venerators and desciples of Indian Sagesj...Xot
only do these literatures furnish examples of high finish and perfection in
workmanship, to correct the slovenly habits of modern hasty writing, but
they exliibit in the military and agricultural commonwealths of anti(|uity,
precisely that order of virtues in which a commercial society is apt to be
deficient,* and they altogether show human nature on a grander scale
* In exactly the same way, Professor Mas .Mailer holds that the passive
virtues of the East are an indispensable complement for the active virtues of
the West, in like manner, the subjective science of the East must needs
be added to the objective science of the West, and " the other-world consid-
erations " of the I'Jastcrna with the " this-world coiisiikratiuns '" of the
disciples of Bacon, Adam Smith and Voltaire.
Ifl.-?
fewer small goodnesses, but, more oroaf-.ness and apvreriationf of sreatness.
more which tends to exalt the imagination, and inspire high conceptions of
the capabilities of human nature. If, as everyone may see. the want of affi-
nity of these studies to the modern mind is oradually lowering them in
popular estimation, this is but a confirmation of rhe need of them, and
renders it more incumbent on those who have the power, to do their utmost
towards preventing their decline." Footnote on p. 69 of DinfiPriatiomt ami
Ditmasioni^. Vol. TI, Review of Toquivilles Democracy in America.
"The books by which most money is made are the cheap books, the
greatest part of the profit of a picture is the profit of the engraving from it.
Accordingly all the intellectual effects which M. de. Tocquiville ascribes to
Democracy, are taking place under the democracy of the middle class.
Ihere is a greatly augmented number of moderate successes, fewer great
literary and scientific reputations. Elementary and popular treatises are
immensely multiplied, superficial information far more difEused.J but there
t I have here italicised the word " appreciation " in order to call
attention to the following text and the anecdote therewith connected : —
" Where'er 's revered the great soul whom the Eight-Syllabled
Hymn charms.
Freed are the people from disease, dea.rth. and all other harms."
[ = " Yatrashiikshara-sa-msiddho maha-bhago mahiyate,
Na tatra sancharishyanti, vyadhi — durbhiksha-taska^ah."]
When Maharaja KrishwarajaUffayar of Mysore complained, on the
occasion of famine, that, notwithstanding the promise of safety contained
in the foreg.oing text, and the presence of many souls in Mrsoi-e who were
master.s of the charm contained in the Holy Eight-Svllabled Hvmn. oue of
the persons present rrminded His Highness to ponder well on the words "is
revered " which the aforesaid text contains. His Highness thereupon had the
good sense to acknowledge, in all humility, that he had not properlv revered
and followed such great souls, and that to this cau.se alone was ascribable the
calamity with which his country had been visited.
X Vide the savings: — (\) "Obey he ?(jon'^. command he can't!" f =
" AU^e miritu. arasige saladu " = " Bhaktirnaiti, bhayan tv apait."
(2) " The ignorant, we satisfy with ease
The well informed, 'tis easier still to please
Him whom, conceit of little learning renders vain.
The gods themselves, to satisfy essay in vain."
[= Ajnas sukham aradhyas : sukha-taram ar»dhyate vi.seshajnah :
Jnana-lav-a-durvidagdham, Brahmji'pi naraiw na ranjayati ! "]
Oarlyle writes of Dante : —
" Petrarch reports of him that being at Can della Scala's court, and
blamed one day for his gloom and taciturnity, he answered in no conrtier-
like way. Della Scala stood among his courtiers with mimes and buffoons
(nehulones, ac hiatrinnes) making him heartily merry; when turning to
Dante he said : " Is it not strange, now, that this poor fool should make him-
self so entertaining, while you, a wise man, sit there day after day. and h.ive
nothing to amuse us with at all." Dante answered bitterly : " No, not
strange ; your highness is to recollect the proverb, ' TAke to Like.' ; given the
arauser the arausee must be given ! " On Heroes and 77ero7"ors7n9'). Oassell's
pdn., p.. 75.
184
are fewer who devote themselves to thought tor its own sake and produce in
retirement those profoutuler researches the i-esults of which can only be
appreciate- 1 b}' a few. Literary prodnctiniis are seldom liifihly finislied —
they are g^^t "P 'o ?)'■ reail hy ■>n(i,iy and fo U, read hui owe.* It the work
sells for a day, the author's time and pains will be better laid out in writimj
a second* than in improving the first* And this is not because books
*The use of italics in this place is mine, not Mr. ]\I ill's. Cp. the follow-
ing verse of our sage Vedantach;iryar written by way of apology even for one
of his own grand productions said to have been finished in all haste, in the
course of a single night, and named as the " Padukji-sahasraw," ("Thousand
verses or hymns to the sandals of our Lord .S'ri-H;lma") : —
"^1'he sow gives birth to many a dirty young one soon.
The elephants, after pregnancy prolonged, bring forth
A finfile, young one at a birth, such as kinga prize.
[= Sttte sitkara-yuvati suta-satam atyanta-durbhagawt jha/iti
Karini chira3-a sute sakala-narendra Ulitww. kalabham."
To chock the production or patronage of books intended to he rerid but
once, it would be useful to reflect on the following anecdote : — Among the
ancients a client who had a rotten case applied to a lawyer to prepare for
him an oration for oral delivery in Court. 'The lawyer prepared the oration,
and it was l)y the client got by heart in view to being fluently delivered in
court. The client, however, who admired the flowing oration at first, felt
his opinion of it to decline at every reperusal of it, and by the time he had
it by heart, was so disgusted with its worthlessness, that he went back to his
lawyer and. in all plaintiveness, reported what had happened, adding that he
now ijuite dispaired with such oration, of influencing his judges in his
favour. The lawyer, smiling, made a reply on hearing which the client went
away satisfied. The reply was as follows : — " My friend, i-emember that your
judges will hear your oration bvl owce, and will consequently be moved by it
in the same way as you .acknowledged to me that )'ou yourself were moved
on the first perusal of it." Contrast this sort of cheating, with the earnest
practice of the following —
Remarks on Reading
[whi;;h " form the preface to a series of incraoranda begun by Gibbon m
1761, under the title of Abstract of my Readings."']
"Reading is to the mind," said the Duke of Vivonne to Louis XIV.,
"what your partridges are to my chops (i.e., mouth)." It is, in fact, the
nourishment of the mind ; for by reading we know our Creator, his works,
ourselves (chiefly, and our fellow creatures. But this nourishment is easil)'
converted into poison. Salamasius had read as much as Grotius. perhaps
more; but their different modes of reading made the one an enlightened
philosopher, and the other, to speak plainly, a pedant, puffed up with a use-
less erudition.
Let us read with method, and purpose to ourselves an end to which all
our studies may point. Through neglect of this rule, gross ignorance often
disgraces great readers ; who, by skipping hastily and irregulai-ly from one
subject to another, render themselves incapable of coml)ining their ideas
[for, no mass of clay not baked into bricks, and no number of bricks not
cemented by mortar, can ever build a house]. So many detached parcels of
knowledge cannot form a whole. This inconstancy [or deprivation of mind-
concentration (= our chitta-nirodlia or Yoga)] weakens the energies of the
mind, creates in it a dislike to application, and even robs it of the advantages
of natural good sense.
Yet let us avoid the contrary extreme, and respect method, without
\«6
are no longer written for the aristocracy; they never -were so. The aristo-
cracy (saving individual exceptions) never were a reading class. It is be-
canse books are now written for a numerous, and therefore an unlearned
public ; no longer principally for scholars and men of science, who have
knowledge of their own and are not imviosed upon bj- lialf-knowledge — who
have studied thft great works of genius, and can make comparisons." Te\+
of id, pp. 68-9.
" It is from this fact — from the more active competiton in the products
of intellect, and the more numerous public to which they are addressed —
that M. de Toqniville deduces the defects with which the products themselves
will be chargeable. In the multiplication of tlieir quantity he sees the de-
terioration of their quality [ — for, every supeifluous word is a calamity, and
this fact led Zeno — the founder of Stoicism — to pronounce ^ilencoto be the
most eligible virtue, and the great poet Ki'Ji-dasa in his Raghuvamsa, to
describe hi? Imperial Heroes thus : — "For truth's sake who economised their
words" (== Satyii.ya mita-bhashiwam"]. Distracted by so great a multi-
tude [which has led many modern wise men. Dean Swift, Prof. Max Muller
and the Hon. Rev. Miller being among them, despise the reader of light
literature and newspapers and admire the souls who are great enough to drawi
their intellectual and moral nourishment from the imperishable monumentsj
of genius alone], the public can bestow but a moment's attention on each ; they'
will be adapted^ therefore, chiefly for striking at the moment. Deliberate ap-
proval and a duration beyond the hour, become more and more difficult of attain-
I'endering ourselves its slaves [for, as well remarked liy Herbert Spencer'
in the Perfect Beiug who alone, ought to be taken as our model, the charac-
teristic which distinguishes him from a mar'hine on the one hand, and a mad
man on the other, is that there is in Him, nothing which necessitates a
change, and also nothing which prereyits a change]. While we propose an
end in our reading let not this end be too remote ; and when once we have
attained it, let our attention be directed to a different subject. Inconstancy
weakens the understanding; a long and exclusive application to a single
obiect hardens and contracts it. Our ideas no longer flow easily in a different
channel, and the course of reading to which we have too long accustomed
ourselves is the only one that we can pursue with pleasure.
We ought, besides, to be careful not to make the order of our thoughts
sub.servient to that of our subjects; this would be to sacrifice the principal
to the accessory. The use of our reading is to aid us in thinking [for, sravawa
is in view to manana; .-^va-dhyfiva is in view to yoga; " Tapasa Brahma vi-
jyjnisasva" (Taitt. Up. Bhrigu Valli, Anuvaka 2), e.i. ; "By thought, strive
well to know the Being. Who, great himself, makes others great," (=
"brihati. brimhayati cha" ^= They who are pleased mustalways try to please"),
is the injunction which revelation gives to man, and the meaning of the
word man Dr. Ogilvie {vide the preface to his Student's English Dictionary)
by tracing the word, through many intermediate languages up to its Sanskrit
root, has discovered to be the fhinhing being']. The perusal of a particular
work gives birth, perhaps, to ideas unconnected with the subject of which
it treats [for, according to Hume and to Indian sages, recollections are
produced hi/ contrasts a,s well as similitudes, vai-dharmyas as well as s;i-
dharmya.'-]. I wish to pursue these ideas [according to the maxim —
" Upiistliitasya upeksha-narhatya-niyamah," i.e.
" A happy thought or blessed one's visit shouldn't neglected pass;
But, as a God-send rare be hailed devoutly and improved"].
They withdraw me from my proposed plan of reading, and throw me into
fi new track and from thence perhaps into a second and a third. [To such
IM
ment. [What a contrast are the works here condemtied to such classics as
those prodncod by Plato, Aristotle. Euclid. Homer and Virgil in the West
and those produced in the East by the srammarian Pofini and his two suc-
cessors VarariK-hi and Pataiijnli. the la\v.<iiver.« ;M,nnn, VaJHavalkya. &c , the
authors of the {jreat epics Pjmnyana and Bhiraia. the three founder's of
the science of interpretation, (viz^ Jaimini. IvMsakritsna and Sandilya, and
V.V';sa\ Par((«ara. .9nka.. .9annaka. I't^c.. throncrh whom have come down to ns the
wisdom contained in our PM.nchari.1r:i. .^ri-Vishnu-Pnrana. .9ri-Bhii?avata,
Haribhakti-sndho-diiya. .S'ri-Vishnn-dharma, 5ri-Yishnu-tattva. &c., the
writers on our Metres and onr Loeic, the authors of our sacred and classic
Hymns — both ^Sanskrit and DraviJa. A-c, tVc.]. What is written for the
iudcfment of a hi<rhly-instrncfed few [arcordine to the ideal sketched in the
verse with which ,<?ri-Bha<javad Ranianujachdrya's Vednrtha Ran^raha
concludes, viz.. —
" T'ye writ in th' faith that souls exist^i
Who. from the chaf¥ can sift the '" Sr^rAsjlra-Viveka-jua (/(.),
wheat t Gariyamso vimatsara/;.
V\ ho. erudition great possess. [ Pramawa-tantra's santi 'ti
Who malice freo by evidence j Krito Vedartha-Saneraha/i"!
Judge." J
cases, when legitimate, applies the maxim " A-sangatir eva sangatih," i.e.*
"the beanty of divine confusion, 's here the beautious link." "With my
confusion bo Thon pleased. O Lord" (= Snmbhramais tiishya. Go-viuda !)
exclaimed Saint Vidnra.] At length 1 begin to perceive whither my researches
tend. Their result, perhaps, may be profitable: it is worth while to try;
whereas, had 1 followed the high rond. T should not have been able, at the
end of rny long journev. to retrace the progress of my thoucrht's.
This plan of reading is not .ipplicable to our early studies. Since the
seyeresr, method is scarcely sufficient to make us conceive objects altogether
new- Neither can it be adopted by those who (like candidates for our uni-
versity dcirreos cramming prescribed text-books in view to the reproduction
of their contents on a given day at the examination-room.' read in order to
write, and who oueht to dwell on their subject till they have sounded its
depths. These reflections, however. T do not absobueiy warrant on the
.supposition that they are just, they may be so, perhaps, for myself. The
constitution of m-nds differs as that of bodies [=t.e., " Lokabhinna-ruchife"]
the sauie regimen will not suit all. Each individual ought to study his own
[according to the rule " Know thyself, that thou mayst know thy (rod." i.e.,
" Atma-:iuanam para-vidylngam"]. To read with attention, exactly to define
the expressions of our author, never to admit a conclusion without compre-
hendinsr its reason [according to the counsel of Mann contnined in the verse
(XII. 106): —
"Who. Revelation, and Authorities which ir construe
With loyal reason grasps, /^e. but none else sees his path true],
often to pause, reflect, and interrogate ourselves and otiiers [Tad viddi
pari-prasnena" says the fli'ta. TV. 34) these are so many advices which it is
easy to give, but difficult to follow. The same may be said of that almost
evanaelical maxim of fortrettins friends, country, reliaion. of giving merit
its due praise, and embracing tru^h whei-ever it is to bo found.
But what oiiGrht wp to read ? Each individual must nnswer this question
for himself, agreenblv to the objert of hi'^ studies. The onlv general precept
that I would venture to givp. is that of PI in v ' to read much, rather than
mnnv tilings ; ' io tnol-p a, rnvfitl liplpclinn of Hip hest irorks, nvl fn rendpr fhem
familiar to us hij attpntive and rpyientpd tiprnnoh [Ttnlics not in the original. "^
— Ch.amber's Cycl. En?. Lit., Edn. of 18.58-9, Vol, TL, pp. 187-8.
1(17
" 8angitam api Sahityam, Saras-
yatjds staua-dwayam
Ekam :ip<Ua-madhuram, anyad
alochan i mritam "
f " Sulabha/i- puruah 1 (/<-) rajan
y=i
.Satatam priyav;i dina/'- ;
Apriyasya tu tathyasya,
Vaktil srota cha durlaljha/t."
amidst the abundance of writings may very probably (as Swift remarks)
never reach them; and their suffrage which never gave riches (vide our
sa,yiiig that the goddesses of leariiiug and fortune, viz., Saraswati and
Lakshmi appear to be ever at feud with each other) does not now confer
even glory [compare, as to the ancient state of things, the saying: — "The
king is in his realm revered, the sage is everywhei'e revered]. But the
multitude of buyers [according to the saying — " Sanghe-sakti/t-kalau yuge,"
i.e., Strength, in the iron age, dwells in the mass,"'] affords the possibility of
great pecuniary success and momentary notoriety, tor the work which is
made up to please at once, and to please the manyt. Literature thus becomes
t Cp. the following sayings: —
(1) Music and poetry are Wis-~\
dom-Goddess' breasts : [
That siraiglht, but this upon i
reflection pleaseth guests J
(2) " Persons who ever speak to~
please
Can, ;() King I be procured
with ease :
But of unpleasant-saving-
truth profound
A speaker or a hearer 's
rarely found - J l^
(.3) Of our Manu's Institutes it has been said :'" a spirit of sublime
devotioii, of benevolence to mankind, and of amiable tenderness to all sen-
tient creatures, pervades the whole work ; the style of it has a certain austure
majesty, that sounds like the language of legislation and extorts a respect-
ful a,we ; the sentiments of independence on all beings but God and the
harsh admonitions even to kings are truly noble ; and the many panegyrics
on the Oaijattri, the Mother as it is called of the Veda, prove the author to
have adored (not the visible material sun, but) that divine and incomparably
greater light, to use the words of the most venerable text in ihe Indian
scripture, ivhicli illumines all, delights all, from, which all proceed, tu ivhich all
'must return and lohich alone can irradiate [not our visual organs merely,
but our soul and our) intellects : Sir William Jones's Pref. to his translation
of Manu.
(4) The greatness of the prophets of Israel, many of whom are said to
have been stoned to death because of their giving unpleasant, though saving,
counsel, is due to a spirit which is directly the reverse of that which is now,
in bookselling England, breeds fortune-making writers.
(5) I have somewhere read that Sir Walter Scott made the following
important admissions : —
(a.) " I had not to my prolix life of Xapolean shorter."
(6) " We have been in writing ourselves down to the level of the
vulgar, instead of writing the public up to the level of our own ideal."
(6) In a still more criminal way, and illustrating the sayings : —
(1) [Being, unlike the ])rophets, "I)rave towards God, and cowards
towards men public men are becoming like public women."
(Samuel Lil}') ;
(2) " A bad king's like ten w.hores put together" " [= Dasa-vesya-
samo nripa/t"]. /bVi- Vishnu- Dharma, 66 — 64.
(3) "The wages of sin is death" (Rom. VI.); and
(4) " The truth is this : He is said to live,
Of whom 'tis true that he knows God.
'Tis likewise cerLiwu — he doesn't live at all
16S
nob only a trade (vide our texts condemning " Veda-vikrayi" " Britakii-
dhyipita," <fec.), but is carried on by the maxims usually adopted b> other
trades (cp. the expressions ; — "' Arthasya purushodasah" *' satyanrita«i
Who hath no knowledge of the Lord of all" (Taitt. Up.)
(5) [Rise by Integrity, Intelligence, and Industry
The three I's God gives that souls may their way, unerring
see.]
((j) "' Souls gen'rous, ah I are poor, while niggards vih; arc rich :
While good soul's life 's made .^hort, sinucrt a great age
reach I**
Kings low-born by the high born strive to be obeyed,t+
These six sad traits, in th' Iron age mankind degrade!
Thus thinking, U friend I don't by sadness be o'ercast.
Salvation will show thee God's justice here at last."
(In tf saying All's well that cuds well" Shakespere too
this truth well paints.
(As discontent ambitious monarchs makes, content makes
saints).
[=; " Data daridrah, kripa>to dhanadyah I
Papi chiraj'us, sukriti gatayu/i I
Raja 'kulinas su-kiileiia st:vya/i,I
Kalau janasli sharf-gunam a^rayanti I
Mitretham alochya, nadu/tkitas sya./t ;
Muktau sphuto Dhatri -nayo bhaveddhi
A-santushco Dvi-jo nash/as santushtaiva p<i rthi vah"].
The selfishly ambitious Napoleon said. " He speaks of me as if 1 were
a person : _^_
** Cp. the following corresponding passage : —
" Oh, sir, the good die first,
And they whose hearts are dry as summer's dust
Burn to the socket." Wordsworth (cited on the title-page of
"the remains of Heni-y Kirke White of St. John's College, Cambridge.
London: Thomas Arnold, Paternoster Row, 1841."
ft " Low-born kings" are rulers who are devoid of (Jodliness. " The high
born" are souls who live in holy communion with the most high. In the
same strain are the following sentences of Carlyle : —
" There is a God in this world ; and a God's sanction, or else the viola-
tion of such, does look out from all ruling and obedience, from all moral
acts of men. Ihere is no act moral between men than that of rule and
obedience. Woe to him that claims obedience when it is not due. Woe to
him that refuvses it when it is I God's law is in that, I say, however the
Parchment-laws may run : there is a Divine Right or else a Diabolic Wrong
at the heart of every claim that one man makes upon another." Hero-
Worsbip. Cassel's Edition, 1891, p. 158. This passage of Carlyle and part of
Avhat precedes and succeeds it in the same work, 1 thus summarise in my
Metrical Precis of the said work : —
Revolutions Fi-ench and such like scorms devour
Whene'er the too /'mible man 's in pow'r.
Millions that need support are offered stone
In f)lace of bread. They, hence, their starvers stone ;. About line 2110).
['■ Offending 'gainst the people in the realm, can th' king serve God P
Grieves none in th' realm? That's service right and sacrifice to God." —
(■S'ri- Vishnu- Dharma, ch. 6(5. ver. ;i2.)]
" Divine Right of Kings" in what sense obsolete and in Avhat
senbe ever true.
169
tu Vani-jyara," " tradesman's puff," " after-dinner lecture, &c.,") which
live by the number rather than by the quality of their cnstoraers ; that ranch
pains need not be bestowed on commodities intended for the general market
T am not a person, I am a thing." He lived to realise the truth of the senti-
ment expressed in fallen Wolsey's lamentation : " Had I but served my God,
with half the zeal with which I served my king," &c., Sh. Henry VII., Act III.
Sc. 2. Seeley's Hist : of Napoleon First, 1886, p. 269. For each devout soul,
on the other hand, is ever reserved the jubilant exclamation : — "' Creation's
heir, the world, the world is mine" — (C4oldsmith).
(7) The true cause is set forth in the following extracts : —
(a) " It is the artist who briugf^ the public to the level of his own
conceptions..." F. Hchillor " On the use of the chorus, &c."
Works. Vol. TIL, p. t:']9. P.ohn's Stand Library Edition.
(/)) " Stay not in doul)t, on(|nirin<i' (fins : —
' Does the age make tlie king ? Dors the king make the age F '
It is the king that makes the age."
And according to Carlyle and ollioi- thinkers, it is Shakspere and other
original thinkers that are the ever-reigning kings of Saxondom or the
English speaking world.
" The sceptred king is honoured in his'^
realm alone;' ( Sva-dese pitjyate r^ja ;
The lettered king, do honour all who C Vidvansarvatra pMJyate.
letters own." J
Last century's books on King's Right Divine,
Moths, justly, daily more now undermine.
' Badges' don't grow, but point to. Virtues grown." [— " N"a Hngain
Dharma-Karauam" — Mann]
The s'Jw which them "grow'rs" called, we hence disown.
It is n't what these Divine Right men did mean.
All just rule, on God's sanction, e'er must lean.
Rule, not thus based, is but Diabolic Wrong.
We join no sceptics, say'ng — " Rule 's with the strong."
"With the heaviest battalions, God e'er sides," (Napoleon Bonaparte)
And such like saws, the seer of truth derides, (about line 2120)
Woe to him Avho, obedience not due, claims I
Such is th' Lord's Law Avhich none can shun,
Howe'er the Parchment-laws may run.
In all relations, let's on this reflect ;
Most, Loyalty and Royalty, perfect.
The balancing of greedy knaveries
Who Social order call, are grosser lees
'Mong men, than e'en those who " Divine right" own.
In men called Kings, and from such name alone, (about line 21.10)
I say : Find me the true King, th' Able man.
And he has a ' divine right' over me.
The true king is, Guide practical, to man ;
The Spiritual Head's right hand, in him we see.
(Cp. the Vedic text : " Bah?!, rajanyah krita/i" Purusha S^ikta-Anu. 1).
[" The Body Politic" 'tis said,
"The Body Spiritual had for Head" (Sri-Rumflyana.)]
That we true King in some way find.
That he'll be fein obeyed by all mankind.
This is the healing e'er th' sick world hath sought.
Luther and Revolutionists, for 't fought (abouc line 2140)
II 22
170
(Vide the saying — '".sugandliam etad rljarham," " iuferior jail carpets raauu-
factured by uouvicL-labour are, by their cheapness, driving out of the market
the Ulur carpet artistically munutactured l)y freemen and necessarily bearing
a higher price,") and what is saved in the workmanship may l)e more pro-
titably expended in self advertisement. [Op. the sayings. IJarking dogs
seldom bite; biting dogs seldom I)ark," " Bagn/nva n:ii kaclichuvadilla ;
kachchuva uai bagulnvadilla"]. There will thus be an immense mass of
third and fourth rate productions, and very lew first-rate. Even the tur-
moil and bustle of a society in which every one is trying to get on [so as to
render current the proverb — " (ieton, get honour, get honest,"] is in itself, our
author ol)serves not favourable to meditation [the condition of which is
laid down in the Vedanta Swtras : " Asinas, sambhavi'ib." i.e.. The sitting
posture shall lie use, for. thus alone is meditation possilile." The expressions
" Haste makes waste," " Kven he who runs may read tliat writing " contain
the same thoiiglit , Not to mention that the iinivorsai tendency to action,
and to raj)id action, directs the taste to applications rather than principles,
and hasty approximations to truth rather than scientific accuracy in it." —
Id, pp. 44-.'). [" Logic," says Macaulay, •' admits of no compromise whereas
the very essence of Politics is compromise." Just as our Lord iSrl-Rilma said,
•' Atm;inam minusha raanye," i.e., " I think I am a man." ( Vide Ramayana,
VI, 120, II.). Newton, modestly replying to those who comjilemented him
on his uncommon genius, is said to have used -words to the following effect :
" I am not aware of possessing any faculties that are denied to the vast
majority of my fellow men. There is a difference only in the degrees of
perseverence which I and they bring to bear on the solution of problems :
Whereas I keep on struggling witli ni}- problems, till I find their .solution,
without caring whether it be days, or weeks, or months, or even j'ears that
are spent in the struggle, they retire in disgust from the contest at the first,
or second, or some remoter barrier. Vide our sayings : —
(1) " Some grammar-students turn away,"
when they
The ' Suddhy-upasya ' combination
reach," &c.
(2) Without embarking in the sea of en-'N
terprise f .
Men ne'er to tidal fortune's summits C
rise J
(3) "The vulgar enter not on~
enterprises great,
(a) Scared by the obstacles that
on the path await.
(h) Though starting on the
path, yet, foiled ))y obstacles,
The middle class cease seek- f-^*!
ing their ])ri/.ed articles.
(c) Souls first rate, though oft
foiled, leave not their aims pro-
found
Till all their efforts, with
success complete, are crowned."
" Kechid bhagnils snddy-
upasya prasange," A'c.
" Nasihasam, uuiiruhya.
naro bhadr:V/ii pasyate."
