Escolar Documentos
Profissional Documentos
Cultura Documentos
"A
ORIENTAL SERIES.
is
as an acquaintance
Immense strides have been
ago.
language
been deciphered, and a
Assyrian, and other records of the remote past have
monu
group of scholars speak of still more recondite Accadian and Hittite
ments ; but the results of all the scholarship that has been devoted to these
because they were con
subjects have been almost inaccessible to the public
tained for the most part in learned or expensive works, or scattered through
out the numbers of scientific periodicals. Messrs. TuiJBNER & Co., in a spirit
of enterprise which does them infinite credit, have determined to supply the
;
at least, a compre
constantly-increasing want, and to give in a popular, or,
hensive form, all this mass of knowledge to the world." Times.
748, with
Map,
W.
Member
"W.
HUNTER,
of the
Viceroy
AND PRODUCTS.
K. C.S.I.,
C.S.I., C.I.E.,
LL.D.,
Legislative Council,
scholarly
TRUBNER S ORIENTAL
SERIES.
8v<>,
II.
I
II.
V.
of the
History of the Researches into the Sacred Writings and Religion
Parsis, from the Earliest Times down to the Present.
Kssavs on the Sacred Language, Writings, and Religion of the Parsis, by the
Martin Hang, edited by Dr. E. W. West. The author intended, on his return
from liidia, to expand the materials contained in this work into a comprehensive
account of the Zoroastriaii religion, but the design was frustrated by his untimely
We have, however, in a concise and readable form, a history of the researches
death.
into the sacred writings and religion of the Parsis from the earliest times down to
the present a dissertation on the languages of tne Parsi Scriptures, a translation
of the Zend-Avesta, or the Scripture of the Parsis, and a dissertation on the Zoroas
Times.
trian religion, with especial reference to its origin and development."
"
late Dr.
viii.
"
DHAMMAPADA."
Mr. Real
named
"was
"
"
god himself.
Scotsman.
TRUBNER S ORIENTAL
Second Edition, post 8vo.
SERIES.
them with
all
Professor
subject."
WHITNEY, Yale
was one
writes
the form
the most
additions
they
"
Is
xii.
198, accompanied by
Maps, price 75. 6d.
Two Language
A SKETCH OF
THE MODERN LANGUAGES OF THE EAST
BY
ROBERT
INDIES.
N. GUST.
own
edification.
"
writers."
Saturday Review.
xii.
Poem.
BY KALIDASA.
RALPH
"
T. H. GRIFFITH,
M.A.
Times.
Mr. Griffith s very spirited rendering is well known to most who are
at all
interested in Indian literature, or enjoy the tenderness of
feeling and rich creative
imagination of its author. "Indian Antiquary.
We are very glad to welcome a second edition of Professor Griffith s admirable
translation.
Few translations deserve a second edition better." A thenteum.
"
"
TRUBNER S ORIENTAL
SERIES.
i6s.
circle of
savants."
Times,
no slight gain when such subjects are treated fairly and fully in a moderate
space and we need only add that the few wants which we may hope to see supplied
in new editions detract but little from the general excellence of Mr. Dowson s work."
"
It is
;
Saturday
lieview.
View
EDWARD WILLIAM
BY
LANE,
"
"
<fec.
"
m.o.ii,
Calcutta.
vi.
their
necessities."
2 imes.
xliv.
Introduction,
BY
"...
An
J.
many
MUIR,
agreeable introduction to
Hindu
poetry."
Times.
the religious
writers."
TRUBNER S ORIENTAL
Second Edition, post 8vo, pp. xxvi.
SERIES.
THE GULISTAN;
HOSE GARDEN OF SHEKH MUSHLIU D-DIN SADI OF
OR,
SIIIKA/.
Translated for the First Time into Prose and Verse, with an Introductory
Preface, and a Life of the Author, from the Atish Kadah,
BY
EDWARD
B.
EASTWICK,
It is
"
"
In
Two Volumes,
viii.
408 and
viii.
HOUGHTON HODGSON,
ESQ., K.H.S.,
CONTENTS
Ot<-
VOL.
Clu-valier
&c.
<fcc.,
I.
s.
Appendix.
On Himalayan Ethnology. I. Comparative Vocabulary of the La
SECTION II
of the Dialects of the Kirai ti
guages of the Broken Tribes of Ne"pal. II. Vocabulary
Gramm
Language HI. Grammatical Analysis of the Vayu Language. The Vayu
the
Kiraiiti
of
Dialect
Language. The Uahing Gra
IV. Analysis of the Bahing
mar. V. On the Vayu or Hayu Tribe of the Central Himalaya. VI. On tue Kiraiiti
Tribe of the Central Himalaya.
CONTENTS OF
VOL.
II.
SECTION
III.
On the
Comparative Vocabulary
Two
268 and
viii.
326, cloth,
to
Annotations.
P.
BIGANDET,
"The
subjectmatter, but form a perfect encyclopaedia of Buddhist lore." Times.