(a) " Pr/irabhj'ate na khalu vigh-
nabhayena nichai//.
(I)) Praral)hya vighna-nihata (//)
viramanti maddhyi'Ji
J
(c) Vighnair muhur muhur
pratihanyaman!l/^
api
Prii rabhdham uttama-guwa(/«),
na pari-tyajanti."
"Success in so crowded afield, depends not upon what a per.son is, but
upon what he seems : mere marketable qualities become the object instead
of substantial ones, and a man's lal)our and capital are expended less in
doing anything, than in persuading other people that he has done it. IVide
our Lord »Sri-Riima's words : —
" See, Lakshmana I liow saiutl}' seems that crane on Pampa's bank ;
One dwelling with liira, and that verj' long — knows his true rank ! "
(= " Pasya, Lakshmana ! Parapayam, baka/i parama-dharraikah ;
/Silam sain-vasata jneyam, tach cha kalena bhwyasa ! ")]
Our own age has seen this evil brought to its consummation — Id. Edn.
of 1867, Vol. I, p. 183. Dissertation on Civilization. This truth which Mr.
Mill last proclaimed in 1867, one of our texts, thus emphatically preaches,
with reference to the corruption of the succeeding generation : —
" When, in the iron age, the year Five Thousand shall be reached*
The Omnipresent will qnit Earth, that's none will hear Him preached !"
[=^ Kalau pancha-sahasrante, Vishwus tyakshyati medinlra."]
Vicle also the condemnation which the following passage pronounces on
lucre-hunting as the outcome of infidelity. " Arthathurawam na gurur, na
bandhu/i " ; i.e., " No kin or teachers does the lucre-hunter mind." "Bhrl-
taramvA sntam va 'pi Tyajanti khalu bhttmi-pah ! " i.e., Their very brothers,
nay, their sons. Rulers on earth desert at once ! " Cp. Ramiiyawa, II. xxvi. o6.
Abreast with the corruption brought by this (to use the language of
Pope's Essay on Man) accurst thirst for gold, and kin with it, is the use to
which the ill-got gold is put. Vide the following testimonies : —
(1) Testimony supported by special statistics as in the following
article : —
" The Health of the Troops m India.
Mr. Walter S. B. M'Laren, Chairman of the British Committee of the
Federation for the abolition of the State Regulation of Vice, has addressed
a letter to Dord George Hamilton, urging the withdrawal of his recent Des-
patch on this question to the Government of India and the substitution for
it of another inculcating a policy such as the Committee could approve of.
The Committee express hearty concurrence in the measures suggested for
lessening temptation, but they view with deep regret the extension to vene-
rial diseases of the Cantonment Rales of 1889. They show, by sketching the
recent history of the i(uestion, that this measure was rejectd by both of Lord
George Hamilton's predecessors (Lord Kimberley and Sir Henry Fowler)
for reasons which seem to the Committee to be still convincing ; and they
say they cannot but believe Lord George Hamilton has overlooked weighty
historical facts which go to prove that- it will inevitably lead to compulsion,
examination and regulation of prostitution. They object to venerial diseases
being placed on the same footing as other contagious diseases for the follow-
ing among other reasons : —
'(1) It casts no stigma on the name or character of a person to assert
that he, or she, is affected with cholera, small-pox, dyphtheria or typhoid fever,
and it can be ascertained whether such statement is true without shock to
the feelings of the most refined. The opposite is the case with venerial dis-
eases, in regard to which a mis-statement is a virtual libel, and a compulsory
examination is an indecent outrage.
(2) As regards the former classes of disease no conceivable measures
can have any moral bearing ; whereas in the latter class compulsory (and in
some of its relations, even voluntary) submission to examination or treat-
* "The Kali Yuga.. is said to have begun on Friday, the 18th February
B.C., 310-2 " — H. H. Sir Bhagavat Singh Jee 's Short History of Aryan Mediml
•Vcwrtoe, p. 19j Mactnillau & Co., 1896.
199
raent has the gravest moral consequences both to the individual and the
community.
i'-i) The procedure under the rulef5 you propose is as follows : The medi-
cal officer is informed l)y a soldier that a certain womau is diseased. Believ-
ing that, he orders her tor examination at the hospftal. .She may he perfectly
honourable or perfectly health}'. Tn eitlicr case if she refuses to attend she
is held to be diseased and is expelled from the cantonment. We submit that
the whole of this procedure, thoujjli it ma}' be in words the same as in a
case of cholera, is in fact utterly different in the means by which information
is secured, in the nature of the evidence as to fact, and iu the consequences
to the woman who disputes the fact.'
The adoption of Lord George Hamilton's proposals would, the Com-
mittee declare, be in itself the establishment of a compulsory system of
examination, since those who will not offer themselves to be examined
can be expelled from a cantonment. But, even so, it would not have the
desired effect, for even the most drastic pi-oceedings taken under the
Act of 18(58, which made examination compulsory and instituted a system
of licensing, failed in their object, and did not succeed in stamping out
disease. In fact the sanilaiy futility of the measures suggested presents
itself to the Committee as strongly as their corrupting inHuence. Kegret
is expressed that moral considerations hold such a subordinate place in the
Secretary of State's Despatch and the belief stated that the attitude which
causes moral efforts to be referred to merely in relation to mitigating or
checking the spread of disease, and which has been that of the Indian
Government for many decades, is the main cause of the present condition of
the Indian Army, which, unless the attitude alters, will become more and
more disastrous. In conclusion, Mr. MTjaren says : —
' We earnestly plead with you to look beyond the horrible statistics of
disease to the still more terrible facts of which it is at once the index and
the inevitable outcome. The figures reveal the startling facts that we ba\e
in India an army of 70,000 men all but given up to reckless debauchery, and
that these return to this country at the rate of 13,000 annuall}', bringing
with them the debasing sentiments and habits acf|uired during their Indian
training, and infecting our industrial communities with a moral pestilence,
more destructive of the national stamina than the disease on which you have
concentrated your attention. We su1)mit that the only statesmaidike
attitude — the only one that offers a hope of permanently lessening the
deplorable physical effects of the debauchery — is that of making well-devised,
continuous, and resolute efforts to remove temptations to that deijauchery.
to apply disciplinary provision and restraints to check disease and discourage
vice, and to place the soldier in an environment tending to develop his
best physical, moral, intellectual and religious faculties In view of the
gravity of the situation, we again repeat our request that a select Committee
may be apjjointed to inquire as to what remedies may most wisely be
adopted.' " The Madras Afail, Monday Evening. May 11th, 1897, p. (i, cols. I
and 2.
(•2) Similar testimony from another quarter : —
" Whatever is the cause, whatever is to be the cure, we are appalled by
the facts of the case. One writer has gone so far as to inform ns that in a
distant cantonment in India where none of the cares of medical supervision
were available, practically all the men. in the course of a year contracted the
disease." " The system of the CD. Acts must stand or fall together in
India and at home." Alfred Webb in India, May 18!»7, i)p. l;i7-8.
[I'wo remarks suggest themselves to me on the perusal of the former
ol these articles, The first remark is that if notwithstanding the sober uiid
173
well-reasoned advice which Mr. S. B. M'Laren in the name of an enlightened
British Committee has given him, Lord George Hamilton should persist in
pursuing his own errntic course, he would be " more like the Athenians
who A-/te/r what wus right, than the Spartans who lyractiacd it." ( — Chinese
moral maxims with a translation by John Francis Davis, f.r.s., Member of
the Asiatic Socielij : fiondon : John Murray, 1823, p. vi.) and thus do what
iu him lies to make England abdicate her (according to 8ir Alfred Lyall)
' prime function in India " {India, May 1807, p. 160). The second remark
-is that we should, ab such a time, bring to mind tiie ruHt contrast which the
gloomy spirit whence the lilthy cantonment rules above protested against,
emanate bears to the enlightened spii'it which urges "that as, throughout
civilization, the manifest tendency has been continually to extend the
liberties of the snbiect, and restrict the functions of the State, there is
reason to believe that the ultimate political condition must be one in which
personal freedom is the greatest possible and governmental power the least
possible : that, viz., in which the freedom of each has no limit but the
like fi-eedom of all, while the sole governmental duty is the maintenance
of this limit : " (—Herbert Spencer's First Principles, 4th Edn., 1880, pp. 8-9).
(o) Testimony by way of observations of common experience : —
"There are cei'tain franl.: admissions in the current number of the
Saturday Revieiv on the health of the army in India to which the attention
of the preachers of the Christian Gospel may be profitably directed. ' Let
it be granted,' says our contemporary, that when elementary education
(in Church schools only if you like.) and technical education and free libraries
and the use of the vote have had time to transform these islands, [and, to
use the language of Sir W. K.. Grove's Gorrehttion of P]t,ysical Forres, to
redeem them from the destruction threatened to be brought on them — their
metropolis especially — b}- alphohol and smoke,] the young men of Great
Britain and Ireland 'will love one maiden only, worship her by years of
noble deeds until they win her.' In the mean time it is not so; except,
perhaps, in tise Catholic parts of Ireland [where religious faith still lingers
somewhat]. Nothing is more certain than that tlie vast majority of young
Englishm,en h.ave neither the tradition,, tii.e sentiment, nor the habit of sexual
continence." Tbe Italics are ours. The Hindu (Madras), A))ril 21st, 1897,
p. I, cols. '-i-A:
May all persons thus circumstanced acquire sanctifying company ! May
they at least read and be edilied by such books as are gratefully referred to
by Dr. Samuel Johnson, the lexicographer and moralist. FicZe the following
paragraphs : —
" When at Oxford, I took \\]i Law's Serious (Jail to a Holy Life, expecting
to find it a dull book fas such books geuerallj^ are), and perhaps to laugh at it;
but I found Lav) <|uitc an overmatch for me, and this was the first occasion of
my thinking in earnest of religion, after I became capable of rational
enquiry." See Bosswell's Life of .lohnsfui, vol. 1, p. 43.
" He much commended ' Latv's Serious Call' which he said was the tirst
piece of hortatory theology in any language." Id., vol. II, p. 118.
How contrasted with the rotten state above protested against is the
divine status of tliose blest souls who are held up to our admiration in the
following verses : —
" Mad after woman and mad after gold,") " Vcdha (/t) dve-dli;i bhramaw
Men are by their Fate in two errors | chakre,
rolled: i Kantasu. kanakeshn cha
Tfisu teshv apy an-tisakas,
The man who both these errors doth '
escape,
Is certainly a god iu human shape."
Sakshad Bluirgo mirakriti/*,"
174
"Men who from birth ne*er■^ " Madhu manisa?»i cha ye iiitya?«
taste — or Hesh or wine I varjayanliha n)Hiiavah
Shall hoHouied be. They "re all I Janma-prabluili iniiii^'ad cha, sarvc
held Saints Divine." J te niunayas suiritah "
iSri-Krish>ia's injunction to the Kmperor YudhishHiira 6Vi- Vishnu-
Dharma, ch. tj4, v. 31.
"Flesh-eaters' Hesh 'tough, coarse, ill-flavoured' grows
Thence, sots and lechers turned, they saints oppose." ((Jgilvic's Imp.
Diet, under meat) rn/c such works as "A Missionary's Dream," "Law's
Serious (.'all to a Holy Life, &c.
The Self-existent, ere creating men did cows create,
That these with milk may foster those. Cow's hence, men's mother
great."
Such is the trutii 8ri-Krishna taught Vudhish/hira the (iood. {Vide
ib'ri-Vishnu-Dharma, Ch. 61, v. 1.)
By e'en the Mogul emp'ror Akbar this was understood.*
Cow-killors, hence, are matricides ox-killers patricides
So Slay'rs of any fellow animal, are fratricides
How can such criminals the Universal Sire approach.
Unless they purify themselves first from this foul reproach 'f
" Pure food, rend'ring each sense pure'^ (" Ahii.ra-suddh;iti sattva-tud-
Recollcction doth ensure ' dhi// ";
Recollnctiun thus being seized ( Ui'fie also (!it:l xvii, 7 — 9. —
Man's from all knots quite released." J See also Chb. Up. 7. 26. 2.
From the spirit here commended comes the following prayer of Saint
Prahlada : —
" TluU love with wliicli, blockheads, sense-objects e'er |)ursue,
Tluit love may I feel in Thy Meditation true ! "
[= " Ya pritir a-vivek,inam, vishayeshv an-ap;vyini.
'I vam anu-smaratas s;i_me, hridayiui m:i 'pa-sarpatu I "
Even after the pitfalls of avarice and amorousness have been escaped,
there remains a pitfall which is more dangerous still, namely. Ambition,
with which false ideas of greatnoss too have been associated by large
numbers even of the comparatively better classes of mankind. This greater
pitfall is Amljition, or that treason-iuducing vice which makes Shakesperc
put in the moutli of the j)atriot Brutus the following speech : —
" As he was my benefactor I love him, Init as he was ambitious, 1
slew him : "
Salvation from one and all of three pitfalls of man, is prayed for in the
following mantra of the sage /Saunaka : —
Ambitiun, avarice, and amorousness tempting no more
May l,(|uite weaned thence. Thee my refuge make and lovce'crmorer'
[= Ahankarartha-kamcshu, pritir adj'aiva nasyatu !
Tvara prapannasya me saiva vardhatam 6'ri-mati Twayi ! "
* Vide the following testimony of his able and faithful minister and
biogi'apher, Abul Fazel : — " His majesty has a great disinclination for Hesh ;
and he frequently says, ' Providence has prepared variety of food for man ;
but through ignorance and gluttony he destroys living creatures, and makes
his body a tomb for beasts.' " Francis Gladwin's Aycen Akbary, cdu. of
l«UU, vul. 1, p. 7-1.
While worldlings are being fast cast en masse into the three bottomless
pits just mentioned according to the sayings : —
(!) '■ By what moans is tliis three-fold lust abyss to be filled up ?
Tlie mox'e we swell the fillings, the wider opes its month I "
[i= Trishna-khanir a-gadheyam. dnshp?ira, keua p/nyatc ?
Van mahadbhir api kshiptai/t p;(ranair eva khanyate ! "
(■2) " Isn't it the rich that dote on riches most ? "
[= " Prayena dhana-vatiim hi, dhane trishn.i gari3'asi P "]
(8) And Goldsmith's essay '" On the Increased love of life with age."
It is a great consolation even in these corrupt days, rendered more
corrupt by anti-Hindn foreigners and their still more devilish native dis-
ciples to read of a contemporary act of faith according to ancient models.
1 .Tllnde to the following account which is (piite like the discovery of an
oa^i^i in the (Treat Desert of Africa : —
" A Sati — The V^ikrampore publishes a. thrilling account of .Sati which
runs as follows : — Bidya SundaTi [which name may be translated as "The
Wisdom-adorned "] was the only daughter of Pataki Chand Dass, a highly
respectable Kayastha resident of Abdulpur, in the Dacca District. Of the
silvery age of four and seventy, she was a woman much given to divine
worship, of charitable and hospitable disposition and extremely devoted to
her husband upon whom she looked as her god. [Cp. the account of Blest
Jaya Deva's wife, and even among the Westerns, such books as Algernon
Sydney's treatise on Love, published in the NineipentJi. Century for .January
1884). On the evening of the i^'th March last, her husband complained of "a
slight headache, which, however, increased gradually to such acuteness that,
on going to bed, his legs failed, stricken by paralysis, and he was helped to
bed by his wife and a nephew. Directly the eyes of the old man became
upturned, which betokened to his wife that the lord of her life (prawa-
natha) had reached its last hour, she at once firmly embraced him as he
lay down, nestling his head upon her bosom. As those present in the i^oom
stood looking at the touching scene, they saw the faces of both husband and
wife overspread with a strange pallor, and suspecting the matter to be very
serious, the}- called in a doctor and by his advice forcibly disengaged the
husband from the arms of his wife and removed him to the courtyai'd. At
this (which was but an another instance of man profanely putting asunder
what God had through a sacrament, put together), the wife violently cast
about her hands and legs as she lay on the bed. At times she stretched out
her hands as if she was taking the holy dust off her lord's feet and rubbed
it over and over again on her head. At length, foaming at her mouth in
extreme agony of heart for awhile Bidya-sundari' (or the Wisdom-adorned)
lost her consciousness for evei', quickly followed by the last breath of her
husband, Brindaban Roy (a name of our saviour »S'ri-Krish«a) : — A. B.
Patrika "— The Eindu (Madras), April 21st, 1897, p. 9, col. 1.
C p. the ideal of "the faithful wife" embodied in the following verse
(Vide (Sri-Govindaraja's commentary on the Sita-marriage canto of the
Ram lyawa, [i.e... Book I, Canto 73, where occurs the expression " pati-vrata "
or 'faithful wife ') : —
Sad when he's sad, gay when he's gay,^ " Arta 'arte mudita hrish/a
Unwashed and pale when he's away, [ _ Proshite malina kris;i
Dead when he's dead, what woman is, f ~ Mrite mrh^eta ya nari
As ' faithful wife ' is recognized. J Sa stri gneyi " pati-vrata."
This noble episode of holy love above recorded, recalls to every Krishiia-
bhakta's mind the following record of the female Knsh?«a.bhakta's salvation,
176
uuder somewhat similar circumstances, i.e., when she was forcibly prevented
by her elders from having a look at iSri /Trishna : —
" Knjoyinof as reward for all her good works past,
The bliss intense of rliiiiking on tiie lieintr Supreme,
And snif'ring throuah th'great pain of bene; from that Be'ng torn,
Hell-torn\ents all-due to her misdeeds in the past:
Another cow-herd girl — as ' World Root's Dev'tee ' famed, —
Then ceased to breatlie and gained the bliss — ' salvation ' named I "
[= Tach-cllinta-vipulald.ida-lc^slli)ia-punya-chay;'l sati,
Tad-iiprapti-niah'idu//kliu-vilini.sesha-pataka :
Chiiitayanti Jagat s/'tim, Para-I5rahma-Sw;ir/ipi«aw..
^ir-iichchvusa-taya, muktini gata'nja gopa-kanyak;"!
FiOrd I may our own times' notice fit
(^f IJidya-sundari Sati,
Iramorr.alize her too. in some such way.
Ax Hhintayanti was in 01d» Bard's I^ay I
There are {ri<h iJavid Sinclair's History of India, Madras. S.P.C.K.
Press, 1895, p. 1) speakers of "certainly not fewer than 100 languages and
dialects of languages" living in India alone, acknowledging allegiance to
Sanskrit wisdom (not to mention the daily increasing appreciation of its great-
ness in Germany, The United States of America. England. Russia, and
other foreign countries). The principal of these one hundred languages and
dialects, together with their speakers — marshalled in the order of their
numbers as given on pp. :]7-38 of the Christian Fjiterature Society's Manual
of ffeograph}-, jjondon, 1890 — may l)y every Hindu patriot, be constantly
rememl)ered and intelligent!}' pondered over ])y the help of rhe following
Sanskrit mnemonic verses : —
(!is-sat — (1 — (!l Hindu- Vangandhra-Iiash/ra-rjinchiila-I\aumbha*-gii// |
(7) Ghaurjari, (8) KAnnar?i. (9) hy Audlni'. (iO) Kairali, (11) Saindhavi, (12)
Condcha (verse 1).
(13) Sa-Kama-rupa, (14) Ka.smiri, (15) S.-Intalyau. (It!) Parvati, Kachi
Tat-prayoktri-nri-lakshanam, ki'amit sankhyii(/0 ima's arinu (verse 2).
(S'atiishtakaMZ hai,
sa-dasaw chatus .satam,
,S'ata-dvay am
cliona da.9am .sata-dvyam |
Sutam, fha s;i..siti
s.atirdha-yuk satam.*
Satam dasardham cha
satam cha kevalam |! (verse 2)%
jMillions.
Ijakhs.
t80
t800
(1)
41
410
(2)
20
200
(-)
39
190
(4)
18
180
(5)
15
150
(ti)
11
110
(7)
10
100
(8)
* =: Tamil renovated by the sage Kumbha-sambhava or Agastya.
f This is exclusive of the number of those who use Hindustani or Urdu
which "is probably concurrent among 25 millions" Christian, Fiiternr}-
-Society's Mamial of Qeo(]raph]i , London, 1893, p. 38.
X This people speaks nearly the same language as (10). Adding together
((J) and (10) we get 20 millions, or the same as their next adjoining northern-
neighbours who constitute people. Xo. (3).
^ About one-half of this (Kanarese-speakiug) people is governed by the
Mysore ]\ri»haraja.
177
9 90 (9) Ssblam dasouawi,
6 50 (10) satak^rdham eva,*
3 30 (11) Trim sat,
]i 15 7 (12) I tadardhe api = the equal numbers of the
]i 15 j (13) y Ghouds and the Assamese.
2 20 ) (14) ) viwsati cha == the equal numbers of the Kas-
2 20) (15) > mirians and the Santals. The
non-Hindu Casmirians are
Mussalmans (Barth on the
Religions of Ind 1882,
p. 216, note 1).
(16) t ]
(17), t &c. 5
May a sound public opinion put down the wicked practice of soul-plunder
(atmapahara) now resorted to with impunity through the fear of the sword,
the necessities of famine or the attractions of mammon, woman, liquor,
gluttony and the like ! May India soon abound in every field of useful
thought and work by the multiplication (in the orthodox mass) of high-
motived men such as are described in the following extract : — " Mr. Gokhale
is Professor of History and Political Economy in Fergusson College, being
one of a body of young Indians — sometimes called Indian Jesuits — who, in
view of the Government's neglect of higher education took a vow of poverty,
and pledged twenty years of their life to educational work." — India, May
1897, p. l^S, col. 2. ' May the hundreds of millions of my fellow beings con-
sisting of my co-religionists enumerated in the foregoing mnemonic verses,
and of the daily enlarging concentric circles of souls who begin to appreciate
my religion (including among them such men as M. Barth, author of an ex-
cellent book of the Religions of India, Mr. Thibaut, translator of the
Vedanta-swtras for the Sacred Books of the East series. Colonel G._A. Jacob,
translator and annotator of the Advaitin's Vedanta-Sara, an invaluable
concordance to many of our Upauishads, the Gita, and the Gauda-pada-karika,
&c., &c.), take to heart the following specimen of the verses embodying the
Holy Apocalypse of our Saint Parankusa, which, unlike the Apocalypse of St.
John, is undisputed, is indisputable, and is, besides, authoritatively interpreted
with the key furnished by inspired coinmentators : —
" Advance! advance ! advance ! see'ng all sonl-galling stain has ceased !
Fear-causing hell 's abolished ! Death finds here — nought can be siezed !
The iron age itself is o'er ! yourselves shall witness this !
Souls' — seing God's form and thence enliv'ned — begin on Earth to range,
In grand jubilant bands with tuneful song and joyous dance ! "—
Drainidopanishad V. ii. 1.
When, with the good, the bad are brought in touch, the bad grow good.
'Spite contact with the bad, the good, corruption have withstood.
Mud, touched by flow'rs, indeed, flow'rs' fragrance takes.
Mud, touching flow'rs, them smell like it never makes.
[=" Sa.t-sangid bhavati hi sadhuta khalanam
Sadhitnam na hi khala-sangamd.t kala-tvam
^modaw knsuma-bhavam, mrid eva dhatte
Mrid-gandhatw. na hi kusuraani dharayanti "].
* Of this people about 2,550,000 belong to Travancore and about
600,000 to Cochin (whose population is thus just equal to that of Kach and
double that of Pudukota).
t The Nepalese or Ghurka ruler's tongue. The non-Hindu Nepalese are
Buddhists. (Id.)
I The language of Kach.
II 28
178
PACHCHAIYAPPA'S COMMEMORATION DAY.
[A reprint from the Hindu of April 21st, 1897.]
Apostrophe.
To the soul of our pious benefactor — Pachchaiyappa Mudalij-ar, suggest-
ed by his Commeraoratioi) Day UommitLee's Card, inviting uie to be present
at " the Commemoration Celebrations " appointed to take place at Pachchai-
yappa's Hall, Madras, at 5-30 I'.M., on Monday, the lO/Zt April 1897.
I. The Trie Goal.
Instead of manufacturing untrained " Jacks of all ti'ades,"
Let thy Fund raise up well trained experts in life's various gi-ades : —
Saints who, with love, strive Codsent wisdom's wa^^s to learn and teach ;
Lords, whose power lifts good souls, and curbs all who God's Law would
breach ;
Rich folks, whose capital grows and divides subsistence' means ;
Poor folks, on whose mechanic work, each wise employer leans :
II. The True Method.
As "like breeds like," let trustees search Ind and even all the earth,
And choose one Saint at least, whose rede transcends all lucre's worth.
Thus, Godly motive bei>ig obtained, let all else follow this : —
The Saint be craved to make — Saint-training work, directly his;
Lords' training be entrusted to souls whom the Saint prefers;
Let these consult the Saint and choose all their inferiors.
Thus, and thas only, springs, each country's saving Institute.
Mere unled numbers must, of life, be ever destitute.
III. Authorities, and their Corollaries.
{ 1 ) " By virtue, not by wealth or learning, souls e'er noble grow." *
May worldlings all, obeying Saints, salvation come to know ! (Carlyle.)
(2) " Soul's greatest treasure 's contact with the good." f
Be this by worldlings ever understood I
(o) " The truth is this : He's said to live.
Of whom 'tis true that he knows God ;
Tis likewise certain — lie doesn't live at all.
VI';
Who has no knowledge of the Lord of all " J
By knowing God, ma}' all souls learn to live !
Spreading such knowledge, may Saints here heaven give I
Sri-Parthasakatiii-dasa.
Sri-Sarasvati-BhancZaram Library and Press lst/16,
Peyalvar-kovil Street, Triplicane, Madras,
\9th April 1897.
* " Vrittena hi bhavaty aryo, ua dhaiiena, na vidyaya." — Speech of the
pious Emjjrcss Kunti, describing to (b'ri-KrishHa, the Godly virtues of (b'ri-
Vidura (vide the (b'ri-Maha Bharata, Udyoga-Parvan, Ch. 89, v. 54.
t " Sat-sangas sevadhir nrinam." — Sri-Bhagavata, XL ii. 30.
J " A-san eva sa(li) bhavati,
A-sad Brail meti veda diet ;
Asti Brahmeti ched veda,
Santam ciiaiu tato vidur iti " (tattvam). — Taitt. Up., ^nanda-Valli,
Anu-vaka vi. Sentences 1 and 2. Cp. the paraphrase of this
passage, contained in Saiut Biiakti- Sara's First Hymn, t'. 64.
179
NEGLECTED TALENTS.
(Three particular instances in which, practical effect has been happily
given to the principle of the foregoins; general exhortations.)
In an article which appears in the current number of the (JalctMa Revietv,
Mr. Havell, the new Superintendent of the Calcutta School of Arts, makes
some thoughtful observations on the best way of resuscitating the moribund
industries of India. He is of opinion that Technical Institutes can do very
little towards improving the Indian industries and that what is wanted is
private enterprise aided by private capital. According to him, a body of
enterprising capitalists determined to open new industrial undertakings or
new workshops, can do more in the desired direction, than either Govern-
ment or all the Technical Institutes put together, Mr. Havel! tells us that
in a small town in the south of the Madura district he discovered " the best
woodcarver in the whole Madras Presidency." Again, the best native
jeweller he came across in Southern India "who could give lessons in
technique to the best workmen in Madras City " was found to blush unseen,
like the desert rose, in a small village in the Northern Circars. In another
small village he found an inglorious metal-worker, whose re^jousse work he
pronounces to be " the finest that exists in all India " and equal to " the
iaest Byzantine work such as is seen on the doors of celebrated Churches
and Cathedrals in Italy." The reader will be glad to learn that Mr. Havell
brought these three talented men to the Madras School of Arts and placed
apprentices under them. It is a pity that our wealthy countrymen should
so little appreciate native talent and that it should be left to Europeans to
discover it and reward it. — Tlie Hindu Patriot.
Generalising the advice given in the foregoing paper in respect to the
appropriation of our Pachaiyappa's Charitable Fund, I beg to give the
following exhortation to the Governments of the world.
It has been said that the United States' Palladium of Safety is the
Supreme Court. May a Supreme Court of International Justice be likewise
established for the whole Earth and charged with the administration of
International Law and the maintenance even of Intercongregational peace
either directly by the agency of such court itself or mediately through a
Sage and Saintly Parliament of Religions ! Carlyle writes : " As Burke
said that, perhaps, fair Trial by Jury was the soul of Government and that all
legislation, administration, parliamentary debating and the rest of it went
on ' in order to bring twelve impartial men into a jury box.' " — Hero-Worship.
(Cassell's Edition), p. 156.
So, in proportion as the counsel of Saints or God-loving souls are followed
by the various Governments of the Earth, the establishment of a Supreme
Courtof "Impartial Honest Men and Loyal True Citizens of God's World
for the administration of God's International Law — a ' Sat}'a-vadi-Samaja'
(to use the Honourable P. Chentsal Row's expression for designating our
desiderated surmum-bonuni on Earth," will be accomplished, just as the
similar, though comparatively more easily formulated International Postal
Union has been formed for facilitating cominunication between many of the
principal countries of the World, and International Extradition treaties have
been entered into for advancing the administration of criminal justice. Thus,
round a Mukhya or an authority ensuring Purity of Motive, will rallj' the
v7orld's suvas or samarthas, or the experts who bring vigour and wisdom to the
management of details and who are usually comprehended by English wri-
ters under the three classes known as soldiers, civilians and men of business.
Of the religious ideal practically accepted throughout India and even
throughout the woi^ld and postulating or pre-supposing oi]r three verities,
180
viz., material form, souls, and God, the following is a collection of concurrent
expressions drawn from noininall}- differincj systems
1. U|)anishad Expression (Sv. Up. V]. 9).
" Sa K'lranam ") •' He is the Canse who, of
Karawadhipidhipo ; j C the lords of organs 7 • ^.u t a
Nachasyakaschij _ )■ I souls and bodies j i« the Lord ;
janitil na cbadhipah." | And there 's not anyone
j who unto nitn is sire or lord."
ri. Advaitin's Expression (Chaturdasa-Manjari, v. H).
^" The Thousand Names of God
and th' Song Divine, e'er
" Geyam Giti-Nama-Sahasram
Dhyeyam iS'ri-pati-nipam ajasram :
Neyain S;iiiann-saiigalam ani.sam,
Deyawi dina-janiiyacha vitfam "
yi.e-A
Bearing in mind the Form of
Bliss' Eternal King:
On Holy Saints, e'er humbly
wait.
The suff'ringpoor relieving
straight."
III. 5'aiva's Expression.
(Opening of S'ri-Kan<ha-.Siv:'ich;irya's Vedanta swtra-Bhashya).
" Sa bhavatu bhavatAm siddhyai, ^, f" Whose chattel sole thi.s universe
Parm:Umn Sarva-manga/opeta/i ; . > ^ «'^"^^ ^"J ''0'1>'^« ^'^"! { »«'
Chid-achin-maya/. prapauchas (''■'< That Soul hupreme-w.th All-
.S'esho 'sesho pi yasyaishah." Hliss pined— „,„,,..
'^ ■' •' J L ^ 0"'' aspiration quite lulnl !
IV. iSri-Vaishnava's or Vi.sisihiidvaitin's Expression,
[(a) Opening vers of .Sri-Bhagavad-Ramanuja's Vedartha-Sangraha].
'(1) "All things — both tbos'^ that have
and those that lack, knowledge —
who owns ;
(2) Who, on that Model Servant—
•Sesha called — reclines ;
(3) Faultless, Inf'nite, and Seat of All
Good.
(4) Who's Th' All-Pervader,—
(5) For Him and His, and not for me or
mine, exist I would ! "
[(h) Sage Parajsara's Concluding Benediction in the .S^ri-Vishnu-Purana,
(i.e., VT. viii. 64).
" (1) Asesha-L'hid-achid-vasfcu-
Seshine, (2) tVosha-siyine,
('.]j Xirmaliinanta-k.^lyiUla
nidhays vishuave na mah."
yi.e.,i
" (I) Tti-vividham, (2) A-jasya
(•') yisya, (4) rtfpam —
(5) Prakrifci-paiMtma-mayam,
(6) S.anltanasya..
(7) Sa, (8) di.satu, (9) Bhaguvln,
(10) a.spsha-pums ;iu,
(ll)PIarir, (12) ajja-jaiima-jara-
dhikam samriddhim."
(12)
yi-e-,<
Salvation's bliss — which, birth,
eld, and other ills transcends.
(10) To all souls (8) grant (7) that
(11) Universal Saviour — Perfect-Blest,
Whose (4) body — (]) various
thus, —
Consists of matter — gross and
pure — and souls — transcend-
(•!)
(5)
ing both !
[(c) Sage Saunaka's iS'ri-Vishnu-Dharma, Ch. 70. ver. 27^-28^].
[= " Na pradlianawi na cha niahan purusha<i clietano'py .A -ja/j
Anayor Yah Para-taras Tam asmi saranaw gatah."]
" God is not mnttei — gross or subtle — nor the finite soul
He, both of these transcends. Him T take as my refuge sole."
[(J) The Bhagavad-Git.;, Leclure XV, verse 14,^—18].
181
Vedaischa sarvair Abam eva
vedya,
Vedanta-krid, Veda-snd eva
chaham,
Dvav imau piirushau loke
ksharas cbakshara eva cha,
Ksharas sarvawi bhutini
kuiastho 'kshara uehyate,
Uttamah purusliastv anya/t,
Pararaatmaty ud;'iliritii/(, ;
Yo loka-tiayam avisya,
bibbarty A-vyaya fsvarah,
Yasraait ksharaiu atito Ham
aksbarad api cbottama/i,
Ato 'smi, loke vede cha,
prathita/i-purushottama/t."
^" All veds (e'en those touching such
gods as Wind, Sun. Fire, <tc.)
Show bub me (for, I as Sonl, all those
gods inspire) ;
'Tis I who veds' boons grant ; 'tis I who
know veds'senses
From Me alone, hence hear the sum of
all veds' sense
Changeful,' ' changeless,' thus twofold
are the souls ved-known
Changeful ' 's (th' Lote-born and) ev'ry
\-i.e.,-{ framed b'ing-e'er changed grown,
Changeless' he's called, who, clogged
by matter does not roll
The Highest Soul 's other than these ;
's called the Greatest Soul.
Who, th 'entities three ( — matter clog-
ged soul, freed soul, — ]
Enters, props, rules, ne'er wanes.
Be'ng'bove clogged, 'bove freed, soul
I'm famed in th' Word — both Root
and Branch (»Sruti and smriti) —
t "I'he Highest Soul.'"
V. The ancient Greeks' and Philosophic Muslims' and Christians' Expression.
Vide Pope's Essay on Man, Butler's Analogy of Religion, the Muslim's
Akhlak-i-JaUly, Mesne vi, &c.
" All are but parts of one stupenduous whole
Whose body nature (== forms and souls) is and God the Soul."
(I) Akjbar's Minister — Abul Fazl : — " One sect (of the Hindus) believes
that God who had no equal appeared on earth under the three abovemention-
ed forms without having been thereby polluted in the smallest degree, in the
same manner as the Christians speak of the Messiah Without compliment,
there are to be found in this (i.e., the Hindu) religion, men who have not their
equals in any other for their godliness and for their abstinence from sensual
gratification." Ayeen Akbary, Francis Gladwin's Translation in 2 vols., vol.
II., p. 323, edn. of 1800.
-(2) H. H. Sir Bhagvab Sinh Jee, k.c.i.e., m.d., d.c.l., ll.d., f.r.c.p.e.,
Tbakore Saheb of Gondol (Kathiawar, Gujarat, Bombay Presidency): —
" Such circumstantial evidence has led some European writers — Louis
Jacolliot among others — to affirm that if Egypt gave civilization to Greece,
and the latter bequeathed it to Rom-e, Egypt herself received her laws,
arts, sciences from India. There is notliing in the Egyptian medicine
which is not in the Indian system and there is much in the elaborate Indian
system that is wanting in the medical science of Egypt." — A Short History
of Aryan Medical Science, London, Macmillan and (I?o., 1896, pp. 194-5.
(3) Professor Tyndall. " True religion once came from the East, and
from the East it shall come again." Dr. Barrows' Hist, of Par. Rel., Chicago,
p. 1092.
(4) M. Eraile. " The History of Indian Philosophy is the history of the
philosophy of the world." (The Hindus are by this author designated "the
ancients of the ancients."
(5) Cardinal Newnam :— "The doctrine of the Incarnation is Indian "
(6) M. Barth prefers the Vaishwava to the Saiva religion in the follow-
ing words : — " With the exception of professional devotees, comparatively
few Wivaites are met with, that is to say, people who make Siva their prin-
cipal god in the mantra of whom they have been specially initiated, and in
the faith of whom they hope to work out their salvation. And the number
would be still more reduced if we were to cut olf the -S'aktas from it who
pay their vows to Devi rather than to her husband. In all the countiies to
the north of the Vindliya, several of which rank amonc; the most thickly-
inhabited of the t^lob(\ tlie majority, wherever local cults of aborifjiiuil
derivation do not jjrovail, boloui; to Vishwuite religions. In the Deklian,
the relative proportions are difi'erent, the (S'ivites constituting lai-ge masses,
especially in the South, and the two religions l)eing probably equally
balanced. But even there Vislmuism seems to be spreading if it
affords less nourishment to superstitious appetites, on the other hand, bj'
the deep glimpses wiiich ihe doctrine of the avatars [or, Divine Incarnations,
which doctrine, as admitted by Cardinal Newman in the passage herein-
before printed, has, by Christians been borrowed from India,] opens in .some
degree into the divine nature, it allies itself more readily with Vedantic
mysticism, that one of all the systems conceived in India which responds
best to its aspirations." — The Religions of India, (London, Triibner & Co.,
1882). pp •216-217.
(7) " Agapemone, — Literally, the abode of love ; specially the name of an
association of men and women established at Charlynch, Somersetshire,
England, in 184(i, under the direction of the Eev. Henry James Prince, the
members of which live on a common fund." — Century Dictionary. [Remark.
The more successfully " the gladiatorial theory of existence," is reversed in
practice, and in its place the 'status theory' sincerely substituted or rather
restored, the more religious does human life Ijecome. and nowhere so much
as in India has this ' status-tlieory " or "theory of religious peace," been
so long and sq widely realised as in India.]
CoNTLUDiXG Thanksgiving.
(1) To the holy Commentator whose Lucid Explanations alone, have
enabled ine to perform, with confidence, the work of translation.
" Sarvajna-Jagad- icraya-krita-Tattva-Trayasya yah,
Vyakliyam ikliyan na mas tasmai, Saumya-J Imatri-Yogine I " i.e.,
" Let's bove to that sage meditator who, adorned
With th' name of Ragam's Gentle Bridegroom Lord,
Did well explain our all-know'ng World-Instructor's Ver'ties Three
[ — Whence even we, can grasp these mysteries in some degree.]
(2) To raj' venerable brother iS'rirangapa<<anam Tirunialacharyar — to
whom I owe my special redemption.
Sa-dayita ! charanau Te naumi sasvad, Gu-ro* me
" Naga-vaiJi iti-namnii, bhrat?"i-veshe 'vatirna/tf
Pitri-yuga-padavim me, ])r^pya purvaw, tatas cha
Tri-Nigama-ijaram:irthftn, dar^-ayan sam-sthito ya/t I "
i.e., Dispeller of my gloom* — with Thy Dear Lady by Thy side
I ever praise Thy feet as those of Him who (a) came to me
In brother's formf (h) named after our Sin-cutting Mountain's name
* Vide the following etymology of the venerable title " Gu-ru " : —
Gn-sahdas tv andha-karas syad ;
Ru-.s:il)das Tan-nirodhaka/t
Andhakara-Nirodhitvad
' Gu-rur ' ity abhidliiyate.
t Vidp the following authority depictiTig the Gu-ru as God Incarnate,
and exhorting the disciple to pay Him divine honour : —
" Siikshi-n NiirMyana Deva/t
Kritva martya-nwiyim tanum
Magnan Uilharate lok.in,
Karunyat Wastra-pauina."
" Karma-Bralimatmake sasfcre,
kaiitas-kuta-nivartak 'ii,
Vande Kairavi/d-Natha-
Vidhi-Sodhaka-kinkarin.'
18S
(c) Performed both parents' work by rearing me, an orphan child,
{d) Then taught me Threefold Wisdom — Sanskrit, Dravirf, English, shaped —
And (e) rose to Heav'n bequeathing me th' Hope of following HimX th'
sight of the Way He Went.§
(8th June 18H7, the Vasantotsavabhritha or the Crowning Day of the
Seven-Day Spring- Festival, of Giticharya, ever manifest to me here as
Kairavini-N'itha or lord of Triplicane).
(3) To those among my still surviving co-religionists who, foremost in
greatest humility, serve Gitacharya as ever manifest here as lord of
Triplicane and who, therefore, [according to our Kaisika-Mahatmya, otir
Saintly Emperor Yudhish/hira's dicta in verse 4-'! — 49 in iSri-Vishnu-Dharma.
Ch. 66, our Nri-Vachana-Bhnshana or Good-Word-Jewel, Sentences 229 —
238, 260, 261, 262 — 264, &c., and even the Christian Gospel which glows with
the sayings — " The last shall be the first and the first last," "He has revealed
to these simple babes whai he withheld from the proud philosophers," and a
variety of similar saws] stand highest in the favour of the Lord : —
'^" Devoutly I salute the lord-of -Tripli-
cane's
Street- Scavengers' Apprentices,!]
I . , who always crush
f-i.e.,-^ -^Yit^li Strength of Faith, all sceptics
in the Sacred Word —
Whence known 's the Trutli as to la)
God and (b) His Service Just."
Cp. the like salutation rendered by Sage Vedantacharyar (at the opening
of his »S'ri-Rahasya-Traya-Sira to "The lord-of-Th'-Elephant-Mount's
Street-Scavengers' Apprentices.
(4) TcP every Gu-ru in our Gu-ru-parampara or Gu-ru series : —
"Lakshmi-jSratha-samiirambham, Natha-Yamuna-madhyaraam,
Asmad-J.charya-Paryantam, Vande Gu-ru-parampardm,"
i.e., " Devoutly I salute The Sacred Teachers' Line, —
(a) Whose spring-head is the Lord of Bliss in E,angam seen ;
(b) In th' midst whei-eof Sage Natha and His Grandson shine;
(c) Which (for me) ends with Him who me from sin did Avean."
The following table due to the labour of my esteemed cousin *S'riman M.A.
Tirnnarayanacliariyar, b.a., b.l., a Vakil of the Madras High Court, now
practising at Sri-Rangam (Trichinopoly. See his valuable " Notes on Sri-
Ran gam " Introduction, p. 12), exhibits, at one view, some of the Greater
Stars in the galaxy of Holiness, the dates of their rise above our horizon
having been accurately ascertained.
J " Pada-wmlam Gamishyami Yan aham pary-ach irisham." — The Saintess
»Sri-Sabari's address to our lord Sri-Rama when He became her guest.
§ Cp. the following verse of our Dravida Saint Parakala's Tiru-JSTerfum-
TancZa&am : —
- " Punal Araugam f7r enrii poinare ! " i.e., " Departed He say'ng that
well-watered Rangam is His Seat.
II e.g., the apprentices of those engaged in this holy work in my teacher
S. Tirumalacharya's house and the present Municipal cartman of Peyalwar
Koil Street where, in premises No. ~, I have the happiness of writing these
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ise
It is Providential contact with this Teacher-line that has enabled roe to
prepare the following —
PAPER ON "HINDUISM" OR THE VAIDIKA RELIGION.
SUPPLEMENT XVI.
A PUBLIC LECTURE ON THE THEME:
"All are but parts of one stupendous whole,
Whose body nature is, and God the soul." — (Pope's Essay on Man),
a great part of which was read on the 20th April 1895, before the Tripli-
caiie Literary Society, Madras, and the leading thoughts of which are tfie
outcome of nearly iihy years of devout study and meditation, in communion
with the best intellects of the world :
" All are but parts of one stupendous whole.
Whose body nature is and God the soul." — Pope's Essay on Man, for
the derivation of the materials whereof — vide Huxley's recent Eomanes-
Lecture, Warburton's Notes, &c).
Definition of the Visishiadvaita System of Philosophy.
1, Such exactly, is the confession of faith, used by the philosophers
whom I delight to follow and who are called V^isishridvaitts because their
system is best described as tlie System of the Complex Whole or Unity,
which eternally includes three heterogenous, yet ever-united, constituents,
viz., —
First, — An infinity of ever-unconscious material bodies;
Secondly, — An infinity of essentially finite rational beings, to each of
whom some one or other of these material bodies is ever specially appro-
priated, for the purpose of being by him pervaded, sustained, and controlled,
during the term of such a[)propriation ; and
Thirdly, — One essentially Infinite or Omnipotent Eternal Soul, who
eternally pervades, sustains, and controls, both the infinites before-mentioned,
and both of which infinities are comprehended —
(a) by the word " nature" used in the above-cited couplet of Pope, and
also
(h) by the corresponding word "prakriti " used in our Gita (VII. 4-5),
where, however, what is denoted by '"nature" or "prakriti," (i.e., the
t.otality of pervaded, sustained, and controlled entities), is eirpressly dis-
tinguished (as it has just now been distinguished by me,) into two kinds, —
one of which is ever irrational or unconscious, and therefore " inferior "
(a-i)arA), and the other is ever (i.e., not excepting even the sleeping state,)
rational or self-conscious, and therefore superior (para), every individual
entity included in this superior kind, being a soul who, though as to his
essence he is but a spiritual atom or monad, and, fiame-like, cannot simul-
taneously be in more than otie phu-e, can nevertheless, by the grace of the
Infinite Soul, pervade, sustain, and control, any one, or more, or nil, of the
infinity of material bodies, by the unlimited expansion, or light-like i-adia-
tion, of his attrihule called intelligence, so as, in tins ivay, to resemlile God
Himself in His characteristic described in such passages as the following :
" Extends through all extent," &c.
18^
What Evidence Suffices To Prove The System.
2. Ill proof of the existence of the Three-membered Whole which our
system thus postulates, it will suffice for me to cite only the current expres-
sions familiar to all, in almost every one of the languages of the world, such
expressions being the maturest codifications of the experience of the best of
the thinkers who have used those languages, for, a current expression or
apothegm has been truly defined to be '' the wit of one man and the experience
of many/'
I. " Ego," sometimes construed as the body only.
3. First of all, when I use such classic expressions as—
(1) " I am five feet in height," and, at the same time,
(2) " I am eighty pounds in weight,"
(3) "I occupy this chair, and hence no one else can now sit therein,"
(4) " I received a cut and a burn, and was wet and dried,"
(5) " 1 am man-shaped,"
(6) " I sweat,"
(7) " 1 am pressed,"
(8) " 1 am stretched,"
(9) " L am passively, i.e., (without the possibility of resistance)
moved,"
(10) "I am heard, (11) felt, (12) seen, (13) licked or tasted, (14)
smelled," &c.,
the word " I " denotes what can be pointed to with my finger thus, =^H
i.e.. mass of matter which is called a material body, and, which, like all
material bodies, has, truly predicated of it, —
(I) The general properties (or properties common to all kinds) of matter,
known as->-
(1) extension, co-existing with —
(2) gravity,
(3) impenetrability by other matter,
(4) divisibility,
(5) figure,
(6) porosity,
(7) compressibility,
(8) dilatability, and
(9) inertia or passivity with respect to the action of energy ; and
also,
(II) the properties peculiar to certain masses, or qualitative and quanti-
tative arrangements of matter and known as —
(10) audibility,
(11) palpability,
(12) visibility,
(13) tastability,
(14) smellability, &c.
If I symbolise the body by the letter b, I obtain from the foregoing ex-
pressions, the equation "I"=b, and every one of you will admit that the
number of such egos is infinite, remembering with Mr. Herbert Spencer,
that the universe is "everywhere alive," (Nineteenth Century, January
1884, p. 10) i.e., is everywhere made up of egos being everywhere penetrated
by beings possessed of, or capable of developing, consciousness. (Cp. Manu,
1-49: " Autas-samiwah," &c., and VishMU-Purana: " A-prani-raatsusvalpa sa,"
&C.)
188
II. " E<?o," sometimes construed as the finite soul only.
■1-. Secondly, when 1 use the classic expressions, —
(1) "I was mistaken, but was at last undeceived";
(2) " 1 was aggrieved, but was comforted ";
(3) " From my seat, I (a) thourjht ot rising,
(b) desired to rise,
(c) resolved to rise, and
{d) did actudJl;/ rise, but (d) could not fly, nor
did 1 (a) think ot, (6) desire, or (c) resolve
on flying," &c.;
the 'vord "I" denotes still what can ))e pointed to with my finger thus
C^?' , but is now differentiated from the body, as its — (a) in dwelling or per-
vading, {h) sustaining, and (c) controlling, finite soul, —
(1) who is capable of thinking, but which thinking is sometimes true,
i.e., conformable to fact, and sometimes is not so, i.e., is untrue ;
(2) who, again, is capable of feeling, but which feeling is sometimes
pleasurable and sometimes painful; and, lastly,
(:!) nil of whose [a) thoughts, (fol desires, (c) volitions, and {d) actions,
are clogged b}' conditions and limitations beyond his control.*
If I symbolise this finite soul by the letter s, 1 obtain, from the series of
expressions mentioned in this paragraph, the equation "I" = s, and
every one of you will admit that the number of such egos too, is infinite,
remembering with the Seer in the Chandogya-Upanishad (V. iii. :> " Pan-
chamyam ahutav Apah purushavacha so l)havanti."j and Prof. Tyndall, that
we have all been evolved from the tires of the sun, that every individual we
call man, was once a lower animal, plant, mineral, and even element,t and
* Cp. the following words of Macaulay's Essay on Milcon <p. 10, col. 2).
"What is spirit? What are our own minds, the portion of spirio with
which we are best acquainted!^ We observe certain phenomena. We cannot
explain them into material causes. We therefore infer that there exists
something which is not material. But of this something we have no idea.
We can define it only by negatives. We can reason about it only by symbols."
t This doctrine of evolution, that, without ceasing to be psychical, finite
souls have appeared in the forms ot the loAver animals, plants, minerals, and
even elements ought to present no difficulty to those persons at least who,
like most (/hristians believing in the doctrine of the incarnation of spirits
both good and bad hold, —
I. that without ceasing to be divine, the Deity, i.e., the Infinite All-
good Soul or Spirit, has appeared in the form of man, and is even omni-
present, i.e., presents in every form that exists ; and
II. that without ceasing to be spirits, Satan and his ' devils ' entered
respectively the forms of the serpent and the swine. (Cruden's Concordance,
under " Serpent" and Matt. VIII. :31-n2.)
As to God's incarnations, Novalis (p. 93) actually goes the length of say-
ing with the fullest logical breadth — " If God could become man. He can also
become stone, plant, animal and element; and perhaps there is in this way
a continuous redemption in nature." By way of converse to this noble senti-
ment I n)ay add: — '"If, according to St. Peter, men " might be partaker.s of
the divine nature" (2 Peter, I. -i) why uoL beings lower than men r (.'om-
pared with God, all beings are equally insignificant. Advanced by God, all
things can equally enter heaven.
189
that whatever faculty is jyatent in the effect, could not but have been latent in
the catise, — a doctrine known to us as the " sat-karva-vada," which is one of
the points of distinction between us, Visishtadvaitis, and the Naiyayika and
Vaiseshika Philosophers — Gautama and Ka?iada.
Ill "Ego," sometimes construed as the Infinite-Soul only.
5. Thirdly, when, after the manner of such Holy Seers as Vama-dcva
and Parankusa, 1 use such seraphic expressions as —
(!) "I became Mann and Swrya too." [Brih. Up. I ( = ITI per our
Bhashya) iv-10],
(2) " 'Tis I that formed the sea-girt earth " (Dramidopanishad, V. vi. 1),
&c., the word " I " siguifies still what can be pointed to with my finger thus
(^W, but now differentiated from both the before-mentioned entities b and s,
as their indwelling, yet infinite Soul,
(a) who" As fnll, as perfect, in a hair as heart " (Pope), r="Sarvatra
Parisamapya-varti " or " Paripur?ia vritti," Vedartha-Sangraha], and
(?;) who pervades, sustains and controls, not only this particular body
and this particulor soul, but aho without any limitations of time, space, or
mode, pervades, sustains and controls every other body and soul in existence
including those of Manu, Swrya, &c., and
(o) with respect to whom, consequently, both b and s are, ever and
everywhere, inferior, parasitically, and adjectively dei)endent and inseparable,
as body is with respect to soul. [Vide the texts: "Whose body is the
earth, "1 " Whose body is the finite soul,"^ " The whole universe is Thy body,"^
" Who, desirous of evolving, out of His body, all kinds of creatures,"^ &c.