A work which will furnish European students of Buddhism with a most valuable
help in the prosecution of their investigations." Edinburgh Daily Review.
Bishop Bigandet s invaluable work." Indian Antiquary.
"
"
Viewed in this light, its importance is sufficient to place students of the subject
under a deep obligation to its author." Calcutta Review.
This work is one of the greatest authorities upon Buddhism." Dublin Review.
"
"
CHINESE BUDDHISM.
A VOLUME OF SKETCHES, HISTORICAL AND
BY
Author
of
"
China
Place
CRITICAL.
EDKINS, D.D.
J.
in Philology," "Religion in
China,"
&c., &c.
"
"
LINGUISTIC
AND ORIENTAL
BY ROBERT
Late
Member
of
Her Majesty
and Author of
"
ics. 6d.
ESSAYS.
1846 TO 1878.
NEEDHAM
CUST,
Hon. Secretary to
Indies."
We know
none who has described Indian life, especially the life of the natives,
with so much learning, sympathy, and literary talent." Academy.
They seem to us to be full of suggestive and original remarks." S. James s Gazette.
His book contains a vast amount of information. The result of thirty-five years
of inquiry, reflection, and speculation, and that on subjects as full of fascination aa
"
"
"
of food for
thought."
Tablet.
Exhibit such a thorough acquaintance with the history and antiquities of India
him to speak as one having authority. "Edinburgh Daily Review.
The author speaks with the authority of personal experience
It is this
constant association with the country and the people which gives such a vividness
"
as to entitle
"
to
many
of the
pages."
Atkemeum.
TRUBNER S ORIENTAL
Post 8vo, pp.
civ.
SERIES.
BEING THE
For the
first
Jataka Tales.
:
BY V.
And
or,
in
the original
FAUSBOLL
i uli.
W. HHYS DAVIDS.
Volume T.
Translated by T.
Translation.
"These are talcs supposed to have been told by the Buddha of what lie had SLCD
and heard in his previous births. They arc probably the nearest representatives
of the original Aryan stories from which sprang the folk-lore of Europe as well as
The introduction contains a most interesting disquisition on the migrations
India.
of these fables, tracing their reappearance in the various groups of folk-lore legends.
Times.
Among other old friends, we meet with a version of the Judgment of Solomon.
It is now some years since Mr. Rhys Davids asserted his right to be heard on
this subject by his able article on Buddhism in the new edition of the Encyclopaedia
"
"
Bntannica.
"
Leeds Mercury.
are interested in Buddhist literature ought to feel deeply indebted to
Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient
is deserving
guarantee for the fidelity of his version, and the style of his translations
"
All
who
"
xxviii.
A TALMUDIC MISCELLANY;
Ou,
"
"
"
"
Scriptures
It is a capital specimen of Hebrew scholarship
light-giving labour." Jewish Herald.
"
monument
of learned, loving,
xii.
BY BASIL
Author
"
of
Yeigo Hefikaku
Shiran."
very curious volume. The author has manifestly devoted much labour to the
task of studying the poetical literature of the Japanese, and rendering characteristic
specimens into English verse." Daily News.
Mr. Chamberlain s volume is, so far as we are aware, the first attempt which has
been made to interpret the literature of the Japanese to the Western world. It is to
the classical poetry of Old Japan that we must turn for indigenous Japanese thought,
and in the volume before us we have a selection from that poetry rendered into
Tablet.
graceful English verse."
is undoubtedly one of the best translations of lyric literature which has
appeared during the close of the last year." CdestiaL Empire.
"Mr. Chamberlain set himself a difficult task when he undertook to reproduce
Japanese poetry in an English form. But he has evidently laboured con amove, and
his efforts are successful to a degree." London and China Express.
"
"
"It
xii.
(Son of Sennacherib),
B.C. G81-C6S.
BY
ERNEST
A.
BUDGE,
haddon.
"
B.A., M.K.A.S.,
College, Cambridge.
of scriptural archaeology will also appreciate the
History of Esar-
Times.
THE MESNEVI
(Usually
known
as
or
HOLY MESNEVI)
OF
D-D IN
MUHAMMED
ER-EUMI.
First.
Together with some Account of the Life and Acts of the Author,
of his Ancestors, and of his Descendants.
Illustrated by a Selection of Characteristic Anecdotes, as Collected
by their Historian,
AniFi.
JAMES
"
A complete
REDHOUSE,
TRUBNER S ORIENTAL
Post 8vo, pp. xvi.
SERIES.
BY REV.
Member
J.
LONG,
of the
"
"
Globe.
"
viii.
INDIAN POETRY;
Containing a
of the
New
"Gita
Edition of the
Govinda"
of
"Indian
Jayadeva
India"
BY
EDWIN ARNOLD,
C.S.I.,
Author
of
"The
Light of
Asia."
new volume
In this
typified."
other English poet lias ever thrown his genius and his art so thoroughly into
the work of translating Eastern ideas as Mr. Arnold has done in his splendid para
phrases of language contained in these mighty epics." Dail/i
The poem abounds with imagery of Eastern luxurionsness and sensuousm ss the
air seems laden with the spicy odours of the tropics, and the verse has a richness and
a melody sufficient to captivate the senses of the dullest." Standard.