If I syn.'bolisethis Soul of all by the letter (bigl S (i.e., capital S), I obtain
from the seraphic expressions cited at the commencement of this paragraph,
the equation " I "=;Cbig) " S." This ego is unique, as every monotheist will
admit.*
^ Brih. Up. Ill (=Y per our Bhashya), vii, 3, according to both the
KaJiva and Madhyandina recension.
^ Id. vii, 22, according to tlie same two recensions the finite soul being
denoted in the former by the word " vijnana," and in the latter by the word
"atmi."
•■' Ramayana.
* Manu, I. 8. On this text, the commentator Kullttka-Bhatta remarks
as follows : — " It appears to me that Manu concurs only in the tri-dandi or
triple staffed [i.e., the Visishiadvaitic] ascetics' view, viz., that God cdone
evolves the universe out of His subtle or latent body. I conclude, therefore,
that Manu rejects the Sankhya system, according to which, unconscious
matter, independently transforms itself into the universe.
* The evidence of Revelation in this respect, is confirmed by the unity
of plan discoverable in the providential arrangements of the universe for
the ultimate triumph of truth and virtue and the stable equilibrium eternally
kept in the general system of the universe thus constituted, notwithstanding
the local and temporary aberrations of erring finite souls. The result is,
that notldng can be done against the truth, but for the truth, the only differ-
ence between virtuous and vicious souls being that, whereas virtuous souls
I'JO
6. We have thus, for representing the "ego" (or what can be pointed
to with my fingei' thus "^BSi), three simf)lo or non-comi)onnd syml)ols — b, s,
and (big) 8, which 1 shall hereatter call single-verity-denoting, or, more
shortly, single- verity, symbols or terms, the number three being the number
of permutations of three things, taken one at a time.
are consciously obedionc to the will of the Infinite Soul, as taught in the
Gita (XI. :;.■): " Ximitta-matram," &c.) vicious souls unconacionsl;/ execute
the same will, in spite of their intending the contrary (Gita, XVII I. 60-Hl .f
and by the grace of the Infinite Soul gradually opouiiig their eyes to their
jnistakes, come at last to relish the luxury of doing good quite as much as
the Eternal Angels themselves. Cp. J. S. Mill's remark that evil is but
local aud temporary, and that good alone is organised : —
" Who finds not Providence all good and wise
Alike in what it gives and what denies?" says Pope.
Absolute, incurable or permanent evil, therefore, there is none. C'p. too
the following sentences of Novalis : " In most of the systems of religion we
are regarded as members of the Deity [" He is the Soul; His bodies other
Briglit ones are," says our Purushas?tkta] ; and if these do not obey the
incitations of tlie whole — even although they may not act intentionally
against the laws of the whole, but only wish to go on their own way and not
to be members— they are treated medically by the Deity, and are either
painfully healed or wholly cut off." [Hymns and Thoughts on Keligion
(Edinburgh : T and T (.'lark, 38, George Street, 1888), pp. 92-3";. We demur,
however, co the second alternative suggested here, viz , that the Deity will
be unable to adjust certain members of the whole, and that such members
willy Ijy Him be sometime " wholly cut off." The substantial annihilation of
even a single particle of matter, or the eternal damnation or moral annihila-
tion of even a single finite soul, does not, we say, enter into, the plan of
eternal providence, any more than the creation, ex nihilo, of either of these
entities. As to substances, classed as they are by physicists under the two
categories — matter aud force, and by psychologists under the two cate-
gories—body aud soul, we hold it to be axiomatic that —
" What is not, cannot come to be,
And what is, cannot cease to be." [" A-satas sambhavat kutah" (Sau-
nakii)]
There is thus hope for all, and —
"T'he hlest to-day, is as completely so,
As who began a thousand years ago." — (Pope.) This note, therefore,
I conclude with the pious poet's expression : —
" Maker, remake complete, —
I trust what Thou shalt do ! " — Robert Browning — Eahhi Ben Ezra
cited with admiration even by the distinguished physicist M. Rungacharya,
Professor, Government College, Kumbakonam.**
f Cp. the following lines of Shakspere : —
" There 's a divinity which shapes onr ends.
Rough hew them how we will." — Hamlet V. ii.
Ponder also on the operations of Insurance Companies, and Kinder-
garten educationists, in the list of whom from identity of principle Dr.
Beattie may be assigned a most prominent place as affording even a secular
exemplification of this theological doctrine.
** Since concluding this note, I lighted on a iniblic avowal of the distin-
guished (,'hristian clergyman, the Ilou'ble the Rev. Dr. William Miller —
au avowal whiuU hasj madu the editor of the ^I^jdran Tim^n thiuk (see the
m
Double-Verity Symbols Six.
7. Bafc, if I use the same three symbols b, s, and (big) S, in sets of two,
I obtain, six more permutations, in throe distinguishablo pairs, viz. —
sb big Sb and (big) Ss
and and and
bs b (big) S s (big) S.
These six compound symbols, I shall liereafter call double-verity-denot-
ing, or, more shortly, double-verity symbols, inasmuch as each of these
compound symbols serves, in its own particular way, to equate the ego with
the sum of two of the three verities of the universe.
leader in issue for April 12th, 1895) that Dr. Miller, in the ripeness of his
knowledge, is, in his religious views, " veering " towards Indian C!ommuni-
ties : — Dr. Miller says : — " India has her ideal it is an ideal of which the
world has need. The chief characteristic* of tlie ideal may be liurriedly
defined. (T) There is the thought of the irresistible power that dwells some-
how in the universe, a power which man can never change, to which it is his
only wisdom to submit. (II) There is the thought that God, that the divine,
is not merely over all, but in all ; that the whole being of (1) the world and
(2) those who dwell in it, is the expression of divinity. (Ill) There is the
thought that all men or all men within the Hindu pale, are inseparably
linked, are responsible for one another, must in no circumstances part from
one another. Such are the main thoughts with which Hindus, amid many
changes, not only in forms of Government, but in custom and ceremony and
creed, have looked out upon the woi'ld for a hundred generations. Such are
the thoughts that have made them what they are. The practical result has
been to give an intensity to the corporate life of the community which has
never been exemplified elsewhere." — [Christian College Magazine for April
189-5. Separately printed edn., p. 13.)
" Such an inquiry can have no interest, and in fact no meaning, to those
who acknowledge no divine element (1) in the universe and (2) in the history
of man — to those who regard all that men perceive and all that they are, as
a thing meaningless and inei't which has no soul to animate or ruler to direct
it." (Id.) Such, brethren, are Dr. Miller's views and even the hundred
generations during which he admits our indigenous wisdom to have endured
is to conclude the assigning to it of ancient position.
The arguments and testimonies I have adduced as to the unity of the
Deity and our dependence on him. I shall sum up as follows : —
Grace on the part of God, whence sole began
To flow, devotion on the part of man,
Souls godly, as their summuni honum hold.
The same truth is in sim'lar language told,
E'en now In Sank'rachm-ya's Pudukofa speech (Hindu, Madras, dated
So doth Mahftnarayan Upanishad teach 5-4-96.)
And also, Gita, Lecture Fifteen, Fifteenth verse.
And well-known Gayattri, in words — both sweet and terse.
Dvivedi, then, should consider if he may not
Recant the abuse found in the sentences I quote,
And which he tells us all, he as Advaiti wrote. (Barrow's Parliament of
Religions, p. 328.)
He says :—
" The one old teaching was the idea of the All usually known as the
Advaita or the Yedanta. In the ethical aspect of this philosophy, stress
192
Treble-Verity Symbols Six.
8. Lastly, if the simple symbols b, s, and (big) S, be permntated alto,
gether, i.e., in sets oF three, we have another six permutations whicli give J
three pairs corresponding to the hist-mcntioned pairs. These six compound
symbols, I shall hereafter call treble-verity-denoting, or, more shortly,
treble-verity s3-tnbols, inasuiuch as each of these compound symbols serves,
in its own particular way, to e(|uate the ego with tlie sum of all the three
verities of the universe.
has been laid on knowledge (gnosis) and free action. Under the debasing
influence of a foreign yoke, these sober i)aths of knowledge and action had to
make room for devotion and grace. On devotion and grace as their princi-
pal ethii\al tenets, three important schools of philosophy arose in the period
after the pur;inas. Besides the ancient Advaita, we have the Dvaita, the
Visuddh idvaita, and the Visishhidvaita schools of philosophy in this period.
The first is purely dualistic, postulating the separate yet co-ordinate existence
of mind and matter. The second and third profess to be unitarian, but in a
considerably moditied sense of the word. The Visuddhildvaiti teaches the unity
of the cosmos, but it insists on the All having certain attributes which endow
it with the desire to manifest itself as the cosmos. The third system is ptirely
dualistic though it goes V)y the name of modified unitarianism. Tt maintains
the unity of chit (soul), achit Cmatter), and Isvara (God), each in its own
sphere, the third member of this trinity governing all and pervading the
whole though not apart from the cosmos. Thus widely differing in their
philosophy from the Advaita, these three samprndiyas [or streams of " tradi-
tion"] teach a system of ethics entirelj' opfiosed to the one taught in that
ancient school, called Dharma in the Advaita. They displace Jnina by
Bhakti and Karma by Prasada; that is to say, in other vvord'^, place the
highest happiness in obtaining the grace of God by entire devotion, physi-
cal, mental, moral and spiritual." Yet, brethren "bhakti" or " smriti " and
"prasada" are the verv words used in the speech of Sankar^charj-a jnst
cited by me; in the KaHia Up. II. 20. in the S'v. Up., III. 20; VI. 2^, in
the Mahanarayana. Up. VIII. 3.; and in the Git^, XVIII. 66; 58; 62; 73;
VIII. 10; 22; IX. 14; 26; 29; XIII. 10; XVIII. 54; 55; 68; XII. 17; 19;
and even in the first Sankaracharya's well-known hymn, the prominent idea of
•which is contained in the words " Bhaja Govindam, mitrfha-mate," i.e., "To
Govind or God come on earth devote thyself, O fool !"
Dr. Paul Cams, Editor of the Monist, in his "Primer of Philosophy"
(Chicago, the Open Court Publishing Company, 1893), says: — "The term
Monism is often used in the sense of ' one-substance ' theory, that either mind
alone, or matter alone, exists. These views, generally called 'materialism '
and 'idealism' or 'spiritualism' are pseudo-monisms Monism does nob
attempt to subsurr.e all phenomena under one categorj', but remains conscious
of the truth that spirit and matter, soul and body, God and world, are dif-
ferent. Yet, although they may be different, they are not separate entities,
but abstract ideas denoting certain features of reality." (P. 3). "The
quality a which we find in the configuration A appears different from /.-i
which we find in the configuration R. But when we find that R or Eealitj'
under the peculiar conditions given in A appears as a and under the
peculiar (jonditions given in B appears as /?, so that a =RA and /? = KB,
we cease to consider a and f3 as arbitrary" (Td., p. 102). We cannot even
conceive of God without attributing trinity to him. An absolute unity would
be non-existence [vide our a.viom — " Sarvaiw .Iniinam sa-vi.seshnvag'ihi"].
193
Total of Ego-Eepresenting Symbols Fifteen.
9. The total number of possible symbolical expressions for representing
the ego is thus raised to fifteen.
Twelve Terras Remaining To Be Explained.
10. Of the fifteen symbols, simple and compound, the simple or single-
God, if thought of as real and active, involves an antethesis, which may be
formulated as God and World, or naiura nalurans and nahira naturata, or in
some other way. This antethesis implies already the trinity-conception.
When we think of God not only as that which is eternal and immutable in
existence, but also as that which changes, grows and evolves, we cannot
escape the result, and we must progress to a triune God-idea. The conception
of a God-Man, of a Saviour, of God revealed in evolution, brings out the
antethesis of God Father and God Son — and the very conception of this relation
implies God the Spirit that proceeds from both." (Id., p. 101). For God the
Son, we Visishtadvaitis substitute Goddess or Mediating Mother, and for
" God the Spirit that proceeds from both," we give the name of spiritual
pedigree or apostolic succession and say that by this spiritual series alone we
are spiritually linked, i.e., made to accord in will with the Mother and the
Father of the" Universe, and consciously and lovingly obey them. " Schiller
says in his ' Philosophical Letters': — [Let us think clearly and we shall
love warmly" (Id., p. 209"). Conversely " Faust's words will remain true
[If you don't feel it you will never know it.]" [Id., p. 208.) "We look upon the
bigoted dogmatist who places his particular man-shaped creed above God's
universal revelation in nature, as a man deeply entangled in paganism . Chris-
tianity has b'een a fetish to him. [The Sanskrit name for this is ' pratika']. He
finds it easier to worship Christ than to follow him, and he must be regarded
as much an idolator as many pagans before him, (pp. 199-200.) Our Bhagavata
calls such a man a " praknta-bhakta." "Religion is the ethical power in
humanibv consecrating every single individual to a higher purpose than
himself." "{Id., p. 204)" " what is relisiun but the trust in truth, the search
for truth, and living the truth ? " Shall we, indeed, use the best methods of
searching for the truth in all domains except in the most important domain,
in religion? " ild., p. 205). "It is an error that something may be true in
science which is untrue in religion, that twice two is four only in the multi-
plication tables, but not in the catechism, that there are other methods of
finding out or proving; the truth for the religious prophet than for the
.savanF— in short, that science is human truth, while religion is divine truth
There is but one truth and that one truth is divine. Man is divine in so
far as he partakes of the truth, and science, the methodical search for truth,
is the most important vehicle to help man to progress, to grow, to develop,
and to become more and more divine. All our religions have been founded
as religions of truth. Jesus of Nazareth, the Messiah and Christ, that made
the new covenant with mankind upun the foundation of love, has nowhere,
so far as our matnrest biblical criticism can pierce, established any dogma,
and least of all the absurd theory, that above the truth there is another
truth, and that this higher truth standing in contradiction to scientific truth
must be believed in because it appears, or even because it is, absurd." (p. 206).
This is the spirit, with which Mr. .J. S. Mill, in his Examination of Hamilton,
agreed Avith Dean Mani^el. and wrote that even to hell he would go if such a
fate could be decreed by Mansel's God to one who was possessed of such a
spirit.
IT 25
m
verity symbols b, s, and (bif?) S, having been already explained (ante paras.
3 — 0), 1 now proceed to explain the twelve remaining symbols,
(a) six of which, viz., Nos. 4 — 9, are double-verity terras and,
(6) the other six, viz., Nos. 10 — 15, are treble-verity terms.
IV — V. Explanations of the Ego's Symbols Nos. 4 and 5, or
The Double- Verity Terms sb and bs.
r sb
11. Symbols Nos. 4 and 5, then, are < and
(. bs,
ri = sb
Whence come the equations < and
U = bs
First Advance From Materialism.
The equations represent the first step in advance, from the Charvrika or
Materialistic system. Vide the saying, " Pratyaksham ekam chrtrvakfth,"
"The materialists admit but one category, viz., that which is patent to
outward sense." The first advance from this system is made as follows: —
In place of the doctrine " AH is but b and there is nothing more," is
substituted, as by the Jains, the doctrine. — " There is s as well as b " thoue;h,
in the case of the .Jaius, s, i.e., the soul, is erroneously believed to equal in
size every material body which he enters in the course of his transmigra-
tions, the consequence of such belief being the necessity of admitting the
soul-essence itself to be. instead of being immutable as taught in the Gita
(11-24, Achchedyoyam. &c\ liable to expansion and contraction, according as
it liappens to be incarnate as an elephant or an ant.
12. When the existence of s has been admitted, and the new converts
from Materialism have said to one another, —
(a) " I slept at night," and
l6) " I waked and walked in the morning," it is easily agreed —
(ft) "that, when s falls asleep, and his conscious action is almost wholly
suspended, and the mere bodily functions of breathing, &c., are alone pre-
dominant, the appropriate equation far expressing that state of the ego i.s —
" I "="sb," or soul-veling body, where soul appears to be merely adjectival
to body; but
(h) that, in the waking and walking state, the conscious action of s
being inore prominent, and b being then specially subservient and adjectiv.Tl
to s, the appropriate equation for expressing that state of the ego is "I"
= b.s, or bodied soul or bod3'-guiding soul.
sb and bs as Terms of Secural Physiology and Secular Psychology.
13. The expressions sb and bs serve also to denote respective!}', the
subjects now ordinarily treated by the Secular Physiologists and the Secular
Psychologists of Europe and America. These two classes of inquirers,
refraininsj altogether from disquisitions on the Infinite or Omnipresent Soul
or God, treat, each in his own particular way, of s and b, onlj',
(a) the Secular Physiologist (as for instance, Dr. Carpenter in his work
on Physiology) making the treatment of s merely introductory and adjectival
to the treatment of b, which alone is his more especial subject,
ih) while the Secular Psychologist (as for instance Professor Bain in his
Mental Sr'ioiice,) makes the treatment of 1) merely introductory and adjectival
to the treatment of s, which alone is //i.s more especial subject.
196
VI-VII Explanation of the Egos' Symbols Nos. 6 and 7.
i.e., (big) Sb, and b (big) S.
14. The next two symbols, namely symbols Nos. 6 and 7, serve to repre-
sent the ego as conceived in the system of Bhaskara, which (1) admits only
the two categories b and (big) S, and (2) denies the existence of s.
(Big) Sb and b (big) S as terms of the dual system of Bhaskara.
16. To represent, therefore, according to this system, the state of bond-
age of (big) S, under the clogs of b,
{vide the secom] of the verses prefacing our Blest Bhishyakara's
Vedartha-Sangraha) the appropriate equation would be "l" = (big) Sb,
while, on the contrary, the state of salvation of (big) S from, and His
triumph over, the clogs of b,
would be appropriately represented by the equation = "I " = b (big) S.
VIII-IX Explanation of the Ego's Symbols Nos. 8 and 9,
i.e., (big) Ss and s (big) S which are the terras applicable to the ego
under the Berkeleian system.
16. We next come to symbols Nos. 8 and 9, i.e., (big) Ss and s (big) S.
The object of BisL^^p Berkley's treatises entitled " Principles of Human
Knowledge " and " Dialogues between Hjdas and Philonous," " is to prove —
(a) that the commonly received notion of the existence of matter is all
false ; and,
(h) that the steady adherence of the Supreme Spirit " to certain " rules "
in making "impressions" on the mind, "is what constitutes the reality
of things to His creatures" (Bio. Die. of 1784, in 12 vols., vol. IT, p. 167).
According to Berkely, therefore, s and (big) S being the only verities of the
universe, ne would accept as the terras applicable to the ego under his
nbig) Ss)
system, two only of our double- verity symbols, viz., < and >
Cs(big)S3
(a) He would, to describe his own state in which the idea of God was
still latent and undeveloped in his mind, use the equation " 1 " = (big) Ss ;
(6) and, when he had reached that stage of development in which the
God-idea became dominant in his mind, so as to make Pope justly ascribe to
him "every virtue under heaven," he would change the last mentioned
equation into " I " =^ s (big) S,
adopting our own, the Greeks', and St. Paul's confession of faith : "In Him
we live and move and have our being." [See p. 6 of my translation of the Hymn
entitled "Mukunda-Mala, where in a note to v. XVlll, which our former Gov-
ernor Lord Connemara and his Private Secretary Mr. J. D. Rees once listned
to with great attention, I set forth the Indian origin, and the only scientific ex-
planation of this sacred formula.] The writings of Berkeley, however, notwith-
standing their Theistic character, and the amiable nature of their author, to
whom Pope is said to have justly ascribed, as already mentioned, " every virtue
under heaven,"* possess a dangerous tendency, owing to the author's un-
fortunate denial of the reality of matter — the only category patent to the
sense of all mankind. Hume himself, says of these writings, that they
" form the best lessons of Scepticism which are to be found either among
the ancient or modern philosophers, Bayle not excepted." This remark of
* See Chamber's Cycl. Eug. Lit. article " Berkeley,"
190
Ilurac, 1)acked as it is bj' a similar observation of Professor Huxley too, is a
tower of strength to Realism, and let all good men take note of it whenever
they should be tempted to deny the existence of matter. 8vami Vivekananda,
for one, has, suitably to the name ho bears, proved his " Delight in Viveka"
or" Wisdom," by publicly avowing in his recent Brooklyn address, the reality
and eternity of the external world of souls and forms. Vide also the still more
exi)licit statements on this subject contained in the address reported in the
Indian Mirror, dated Saturday, April 20, 1H!»5 where occur such sentences as
the following : —
" We, the essential ))art of us never had a beginning and will never
Iiave an end. And above us all, above this eternal nature, there is another
eternal being without beginning and without end — C!od People talk of
the beginning of the world, the beginning of man. The world ' beginning '
simply means the beginning of the cycle. It nowhere means the beginning
of the whole cosmos."
The Doctrine of The Three-Membered Whole,
The Culmination of Philosophy.
17. When, therefore, man has passed beyond all crude stages of philo-
sophising, and has come to realise the eternal solidarity or ever inseparably
correlated existence of all the three verities of the universe, viz., b, s, and
(big) S, neither the single-verity terms b, s, and (big) S, nor the pairs of
double-verity terms —
(big) Ss
and and
s (big) S,
sb (big) Sb
and and
bs b (big) S,
appear to him to suftice for expressing the vsliole truth about the ego, inas-
much—
(1) as each of the single-verity terms is incomplete in its connotation
by reason of its comprehending one only of the three verities of the universe
and omitting the remaining two; and also
(2) as each of the three pairs of Double-Verity Terms, is likewise in
complete in its connotation by reason of its comprehending tvjo only of the
three verities of the universe, and successively omitting l)ig S, s, and b,
which respectively are the first, the second, and the third, in imj)ortance,
among the verities of the universe. Man, therefore, at this stage, essays to
form six treble-verity terras so as to embrace the tvliole of The Three-Mem-
bered Universe, by supplying in its proper place, in each of the six double-
verity term just mentioned, the particular third-terms that is therein
omitted.
X-XI. Explanation of the First Pair of Treble Verity Terras
(big) Ssb and (big) Sbs, or the Ego's Symbols Nos. 10 and 11.
18. If, accordingly, we prefix (big) S to the first two or the first pair
r sb
< and w(
(.bs.
of the double-verity expressioua, |i.e., to ^ and we may obtain the equations
"1 " = (big) Ssb
and
"I" = (big) Sbs.
These two expressions represent, respectively, the sleeping and the
waking states of man, according to the view of the most faint-hearted among
197
those who acknowledge Divine power. The Epicureans are a notable
instance of such faint-hearted believers. Unlike our Vedic seers who say of
God that—
*' It is revealed that pow'r, wisdom,
Endurance, action, and all else
That 's good, are e'er (a) superlative
(h) Manifold and (c) natural, to Him !" (»S'v. Up. VI. 8),
Epicurus, like our Tbeistic Sinkhyas (such as Hiranya-garbha and
Patanjali — videYedXnt'a, Stttras, II. i. 3) ; "reduced the divine nature to a
state of i)erfect inaction deprived it of the government of the world, and did
not acknowledge it to be the cause of the universe [whereas, with us, such
causality enters into the very definition of God {Vide Vedanta Swtras I. i. 2.)]
(vide Epicurus life in the Bio. Die. of 1784, in J 2 Vols. Vol. II, end of p. 109.
XIT-XIII. Explanation of the Second or Orthodox Pair of Treble- Verity
Terms s (big) Sb and sb (big) S, or the Ego's Symbols Nos. 12 and 13.
19. Taking next, the two double-verity terms (big) Sb and b (big) S,
which are the terms applicable, as already mentioned, to Bhaskara's sj'stera,
let us prefix to each of tl)ese expressions, wliat is wanting therein, viz., s.
We thus obtain for tlie ego, the first pair of ortJiodox treble-verity equations —
■"I" = s(big) Sb
and
."I" = sb(big) S.
[:
XII. No. 12, Representative of the Ego in the Pralaya or
Dissolution- State of the Universe.
20. Thfi first in this second pair of Treble- Verity Terms, viz., s (big)
Sb, represents our orthodox view as to the character of the ego in the Prala^'a
or Dissolved state of the Universe, according to Vedanta-S?itras T. i. 10 and
V. 5 of Mann's opening chapter. In this state, s is "wholly embraced" by
(big/ S, and (big) S remains under the veil of b or matter. This may be best
described as that stage of the universe, in which — b is most manifest, (big)
S is less manifest, and s is least manifest.
XIII. No. 13, Representative of the Ego's State when the Creator has
first manifested himself.
21. The second in this second pair of Treble- Verity Terms, viz., sb
(big) S, represents our orthodox view as to the state of the Universe when
the process of renewal has begun, and when, according to Manu, Ch. I., v.
6 — 8, and Genesis Ch. I., v. 2, " the Spirit of God moved upon the face of the
waters." That is to say, although the souls have not yet had allotted to be
in forms and names, the Creator has manifested himself beyond matter's veil
for the purpose of sowing —
(1) into the field called b,
(2) the seed which is within him and which is called s, according to
the Gita (XIV— 3).
This may be best described as that stage of the universe in which — (big)
S is most manifest,
b is less manifest, aud
s is least manifes^t.
198
XIV-XV. Explanation of the Last of the Tliree Pairs of Treble-verity
Terms,
b (big) Ss iuid bs (big) S ur the Ego's symbols Nos. 1 !■ and 15, the ^^
second wlicrcof is alone oithodox.
22. Expressions Nos. l-i and 15 still remain to be explained. 'I'hose ex-
pressions are furmed l)y prclixiug tu the Berkclciian duuble-verity expres-
aions < and what is wanting therein, viz., the verity or category
-b.
.s (big) S,
r-l" = b (big) Ss
We thus obtain tor the ego the equations •< and
(.•'i"=bs(big)S.
Ui these etjuatious, the latter alone, as I shall show, is orthodox.
XLV. Explanation of Term No. 14 or the Ego's Symbol b (big) Ss.
23. The first of these equcions, i.e., the equation '• 1 " = b (big) Ss, re-
presents the state of the God-believer who is bent on the achioven ent of his
goal by some thought, speech, or act, of his own, and who, corise(|iiently, relies
on visible agents on which he invokes the invisible grace of God, to whom,
in fact, God is not sole means and sole end.
XV. Explanation of Terms No. 15.
Or the Ego's Symbol bs (big' S, which alone is the expression for the
Full-grown Saint.