The translator, while producing a very enjoyable poem, has adhered with toler
able fidelity to the original text." Overland Mail.
T
"We certainly w ish Mr.
Arnold success in his attempt to popularise Indian
classics, that being, as his preface tells us, the goal towards which he bends his
efforts."
Allen s Indian Mail.
"No
l\lt<tr<ti>h.
"
"
By
the REV. A. B.
HUTCHINSON,
Hong Kong.
Mr. Faber
i6s.
Tablet.
deals."
is not only on the whole the best but the only manual of the religions of
from Buddhism, which we have in English. The present work
shows not only great knowledge of the facts and power of clear exposition, but also
great insight into the inner history and the deeper meaning of the great religion,
for it is in reality only one, which it proposes to describe."
Modern Review.
The merit of the work has been emphatically recognised by the most authoritative
But probably
Orientalists, both in this country and on the continent of Europe,
there are few Indianists (if we may use the word) who would not derive a good deal
of information from it, and especially from the extensive bibliography provided in
"This
India, apart
"
the
notes."
Such
"
Dublin
a sketch
Revieic.
THE
An
viii.
master-hand."
HINDU PHILOSOPHY.
SANKHYA K A RIKA OF IS WAR A
KRISHNA.
BY
The system
DAVIES, M.A.
JOHN"
(Cantab.), M.R.A.S.
all
"The non-Orientalist
finds in Mr. Davies a patient and learned guide who
leads him into the intricacies of the philosophy of India, and supplies him with a clue,
that he may not be lost in them.
In the preface lie states that the system of
Kapila is the earliest attempt on record to give an answer, from reason alone,
to the mysterious questions which arise in every thoughtful mind about the origin of
the world, the nature and relations of man and his future destiny, and in his learned
and able notes he exhibits the connection of the Sankhya system with the philo
sophy of Spinoza, and the connection of the system of Kapila with that of Schopen
hauer and Von Hartmann.
Foreign Church Chronicle.
Mr. Davies s volume on Hindu Philosophy is an undoubted gain to all students
of the development of thought. The system of Kapila, which is here
given in a trans
lation from the Sankhya Karika, is the only contribution of India to pure
philosophy.
Presents many points of deep interest to the student of comparative
philo
sophy, and without Mr. Davies s lucid interpretation it would be difficult to appre
ciate these points in any adequate manner."
Saturday Revieio.
"We
welcome Mr. Davies s book as a valuable addition to our philosophical
.
"
"
library.
x.
BY MAJOR
Bombay
Staff Corps
G. A.
JACOB,
Inspector of
Army
Schools.
The design
The modest title of Major Jacob s work conveys but an inadequate idea of the
vast amount of research embodied in his notes to the text of the Vedantasara. So
copious, indeed, are these, and so much collateral matter do they bring to bear on
the subject, that the diligent student will rise from their perusal with a fairly
adequate view of Hindu philosophy generally. His work ... is one of the best of
its kind that we have seen."
Calcutta Jtevieta.
"
xii.
TSUNI
154,
I
GO AM
The first instalment of Dr. Hahn s labours will be of interest, not at the Cape
only, but in every University of Europe. It is, in fact, a most valuable contribution
to the comparative study of religion and mythology. Accounts of their religion and
mythology were scattered about in various books these have been carefully col
lected by Dr. Hahn and printed in his second chapter, enriched and improved by
what he has been able to collect himself." Prof. Max MiilLer in the Nineteenth
;
Century.
"
It is full of
good
things."
In Four Volumes.
S. James
s Gazette.
xii.
392, cloth, price 123. 6d.,
414,
408, cloth, price 123. 6d., Vol. III., pp. viii.
340, cloth, price IDS. 6d.
cloth, price I2S. 6d., Vol. IV., pp. viii.
vi.
IS
By
Rev. E. M.
WHERRY,
M.A., Lodiana.
TRUBNER S ORIENTAL
Post 8vo, pp.
Second Edition.
vi.
SERIES.
THE BHAGAVAD-GITA.
Translated, with Introduction and Notes.
BY
JOHN DAVIES,
M.A. (Cantab.)
Let us add that his translation of the Bhagavad Gita is, as we judge, the best
that has as yet appeared in English, and that his Philological Notes are of quite
peculiar value." Dublin Review.
"
53.
WHINFIELD,
H.M. Bengal
M.A.,
Civil Service.
By
E. H.
WHINFIELD,
late of the
Whinfield has executed a difficult task with considerable success, and his
version contains much that will be new to those who only know Mr. Fitzgerald s
delightful selection." Academy.
"The most prominent features in the Quatrains are their profound agnosticism,
combined with a fatalism based more on philosophic than religious grounds, their
Epicureanism and the spirit of universal tolerance and charity which animates them."
"Mr.
Calcutta Review.
By
In
Two Volumes.
Vol.
I.,
I.
By JAMES BALLINGAL.
hands of the English readers a history of Egyptian Religion
which is very complete, which is based on the best materials, and which has been
illustrated by the latest results of research. In this volume there is a great deal of
information, as well as independent investigation, for the trustworthiness of which
Dr. Tiele s name is in itself a guarantee and the description of the successive
religions under the Old Kingdom, the Middle Kingdom, and the New Kingdom, is
given in a manner which is scholarly and minute." Scotsman.
"
It places in the
T.IUBNJSR X
Post 8vo, pp.
ORIENTAL SERIES.
302, cloth, price 8s.
xii.
6il.
BY JAMI.
BY
HALPH
T.
H. GRIFFITH.
Mr. Griffith, who has done already good service as translator into verse from the
Sanskrit, has done farther good work in this translation from the Persian, and he
has evidently shown not a little skill in his rendering the quaint and very oriental
The work,
style of his author into our more prosaic, less figurative, language.
besides its intrinsic merits, is of importance as being one of the most popular and
famous poems of Persia, and that which is read in all the independent native schools
Scots man.
of India where Persian is taught."
"
viii.
LINGUISTIC ESSAYS.
BY CARL ABEL.
entirely novel method of dealing with philosophical questions and impart a
interest to the otherwise dry technicalities of the science." Standard.
Abel is an opponent from whom it is pleasant to differ, for he writes with
enthusiasm and temper, and his mastery over the English language fits him to be a
Athenitum.
champion of unpopular doctrines.
"An
real
"
human
Dr.
ix.
OR,
MADHAVA A CHARY A.
Translated by E. B.
of
where there
BY
Done
F.
BY W. R.
S.
RALSTON, M.A.
"Ought
folk-lore."
amusing
stories, or for
comparative
UDANAVARGA.
A
DHARMATRATA.
BKFNG THE
OF
DHAMMAPADA.
By W.
WOODVILLE ROCKHILL.
th<-
In
Two Volumes,
566, cloth,
A SKETCH
OF THE
BY ROBERT
NEEDHAM
Her Majesty
one at
accompanied by a
i8s.
GUST,
s
^^
Nature
all
Third Edition.
ys.
6d.
C. P.
TIELE,
in
the
University of Leyden.
Few books
"
xii.
312, with
Maps and
A HISTORY
OF BURMA.
Third Edition.
73. 6d.
RELIGION IN CHINA.
By JOSEPH EDKINS, D.D., PEKING.
Containing a Brief Account of the Three Religions of the Chinese, with
Observations on the Prospects of Christian Conversion amongst that
People.
Dr. Edkins has been most careful in noting the varied and often complex phases
of opinion, so as to give an account of considerable value of the subject." Scotsman.
As a missionary, it has been part of Dr. Edkins duty to study the existing
religions in China, and his long residence in the country has enabled him to acquire
an intimate knowledge of them as they at present exist." Saturday Review.
Dr. Edkins valuable work, of which this is a second and revised edition, has,
"
"
"
from the time that it was published, been the standard authority upon the subject
of which it treats." Nonconformist.
Dr. Edkins
may now be fairly regarded as among the first authorities on
Chinese religion and language." British Quarterly Review.
"
93.
Times.
which have
Third Edition.
i6s.
Illustrative Extracts
Translated by J. R.
BALLANTYNE,
College.
Edited by
FITZEDWARD HALL.
The work displays a vast expenditure of labour and scholarship, for which
students of Hindoo philosophy have every reason to be grateful to Dr. Hall and the
publishers."
Calcutta Review.
Two Volumes,
243.
BY
SAMUEL BEAL,
B.A.,
Camb.)
(Trin. Coll.,
An
Si-yu-ki
appears."
It is a strange freak of historical preservation that the best account of the con
dition of India at that ancient period has come down to us in the books of travel
II wen Thsang is the best known."
written by the Chinese pilgrims, of
Times.
"
whom
i2s.
By
the late A. C.
BUHNELL,
Ph.D., C.I.E.
"Few men were more competent than Burnell to give us a really good translation
well-known law book, first rendered into English by Sir William Jones.
Burnell was not only an independent Sanskrit scholar, but an experienced lawyer,
and he joined to these two important qualifications the rare faculty of being able to
We ought to feel very
express his thoughts in clear and trenchant English.
grateful to Dr. Hopkins for having given us all that could be published of the trans
lation left by Burnell." F. MAX MILLER in the Academy.
of this
93.
1842.
Works and
With
Essays.
From
and
Un
Unpub
lished Documents.
too soon have Messrs. Triibner added to their valuable Oriental Series a
_"Not
history of the life and works of one of the most gifted and devoted of Oriental
students, Alexander Csoma de Koros. It is forty-three years since his death, and
though an account of his career was demanded soon after his decease, it has only
now appeared in the important memoir of his compatriot, Dr. Duka." Bookseller.
IRUBNER S ORIENTAL
In
Two Volumes,
SERIES.
CONTENTS OF
VOL.