24. On the contrary, the second of the equations in question, ie., tlie
equations — " 1 " = bs (big) S represents the soul's state of utter resignation
to the Divine will, a state in which alone our Tndra or any other God-sent
Teacher, can legitimately address mortals thus : —
" ]\r.im upasva," '" Follow me 1 " [Cp. the exactly similar expression used
by Christ (Mat. IV. 19; Vlll. 22; Mark. IX. 9 ; Luke II. 14; John L4.3;
VIII. 12 ;) in spite of his declaration— "My father is greater than 1."] Vide
the following teaching of the Sage Yajiiavalkya to his wife Maitreyi record-
ed in the Brihadarauyaka, Up. (II. 4. 5. = according to our Bhashya, IV.
4. 6.) :—
" Listen to this ! Not for the husband's sake 's the husband dear.
'Tis for the sake of God— The Soul of all that husband 's dear "
This teaching is then extended by Yajnavalkyato various other relations,
the upshot of the lesson thus given being that "each form thai honoured is,
is so, for God's sake sole."
Prof. Max Miiller, after citing his Upanishad-text, says :— " it shows
enormous amount of intellectual labour to have reasoned out that we should
love our neighbour, because in loving him we love God[Cp. the Raraayana
text : —
"Intent on Rama sole, they mutual hurt eschewed " (VI— cxxxi. 94)],
and in loving God we love ourselves. The deep truth that lies hiddeii in this,
was certainly not elaborated by any other nation, so far as I know."*
When I said to the Rev. ArdcMi at Egmore thatit is on this principle alone
that we can justify our standing up btfure the seated judge of a court and
* Three Lectures on the VedZuta Philosophy, delivered in March 1894,
page 170.
m
addressinor him with such words as " My Lord," "your honour," &c., he
seemed reluctant to admit my explanation, but could not assifin any other.
He was content, however, to learn from me the definition of worship as
comprehending everj- thought, speech or act proceeding from a sense of
obedience due to a higher will than that of the worshipper. Such expres-
sions as —
(1) " Whosoever shall smite thee on thy right cheek, turn to him the
other also," (Mat. V. 39).
(2) " I am your most obedient servant," occurring at the end of official
letters, i.e., letters written with the fulness of self-recollecbion ; &c., can
also be justified thus alone. The rank growth of loveless selfish rivalries
in recent times, has been, however, so great, that clergymen and missionaries
themselves, have sought to maintain that there is here (as in the language
of public men many of whom Mr. Samuel Lily cfjuates with public women),
a justifiable divorce between thought nnd speech, and that the speech in
these cases is what fashionable people call "a white lie." Judged by
Archbishop Trench's rule of drawing lessons from the changes occurring
from time to time in the use to which the same words are applied by society,
the society in which has occurred the linguistic change I have mentioned,
cannot but be pronounced to be morally bankrupt.*
* Cp. the text : —
,, T 0^1 , , • 1 • . .r J 1 ("singleness doth *) i ^ ,
" In thought, in speech, in act, the good soul | ^'^^^^^^^^ oneness ) '
Knaves, thinh one thing, another say, another do ! "
In connection with the instance of moral bankruptcy, let me quote to
you certaitj facts published in recent issues of the Calcutta newspaper
entitled Hope.
(1) " The English say : — ' The fool of the family, goes into the church ' "
Gandha's Triangular Debate. Hope, March 31,1895, p. 8, Col. 1. Op. with
this, the kindred observation — "Metaphysics do not pay," an observation,
which, along with religion, proscribes all science which does not treat of
physical objects, and which objects I, in this lecture, have symbolised by the
letter b. Cp. too the growing fashion of using the generic name of science
which, when allowed full scope, treats of s and (big) S. as well as b, the
extremely limited sense of ''physical science" or that science which treats
solely of the least important of cosmic categories, i.e., of b alone. Here is a
ca«e of intellectual bankruptcy, and it is ordinarily imagined to be indicative
of emancipation fi^om antiquated error. Mr. Narayana Rao, m.a., m.l., once
made to me a remark such as that here I object to.
(2) " Fifteen years ago, only ten per cent, of the people of India, drank
spirits. Now over twenty per cent, (drink) " Id. " Bishop Thorburn, in
his work on India, honestly admits that stratagem had to be resorted to in
order to attract children to secular and Sunday schools, and he mentions
how successful the missionaries were in establishing a dozen Sunday
schools in Lucknow in 1877, omitting, however, to mention that, before
that time, there was not one drinking saloon in that city, while now there
are more than a hundred" {Id. col. 2). Here is a case of phvsical bank-
ruptcy, which yet is strangely associated with progress, and even with
the so-called religious sacrament of the Eucharist and countenanced still
further by Christ's own dangerously licentious declaration. " Not that which
goeth into the mouth defileth a man," A'c. (Mat. XV. 11). About the middle
of last month when Miss H. Freeman, Superintendent of the Wesleyan Mis-
MO
Turn now, brethren, from this sViastly picture of human deterioration,
to dwell for awhile on the fully saintly spirit : —
" 'Tis souls of wholly single aim— e'er charmed
fi) (2) (3)
In God to live and move and have their being.
That are esteemed the most blest forms* of God."
(1) (2) (3)
/Idheyatva-Virllioyatva-seshatva-rasot'isrtiyi'ih |
.Sri-Pater mukliya-tanavah, ParamaikAiitinas smritlh "
is our highest confession of faith.
"An honest man is the noblest work of God," says Pope.
Such perfect resignation is ascribed to St. Rharata in the Ramayana
(II. cxiii. 1 : ".-Irurolia ratliam hrish/ah," &c.)
The following lines of Bishop Ken, ascribe the like resignation to Thomas
k Kempis, —
" His will entire, he to God's will resigned,
And what pleased God, pleased his devoted mind.
Thrice happy Saint, (1) remote from haunts of ill,
(2) Employed in hymn, and (.3) dispossessed of will."
[Prefix to the Oxford edn. (186.5) of the Imitation of Christ.]
" A good will," savs Kant, "is the highest possession" (opening sentence
of the IMetaphysic of Ethics), and what will, bnt God's, can be called good?
" Where am I — wholly foolish soul !
Salvation's view, how far 'hove mo !
0 God of C^nds ! O Lord of Bliss !
Command Thou, what for me is cood ! " Says Saunaka's ",Titan-Te"
Hymn.
In the line "They also serve who only stand and wait," which is the
closiner line of the sonnet on His Blindness; the high-spirited IMilton too
subscribes to this doctrine of resignation.
Illustration of the Doctrine of Passivity and by St. Augustine, Bishop
of Hippo, known as " doctor of grace " (Bio. Die. I. 408).
2.5. The spirit of resignation, which is connoted even by the Moham-
medan term " Muslim," is the state of mind required bv our Tenkalai Sr\-
Vaishnava Sages as the culmination of Vi.sish/fldvaiti wisdom, '^•'hey believe
in the " M'iri4ra-kisora-ny;'iya," or the fact of God carryinc; souls to heaven
in the same manner as the female cat carries her helpless' young one from
place to place.
Citation of Vedic Authority.
26. The order of the terms in the concluding expression, viz. —
b.s (big) S, is exactly the order in which the three verities or categories of
•sion Caste Girls' Schools accompanied by another lady Miss Kellett. I thinki
came to Triplicnne to collect subscriptions in aid of these schools, T remon-
str.ated with the ladies for making it impossible, in consequence of Their
Eucharistic reliixion. for teetotallers who have lived according to the medical
maxim which says that " wiiter is the natural drink of man," to persevere in
their righteous course, without heinor pprvcrted. in the name of Gnd. one of
the ladies could Old V replv thnt the Eiu'haristic drink "is not fermented."
God save ns from being thus "evangelised."
* Cp. Jsopanishad, Mantra 16,
201
the universe are marshalled in the ,b^veti'isvabaropanishad (Vl. 9) where
God — the First Cause — is described as —
" Karanadhipadhipah,"
which may be ") , • (] 'cr\ '^
literally translated >,, rv > i j' t '^ j>>*
•i, I ' Organs lords Lord
or
more suitably to ") ;, r j c ii i i c / > "
,,, ,. 1 ■ I--' f ' Lord 01 the lord ol Urgans.
Lnu;hsh idiom ? m • \ o u
<„ ? <- J *u \ (bi<r) >S. s b
translated thus: — J ^ ■■'
Li the last rendering, however, the untraitied novice sliould bear in mind
that the order of the terms as given in the original is reversed solely to meet
the requirements of English idiom.
In this text : —
" organs" are the material instruments or bodies which we have called (b).
The apparent lord or appropriator of these ' organs' according to various
conditions of allotment, is —
" the lord of organs." whom we have symbolised as s.
The real and sole Lord and Appropriator of both b and s (according to
the Gita, Lect VII. ver. 4-5), is
" the Lord of the lord of organs," whom we have symbolised as (big) 8.
Corollary to the last mentioned expression, viz. bs (big) S = Ego's
Symbol No. 15.
27. Every full-grown Saint, being thus represented by the expression
bs (big") S, even Christian Trinitarians, if they would avail themselves
of the light thus brought to them, might comprehend the force of the follow-
ing statement of the Ariaus' argument with them : —
" Both parties are willing to subscribe the language of Scripture, but
each insisted on his own interpretation.
(1) When the Trinitarians asserted that Christ was God, the Arians
allowed it, but in the same sense as men and angels are stjled god in Scrip-
ture.
(2) When the Trinitarians affirmed that he was truly God, the Arians
said He was made so by God.*
(3) When theTrinitarians affirmed that the son was naturally of God, the
Arians said, ' Even we are of God, of whom are all things" [Art. " Arianism"
in Rev, John Farrar's Ecc. Die, 2nd edition (London : Published by John
Mason, 14, City E,oad; sold at 66, Paternoster Row.) 1858, pp. Gl — 62.] Cp.
Goldsmith's line, —
" Creation's heir, the world, the world, is mine."
Only according to the Arians' contention, brethren, can you reconcile the
following apparently contradictory declarations of Christ : —
I. As to Christ being inferior to and a servant of God (as Mahammud
claimed to be '.
(1) "If ye loved me, ye would rejoice, because I said I go unto the
Father : for the Father is greater than I" (John XIV. 28).
* Cp. our text : — Brahma- veda Brahmaiva bhavati (Manu III, ii. 9.) aud
(Sri-Bhashya, p. 44. line 8.J
II 2e
202
(2) " My Father which gave them to me, is greater than all." (Id. X. 29).
(3) " He that receiveth whomsoever 1 send receiveth me ; and he that
receivetli me receiveth Him that sent me." (Jd. XIV. 20.)
(4) " The servant is not greater than his lord ; neither he that is sent
greater than he that sent him. {Id. 16.)
(5) *' My doctrine is not mine, but His that .sent me." (John VII. 16.)
(6) " My Father who sent me gave me a commandment." {Id. Xll. 4!'.)
(7) " As I'hou hast sent me into world, even so have 1 also sent them
into the world {Id. XVll. 18.)
(8) " He that believe th in me, the works that 1 do shall he do also ; and
greater works than these shall he do; because I go unto my Father." {Id.
XIV. 12.)
Matt, VII. 21. " he that doeth the will of my Father which is in
Heaven "
Id. XI I. .50. " whosoever shall do the will of my Father which is
in Heaven, the same is my brother and sister and mother ( = Mark. 111. .3.5),
John. IV. 84. " My meat is to do the will of Him that sent me and to
finish His work."
Id. V. 30. " I seek the will of my Father which sent me."
Id. VI. 37. " All that the Father giveth tr.e, shall come to me " 38. " 1
came down from heaven not to do my own will, but the will of him that sent
me." 39 " And this is the Father's will who sent me."
Id. V. 19. " The Son can do nothing of himself,
but what he seeth the Father do."
Id, 30. " 1 can of mine own self do nothing."
Id. 20. " The Father loveth the son and showeth him all things that
himself doeth."
Id. 26. " For as the father has life in himself ( = self-existent), so hath
he given to the Son to have life in Himself [i.e., to have existence dependent
on Him. = " lasya bha.si sarvam idam vibhati." — ]
Id. VII. 28. " I am not come of myself, but He that sent me is true "
Id. 31. " If 1 bear witness of myself, my witness is not true,"
Id. 32. " There is another that beareth witness of me "
Id. VIII. 28. " I do nothing of myself; but as ray Father hath taught
me, I speak these things."
Id. 29. " And He that sent me is with me ; the Father hath not left me
alone ; for 1 always do these things which pleaseth Him."
Id. XVI. 32. " every man shall leave me alone; and yet I am not
alone, because the Father is with me."
Id. XVI. 16. " ye shall see rac because 1 go to the Father." —
Matt. XXVII. 46. " my God, my God, why hast Thou forsaken me."
Id. XXVI. 37. "And he began to be sorrowful and verj- heavy."
Id. 39. " and fell on his face and prayed, saying, O my Father, if
it be possible, let this cup pass from me! nevertheless not as I will, but as
Thou will,"
II. As to Christ being one with God.
John. X. 30. " 1 and my Father are one."
203
TIL As to Christ being " one " with God in exactly the same sense
that he wished his disciples to be "one" with God.
John XVTI. 11. "I come to Thee Holy Father, keep through Thine own
name those whom Thou hast given me, that they may be one as we are."
Parallel Reasonings of our Bh^shj^akilra as to the Interpretation of
Indian Authorities.
28. In this spirit of reconciliation of apparently contradictory passages,
have been penned the following golden sentences of our Blest BhashyakAra,
on the true method of construing Indian authorities : —
" (998) We ought to interpret so as to —
(a) prevent contradiction, and
(b) preserve the principal or primary sense;
(999) And thus have we interpreted.
(1001) The texts inculcating immutability, have been interpreted in
their primary sense, by excluding the hypothesis of essential mutability, i.e.,
mutability as to essence.
(1002) Then there are the texts which deny the possession of qualities
(guwas).
(1003) These texts have been justly construed to exclude undesirable
or unworthy qualities.
(1004) As to the texts which contain negations of plurality, they have
been fully saved by holding —
that all entities, rational and irrational, are parasitic adjuncts to one
and the same Infinite Soul, who, therefore, is denoted by every word
connoting any one of the adjuncts which thus inseparably and exclusively
appertain t'o him.
(1005) The texts which inculcate that God — is all-transcendent, owns
all, rules all, is the seat of every benign quality, has all things He wants,
can do all things He desires, &c., &c., have been completely saved, — by the
very admission of all these facts in their fullest extent.
(1006) Then there is the text which describes God as pure intelligence
and bliss. This we explain thus : — we take it to be established —
(1007) That God — the Infinite Soul, is all-transcendent ;
(1008) That He is the seat of every benign quality, — that, of all things.
He is the Ruler, Owner, Supporter, Creator (i.e., evolver), Preserver, and
Dissolver ; and
(1009) That (without prejudice to these attributes, and according to
the principle enunciated in VedantasMtras. II. iii. 30,)
He is charecterisable by His svart*pa-niritpaka or essence-pointing
attribute, namely, fault-resisting or fault-proof, ever-pleasant intelligence ;
the quality-denoting term — intelligence, being applied to His Essence too,
inasmuch as His essence resembles His attribute — intelligence, in being-
self-luminous or self-evident " Ved^rtha sangraha pp. 210-13.
Parallel Reasoning of Sage PiiZai Lokacharyar — Our Master of Sentences,
29. Query "37. If the soul be the seat of knowledge [Jwanlsraya], why,
it may be asked, does revelation designate him " knowledge " or " intelligece"
Answer to the query. — " 38. We reply that it is —
(1) [First,] because he resembles (his attribute) "knowledge" or "in-
telligence," in self-luminousness, i.e., shines to himself without the ipterveji-
SM
tion of his aforesaid attribute op parasitic snbs?fcantive adinnot called
" knowledn;e " or " intellisonce " fjnst as the last-mentioned adjunct sub-
stance shines to him of itself)*
(2) [Secondly', 1 because intelligence is the best of bis attributes; and
(3) [Thirdly,] because [just as the atlribidtiS or (jualities called (a) salt,
(h) perfume, (c) indigro, (d) colour, A'C, are svaritpa-nirwijaka-dharmas or
essence-pointing charncteristics to the respective suhMnncefi — ordinarily called
by the same names,") intellicrpnce is hin svaritpa-nir('])iika dhnrma or fssencf-
pointinp: characteristic, i.e.. that characteristic of his, wliich is co-eval with,
and ever inseparable from, his essence." [Tattva-Traya or The Three
Verities, Part T.]
Resulting E(|uation for our Apostolic Pedigree.
30. So much in justification of our culminating equation T=bs (big) S.
r>l. Expressed on this principle, with respect to each link in the chain,
[in obedience to the Yedic precept — " Sa chAcharyavamso J«e5'a(/t).
Achar3-anam asav asav ity a-V)haghavattah."
" The Teachers' Line that doth from God descend
Shall step by step, be known from end to end "],
oui' Apostolic Pedigree would stand as follows : —
(1) We see that b or body which is spiritually the least important
rthough to outward sense the most patent) category included in the Great
Three ]\Iembered Whole, of which every single link in the Apostolic Pf-digree
is esteemed an Incarnation, is a component in every one of these Incarnations,
(2) We see .ilso that (big") S or God, who is spiritually the tnosi im-
portant (though to outward sense the least patent f) category in the Three-
Membered Whole, is a component likewise in every one of the Incarnations
aforesaid,
(3) Llastly, we see that, the s entering into any one of these Incarna-
tions, is a spiritually differentiated individual from the s composing every
other link in the same Incarnation-series.
Differentrating each s, therefore; by attaching to his symbol a con-
secutive number, we speak of s^, s.^, s,, &c., Sj being that particular s who
stands next to God.
(a) Now, write the symbol (big) S, prominently, on the right-hand side
of the page.
* It is for this reason, that —
(1) the intelligent soul and
(21 his attribute intelligence, are, each of them, designated, svayam-
prakasa, I.e., " self-luminous " or "self-evident."
t The fact that the God-idea has been missed by some souls who even
claimed to be philosophers, may be illustrated by the following saying
ascribed to a French astronomer: — " I searched all the heavens with m)'
telescope but could nowhere find a God I " Poor soul, (I am tempted to
exclaim here.") idly curious to view distant things, he forgot to look nt
what was " not far " from him or any olher fellow creature, and suffered
himself to tuml)le into a ditch which the very babes that guilelessl)' walked
with him were able to save themselves from. "Thou hast hid these things
from the wise and prudent and hast reveajed theni unto liabes." savs Christ.
208
. , , ■ _ . — * II -ri I I
How Each God-sent Finite Soul Is Indicated.
ih) Then, aiTanj^e the symbols, s^, Sg, Sg, &c., in the order of their
attached numV^ers from right to left, and put the whole series composed of s^,
S3, S3, &c., within parentheses, and prefix b as a co-efficient to the whole of this
parenthesised expression on its left-hand side, thus : —
b (S50 + *=4o + 8^8 + + i^4 +S3 + K, + sj (big) S.
The sign of addition f-f-) plus, which intervenes between every two of the
symbols, indicates that the symbolised link is a new generation of teachers
which It hns pleiisod God to add to all the generations that preceded that
link.
Each s, a Mediatorial Link.
32. Spe.ikins for myself, each of the links symbolised as s^, s.,, &c., is a
mediatorial link, making uj) the s|nritnal chain by means of which 1 am drawn
to God.
Sj, The Origin of the Mediatorial Chain.
3.3. The soul in whom this mediatorial function originates, is indicated
as Sj, who stands next to God, as the Universal Mother,* as the Vidya, Sophia
or VV"isdom,t and as the Eeconciler of the universe without needing any
extrinsic mediatorial link between Herself and God.
Op. the following sentence of Novalis : —
" Nothing is more in dispensable to true religious life than a mediator
connecting ns with the Deity. Man absolutely cannot srand in immediate
relation with the Deity. (Hymn and Thoughts on Eeligiou, p. 93)."
In our Blest Vishnu-Purawa, God is thus addressed :
" Thy state transcendent no one knows. It is
Tjiy state incarnate that e'en gods adore ! " (I-iv. 17) **
The Mother of All Conceived and (I. iv-17) Illustrated As Our
Spiritual Aurora.
34. Accordingly, just as we have recourse to the visible Aurora or
Morning Twilight as representing, in the physical universe, the exactcst and
* Even the heterodox Brahma-samaj has now begun to conceive what, in
their present language, is the motherhood of God.
t (^^p. the Biblical book called the book of Wisdom and the American
writer .Tohnson's remarks thereon.
** " The history of the Jews," says Macaulay in his Essay on Milton (p. 10,
col. 2) " i.s the record of a continued struggle between pure Theism, supported
by the most terrible sanctions, and the strangely fascinating desire of having
.some visible and tangible object of adortion. Perhaps none of the secondary
causes which Gibbon has assigned for the rapidity with which Christianity
spread over the world, while .ludaism scareelj^ ever acquired a pj'oselyte,
operated more powerfully than this feeling. God the uncreated, the incom-
prehensible, the invisible attracted few worshippers. A philosr)pher might
admire so noble a conception ; but the crowd turned away in disgust from
words which presented no images to their minds. It was before Deity em-
bodied in a human form, walking among men, partaking of their infirmities.
leaning on their bosoms, weeping over their graves, slumbering in the
manger, bleeding on the cross, that the prejudices of the Synagogue, and the
doubts of the Academy, and the pride of the Pottico and the fasces of the
Lictor, and the swords of thirty jpgions, were humbled in the dust."
aoe
pleasentest mean between the two extremes represented by midnight darknes
and midday pploTidoiir, so also, in the psyrhica] universe, we resort to Sandhyii,
i.e., the S|)iritii:il Anroratf or Keconciliiiy; M()tliei-( who niercifuliy stands mid-
way between the reclchissness of man's sinful life and the rigorousness of
(iod's pniiishintr instice,) as that " most blest form " adjnsted to our needs,
which is roferrrd to in the l(ith Manti'aor Holy Verse of the 7s:i vasj'opanishad.
Even our Junior Lord Lakshmiina, afpording to tlie Ramfiyaria, had reconrae
to the mediation of our Lad}' Sitii. Vide the expression " Sita-samaksham
Kikutstha»»,'' «tc. We, therefore, find eternal solace in meditating as
follows, in the language our /our-lined Giyattri Hymn with its double-
pra»ava and treble- vy;ihriti prefix: —
^ For God- World's Soul E'er-Blest, and ^ His
12 3 s alone I, mine, should be ;
A-U-M ; a {eontd.) But ne'r, in th' leant, for me or auqht,
that like not His and He :
4 6 (t
Bhttr Bhnvas Snvah
Om
^
■
J
8 9 10
Tat Savitur Varejiyam
11 12 ■ 13
Bhargo Devasj'^a Dhimahi
14 ir> ifi
Dhi)'o yo nail
17 18
pra-chodayat |
19 20 21
Paro rajase, savad !
22
Om!
7 4 5
Therefore, where'er we be — on Earth — in air —
6
in heaven, ^ ^
Whate'er ouv sonls' estate, be it darkness — dusk
6
—daylight ;
13
10
11
Devoutly dwell we on that Lovely Light
12
Of the Bright. Blissful Lord — our Life-Spring,
15 '
who
10
14
18
17
( >
Our intellects willgnid unto our goal I
19
20
21
.-A
22
Tiie Lord of nature is our goal! Amen!
Other Names For s^.
35. Sandhyji who, as Si, thus holds, next to God, the highest place in our
spiritual pedigree, is known also by a thousand other names, such a .S'rih,
Lakshmih, &c. Fif^f as to Her incarnations, the following passages of the
Blest-Vishna-Pur:'iMa (Bk. 1, Ch. ix.): —
" On Earth when He as Riima comes, She, Sit.i doth become.
When He's as Krishna born, assumes She Bhaishmi's form !
Constant, Him thus, in every birth, accomp'nies She ! " {v. 44')
Whene'er the Omnipresent, god-shape wears,
ft M. Barth. a member of the Asiatic Society of Paris, thus remarks on
our Aurora:— " Aurora is certainly a great goddess; the poets that^ praise
her, can find no colours bright enough or words passionate enough to greet
this daughter of heaven, who reveals and dispenses all blessings " [The
Religions of India (Trubner, \9,Sl, p. 8.]
" Ushas naturally takes rank next the Sun ; she is the Aurora, and the
most graceful cre^ition of the Hymns " (Jrf. p. 21.
207
She too, in goddess-shape, Him cotnp'ny bears ;
Whenever He, in human form is pleased to appear.
Him follows 8he, — incarnate as His Lady dear ;
Whate'er the form, God thus, from time to time, assumes.
She too, in correspondent form, e'er with Him blooms ! (v. 46).
Add to this a further development of the same thought, contained in
the following text : —
" Among gods, men, and beasts, the males, God's image are,
Whereas the females represent God's Blissful Queen ;
And nought exists not comprehended in these groups." (Id. I.
viii. ob.)
Op. here, the following passage of Milton as to God's outward form
being manlike, though he stops at this point, without mentioning even
angelic form, and without adding that all forms are forms of (lod and that
He is Kama-ri(.pi or capable of assuming, at will, any form whatever — this
last being a power which Milton ascribes to Satan Himself.
Milton says : — " If God be said ' to have made man in His own image,
after His likeness,' Gen. I. 26. and that too not only as to his soul but also
as to his outward form (unless the same words have different significations
here and in Chap. V. o. ' Adam begat a son in his own likeness, after his
image ') and if God habitiially assign to Himself the members and form of
man, why should we be afraid of attributing to Him what He attributes to
Himself, so long as what is imperfection and weakness when viewed in
reference to ourselves, be considered as most complete and excellent when
imputed to God." (Bohn's edn. Milton's Prose Works, "Vol. IV. p. 18.)
" Unborn, He brighter grows with many a birth
«
The wise alone full comprehend His birth ! " Says our Vedic Hymn
entitled Purusha-s/'kta.
On this passage of Milton, which I have just cited, his translator
Dr. Charles R. Sumner Lord Bishop of Winchester, makes the following
remark in a footnote to the said passage : —
"The reasoning of Milton on this subject throws great light on a pass-
age in Paradise Lost, put into the mouth of Raphael : —
What surmounts the reach
Of human sense, I shall delineate so,
By likening spiritual to corporal form
As may express them best; though what if Earth
Be but the shadow of Heaven, and things therein
Each to other like, more than on earth is thought ?
We now see that his (i.e., Milton's) deliberate opinion seems to have
leaned to the belief that the fabric of the invisible world was the pattern of
the visible, Mede introduces a hint of a similar kind in his tenth dis-
course "
Result of the Foregoing Disquisition on the Mother of All as s^.