I.
Some Accounts of
Report made to
Borneo Proper.
Formation of the Establishment of Poolo Peenang.
The Gold of Limong. By John Macdonald.
V.
VI. On Three Natural Productions of Sumatra. By John Macdonald.
VII. On the Traces of the Hindu Language and Literature extant amongst the
Malays. By William Marsden.
VIII. Some Account of the Elastic Gum Vine of Prince-Wales Island.
By James
Howison.
IX. --A Botanical Description of Urceola Elastica, or Caoutchouc Vine of Sumatra
and Pulo-Pinang. By William Roxburgh, M.D.
X. An Account of the Inhabitants of the Foggy, or Xassau Islands, lying off
Sumatra. By John Crisp.
Remarks on the Species of Pepper which are found on Prince-Wales Island.
XI.
By William Hunter, M.D.
XII. On the Languages and Literature of the Indo-Chinese Nations.
By J.
Ley den, M.D.
Some Account of an Orang-Outang of remarkable height found on the Island
XIII.
of Sumatra.
By Clarke Abel, M.D.
XIV. Observations on the Geological Appearances and General Features of Por
tions of the Malayan Peninsula. By Captain James Low.
XV. Short Sketch of the Geology of Pulo-Pinung and the Neighbouring Islands.
By T. Ware.
XVI. Climate of Singapore.
XVII. Inscription on the Jetty at Singapore.
XVIII. Extract of a Letter from Colonel J. Low.
July
20, 1775, at
IV.
Col.
Laid lay.
By
Dr. A. Ure.
Report of a Visit to the Pakchan River, and of some Tin Localities in tho
Southern Portion of the Tenasserim Provinces. By Capt. G. B. Tremeuheere.
XXXI. Report on a Route from the Mouth of the Pakchan to Krau, and thence
across the Isthmus of Krau to the Gulf of Siain. By Capt. Al. Fraser and Capt. J. G.
XXX.
Forlong.
XXXII. Report, &c., from Capt. G. B. Tremenheere on the Price of Mergui Tin Ore.
XXXIII. Remarks on the Different Species of Orang-utan. By E, Blyth.
XXXIV. Further Remarks. By E. Blyth.
TRUBNER S ORIENTAL
SERIES.
CONTENTS OF
XXXV. C .italogue of Mammaiiu
By Theodore Cantor, M.D.
XXXVI.
VOL.
II.
On
XXXVI
[.
Index
"The
53.
By
"
"
the REV. B.
St.
James
Gazette.
6s.
OR,
Author
THE
LITERATURE OF BURMA.
BY JAMES GRAY,
NITI
form the character of an individual and influence him in his relations to his
fellow-men. Treatises of this kind have been popular in all ages, and have
served as a most effective medium of instruction.
Post 8vo, pp. xxxii. and 330, cloth, price
MASNAVI
73. 6d.
MA NAVI:
MUHAMMAD
RUML
TKUBNKK S OK I EXTA L
Post 8vo, pp.
viii.
and 346,
SKKIF.S.
6<1.
MANAVA-DHARMA-CASTRA:
THE CODE OF MANU.
ORIGINAL SANSKRIT TEXT, WITH CRITICAL NOTES.
BY
J.
JOLLY,
Ph.D.,
ys. 6d.
HENRY BALFOUR.
of
"
"Waifs
2is.
Late
In
Honorary Secretary
Member
Two Volumes,
of
Her Majesty
of the
Reprinted for the Straits Branch of the Royal Asiatic Society from the
Malayan "Miscellanies," the "Transactions and Journal of the Bntavian
Society, and the "Journals" of the Asiatic Society of Bengal, ami the
Royal (J eogi aphical and Royal Asiatic Societies.
"
i6s.
FOLK-TALES OF KASHMIR.
By
the REV. J.
HINTOX KNOWLES,
TRUBNER S ORIENTAL
Two Volumes,
In
SERIES.
BY E. BRETSCHNEIDER, M.D.,
Formerly Physician of the Kussian Legation at Pekin.
In
Two Volumes,
ALBERUNI
INDIA:
Indices by Prof.
EDWARD SACHAU,
University of Berlin.
%* The Arabic Original, with an Index of the Sanskrit Words, Edited by
Prof. SACHAU, is published, in one volume, 4to, cloth, price ^3, 35.
IDS.
BY THE
With
LI AND
YEN-TSUNG.
of
Camb.)
(Triu. Coll.,
"
"
2is.
the Origin
of India
Institutions.
BY
Vol.
I.
J.
MUIR,
Ph.D.
J.
ANDERSON,
500
1/1/90.
CO., 57
AND
59
LUDGATE
HILL.
TRUBNER
ORIENTAL SERIES.
MANUAL
OP
HINDU PANTHEISM,
THE VEDANTASARA,
MAJOR
G. A.
JACOB,
Second
LONDON:
TKUBNER
&
CO.,
LUDGATE
1888.
[-4ZZ rights reserved.}
HILL.
1?aflantjnie -press
PREFACE.
THE
design of this
aries,
and
for others
little
work
who,
like them,
is to
have
original research,
an accurate summary
of the Vedanta.
have
caste observances,
it is
of religion at
to
of the doctrines
all,
The subject
known
is
some
therefore one
of
to
is
generally
modern phases
of
of
it.
full
and in
so doing
is
The text
of
that published in
The following
is
to in the translation
Dr. Banerjea
list of
and
notes.
Dialogues on
the
am
deeply indebted to
Hindu
Philosophy, and to
PREFACE.
Ti
These two
Philosophical Systems.
Hindu
are, in
Hindu
my judgment, the
of their
By Rev. K. M.
Philosophy.
Banerjea.
Williams
&
Norgate, 1 86 1.
Rational Refutation of the Hindu Philosophical Systems. By Nehemiah
Nilakantha Sastri Gore. Translated by Fitzedward Hall, D.C.L.
Calcutta, 1862.
By H.
Miscellaneous Essays.
New
T. Colebrooke.
Triibner
by Professor Cowell.
&
edition, with
Notes
Co., 1873.
Edited by F.
Miiller, vol.
Triibner
&
&
vols.
Literature.
German
edition.
vols.
i.,
By
Triibner
&
and
Bombay,
ii.,
iv.
Co., 1878.
Eastern Monachism.
By
R. Flint, D.D.
Published by Williams
(b)
Manual
s
&
Norgate.
1860.
(c)
Elphinstone
Edited by Dr. R.
Co., 1864-77.
Upanishads.
Co., 1864-65.
Vishnu Purdna, 6
Triibner
i.,
(b) Essays
(c)
viz.
Max
of Buddhism, 2d edition.
History of India,
1866.
1880.
6th edition.
By
E. B. Cowell.
J.
Murray, 1874.
Works by
(a)
Dr. Ballantyne.
translated.
Bibliotheca
Calcutta, 1865.
(c)
(d)
(b)
1850.
Lecture on the Veddnta.
Allahabad, 1850.
PREFACE.
vil
Calcutta, 1878.
Longmans &
Panchadati.
By
Upaddasahasrt
By
G.
H. Lewes, 2
vols.,
4th edition.
Co., 1871.
Pandit."
Benares, 1868-69.
Adhydtma-Rdmdyana.
Calcutta, 1872.
Aitareya Brdhinana.
Calcutta.
Kdvya Prakdsa.
Edited
Calcutta, 1866.
Ilastdmalaka.
edition of Vedantasara.
Systems.")
NaishkarmyasiddhL
By
Sureswarachurya.
MSS. No.
UPANISHADS.
KaushitaH and Maitrt. Edited and translated by Professor Cowell.
1 86 1 and
1870.
Kena, Katha Mundaka, Mdndukya, Chhdndogya, Taittirlya, Aitareya,
S vetdsvatara, and Bnhaddranyaka. Edited by Jibananda
Vidyasa
gara at Calcutta.
They are
G. A. J.
TEIGNMOUTH, August 1881.
CONTENTS.
PAGE
INTRODUCTORY STANZA
SECTION
SECTION
I.
II.
NOTES ON SECTION
SECTION
....
111.
.....
IV.
IV.
.....
V.
VI.
NOTES ON SECTION
SECTION
VII.
VIII.
NOTE ON SECTION
SECTION
VI.
.....
42
Q
IX.
cy
go
*,
7
79
VIII.
54
f.
VII
IX.
NOTE ON SECTION
4I
53
NOTE ON SECTION
SECTION
22
NOTE ON SECTION V
SECTION
12
45
NOTES ON SECTION
SECTION
II.
III.
NOTES ON SECTION
SECTION
......
! r
NOTES ON SECTION
...
....
.,
g2
8^
86
CONTENTS.
x
SECTION
X.
....
NOTE ON SECTION
SECTION XL
XII.
XIII.
INDEX
XII.
....
XIII.
99
.100
.
XIV.
...
Io6
.IO9
.113
NOTES ON SECTION
95
NOTES ON SECTION
SECTION XIV.
94
X.
NOTES ON SECTION
SECTION
**9
...
...
...
NOTE ON SECTION XL
SECTION
PAGE
...
1 1
1 1
125
VEDANTASARA.
INTKODTJCTORY STANZA.
To the
of
all,
desired thing.
Emancipation.
VEDANTASARA.
one."
The Upanishads
tell
In the Mundaka,
for example, it is
He was
who
the invisible,
feet, eternal,
"
of all
all-pervading,
things."
This
2
Brahma, the so-called Absolute of the Veand the system
danta, the Self of the verse before us
then evolved from the inner consciousness of those early
of course,
is,
it would seem by
Sankaracharya,
and so stereotyped by his successors, continues to the
present day and not only so, but whilst the other five
the whole
1
"
any appreciable
has overspread the whole land, overgrown
3
life."