The result of the foregoing disguisition on the Mother of all, is, that She
is the complement of the Father of all, and vice versa. From time to time,
the Mother of all becomes incarnate as the best of womankind, ("Narinam
uttama," Ramayana ) for the purpose of carrying on by precept and
example, the education of the human race, and of the female sex more especi-
ally. She imitates, in this respect too. the Father of all, who. for advancing
the education of the human race, and of the male sex more especially, by His
precept and example, becomes iiicaruate, from time to time, as Purusbottama.
208
or the Best of Mankind. ( Vuie Gita ). The liuman sexes too, are as iiiiicb
the complements of eacli other as their J^iviiie Prototyjjcs are. " 1 would nut
entrust even a brother witli the education ol a sister," my venerable teacher.
Mr. Powell, the first and pattern Principal of our Presidency College, used *
to say. The education of souls by man alone, or by woman alone, is thus
proved to be defective. Cp. the following passages : —
(1) Our Saintess A^uii'd upljraids Her Divine Lord with being one "who
can't cnmprcfiend a woman's pain." (N iichiyiir's or Divine C^'it^tsn's Holy
Hymn, Decade XIII, v. 1.)
(2) Lovers alone, 'tis said, love's language understand.
(.3) *" (-an thoughtless people know the pangs of t.liiiiking heads?
Can barren womenknow, vvhat pains of childbirth mean ? "
(4) Can rich folks fully know what poor men's hard.ships tire 'f
(5) " Birds of the same feather, flock tugether." &c., &c.
There is, at the same time, a converse series of propositions which are *
also true. They are as follow : —
(1) Opposite electricities, mutually attract, whereas similar electricities,
mutually repel.
(2) The love between man and woman, i.s sLi'onger than the love
between man and man, or the love between woman and wuman.
(3) No man is a prophet in his own country, or a hero to his own valet.,
for, familiarity breeds contempt, and a man's worst enemies are those of his
own household.
(4) Monotony fatigues, while novelty attracts.
(6)4. New broom sweeps well.
(6) Set a thief to catch a thief, and an elephant to catch an -jlephaut.
(7) Machiavelli, in dedicating to a prince, his own work on the duties of
princes, says something to this elfect : — " Do not, (J Prince, regard it a pre-
sumption in me, an humble subject of yours, to offer you counsel on the sub-
ject of princely duties. My being a subject is, in truth, the be.st (|Ualihcation
for discharging the function of such couiiseller. 80 conversely, would you
be the fittest person to point out the defects and excellences pertaining to
subjects. To have the best view of the heavens, men lie down on the ground,
and look upwards ; while, to have the best view of the water in a well, they
go up to a higher level, and look downwards.
(.3) Speaking under this very roof, Dr. Miller once remarked that each of
the rafters which support this roof, is supported, not by the rafter which is
parallel to it, but by the rafter that is directly opposite.
We have, therefore, to learn lessons and derive benefits, as well from
those who &re dissimilar, as from those wiio are similar, to us. Let us, there-
fore, take to heart, the following remarks of a foreigner touching the present
status and future prospects of Indian women : —
"They arc the guardians of the Hindu faith. They have withstood the
spread of dilferentism, and have maintained for more than a generation such
u liold upon religion as to have overcome the tendency ot the men to drift away
from their national faith; and they now see a strong and deep-Howing
current ot opinion setting steadily in a marked return on the part of the
* Cp. a similar sentiment ot Goldsmith who speaks of tlie uncomplying
painsi of thought. J. S. Mill, likewise, speaks of the formidable labour of
thought.
2oe
men to religious subjects and speculations. (Mr. S. E. J. Clarke's work on
India and Tts Women extracted in the Calcutta newspaper entitled " Hope,"
in its issue dated the 24th March 1895.)
Cp. the Tamil saying : —
" Tayai pparthu, penwai kkoZ" i.e., —
" The mothers qual'ty note, ere you the daitghter choose."
So much in connection with s^. We come now to the consideration of s^.
Description of Sg.
.36. On the authority of Eevelation, the Archangel — Vishvaksena or
the commander of the Lord's Hosts in every direction, is reckoned as .s^. Vide
among other authorities, the Vishvaksena-samhitii, and the following verse
which we recite at the commencement of every religious act : —
" I serve him whom th' El'phant-faced and other Angels serve,
Eemoving every obstacle — and who commands all hosts"*
All Teachers Previous to the Dravic^a Saints, Included Under s^.
37. As representatively included in s^ we regard the ivhole of the count-
less series of seers whose wisdom had been transmitted from time immemorial
(vide Kena. up. I. 4, and other similar passages), down to the epoch of our
D)';'(,vic?a Saints or Alvirs, the Blest Seers of our DramicZopanishads or Tamil
Scriptures,
Saint Pai'ankusa or NammaZvar, reckoned as Sg and as the representa-
tive and greatest of all the Tamil Seers.
38. Af^ S3 we reckon the T)rSv\dsb Saint, Parankusa or Nammc-iZviir, and
in feis wisdom we regard as included, the wisdom of aZZ the other Drivi^a
Saints (who are eleven in number), and also of the DravicZa Saintess Anddl
whom we regard as a Goddess Incarnate. Saint Parankusa's life and psalms
and the admirable commentaries in ten huge quartos which these psalms
have produced, may be advantageously compared with the life and psalms of
David, the Royal Prophet of the Hebrews, and the commentaries on that pro-
phet's psalms in the seven octavo volumes of Spurgeon's Treasury of David.
I have, no doubt whatever, that, whoever honestly makes such a comparison
as I have suggested, will pronounce the life and psalms of Saint Paranku.sa
and the commentaries on these psalms, to be, in every respect, far superior to
David's life and psalms, and the commentaries on those psalms. To be able
to write a heroic poem, Milton says, a man ought to make his whole life a
heroic poem. Here is the key to the infinite superiority of our Saint Paran-
kusa and other DravicZa saints and of the great Sanskrit Seer V.ilmiki,
iSuka, &c. over the saints and seers known to non-Indian communities. In
this connection, let us bear in mind the following consummate remarks of
Macaulay in his life of Frederick the Great. Speaking of that military hero,
he says : " He wrote prose and verse as indefatigably as if he had been a
starving hack of Cave or Osborn ; but Nature, which had bestowed on him,
in a large measure, the talents of a captain and of an administrator, had
withheld from him those higher and rai-er gifts, without which industry
labours in vain to produce immortal eloquence and song" (Essays Longmans,
1884, p. 62. col. 2.) Cp. the following exclamation of the ancient seer whose
family name, I have the honour to bear, I mean Visvamitra or Friend of
* " Yasya, Dvirada-vaktradyah, parishadyah paras satam, |
Vighnaw nighnanti satatawi, Vishyaksenaw tam asraye"||
II • 27
the universe, when, havinor found his resources as a kshatriya or warrior
prove utterly futile against the Brahman resources commanded by the Seer
V'^asish/ha, he resolved to cast oil' his warrior-status and to move heaven and
earth for the ])iirpose of ac(iiiirin«i; the Ihahnian-.stalu.s : —
" Dhig balani kshatriya-bulani, Brahma-tejo-balam balam 1
Ekena Brahraa-dandena, Sarvastrini hatani me !"
" Down with the warrior's pow'r 1 The Godly Bright-One's pow'r is pow'r 1
By virtue of one Brahman-staff, undone is all my pow'r "
(Rimayajia, I, Ivi, 23.)
Sage Nitha (= s J. The Father of 50 Generations of Holy Sages
JEteckoned up to the Present Time.
39. Sage Natha is our s^ on whom, as on a spiritual mountain, the rain-
cloud, risen from the Divine ocean &c. called Sj, rained his wisdom. He lived
upwards of a century and left the earth at a short interval after the year of
Christ 916, when his grandson, the sage yamuua was born. Sage Natha
is the father of that revival of religious wisdom and holiness which has un-
interruptedly come down to our own times, through a series of upwards of
fifty generations of notable sages, the prominent sage in each generation
being alone ordinarily given a separate number in our spiritual pedigree.
Each generation here, represents, on an average, a period of about twenty
years. The following sentence with which sage TS^iitha's treatise (not now,
alas, extant entire !) opens, and which contains the best definition I have seen
of (lod's omnescience and of a right-minded author's high ideal of mental
and moral perfection, will serve to give you a taste of this great father of our
new line of sages : —
12 3 4 5 6 7
" Yo vetti yugapat sarvam, pratyakshena sadd svatah
8 9 10 11 12 13 U 15 16
Tarn pra-naraya Harim sastram Nyaya-Tattvam prachakshmahe."
" (9) Devout .saluting (10) as is fit for me, (8) Him (11 ) who heals ev'ry ill
And ev'ry bliss bestows, — (1) who r2) knows (3) at once (5) immedi-
ately in full
Perfection, (4) all things ,6)e'er, (7) hy His inherent poiv'r alone
(l.")-16) We, now. in matter— manner — perfect frame, in elders' name,
(In) Led by that Lord (12) the work entitled (13-14) " Demonstrated
Truth."
S, to S;
40. Through the sages Sri-Pn)idarikaksha and i9ri-Rama-misra, who
are S5 and s^, the stream of wisdom I have been speaking of, assumed
the magnificence of a river in the Sage symbolised as s- who is famed in the
learned world as Sage Yimuuacba;! rya who has left us 8 valuable works onl3-
seven of ivbich have been published, namely, (1) the Git;'irtha sangraha, (2-4)
the Three Siddhis, (5) the Agama-rriUnuwya or Defence of the Bhagavach-
chastra or Si'istra of the Bhagavatas*. and (6-7) the two Hymns the second of
which has been justly celebrated as the Hymu of Hymns and has been tran-
* For an interesting notice of the Bhagavatas as the preservers of .n
stream of orthodox wisdom from an age anterior to that of Badarnyajia and
that of Mahabharata see p. 1 of Mr. George Thibaut's Introduction to part 1
of his translation nf the Vediintq, Swtras (Sficred Books of the East.
Yol/XXXlV.)
2U
slated by me into English. The 7th work entitledf Purusha-uirnaya and
Sage Krishna-samahvaya's§ great commentary on the shorter Hymn remain
yec to be published.
s„ and Sg
41. The five Pttrnas or perfect Teachers and the Mala-dhara or Garland
sage constitute our Sj, and fornied so many channels through which the river
of Sage Yamuna's wisdom flowed into that glorious spiritual reservoir which
we designate " (Sri-Bhagavad-Ramanujacharya. A few drops of spiritual
nector drawn from this great reservoir, 1 have already presented you
brethren, (see ante para. 28. ). "if it were legitimate" says M. Barth,
Member of the Societe Asiatique of Paris, " to inquire towords what religious
future this poople would have advanced, had they been left entirely to them-
selves and their own resources, we might probably be led to suppose a day when
they would have for religion some form of Vishwuism combined with *b'aivite
superstitious." (" Religwns of Ind." Trubner and Co., London : 1882, p. 217.)
Mr. Thibaut's introduction already referred to and which extends to more
than 100 pages, may be said to be one continuous eulogy on R^minujii-
chtiryar. The same remark may be made of the note which the venerable
author of our Upanishad-Concordance (Col. G. A. Jacob,) has appended to
his translation of the Advaici Vedanta Sara (Trubner and Co.J Vide also
the generous eulogy on R^manujacharya contained in the Trevandrum Lec-
ture of Mr. Sundararamaiya, m.a. Vide further, the Vedanta Sara translated
by the Rev. Johnson of Benares. Babu, .m.l, Bhattacharya, m.a., in his recent
lecture before the Agra Literary Society fp. 70; makes the following
remarks : — After strangely enjoining us (p. 8), in studying his Vedanta
system, " to fix in our mind the clear and distinct ideas of the question, stripped
of words, and "to take up the author's ideas, neglecting his words and
observing b,ow far they are connected with or separated from those in ques-
tion;" and after frankly avowing (p. 5.) that his Vedinta system, "thougli
expounded in many volum.es by our greatest learned scholiast, the univers-
sally renowned Sankaricharya, and by various other scholars, both here and
abroad, remains to the understanding of the people at large, extremely obscure
and obstruse;" the Lecturer proceeds: — Ramanuja, Ballabha, and Madhv
have also many followers. But principally the Vedanta is divided into two
schools, namely, that of Sankara and that of Ramanuja. It is beyond our
powers, owing to the absence of any historical records, to know which of those
two schools of A^edantism represented the more ancient or the more modern
system of the Vedanta, if there was any The Bhagavatas whom Ramanuja
represented, were prior to (S'ankara, who also appealed to very many ancient
teachers. Ramanuja came after (S'ankara. But thereis no reason to suppose
that either of them represented any system of the Vedanta, which was com-
paratively more ancient." (p. 9.) Brethren, you will note here, that Mr.
Bhattacharya being a representative of advaitism, his admission of the
priority of our Bhagavata Teachers, and his belief that his (,= i.e., Sankara's
.system did not represent any comparatively more ancient system, and that
•'the Vedic language afforded ample room" for our system too, is very good
evidence against Advaitism, while his doubt as to the antiquity of our i.e.,
Ramanuja's system is not of equal weight as coming from the opposite camp.
t Of Purusha-nirnaya, I hear there is a copy in the possession of the
family of the late Mahumahoptldhyaya sri-Krishn^a-Tatacharyar of Conjee-
veram.
§ Pattanivi Sreenivaaa Aiyangar possesses a copy of the great com'
meatary aforesaid.
212
Sio = A Muster Roll of 7-1- Glorious Apostles.
42. From this great spiritual reservoir flowed, for the irrigation of the
whole field of humanity, 74 noble channels from one of which named Bala-
Dhanvi Lakshmana-Yogi my own spirit has been privileged to descend. The
simile, I have thus far used, namel}' that of the rain-cloud S3, sprung from
the Divine Ocean [(s,^ + Si) big S] and showering its water of grace on the
mountain called s^ which shower produced the rivulets called Sg and s^ and
formed the magnificent river called s,, which in turn, under the conduct of
tlie spiritual engineers s., and s,., flowing into the great reservoir called Sj<
whence have issued, for the irrigation of the whole field of humanity, 74
noble channels is contained in the following beautiful memorial verse : —
(s,^ + Si) S Laksbmi-Nilthakhya-Sindhau,
+ S.5 Sa/ha-ripu-jaladah pnipya k^runya-niram,
+s.t Nathiidniv abhyushirachat; tad atha
-f Sg + Se Raghuvarambhoja chakshur-jharabhyam
+ S7 Gatyi tam yamunakhyara saritam,
-\-Sg Atha
-j-Sg Yatindrakhya-padmakareudram sam-priipya,
+S10 Pram-sasye pravahati nitaram
desekendra-bhramanghaih !
Lakshmajja yogi's love for our Bhashya-kara was so intense that like the
wife of Jaya Deva the author of our song of songs entitled Gita-Govinda, he
died of the shock caused by the news of his loved object's departure from the
earth, thus |)ractically illustrating the ideal of perfect love thus enunciated
for all time in the immortal verse of Rama's bard embodying a noble address
of our Junior Lord Lakshmaua : —
O Son of Raghu I note Thow this
If of tby company berefit,
Sita could not live, nor could I :
If, after this, we e'en an hour should live,
'Twould be from hope of Thy retaking us.
Once blast this hope too, then our life sure ends.
Does not a fish, cast out of water die
At once, or as soon as its body 's dry.'' [Ramayana, 11, liii, 31.]
( Vide charamopaya-Nirrtaya, where there is recorded also another
instance of death for the same cause.)
850 = My Own Venerable Brother.
43. For me, the latest link in my spiritual pedigree, is my own vener-
able brother Sri-Tiru-mal:icharyar, to whom I owe my all, and whom, accord-
ing to the mode of denotation 1 have adopted, 1 call s-,„) about fifty geuera-
tions, each called s, having been, in my spiritual degree, traced by me in
uninterrupted succession between me and Sri-Ranganatha or (big) S as
manifest in Srirangam.
Resulting Expression For My Spiritual Pedigree.
44. The resulting expression for my Spiritual Pedigree is, therefore as
follows : —
b (s,,„ + Sm + s,s + S3 4- s.^ + Si) S where,—
b is the body pertaining to each s in the pedigi'ee,
2i3
S50 is ray venerable brother S. Terumalacharyar,
S40 is my venerable father S. Krishwamachsiryar
s^s is ray paternal grandfather S. /S'ingaricharyar
S3 is Saint Paranknsa or Nammaivar, the Seer of our Dramiciopanishad,
s-j is the Archangel Vishvaksena,
Sj is >S'ri(h), i.e., Sandhya or Reconciler ; Vidya, i.e., Sophia or Wisdom;
Vawi, i.e., Logos or the Word;* being that s who is the highest of our
mediatorial links, who stands next to God, and who is worshipped in Sri-
rangam as our 6'riranga-Nayaki, and
S is God, manifest in Srirangam as the Lord of our Sriranga-Nayaki.
His Ananta-vS'ayana or Infinite Bed, indicating the totality of the infinite
universe of b and s, on which He is pleased eternally to recline. The curved
parenthesis calling to mind the circle or the mathematical figure or symbol
of perfection, serves to indicate the gathering up of the whole of the infinite
eternal contents of the universe of bodies and souls for constituting the
Divine Bed. Vide Giti, X. 42 (Lecture-closing verse) :
" With but a fraction of my power.
Upholding all this world 1 stay."
Such Following of God Through the God-sent Guide
Illustriously Exemplified in the Life of Saint Satrughna.
45. One illustrious instance of such following of God, through the God-
sent Spiritual Guide, and Gu-ru or Darkness-Dispeller, as Eve is said to
have followed God through Adam,t was prince A^atrughna. Vide the follow-
ing texts of the Blest Ramayana : —
I. xviii. 31-32. " Bharatasyapi (Satrughnah," &c.,
" And Bharata was the object of S'atrughna's love";
II. i. 1. " Gachchatii matula-kulam " &c.,
" By Bharat, as he started for his uncle's house.
Was loving Satrughiia too, at the same time ta'en,
(S'atrughna having conquered those eternal lures
Which Rami's beauty set 'fore every soul ! "
Satrughna, yet, to Rama 's dear.
For, Rama thus doth speak of him : —
II. xcvii. 8. " Yad vina Bharatam, tvam cha, ^'atrughuaw chapi, &c.; " i.e.,
" Lakshma)i, let fire consume whatever bliss may come
To me, unshared by Bharat, thee, and Satrughna ! "
* Vide the Vishreu Purana : — " Artho Vishwur lyam Vam," i.e„
"The Omnipresent is he who
Is signified or pointed to,
And She His Signifier i.?."
t Vide the following words addressed by Eve to Adam in Milton's
Paradise Lost : —
" What thou bid'st
unargued I obey ; So God ordains ;
God is thy law : thou mine."
214
Authorities Summed Up.
46. Here, therefore, is the purest stream of Saintl}- Wisdom, coming
down — "
I. from Vedis —
(a) which acfording to Professor Jacol)i of Germany, Mr. Tilak of
Poona, Professor BlooniHehi of EalLinioro. America, and olhcr dist.infruisl'.ed
orientalists are proved to liave l)cen published to the world, a J'ev: thousand
ijears at leant, before the C.'liristiaii era, and
(b) which according to Professor MaxMiillcr himself are "the most
ancient documents in the history of the human mind,"
II. down to our own times, represented for me by my own Venerable
Brother.
This Message of Wisdom delivered by mc in my turn.
47. (1) '"To learn and teach, is duty's sum' says Nslko-maudgalya."
(Taitt. Up. .)
(2) " Freely ye have received, freely give," says Christ (Matt. X. 10.)
Conformably to these sayings, brethren, —
I 've freely given you, what freely I 've received,
From all the Holy Teachers I have told yon of.
Prose Summary Of Our Doctrine.
48. Thus enlightened, let us sum up the collected sense of the various
clauses of Pope's couplet with the recitalof which 1 commenced this lecture,
and which is a most felicitous statement of our Visish/advaita system of
philosophy.
I. What it is not.
It is not Materialism.
(1) It is not materialism, for, the materialist's motto is —
" (a) All is body or matter, and nothing more ;
(b) there are neither finite souls nor a Universal Soul."
It is not Atheistic Idealism.
(2) It is not atheistic idealism, for, the follower of that system asserts
that —
" (a) all are but finite souls, ideas, or mental states, and
(6) there is neither matter nor a Universal Soul."
lb is not simple Advaitism or Idealistic Pantheism.
(3) It is not simple Advaitism or Idealistic Pantheism, for, that system—
I. postulates but one entity called Intelligence, and
II. denies that there is in reality —
(a.) any intelligent or knowing Ijeing, whether finite or infinite, and
{h) any object of knoivledge, cupahle of differentiation or characterisa-
tion—
as body or soul,
as part or whole,
as finite or infinite, or
in any other respect whatsoe':er. {Vide p{). 16 and 19 of Mr.
Bhattac'harya's Lecture already referred to) s
818
though it is difficult forme to comprehei^.d how the Bhattacbarya made,
in the same breath, the following contradictory statements: —
On p. 23, he says " I cannot doubt my existence. Gogito Erc/o sunt."
1 his avowal makes me think that Bhattacbarya cannot but be conscious of
his own existence.
Again, on p. 23-21-, he adds: — "This we can know, this is the vital force,
or Soul It is in itself unconscious."
Lastly, on p. 27 he admits the contradiction involved in this mode of
speaking, and says : " Being and not-being cannot be predicated of the same
thing at the same time, since it divides the whole world into two grand
divisions."
It is not Simple Dvaitisra or Dualism.
(4) It is not Simple Dvaitism or Dualism, for, that system —
(a) admits of no more solidarity between God and His universe of finite
souls and material bodies, than what is implied in the relation of controller
and controlled,
(b) whereas we admit in all its extent the relation of Soul and body
between God and bis physical and psychical universe and say that, by reason
of the characteristics summed up by this relation, such as inseperable inter-
penetration, immediate action by a mere act of will, exclusive ownership and
disposing power, &c., &c., naturally arise without any need of explaining
away as meaningless, the 6fteen expressions I have enumerated as being all
of them equated with the ego or that which can be pointed to with my finger
thns°^a and the clearest conception possible is attained of the doctrine that
evei-y finite soul has, in suffering and prosperity, a common lot with every
othei' finite soul, like the different members of one and the same body, thus
realizing in a degree otherwise unattainable the depth of the lesson contained
in the parable of the belly and the members ; namely, that every member is
the complement of every other, and that not one of these can be " damned "
or eternally tormented or annihilated (according to the system of the
M^dhvas and* of most Christians) without mutilating the whole. Here, there-
fore, is a solace extended, without the least exception, to the whole of the
infinity of souls in God's universe, and we pronounce in all sincerity our
daily prayer — "May all souls, bliss attain !"" Lokis samastls sukhino
bhavantu." Cp. the following expressions : —
(1) " Behold ! the spider spins and then withdraws its thread, "
So, from Th' Immutable, comes forth this universe !" (Mund. 1. 1. 7)
(2) "The spider's touch how exquisitely fine !
Feels at each thread and lives along the line !" (Pope's Essay on
Man)
(3) " All for each, each for all "
(4) " Who touches one, touches all"
* I use the phrase " most Christians " to describe the Western postulators
of the doctrine of eternal damnation, for there are some Christians who deny
that Christianity teaches any such monstrous doctrine. On Ogilvie's Impe-
rial Dictionary, the word "Demoniacs" is thus explained: — "In Church
history, a branch of Anabaptists, whose distinguishing tenet is that, at the
en(4 of the world, the devil will be saved."
(5) " According as mankind are griovod or glad,
E'en more than they, ITe sirelikc 's grieved or glad." (Characteri.
sation of our Lord Sri-Rama in the Blest Ram iya«a II. ii. U).)
ft)) " Do unto others that yon wish that others should do unto you,"
Which is the English expression for the " atmanpamyena dar.'^a-
nam " inculcated in the Gita (VI. 32.)
(7) "A brother is a duplicate of one's self." ("BhratA sva m«rtir
atmanali ") is an observation of Manu.
How eontradistinguishod from the sympathetic state of mind here
depicted, is the state of mind recommended in the following string of obser-
vations found in Mr. Bhattach/irya's Lecture (p. 29) ? " .lust as in mistaking
mother-of-pearl for silver, a man transfers the essence and rpialities of silver
to mother-of-pearl, so we imagine that the living individual being is the self.
This is teclmically called adhynsa or adhyiiropa, i.e., taking a thing for what
it is not. It is in this way that a man sa)'s that ho is miserable because of
the suffering of his child or Avife."
IT. What It Is.
Concluding Definitions.
Definition of " the whole " of Pope.
(5) It follows, therefore, that the grand infinity of things that are
thinkable and are conse(|uently nameable, possess an eternal mutual solidarity
which makes them ever plural in the parts, and, yet, form an ever-coherent
inseparable whole, fiod beinc: the soul of this union or its dominant entity,
and the objects of nature, both rational and irrational, i.e., the objects studied
by both Psychologists and Physicists, constituting the parasitically depend-
ent and dominated parts, and ever related to God as a body is to its soul.
Theological Definition of " Body."
(6) "Body" as defined in our Sri-Bhashya, in stating the relation of
both the psychical and physical universe to God, " is that entity, which —
(a) is immediately sustained and acted on by an inttlligent indwelling
Ronl or spirit, according to the will of such soul or spirit, and for all uses to
which such body can. with propriety, be ap])licd, and
(b) exists solely for being thus specially appropriated by such sonl or
spirit." This definition enables us to make the designation " God's body "
applicable as much to God's universe of finite souls, as to his universe of
material bodies. Vide the explanation I have already given of the word
" nature " used in Pope's couplet, and the corresponding word " prakriti "
used in our Gfti.
Exemplification of the Foregoing Definition in the case of my own body,
which hence is called Sndharmya-Drish/Anta or Illustration
by Similitude.
(7) The terms of the foregoing definition of body, I find to be fulfilled
in the case of my own body. By a mere act of my will. T sustain my bodj- iti
the sitting or standing posture, and cause in it, various motions ^^uch as
speaking, writing, walking, c^c.
Inapplical)ility of the Foregoing Definition of Body to everything
that is not " l)ody," relatively to me, ever}- such thing being,
therefore, in relation to the Definition of body a Vaidh-
armya-Drisli/anta or Tllustratiou by Contrast.
(8) But I cannot thus, Ijy merely willing, sustain in position, or com-
municate motion to, a pencil or a?iy other rnateria-l thing not made hy an act
21?
of God, a manageable part of the body allowed to me. I say here " a man-
ageable part ot my body," for, there are even in what is allotted to me as
body portions, such as my hair for instance, which I cannot immediately move
by an act of will alone just as 1 can do my hand unless it has been disabled
by paralysis or any other disease.
Mediate Moveability alone possible in the case of objects not forming
manageable part of my body.
(9) All material objects not forming manageable parts of the body
allowed to me by God, I can, to the extent of present power, move, support
or oppose, but mediately, i.e., I must first move, support or set in opposition
some one of the manageable parts of my body, and bring such manageable
part in contact with the extrinsic object on which I wish to act.
Immediate Moveability By God's Will, of the Whole Universe of Finite
Souls and Material Bodies so as to warrant the Classic Design
of God as the Soul of the Universe.
(10) In the case of God, however, there is no such limitation. He acts
by an immediate act of will on the whole of the twofold infinite universe of
souls and bodies, and therefore is designated the Soul of all and each of
these finite, and material, bodies, and all and each of which finite souls and
bodies are consequently designated God's body, nature or prakriti (Drami-
dopauishad, I. i. 7).
My Own Metrical Summary
Of Our Doctrine.
49. I have, thei'efore, to help memory, thus metrically summarised my
faith : —
" The E'er-Blest Lord of all, I serve,
Being one of the countless souls.
Of whom and matter's infinite mass,
He is the Universal Soul ?
Metrical Summary of Our Doctrine Embodied in the Magnificent
Benediction With Which the Blest Vishnu-Purana Closes,
50. The following magnificent, aiZ-comprehensive Benediction with
which our Blest Vishnu-Purawa closes, embodies also, a beautiful summary
of the Visishtadvaiti Doctrine : —
Whose body — partly matter, partly matter-ruling souls,* —
Thus various is ; who 's ancient and unborn ; who works all good,
And heals all ills ; may He to all souls grant that prefect state
That's from vicissitudes such as birth, eld, et cet'ra, free ! [VI. viii. 64.]
* Cp. the Vedic Designation of God as —
•' Lord of the Lord of Organs " (= " Karajxadhipadhipah ") where, the
finite soul is described as the lord of organs. Vide also Gita Lect. VII.
Ver. 4-6 — a text which has been already cited and explained, where too the
finite soul is mentioned as he through whom it pleases God to sustain the
universe of material bodies, or instruments o^ organs,
H 2S
218
f.!
(n,{S
Saint Prablada's Kapturous Exultation from the full consciousness
of the truths thus summarised.
61. From the full consciousness of the truths thus summarised, Saint
Prahlada exults as follows : —
'• While in the heart, The First of Beings dwells,
Man looks, meek lovely faced, on all things else;
Does not the young sal,t by its very glow,
Its secret drink at sweetest ground-spring, show .^
(.SVi-Vishnu-Pur^?i,a, III. vii-24 " Vasatihridi," «fec.)
Matter and Manner of this Discourse submitted to the candid
judgment of the enlightened public.
>2. "(I) (1) Speak what is true ; (2) speak what does please ;
' (o) Speak not that truth which does not please ;
(4) Nor speak untruth, although it please.
Eternal Speech-laws four, are these ! " (Manu, VI. 46).
They teach each speaker, (1) what to say, and {II; what to shun.
Friends '. Judge, if I have spoken as I should have done !
[A Well-known Vedic Benediction.]
Be blessings, by the hundred, show'red on you : —
Full hundred years of life, may ye enjoy ;
Full hundred-povi'red in thought and accion grow ;
Great thus in length of life, in thought and action great;
May ye, before all, throned in glory sure, abide I
TABLE
showing the Fifteen Senses in which all " a-nishkarshaka " or " indeter-
minate " terms, consisting of —
(1) the first personal pronoun— " I " or "Ego," or that which can be
pointed to with my finger thus '''^l^i and
(2) all its analogues, namely, the pronouns—" thou," " he," " she," &c.,
and also
(3) all the names of concrete individuals with which any of the pro-
nouns aforesaid can stand in apposition,
have been used by mankind
(the w/wZe class of indeterminate terms, being thus permanently distin-
guished from all the remaining terms known to human language,
namely, those —
a. which are called " nishkarshaka " or "determinate,"
6, which consist of such terms as " body," " soul," " Infinite Soul," &c.,
and
c. which, as denoting but a portion of The Great Threo-Mcmbcred
Wliole, called " Visvam" or "Universe, are, in the Veddnta- Sutras
(li. iii. 17), called '•l)hftkta" terms, or "fragmentary indicators."
We thus learn to look " through nature up to nature's God." — Pope's
Essay on Man, IV. 332.)
t The vigorous tree of KiraiLyana fame, which European botanists call—
iihoreo robusta.
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Vide also the foUowinpf passages : —
(1) " Know thyself, that thou mayest know the universe." ^fcmajnanam,
para-vidyangam.
(2) " Pindande jnate, Bvahxnand&m jnatam bhavati."
"The microcosm being known,
The macrocosm too is known"
(3) Stabdho 'si ;&c., (Jhh. Up. VI i. 3. (cited and discussed in the Vedanta-
SMtras, I. i. 9, according to our (S'ri-B hash yet and the Nilakaniha-Bhashya.)
" Full-satisfied thou look'sc ! Hast thou seen that.
Which having been learn'd, thought on, and mastered,
All — erst unknown — can learn'd, thought on, and mastered, be f '»
(4) The following sentences form a part of even Prof. Babu, M.L., Bhatta-
charya's Lecture on the [Advaiti] Vedanta Philosophy, read before the Agra
College Literary Society (Agra: Mokerji Brothers, 189.5): —
" Let us see how the doctrine originated in this system of philosophy.
Suppose (1) that God omnipresent, omniscient and omnipotent, exists, and
(2) that He alone exists and nothing else. Being omnipotent He can create a
world ; and this He does. But when we are guided by the axiomatic principle
that something cannot come out of nothing, we must understand by God's
creation, that He creates out of something which previously existed, and this
something must have existed in God himself, because nothing else at the
time of creation existed. Now the world is an aggi'egate of souls and of other
objects, which are the causes of different modes of intelligence with regard
to the souls. , God being omniscient and omnipresent, His omniscience is
present everywhere. But the individual souls are limited intelligences."
(Pp. 30-31.)
(5) " ?svara is eternal, and so His activity, which is His nature, must be
eternal too... His eternal body [or " Prakriti" (see p. 32)], consisting of names
and forms onl}', receives force, as it were, and goes on developing itself"
(p, 47). [This " Prakriti " and the " force " it receives, I have symbolised as
b and s, respectively, "/svara" or Lord and Soul of All, from whom
" Prakriti " or b, receives its " force " or s, I have symbolised as S.]
(6) [Prakriti] " is nitya, or eternally existing with the creator. More-
over, it being something like a power, or ' sakti ' in Brahman, must necessarily
be nitya, or eternal, as Brahman is eternal " (p. 37). " Brahman never
creates. Creation only means the act of evolution " (p. 46). "(3) The Stttra
(IT. ii. 1) 'Rachananupapattes cha nanumanam ' means that a non-intelligent
matter, without being guided by an intelligent being, cannot possibly produce
effects capable of subserving our purposes. This is the grand argument of
design." " (4) The Stttra (II. ii. 2) ' Pravrittes cha,' means that the purely
non-intelligent matter cannot be the cause of activity in producing the world.
The motive power of intelligence is incontrovertible, that is, motion can be
reconciled with the doctrine of an intelligent first cause, and not with a dull
non-intelligent one." (Pp. 65-66.) How, with the foregoinsc statements, the
following sentences can be reconciled, I leave impartial reasoners to judge : —
(7) " The active thoughts of J.svara, the Prajna, &c., are onl}' the ob-
jectified causes of the external world, and they vanish after destroying the
idea of the external world. I think of Benares for instance. Along with
this thought comes in the idea of its people. If I cease to think of the cit}',
the idea of its people will also cease to be present with me." (P. .54.) Thus,...
" when He (/svara) does not think about these ideas, this Nescience or the
world, vanishes, its developments disappear..." (p. 48).
ttt
(8) Sleeping every night, and waking every morning, Prof. Bha//acharya
must, of necessity, alternatoly cease to think and come to think, of the
aggregation of material objects such as grounds, buildings, &c., of wliich the
whole or any part of the city he inhabits, consists, and of the aggregation of
finite thinking entities or souls, of whom the whole or any part of the people
of that city consist. Does Professor Blia/Zachftrya believe then, that there
have been at least as many vanishings or dissolutions, and creations or evo-
lutions, of the city in question and its people, as there have been nights and
mornings, during which he has ceased to think and come to think, of them ?
Should he entertain any such belief, would not the logic warranting it,
warrant likewise its further devnlo|)ment in the form that there have been
as many cosmic creations and dissolutions as there have been twinklings in
his eyes? That no such belief is entertained by the majority of the Advai-
tins themselves, is admitted at least by one intelligent Advaitin, in the
following passage : — " There are a few thinkers of this school, in whose view
the world rises into illusory existence with each single impression. But
this extreme doctrine has not found general acceptance. It is known as the
doctrine of ' creation with sight ' (' Drish<i-srish/i-paksha ') : — Introduction to
the Advaita Philosophy as taught by Madhusttdana-Sarasvati in his work
entitled the ' Advaita-Siddhi.' By N. Vaithianatha Aiyar, m.a., ' /S'ri-Vaidya
Press, Kumbakonam.'
Professor Bhaitocharya's contradictions.
(9) Atp. 10, he says: "'the aim of this philosophy is to dispel that
Avidya or Nescience, i.e., the phenomenal knowledge, which lies inherent in
us individual beings and to replace it bj' Vidya or true knowledge. At p. 11,
he defines " Upanishad " as "that body of teaching, which destroys the
Nescience or world-phenomena..." Here "Nescience is said to mean, not
" phenomenal knowledge," but "phenomena," i.e., the objects of " phenominal
knowledge," and these are, on p. 15. said to be " without beginning or end."
At p. 14, he says : "Nescience consists of three qualities" whence are
gradually " evolved the subtle bodies," &c. Here is a strange case of the
evolution of " bodies " or substances from " qualities," i.e., from unsub-
stantial attributes which exist only as the inseparable adjuncts of substances,
whereas substances alone are capable of becoming the seeds of substances.
On the Professor Bha//acharya's own "fundamental ground of reasoning "
set forth on p. 65, namely, " that the effect must potentially exist in the
cause before its origination and is non-different from it," we may conclude
that the "qualities" whence his "bodies" are "evolved," must be "non-
different " from the bodies themselves, i e., they ought to be called " bodies"
or "substances," and not qualities." By parity of reasoning, the individual
souls too, cognised by the Professor in the evolved state, must have boon
previously latent in Brahman. Accordingly, speaking of the Creator (Jsvara),
he says at p. 77 : " He is the sum of all individual Souls in the state of
dreamless sleep, and his body, the princi|)le of emanation, is the sum of
bodies of living beings in that state In this phenomenal form he is called
the Omniscient, &c. &c , setting all Souls in motion," &v. It strikes me that
there is here a confusion of thouglit as to the agent and the patient of action.
How can the sum total of bodies and of souls dreamlessly sleeping therein
set themselves in motion? This argument, the Professor himself uses against
the Saukhyas. He says on p. 65 : " Sittra (II. ii. 1) ' Rachananupapatte.s'
cha nanumanam' that a non-intelligent matter without being guided by an
intelligent l)eing, cannot possibly pioduce effects capable of suixserving our
purposes. This is the grand argument of design." The Professor ought
223
therefore to concede that, as a mere aggregation of unintelligent bodies, and
dreamlessly sleeping souls, " without being guided by an intelligent (i.e., non-
sleeping or a-svapna) being who, as such, is distinguishable from the mere
sum of such unintelligent bodies and dreamlessly sleeping souls," cannot
possibly produce effects capable of subserving our purposes, " the motive
power of intelligence " alone being further declared on p. 6(5 to be " in-
controvertible."
(10) At p. 11, he says : — " The Vedcmta Philosophy is a combination of
reason and revelation." We ask here : — " Who, under this system, is the
rtal revealer, and who the real recipient of the revelation? Is it possible for
any revelation to be real ?"
(11) At p. 12, he says : — " Paramarthika means the really true." Unless
there can be such a thing as the "falsely true," the advei-b "really" here
used is meaningless. The expression " really true," recurs on pp. 14, 17.
(12) At p. IS, he says : — " The world including our body... represents...
the Vyavahfirika or the conventional state." We ask here : " Who are the
original parties to this con ventiou .f" For, a convention, being a concordance
of wills, is possible only between two intelligent beings.
(13) At p. 18, he speaks of "Brahman" as "the highest self, which is
the only truth, there being no other truth existing along with it."
Yet, at p. 69, he says that " Brahman " is associated with the " co-eternal "
or " the creative principle." That this " co-eternal " " creative principle " is
matter, appear;s from the following sentences: — (Pp. 17,18). At the end
of each of the great world-periods or kalpas, Zsvara draws back the whole
world into himself which is then dissolved into non-distinct Maya After
some time ifevara sends forth a new material world," &c. The meaning is
made still clearer on p. 77, where Professor Bhaifacharya says: "We
cannot conceive a total destruction of matter."
(14) At p. 14, he says : "In reality, there is no world, no creation, and
no Creator." Yet he proceeds on the same page and on page 69 to describe in
detail the i)rocess by which the Creator evolved the universe.
(15) At p. 15, he says : " There are four states or ways, and then, pro-
ceeding to enumerate these, he says at p. 16: — (4) " Salvation is not a way,
but rather a state."
(16) As to what Brahman is, and as to what it is not, we find the fol-
lowing contradictory statements and expressions.
First As To What Brahman Is.
P. 16. (1) It is " pure being, i.e., pure intelligence or thought."
Id. (2) "It is absolutely destitute of qualities."
Id. (3) " This Brahman is associated with a certain power called
Avidya, or Nescience, to which the whole world is due for its very existence.
It is, as it were, a principle of illusion.
Id., p. 17. (4) "Brahman, in so far as it is associated with Maya (or
"Nescience") may be called the material cause of the world."
Id. (5) " Brahman, in this view, is called J.svara, the ruler of the
universe." He is said on p. 77 to be the sum of unintelligent bodies and
sleeping souls. Vide extract already quoted and commented on under
Head 5.
221
Id. (6) "The non-enliprhtened soul cannot look tbroiish and beyond
Maya, which, like a veil, hides from it its true nature. It blindly identifies
itself with its bodily orfi;ans," &c.
P. 14. (7) " 'I'liis world, from a tuft of grass to the Creator, is the out-
come of Mftya or Avidya, i.e., Nescience, &c. This statement ascribes to
/svara himself a l)]indness exactly similar in kind with the blindness of "the
unenlightened soul " mentioned under tlic last head. Upon this, we ask the
Professor: "If /.svara himself be struck with l)lindness, whence comes the
wisdom which brin^^ salvation to unenlightened souls?"
As To What Brahman is Not; we have the following propositions: —
P. 16. (1) "Brahman is not a thinking beiftg " This denies that
omniscience is co-eternal with Brahman as even matter is admitted to be.
After stating on p. 39 that "nothing is real besides the knowledge of
the self," &c , i.e., that " Brahman lic.s knowledge " ot itself for ever, the Pro-
fessor contradicts himself by saying : —
On p. 7^!. " We can say Brahman is knowledge and not that Brahman
has knowledge"; and
that " It is unconscious, for consciousness begins with duality."*
P. 19. "It (Brahman) becomes a personal God as /.svara, only when
associated with Mayo."
Against this, is made a statement on p. 53 as follows : — " Unaccountably
this is eternally connected with the principle of Maya, or Nescience, the
creative principle."
Rev. Dr. James Martineau's Remarks.
(17) The following extracts are gems throwing light on our subject
from a Christian stand-point, and gathered from the Rev. Dn James Mar-
tineau's article in the Nineteenth Century for April 1895, entitled "The
Foundations of Belief " : —
P. 554. "The most resolute sceptic cannot escape metaphysical beliefs
by holding himself among ' phenomena.' In knowing tliem, he knows himself
* Cp. our Sage Parasara Bhatta's verse : —
(3) ' Idam (2) aham (1) abhivedmi ' tyatma-vittyor vibhede
Sphurati, yadi tad-aikyani, bahyam apy ekam astu |
Pramitir api mrisha syan raeya-mith^'atva-vade ;
Yadi tad api saheran, dirgham asman-matayuh [ = 60 syllables.
Translation.
(3) " This (2) I (1) know," or (3) " This ens, (2) I (1), with my radiant
knowledge, reach,"
Says ev'ry man, — sec'ng — "one '.s not tv:o," idude' er the creed
he'd preach.
If, nevertheless, for simplicity's sake or other cause,
Gratuitously he equates terms one and two, " please pause,"
We say, "equate, then, on like ground, term three too with
term otie."
Grants this the man who, term three, P:ero calls ? Zero, term
one —
The knowledge he would preach, — becomes likewise. Grants
he this too ?
Then, 'bove his refutation's reach, our creed would e'er stand
true. L = 11"^ syllables in translation.]
226
as subject of the knowledge, and is aware that, as phenomena, they are not
self-existent, but must be referred to some permanent ground to which they
belong. The existence of other minds, human or Divine, neither needs nor
admits of ' proof ' from premises more certain than itself, and may well
rely for safe keeping, on a position counterpart to the most certain of all,
the existence of the thinker himself."
P. 556. " If what we all have to think in virtue of our endowment with
intellect cannot be depended on for validity — nay, must even be taken for
false beccnise we think it* — our whole cognitive apparatus becomes a fraud,
and the only thing we can know is our own doom of absolute ignorance.
The syllogistic analysis and organisation of 'proof do not exhaust the
business of reason; in these is presupposed its higher function, viz., the dis-
crimination of primary [= "svatah-praraa?iya"] from dependent [= "paratah-
pramcmya"] beliefs and the entry of them as claiming intuitive recognition.
To efi'ect this selection reason must apply itself to psychological phenomena
fairly predicable of mankind at large; and when it has got hold of what
everybody cannot help believing, yet nobody can derive from what is more
certain still, it has found the reality of which it was in quest, unless he has
been decoyed into the trap of a lying universe. The willing acceptance of
this small group of postulated beliefs (including that of the veracity of the
world) may be called, if you will,/at^/i instead of reason. If reason be taken
with Mr. Balfour, as equivalent to reasoning, or mediated belief, faith will
belts proper counterpart, as denoting immediate belief. But I must refuse
to tie up the intellect in its search for truth to the business of ratiocination,
and to allow reason no partnership in a faith that is rational. The intuitive
apprehension of first principles, which may legitimately be assumed as self-
evident, is a surer sign of penetrating insight and clear judgment than
dexterous v?eaving of dialectic proof."
P. 561. "Ihe twofold implication, that nature is self-active and God's
agencj' intrusive, is a childish misconception, which compels us to seek for a
more tenable interpretation of the contrasted terms.
" This we at once obtain, if, under the words ' Natural and Revealed.' we
look at the relation, not of the opposite fields of phenomena studied, but of
the opposite movements of thought in the minds that meet and find each other.
The human intelligence, in its natural working on its own experience, beats
out the steps of inference which lead to a knowledge of God, more or less
distinctly realised. This is a process consciously, even anxiously, elaborated
in conformity with recognised laws of rational judgment : man is the explorer,
and stands at last in the Divine presence, rendering the worship of his
•Natural Religion.' But the God who has made Himself accessible by this
mediate process has not renounced the freedom of Infinite Spirit, or bound
Himself not to commune with the freedom He has lent to the finite spirits
of His children : and according to their needs, or in response to their as-
pirations, He comes to them unseen, with a new flash of insight, the hint of
a higher ideal, or the touch of more hopeful enthusiasm, which lifts them
from their level life, and joins them to the prophets who best know His
counsels and win men to His righteousness. Here then the initiative is with
God, of whose quickening and illuminating wave of power Man is the
recipient. In his consciousness that he has not worked it out for himself,
* Cp. the Advaiti author Brahraananda's syllogism : —
""Vimatam mithya drisyatvat," &c. ; i.e., ""What is under discussion,
namely, the universe, is unreal or non-existent, because it is knowable," &c.
JI 29
it comes to him as revelation,* and is accepted as a trust given for the
enlargement of faith and the consecration of life. Here, then, ' Revealed
Religion' is the immediate Divine knowledge by the communion of God's
SpirTt with man's, iis distinguished from the Natural Religion earned by the
mediate operation of the human faculties of search.
"Thus understood, the antithesis in fjuestion appears to me perfectly
tenable and applicable to the facts of religiou.s experience. It certainly
assumes that a freev.-ill Theist may consistently attribute to God new begin-
nings of spiritual influence on dependent minds, though a Determinist
doctrine would exclude ihem. [=b Ss thus far. Now as to b.s S: — ] This
clear stage in their respective cases lor the human and the Divine agents,
Mr. Balfour, by a curious and original turn of thought, emphatically denies.
In man he does not believe ' that, strictly speaking, there is any such thing
as " unassisted reason," ' and he is ' sure that if there be, the conclusions of
"natural religion" are not among its products.' And in the sphere of
Divine influence, 'Inspiration is limited to no age, to no country, to no
people.' Wherever any individual soul has assimilated some old discovery
or forced the secret of a new one, there is its co-operation to be discovered.
Its workings are to be traced, not merely in the later development of beliefs,
but far back among their unhonoured beginnings.' Rightly, therefore, have
mankind 'almost always claimed for their beliefs about God that they were
due to God."
P. 559. " What is Nature but the province of God's pledged and habitual
causality ? and what is Spirit but the province of His free causality respond-
ing to needs and aftections of His free children .?...' Heterogeneous, no
doubt, the two modes of action are — the legislated and the optional ; yet, as
Mr. Balfour well knows, they are not only compatible, but essential to the
unity of every personality.
P. 563. "Is there a constellation in the sky fairer than the galaxy of
graces in a holy soul? Is there any planetary cycle that will outlast the
immortal life of the children of God ?...The real drama of existence is with
the spirits, whether near or far, who can aspire and love and will and act
like ourselves or above ourselves.
There is, no doubt, a profound truth involved in this estimate of the
belief in the Incarnation. It has determined, in the right direction, the
long-trembling balance between two competing ideals of the Divine nature ;
identified in the one case with the fearful aggregate of pre-determining
cosmic forces, and in the other with the wisdom of an Infinite Mind, partly
committed to a steadfast order, but amply free to pity and to love. Has, then,
the living God manifested Himself in the Son of Mary ? Then we are not
lashed to the wheel of necessity, but in the hands of one who 'has compassion
on the multitudes,' who has not ordained temptation and sorrow and death
without knowing what they are, and how they may be sanctified. Is this,
then,— 'stricken of God and afflicted'— His ' Son ?' then we too are His sons,
for this is our 'elder Brother.' Such an answer to the fearful and despond-
ing heart does meet a pressing want, and often, doubtless, has relieved it...
* Cp. our Dravic?a Saint's exclamation : —
" En nanri seithen a, ven nenjil tifcalvathu ve ! " ; i.e.,
" What service have I done, that He thus in my heart should
shine P"
(Di'amif?opanishad, X| vi. 8|)
227
Anyhow, the essence of the influence claimed for the incarnation
doctrine lies in this, that by humanising God it draws Him within the sphere
of our affections, gives deeper meaning to our assurance that He knows our
trials and griefs, and identities the moral perfection and ' beauty of holiness '
which is loved of God with our own aspirations of conscience and enthusiasm
of worship. In other Avords, the Divinity of Christ destroys the dread dis-
tance between the Infinite [p. 6()4.:— J God and our finite selves, by bringing
to the front of a great human dramii the spiritual attributes actual in Him,
possible in us, which make the personal natures hoinugeneous, and (lualify us
also to be ' Sons of God.' But in order to reveal this homogeneity, was it
necessary for God to be born and pass through the conditions of finite huma-
nity? Whatever of god-like characDer such a being evinced would in that case
belong to Him as a unique subject, compounded of two natures, and would
afforcf no sample of what might be expected from us ' mere men.' But let
the order be reversed, and from the human level let one appear who, born
in the flesh, is re-born in the Spirit ; let him, through a tew pathetic years
with tragic close, leave an indelible impression of how Divine may be a
life of man at one with God; and the uniflcatiou and communion of the
earthly and the heavenly spheres, thus personally realised, are for ever
secured as the meaning of God for the soul of man.*
" A secret feeling of the overflow of the Divine essence into humanity
contributed, I believe, not a little to the intensity— at first view so strange —
of the early Arian controversy. Was the ' person ' of ' the Son ' of ' essence
like the Father's '? or of the ' very essence of the Father's 'Y According to
the Arians, the former ; for they ranked Him as still among the ' creatures '
of the Divine hUnd, though of a high order. Accordhig to the Athanasians,
the latter ; for He was uncreated, not an organised product brought into a
certain gradp, however eminent, of thinking and acting life on terminable
lease, but spirit itself, with its creative and self-directing powers, commis-
sioned freely to conduct the Divine administration of an appointed finite
province of time and space. Is not this, then, a true conception, that we
see in the mind of Christ the very essence of the mind of God in what He
loves and requires to see in us ; not the passiveness of an instrument or the
obedience of a creature, but filial devotion, the self-renunciation, the enthu-
siasm of all righteous afliections, which must for ever constitute the ethics of
all worlds ? In opening to us this co-essentiality with God through His ov^ a
personality, did He show us what is true of His own individuality alone ? On
the contrary. He stands in virtue of it, as the spiritual head of mankind, and
Avhat you predicate of Him in actuality is predicable of all in possibility.
* We Visishtadvaitis believe that both these methods of educating man-
kind, namely : —
(1) God Himself becoming man-like {i.e., Incarnation), and
(2) His making ' mere man ' god-like {i.e., Inspiration) have been
adopted by God from time to time. His Incarnation as Rctma, Krishna, &c.,
are illustrations of the former method. The operation of His grace in Saint
Parankusa, &c., afEords illustration of the latter method.f
f But whether the business of saving mankind by visibly living and
teaching in their midst, is transacted by God in person or by proxy (i.e., by
means of His inspired agents), all ideas of law attach e^^wai validity to the
act. The witness in both these cases, being equally unimpeachable, we
recognise Him as the principal himself, or as his proxy, according to the
Uuer of the testioiouy given by himself ia this respect.
229
This interpi^tation of His life on earth carries the Divine essence claimed
for Him into our nature as His brethren. [" Each man's fac-simile, his
brother is," or " A brother is another self," says Manu.] In Him, as our
representative, we learn our summons and receive our adoption as children
of God.
" The ' Incarnation,' thus extended from the person of Christ to the
nature of man, may titly be called " the central mystery of revealed religion.'"