This word is neuter, and must not be confounded with the masculine
Brahma, a member of the Hindu triad. It is derived from the root Brih,
to grow or increase, and "perhaps its earliest signification was the expan
sive force
most
though
3
and human
life,
VEDANTASARA.
opening verse Brahma
In
this
1.
Existent
described as
is
(sat}.
of existence,
which
and apparent
Brahma
(prdtibJidsika).
is
first.
have practical
so they are admitted
as
if
men
The
some
defect,
&c., in
"
really produced
is real.
are,
but, to
true
know
infinite
The existence
of
vity,
2. Intelligence (chit or
This
is also
ishad
is
spoken
(p.
56)
as, for
of
as
chaitanya).
common synonym
the most
of
Brahma, but he
cognition
or
knowledge
It
(jnana).
the Upanishad
1
just referred
to,
Rational Refutation,
Sankaracliarya says
sec.
iii.
chap.
i.
of
:
VEDANTASARA.
4
"
is
Knowledge
knowing
its
would be limited by
subject, it
cognitions.
The knowledge
its
else
objects
and
nought
l
itself."
Brahma
is
For
sity.
"
neither
if
Brahma were
for
"
wherever there
Hindu
pantheist,
is
is
consciousness there
relation there is
therefore,
allying
by
calling
it
and with
all
is
It
illusory.
"a
calmly
own
his
The
primary
4
mind,"
it
with
the
of
relation,
dualism."
himself
scepticism
consciousness,
would be
conscious, there
objects of consciousness,
self-
must be
cognition
means
be
of
itself
self-luminous
Brahma
is
that illuminator
"
The
It is not
Ibid., p. 29.
Ibid., p. 419.
VEDANTASARA.
liis
simply by reason of
conscious,
means simply
self-luminousness,
a portion
is
organ
So
therefore
illusory.
Brahma,
therefore, as
3.
its
illuminator.
is
precisely
that
in
of
deep
sleep,"
says
the
author
happiness
"a
Where
of
the
without the
"
But what,
condition
spirit is
is
there
of
with
any
in that case/
SdnlcJiya-pravacliana-Widsliya,
of the scripture
?
bliss
For absorption
and rightly so.
described as a permanent state "resem
room
becomes
"a
happiness,"
Brahma
insensibility,"
11
But the
phenomenal, and
the
must be
too
is
Bliss (dnanda).
fruition of
bling
therefore,
existence
its
named above
of
into
and
un
is
moves when
as iron
Intelligence/
magnet."
who
near the
brought
proximity to Brahma,
its
The answer
is
is
cessation of misery,
is
Veda
as
product
happiness."
itself, is
Brahma, then,
as joy, is
wholly a
of the imagination.
Impartite (akhanda\
According to the commentator Nrisimhasarasvati, this
4.
1
2
and
3
VEDANTASARA.
term means
"
different kind,
of leaves, flowers,
and
But Brahma
things
is
is
of a different
and
1
kind/ in stones, &c.
so,
and
as impartite
for,
solitary;
from that
of
practical
5.
He
the Upanishads,
i.e.,
the Vedantists
of
its
it
was evolved
or developed,
being known,
that
"
all
things are
as a spider
known
[its
web], as
undecaying
one"
(i.
I,
7).
It
seems to be distinctly
The
Chhdndogya Upanishad.
sixth
"
Panchadasi,
ii.
20.
Miscellaneous Essays,
i.
375, 376.
VEDANTASARA.
it,
"My
dear,
known,
by one clod of clay all that is made
the difference being only a name, arising from speech, but
of clay
as
is
clay
and
made
is
as,
by one
known, the
my
of gold
is
dear,
is
is
gold
of nail-scissors all that is
That
tion."
is
iron
is
to say,
and
made
thus,
my
dear,
of iron
is
by one pair
known, the
my dear, is that
known.
as,
instruc
as material
have known
then goes on
In the beginning, my dear, this was the exis
to say,
Some say that in the
one
tent,
only, without a second.
without a
beginning, this was the non-existent, one only,
The
latter
"
second
it
be thus,
my
dear;
my
a
dear, this
second."
Prof.
Max
existent,
i.
how
arose.
could the
In the beginning,
one only, without
this
refers to
the
92.
this
altogether,
and so
VEDANTASARA.
universe
before
and that
(jagat),
production
in the beginning
The
(prdyutpatteh).
of
drift
the
its
"
we
effect,
1
reality, not
all."
14,
(iii.
this is indeed
Brahma, being
and
produced from, resolved into, and existing in him
In
the opening words of the Aitareya Upanishad are,
i),
"All
"
"
was the
as before,
this
is
self,
one only
"
and in both
Maya,
or the world
unreality, to be
"
a graft of a later
new
"
but adds,
"hardly
as regards Sankara,
to
sense."
The
Mdyd.
seems
earliest school
to
As
"
an
is
infinite series of
p. 42.
VEDANTASARA.
and
of cause
subsisting in the relation
effect,
and then,
Mdyd.
the
Beyond
The following
are
From whom
him
"
"
not reaching
(Taittiriya,
mind
ii.
9).