When .Mr. Balfour places on the same with it the doctrine of Redemption
through the atoning blood of Christ, and linds in this belief a satisfactory
response to a legitimate need of [p. 565: — ] the human soul, I can only wish
that he had more e.\i)licitly deKued the ethical beliefs which he has saved
from the blight of naturalism, l-'or, however naturalism may fall short of
tlie ideas of sin, righteousness, and responsibility, as interpreted by the con-
science, it does not, like the vicarious atonement, assume them only to
cripple and betray them. That personal guilt and goodness are exchangeable
qualities that may be shifted by compact, like deficit and surplus between
debtor and creditor; that the ' Judge of all the earth,' having announced a
penalty for wrong, cannot remit it to the penitent offender, but may trans-
fer it to a willing innocent ; and that, in this way, the actual sins* of all
Christian believers have been bought off by the sufferings of Christ, and His
holiness placed to the account of the redeemed, are propositions condensing
into a small compass the maximum of contradiction to the very essence of
morals. If it be a ' pressing need ' of human experience to which such doc-
trine brings response, it is assuredly no •ethical need.' When the conscience,
cleared of Jts film, looks with open eye upon a recent sin, does it urge the
penitent to pray, ' Lord, do let me off",' and suggest as a supporting plea,
' Or, if some notice must be taken, here is one who loves me, and will suffer
in iny stead'? Do you hear in this the voice of repentance, or that selfish
fear that doubles guilt in clutching at escape on any terras.^ Compare with
this haste ' to be saved,' the noble thought of Plato, ' that impunity is a more
dreadful curse than any punishment, and that nothing so good can befall
the criminal as Lis retribution, the failure of which Avould but make a
double discord in the order of the universe.f To Mr. Balfour the problem of
undeserved sufferings in the world [vide as to this problem, the transmigra-
" P. 33.
* Cp. our texts: (1) Navirato duscharitctt," &c.; i.e., —
" None that 's not wholly turned away from sin.
Lacks self-restraint, and duteous hath not been,
Can e'er by wisdom reach this cosmos' King." ( ).
(2) "Yatrayanti su-knto, ") "Where good souls go, and bad
Naiva dush-kritah. &c. ( ) ( souls ne'er."
[Here heaven is described as the C " Where go workers of good, but
place—] J evil-doers ne'er."
f •' Antah-prachchhanna-papanam, .S'asta Vaivasvato Yamah," says our
Sacred Law ; i.e. —
" To those whose sin is kept concealed from human view,
The God of Justice deals what puni.-<hment is due."
Coming to a sense of the eternal principle enunciated by this Law, a
oreat German forger (" (Jharborrc " I think is the name he bore) had himself,
at his own cost, prosecuted and punished by the constituted authorities of bis
country and so obtained some relief to his burdened conscience.
229
tioa-solutiou scientitically demonstrated iu Svami Vivekananda's article
in the ] appears,
though not theoretically solved, at least practically lightened by the sympa-
thetic endurance on the cross of the very God who administers them. To me,
I confess, the diiUculty seems driven to its extremity when the holiest of
beings is allowed, by the maximum of suffering, to buy off the penal dues of
all the sinners who will accept the release." Two queries arise here :—
[(i) Would not even the ' heathen ' — Damon or Pithias spurn to save his own
life by letting his loving friend sacrifice /lis life instead ? (2) Would not the
God who allows the loving friend to buy off' by his own sufferings and death,
the penal dues of the fellow man he loves, be proved to be worse-hearted
than even Dionysius the Tyrant, who, struck by the nobility of nature demon-
strated by the readiness of each of two ' uiei-e men ' to lay down his life, if he
could thereby save that of the other, would punish neither, but would seek
it as a favour if he were himself admitted to the privilege of the friendship
of these men ?]
"Mr. Balfour's Notes intending to deal with preliminaries only to the
study of theology, arrest themselves on the threshold of the Christian Scrip-
tures themselves. Hence, some important topics, specially the claims and
place of miracles, and the historical value of the canonical books, are treated
with a kind of half-discussion, in which an estimate is made of the right atti-
tude of mind and legitimate presuppositions to be carried into the study of
the literature itself, the [66t): — 1 contents and interrelation of the several
books being left in reserve for the theological student. The topics thus
bisected are treated at such a disadvantage that I will refrain from comment
which may bo superseded by the sequel yet to come. The presuppositions in
favour of miracles, moreover, can never be so strong as to avail much in com-
parison with the testimonial evidence on which the case mainly rests; and,
at best, an antecedent probability that a want will be met may fulfil itself
either by human invention or Divine intervention.
As Mr. Balfour's design did not require or allow him to enter the field
of historical criticism, the summary judgments which he passes on unnamed
writers, collectively described as ' various destructive schools of New Testa-
ment criticism,' seem somewhat premature. From his speaking of them as
all ' starting from a certain philosophy which forbade them to accept much of
the substance of the Gospel narrative,' I suspect he has in view the critics of
the Strauss period — a highly important and 'epoch-making class, no doubt,
but now fruitful chiefly through the sifting and elaboration of their theories
by successors of two generations to whom the same description by no means
applies. It is impossible for any one who follows the recent course of strictly
historic investigation to doubt that, with the increased knowledge of the first
two centuries of our era, the whole position of the critic of early Christian
history and its records is altered, and his insight into their contents greatly
cleared. Should Mr. Balfour's public duties permit him ever to complete the
task indicated in these Prefatory Notes, I confidently anticipate a recall of
not a few contemptuous characterisations of writers who most freely breathe
in 'a climate' not congenial to him."
APPENDIX I.
The Saint'.s Fivefold Conquest,
A suggestion suitable to blie ftreseiit time.
The Saintly degree of " CO. B.C.I). " should be instituted by a saintly
Iji'otherhood, and conferred as an honorary degree on those, who, in addition
to passing —
(1) the five Intelleetual Tests in secular learning such as, e.r/. —
(a) the Matriculation Kxamimition of a recognised university.
(b) the F.A. do. do;
(c) the B.A. do. do;
(d) the M.A. do. do;
(e) the M.L. do. do ;
(2) the five corresponding Intellectual Tests prescribed for students of
Veda-Vidya or Indian Scriptural Learning, enumerated in the compound
expression —
(a) " Pada (i.e., Philology or the science of language or expression)
{b) Vik3'a{i.e., Dialectics or the science of thinkables or pre-
dicables)
(c) Pramawa [i.e., exigesis or the science of the interpretation of
Holy 'IVadition, Revelation or Testimony, by the aj)pli-
cabion thereto of (ci) Philolog}-, and {b) Dialectics, according
to the prece[)t of Man u (Xll. )]: —
" Arsham Dharmopadesain cha Veda-sastravirodhind |
Yas tarkeninusandhatte, sa (h) Dharmaw Veda netara/< || ;
i.e.,
" Duty is known i)y him who interprets
Revelation — both Immediate and Mediate, —
With reason that isn't thereto contrary" ; the science show-
ing how Inspired Sages or Thinkers have actually ihought
with respect to God and the souls' relation to Ciod.)
{d) Bhagavad-Vishaya (i.e., the science of Saintly Emotions or
the science showing how Inspired Saints or Lovers have
actually felt towards God).
(e) Rahasyam. [i.e., the Codified Results (such as are embodied
in the Aphorisms now presented) of the ripest lessons
derivable from all departments of saving knowledge — i.e.,
such knowledge as does not deserve the stigma pronounced
by the sentence " Where ignorance is bliss, it is folly to
be wise."]
are ascertained to have achieved
(3) the five Veda-vratas or obstacle-overcoming spiritual disciplines.
(A) the end of all of which is Godly Peace or Rest in God, according
to the text — " (S'am^ya sarva sAstn'uii ; "
(B) which are indispensable for qualifying the religious student^—
{a) to receit'e religious instruction from tlie Godly Teacher (vide
the Upauibhad sayings aamauvitaya provacha Taw»
APPENDIX I.
281
tattvataBrabmaTidyam ;" and ^charyavan purusho veda ;"
aud
(b) with constancy meditate on the Divinity whom the Teacher
points out {vide (Santa (h) upilsita.") ;
(C) all of which are successively indicated in the following texts in
the order of the difficulty of their achievement : —
T. (Gita, ) "Indriyani par^wy Ahnh," i.e., "The gates of vicious
sense, they say, 'tis hard to close" = Obstacle No. 1, sym-
bolised as "G," to represent the English word "Gate" and
the Sanskrit word " Go," and signify each of the five out-
ward indriyas or gates through which objects enter our
consciousness.
II. (Katha-Up. iii. 10) " Indriyebhya/i para(/i) hyartha/i," i.e., "Sense-
objects far-removing 's harder than such close" = Obstacle
No. 2, symbolised as " O," to represent the English word
"Object" and the Sanskrit word "Ogha" or Vishaya-
Pravaha.
III. (Id.) "Arthebhyas cha param maua/i," i.e., "To bar man's brooding
(abhidhya) on these things is harder still" = Obstacle
No. 3, symbolised as "B." to represent the English word
" Brooding " and the Sanskrit word " Bhandha " or " Sanga."
IV. (Giti, ) " Manasas cha para buddi/;." i.e., " Gonviction-gaming 's
' harder than restraint of will " = Obstacle No. 4, symbolised
as " C," to represent the English word " Conviction " and
0 the Sanskrit word " CZipti " or " KZipti."
V. (Id. ) " Yo badde/i para-tas bu sa/t," i.e., " Desire set right, soul
doth discipline's end fulfil" = Obstacle No. 5, symbolised
as " D," to represent the English word " Desire " and the
Sanskrit word " Dola " or that restless (Chitta-vikshepa-
riipa) swing, otherwise called Urmi or Wave of " Kama,"
into which the Gita finally resolves the cause of all our woe."
Summary.
(I) Gates, (IT) Objects, (III) Broodings and (IV) Convictions with
(V) Desires made pure.
Souls grow Saints, and each heav'nly bliss e'er e'en on ea/rth secure.
Vide the Taitt.-Up. ^dnandavalli : —
" Sa eko Brahmawa(/?) iwandah, srotriyasya cha kamahatasya "
[= " Such bliss too is the bliss of Him who is supreme o'er all.
And of the godly soul who doesn't, to lusts a prey doth fall."]
Enforcement of the same Argument in the Reverse Order.
" No man, against his will's convinced
As by experience is evinced ;
As wish is father to the thought,
By (V) right desire, 's (IV) Conviction brought.
(Ill) (Jood meditations, (II) Objects good,
(I) Sense-organs-filled with objects good.
All come thence, in course natural.
And Soul's salvation 's made real."
232 APPENDIX I.
Rule of Intellectual Discipline.
Those who lire not with us arc against us ; tor logic admits of no com-
promise; hence comes the parity of our doctrine, whereby we are, even
within the compass of this short life enabled (a) to know something certain
and (h) to do something useful.
Rule of Moral Discipline.
Those who are not against us arc with us; for Charity (as illustrated in
the life of our Model Saint — Prahlada,) knows no foe, hence comes the
peacefnlness of our practice, whereby we are, in spite of the vicissitudes of
disposition to which life is exposed, enabled (a) to bear and (b) to forbear.
Prayer.
I. " Lord I gracious grant that I — ~) f
Thee, knowing, love, and | | " Tavanubh?tti-sambhwta-priti-
loving, serve ; I J k'lrita-d'isa-tiim |
Else I know not how I'd — [ j Dehi mekripayy Natha! najane
touch with my way or goo 1 } ' gatim anyathi ! "*
preserve ! "* J (^
(.S^ri Bhagavad Ramannjacharytl's Prose Speeches Three.)
II. Buddhi-sviisthyam, raanas-^ Tu t> ™ ^ • *.• ** *.-
, ., J > "Be my coaviction, my attention,
svasthyam, j 11
o ^ . • J • 1 . ,.1 1 • I and my senses all.
ovastyam amdrivakaw tatha. >i.p.,< Oi. -j u • t mi, f\
-.f / , n r\ 1 1 Staid by praise or The (.)mni-
Mamastu iJeva — Devasya ^ t j r< ^ t j n >•
-rr^ r^ 1 ' i. 'i. '» present-Lord — God of gods all.
Vasu — Devasya kirtanat. J L.
— .9ri-Vish»u-Dharma, 71, 27. '
III. (1) The wisdom Thou 'st through Veds revealed,
(2) And th' practice that to it conforms ; t f
Saint's lasting treasure as they are —
Ma}' us, Lord ! ' growth and safetj' ' + bring !
[= iS'ris Satirn amritJi si hi
Veda-Vidyatmika tu ya
Veda-Vratardhitaishasyad,
Yoga-kshemaya na//- Prabho !
IV. " To souls — who are in birth-sea drowned,
Whose hearts, sense-objects, snake-like, gulp —
-n , p y-, li • ,1 7 brifl^e spanninfr earth and heaven
But for God s serving as a through— ^^^^^ ^i^e^S in- hence to heaviS^
Salvation-means would absolutely non-existent be "
[= " Samsar.irnava-magnjinaMi, Vishayakranta-chetasam,
VishwM-potam vin:i nanyat kinchid asti pariyanam."]
V. Safe 'neath the shade of our Almighty Gita-teaching Lord,
Maj- all souls ever thrive, — trusting Him as their guide Adored !
VI. May all souls born, ( — as in the Golden Age — $) to win worlds both,
Learn, as fits each, Ved's letter and its spirit without sloth.
And keep, each in his proper time, tlie sixfold Vedic vow,
* 6-5-97, the anniversary of .9ri Bhagavad-Ramlnuji's Blest Nativity.
t Vide the text :— " Veda-Vidya-Vrata-snatah."
X Giti ix— 22.
8 Vide the -S'ri-Maha-Bhf.rata, Bk. Ch.
APPENDIX 1. 233
Which, by the follow'ng text , they're called to take with rev'rent
bow : —
" (1) Ved-student wilt thou be ? (2) Be water, then, thy only drink.
(3) Thy Ved-taugbt duty well perform. (4) By day, haven't e'en a wink
Of sleep. (5) Bare alms, from day to day, a living, thee provide ;
Thee, no gold-hunt or aught else tempt! Obey thy Spiritual Guide " *
[= " Brahmach.iry asi," &c — Yajusha-Mantt-as Prasnas, Prasna II,
Khuwrfa 6."]
VII. May each of our boys' Spiritual Guides, ever with all his heart,t
To each of them, Six-Vedic-benedictionsJ thus impart : —
" Together, you and me,
O may our Scripture (1) save from ill and (2) keep in bliss !
(3) Together, O may you and I,
Mature in full our Scripture-reading's proper fruit !
(4) 0 may our Scripture-reading, thus, right glorious prove!
(6) May diff'rence 'tween us ne'er arise !
(6) Yes, living unto God alone,
May we ever enjoy peace, peace, and peace alone ! "
[=" Saha nav avatu," &c.— Taitt.-Up., opening of the "^nandavalli " or
" Tree of Bliss."]
VIII. May Teachers and Disciples thus, earth's fourfold treasure guard
And hawking fruition of the follow'ng pray'r for their reward : —
" O may (1) truth 's evidence, (2j truth evidenced.
And (3) meek know'rs whose (4j ken grasps truth evidenced,
Together ever triumph everywhere,
Conq'ring each ill to which error is heir ! "
[= " Pramawam cha, Praraeyem cha," &c. being v. 8 at the opening of
our iSruta prakasika.]
IX. " Not for the husband's sake at all,
But for God's sake 's the husband loved :
So too, one's wife, sons, wealth, priests, kings,
Worlds, souls — above, beneath and all.
Are loved, not for their sake at all.
But for th' sake of God in them ! " [= " Nava, are ! " &c.— Bri.-Up.
per Jacob's Cone II. . . , ., IV. ^ „ ,
T -. Y^TjT 4, 6 ; and id. =pp 5, 6.1
per our reckoning IV. VI.
X. " Transcendent, varied, natural, are said to be,
God's (and Saints') wisdom, pow'r, strength and activity!
[= " Para 'Sya sakti/t," &c.— 5'v. Up., VI. 8].
* Through breach of this sacred discipline, says sage dpastamba, have
Mautra-Krin-Maharshis not arisen among Vedic students of modern times
(See Dr. Buhler's Translation of ^pasfcamba, " Sacred Books of the East"
Series).
f Even the milk that is not cheerfully and lovingly given by a cow (as
well-tended cows do, vide Kaii-dasa's Raguvamsa) is said to be unwholesome.
J= " Vedoktasirv^daa disatu."
JI 30
234 APPENDIX I.
XI. What 's not of God, be it e'er so dear, firm eschew ;
What is of God, be it e'er so strange, eager woo.
XII. " To that Great Soul alone, all such truths explicit appear,
Who, God and Godward Leader, dolh alike, intense, revere." — Sv.
Up., i.e., the closing Mantra.
Solace to the most disheartened soul.
*' Of every siTi the cure is the pro-"^ f Sankctyam, pilrihasyanivi, sto-
nouncing of God's Name, j hhain, heianam ova va
Be 't in convention's — teaching's — >i.e.,< Vaikun<ha-n 1 nia-grahanam, aee-
singing's — or i'oe-chiding's — j } sh;igha-vinasanam."
course J l^
Saviour's Name hath more of sin-healing pow'r
Than any sinner hath of sinning pow'r
i.e., (
Namno 'sti yavati saktife, papa nirharane Hare/i,
Tavat kartum na saknoti pfitakam pataki Janah."
" What pain 's there in thinkinc) on Him,") f " ^yasas smarane ko 'Sya."
And, thought of Him, straight, blessing \'=^\ Smrito yachchhatisobhanara."
brings." ) (,
" However much we free will in us feel and credit claim
Let us trust God; for His purposes, e'er shape our course and aim."
[Cp. " Tvay^ Hrishike.sa ! " &c.]
Apostrophe to All Fellow Souls.
"^ f 0 fellow souls ! first, yi)ar distinct-
Dehatm ibhimatira tyakiva, j | ness from your frames discern !
Sv itanti^a-bhrantini uttaram, [ • j Then, tliat you 're lieges all, not in-
Anya seshatvam ante cha, j ' j dependent, may you learn!
Sarvatmanas! sta (S'eshi-ga/i ! And, lastly, may you no< misfafce the
J [_ Lord whose thralls you are !
"^ f " By their nature, 'tis plain, all souls,
,iT\' uv ^ ' .. >' I But as thralls of the Soul Supreme,
* Dasa-bh«tas sva-tas sarve . i
„ _ I j have being. ^
" X'^ln eva " ^o I I ^^ ^" *^'^ clogged, so in the freed, \
Asaneva, dec. | j g^.^^^ ^^^^ ^^j^^,. jefnition they have
J (^ none.
APPENDIX II.
Continuation of the Di'^quisition
on the Nature of Time,
contained in the Asterisk-Note on pp. 118—121, and in Note 83 on p. 131.
Cp. the following passages : —
"As time [ — like space—] is cognised >iolely as an adjunct of suhstance,
no separate affirmation or negation of its existence, &c., is reasonable.
" Propositions that time is or is not (—i.e., is present or past—) are like
propositions that the speaker's genus, species, &c., are or are not {i.e., are
present or past, are of this or that description, &c.).
" Have we not already shown that genus, species, &c., are cognised
solely as adjuncts of suhstance ?* " [— .S'ri-Bha.shya or the Holy Sage Sri-
Bhagavad-Ramanuja's commentary on the Brahma-svitras (or Yedanta,
Hutras) of the Holy' Sage .S'ri-Bhagavad-Bidarayana or Veda-Vyasa, Ch. 11,
Quarter ii, Sutra 31, where the Jainas' quibbles are refuted.]
Standard Commentary (entitled the <9ruta-Prak£.sika by the Holy Sage
Vyasarya) on the above-cited passage of the »S'ri-Bhashya : —
" the meaning is that, as time is cognised solely as an adjunct of
siibs^fMice, thene is no opening for any doubt arising as to whether time is
(i.e., exists) or not."
Vide al^o the following passage of the Holy Sage i9ri-Parasara-Bha<-
tarya's Standard Commentary on that Chapter of the Sri-Maha-Bharata,
which contains the .9ri-Vishnu sahasra-Nama-Stotra or Hymn, showing
God's One Thousand Names : —
" [Name No. 234.] Ahas-Samvartaka, i.e., Revolver of the Wheel of
Time.
" Vide the texts :—
" (1) ' From the Great Lord of Light, all moments sprang.' [Taitt. Up.,
Prasna 6, reckoning from the beginning of the ^.raMyaka, Part — entitled
" Niirayanam, " = " Sarve nimesha (/i-) jagwire Vidyuta/i Purushad adhi. "
(Anuviika 1, Mantra 8.)]
" (2) ' The All-blest Conqueror of Lust and Wrath, ever
Revolves the Wheel of Time and Time's Divisions too.
And also th' Inf'nite Volume of the Universe.' — (/S'ri-Maha-
Bhirata, Udyoga. Parvan, Ch. 67, v. 12 )
"Time [kala] (a) is well known as the means which, through its divisions
of ' past,' ' present,' and ' future,' enables us to distinguish things as of long
or short duration [ — just as space (desa) through its divisions of ' before,'
' behind,' ' cubic feet,' &c., is the means which enables us to distinguish
things as of great or small extension] ;
(b) is God's eternal plaything (or play) ;
* See pp. 70-71 of the Madras Veddnta-Vidyd-Vildsa Press Edition of the
.Sri-Bhishya and its commentary, the (Sruta-Praka.sika, under Chap. I,
Quarter i, Topic 1, Aphorism 1.
236 APPENDIX II.
(c) brings on and dissolves the union of souls and bodies, and
(d) produces all the six vicissitudes of matter [ — ot which vicissitudes
the following is a mnemonic verse : —
" Bodies (1) beoriu t' ai)pear:r \ "(1) jayate, (2) asti,
(2) appearing, stay ; ) = ( ^'^^ pariuamate, (4) vivardhate, (6)
And (o) change, and (4) wax, 1 Capakshiyate, (6) vinasyati."]*
and (5) wane, and (6) disappear." (. J
" [Name No. 2:35] Valini/;" [Here, too, the commentator, namely, the said
Holy Sage Sri-Parasura-Bhai/arya, enforces the argument as to the adjunc-
tive character of time (kiila), by the analogy of the argument as to the
adjunctive character of space (desa),]
" [Names Nos. 417 — 419 = ' iJitus, Su-darsana/i, Kiila/f..' Here, too, the
like argument is set forth.]
[Name No. 234, continuation of the aforesaid Bha<<nrya's comment: —
" I. Time, some hold to be the determinate series of matter's changes.
"II. Others regard it as the totality of the Lord's motionsfC — as space
is the totality of the Lord's extensions].
" III. Others, again, take it to be independent (i.e., a separate substance
or 'that in which qualitij and motion inhere.' [Contrast this view with that
set forth in the dagger-note below].
"Illustrations should be carefully selected from the Sri-Paushkara-
Sambitii (.of the ib'ri-Pancharatra-sastra).
"[Name No. 235, comment aforesaid.] ' Vahni/t ' (i.e., ,* Sustaiuer ' or
' Bearer'i God is called, because, as space (^desa~>J He contains and sustains
all.
In explaining, however, the word " kala " or " time " occurring in this
passage of the Gita, the author of the Tat-parya-chandriki, namely, the Sage
Vedant ich ir3'a, speaks of " time " as a " dravya " or substance. Ho expresses
the same view in his Sanskrit-Tamil work, entitled the " Para-mata-bhanga "
or " Refutation of Opposing Creeds." It appears to me that there is as little
1 2 3
* =r Jayate, 'sti, pariwimam
15 6
chaity (riddha-kshina-nash/a.) ta/t, |
Achid-dravya-svarupam hi
sadaivam (sha(i-vikara-)gam ? ||
i.e.: —
(1) Comes into view, (2) remains in sight,
(3) Changes. (4) swells, (5) wanes, and 6) disappears ;
Thus doth each bod}- undergo
Sixfold vicissitude ever
[ = Thus six vicissitudes hath, e'er,
Each substance that 's material.]
Cp. Locke's "deeply meditated chapters on language" — the admiration
of such reasoners as J. S. Mill, Macaulay, &c.
t This is the view which, from the commencement of this note, I have
sought to set forth.
J Cp. the following analogous expression : —
" As time (kala). T develop oViy activity in dissolving the world."
(=" Kalo 'srai, loka-ksiiaya-krid pra-vriddha/*.") — Gita, xi. 32.
APPENDIX II. 237
propriety in calling time a substance, as there would be in calling sjjace a
substance. I think that Mr. Herbert Spencer sapp<jrts my view.
"(.1) ' Ulsis the Intinite, Eternal Heav'nly Sphere
[ — compared with which the vis'ble cosmos is a. poinf]'
'\2) *In His power is (all).'
"(.o)'An infinitesimal fraction of His Realm sprang up here (into
visibility).'
[ — Purusha-Siikta, Mantra 4.]
" Space (desa) is well known as the means whereby we distinguish a
thing as being ' here,' ' thei-e,' cVc. [ — just as time (.k'.la) is the means where-
by, as already mentioned, we distinguish a thing as being ' now,' ' then,' &c.]
"And it is, by God's allotment alone, shared by all the three classes of
souls — known as U) the (sin-) Bt)und, (2) the (sin-) Freed, and {o} the (ever-
sinless) Eternals [ — the Highest Heaven of the Universe being specially
reserved for the range of classes (2) and (15), though the range of these
classes is not restricted solely Co that portion of the universe, bat can, at their
})ieasure, be extended, unchecked, everywhere, while the lower portions of
the universe is the appointed place of confinement Of class (1)]."
Cp. al.«-.o the comment on names Nos. 417 — 419 ( = iiitus, Su-darsana/t,
Kcila/i, = Season, Beauty, Time), under the last of which names, a derivation
is given in respect of that name (namely, " Kala,") which tallies exactly with
lliat given in the tSri-Bhagavad-Ramanuja's Bhashya on the Gita-text quoted
in the dagger-note below.
Vide the fpllowing passage of the Sri-Bhagavata (Book X, ch. 90, v. 47) : —
'■ Krishiiasyaitan na chitrajji kshiti-bhara-harane Kala-Chakrayudhasya : "
!" This great power of Krishna need cause no surprise.
'' Isn't He the Lord — who, Time-Wheel-armed,
Of all her sin-weight earth relieves? "
" Bhur, bhuvas, suva/i " (= " Earth, air, skies,"*) is the description which
describes the universal whole of the three parts, as ever exhibited to the naked
eye of all mankind.
This universe admits of comparison with a clock. The firmament of
(apparently) fixed stars is like a well-marked dial. The sun and the planets —
primary and secondary — resemble the date-hand, the hour-hand, the minute-
hand, and the second-hand. The comets correspond to the alarum.
* Pope's Universal Prayer
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