"
"
(Kena
(Mdndukya, 7).
The Vedantist creed, as held
i.
3).
Unthinkable,
unspeakable"
charya,
thus
be
during the last thousand years, may, then,
Brahma alone a spirit essentially
i.e.,
summed up
"
existent, intelligence
all acts
whom
in
and joy
there
is
and
of
no consciousness such as
is
void of
all qualities
parviscient
potent;
the
who
entire
universe,
false,
Neither has
whatsoever.
exist,
is
nor will
it
exist at
it
that
is
to say, is
nothing
any time
it
now
future."
between
very interesting to note the likeness
Brahma thus portrayed and the Being of Parmenides,
It
is
who was
the contemporary of
Being, he
1
argued,
is
Buddha and
absolutely
one.
It
Confucius.
is
vii.
not an
and
viii.
VEDANTASARA.
jo
It is so that
it
alone
is
and everywhere
alike present.
Were there parts in being there would be
that is, would not
plurality, and being would not be one
visible
it is
be being.
everywhere like to
itself,
what
for
held,
is
"
the minds of
chit,
men."
and akhanda
being
This
being
is
exactly the
its
sat,
not-
vydvalidriM or prdtilhd-
siki sattd.
1
Cf. also
Lewes
Hist, of Philosophy,
i.
56.
VEDANTASARA.
I.
HAVING
saluted
my preceptor, who,
named Adwayananda,
will
significantly
now propound
the
my conception
it.
and
is
likewise supported
is
by the Sdriraka
VEDANTASARA.
12
NOTES OX SECTION L
Veddnta.
1.
This
"
literally signifies
belong.
from
tion, it is
fedriraka
2.
Vedas."
stitras.
composed by Badarathe
six
Darsanas
or Systems of
and
forms
one
of
yana,
Philosophy. The word sdnraJca is said to be derived from
This
the
is
a collection of aphorisms
temptuous
embodied
these
(kutsita)
form
of
sarira,
Sankaracharya
(soul).
aphorisms and
of
modern
The
presumed
con
and means
interpretation
the Upanishads,
undisputed sway.
body,
s
calls a
is
of
the real
school.
dogma and
ritual held
to appeal to reason,
at
first
and Brahmanas
to follow suit,
dox schools
and
to
Indian philosophy.
for the teaching of the Systems is no
of
Colebrooke
Essays,
i.
say
so-called,
less a departure
351.
from
VEDANTASARA.
than Buddhism
13
the
religion
is
"
In justice
we must
And
free.
Two
might be
the Brahmanical order.
for the
were necessary
mainten
Vedas and
Not that
there
was much
essential
The Bhagavad-Gita
is
heretics."
1
of this
Dialogues on Hindu Philosophy, p. 73. Tor further discussion
the Hindus, ii.
interesting question see Wilson s Essays on the Religion of
85-87.
VEDANTASARA.
A flowery
42-46)
doctrine, promising the reward of works performed in this
embodied state, presenting numerous ceremonies, with a
is
what
it
view to future
gratification
"
(ii.
and
glory, is prescribed
by
and seekers
after paradise.
The
restless
minds
of the
men who,
and
but
As
all
knowledge."
to
animal
who spoke
philosophers,
3.
"
of it as
"
inferior science
The Upanishads.
They
taki.
Sdmaveda
Kena
quoted.
much
Mack Yajurveda
Katha,
Muir
Hist, of
Sanskrit Texts,
Indian Literature,
iii.
p.
32.
155
(note).
VEDANTASARA.
15
solute.
Professor
explanation to be
sad,
to sit
session,
down,
Max
Miiller,
and derives
"
wilfully
"
perverse,"
so that
it
or assembly of pupils
it
from
down near
sitting
instruction."
These
of
their
tracts are
The Upanishads
thus described by Professor Cowell
are usually in the form of dialogue ; they are generally
written in prose with occasional snatches of verse, but
"
They have no
their
to-morrow.
spirit of
Through them
all
runs an unmistakable
this
religion of the
1
2
Veda
is monotheistic."
Elphinstone
s Hist,
vol.
of India,
i.
p. Ixxx.
p. 282.
VEDANTASARA.
i6
II.
As
tliis
lest
I
and
as that system,
detail.
[But
treatise,
may
are
I.
The
II.
The
subject (vishaya).
III.
The
relation (sambandha).
IV.
The purpose
The
I.
(praijojana).
qualified person
due intelligence
that
is,
is
who
possesses
one
devotional
exercises,
anubandJict.
"
moving
considerations."
The
original
is
VEDANTASARA.
has got rid of
his mind,
The
is
clone
tilings
optional
all sin
and who
things/
I?
(or
Jyotishtoma
sirable things.
The
things.
constant rites
(nityci)
are
The
the
occasional rites
birth-sacrifice
and such
The
the Sandhya
if left
(naimittiJca) are
undone.
such as
of a
son,
like.
penances
Chdndrdyaya and
the removal of
others,
for
sin.
The devotional
exercises
the system of
Sandilya
of mental efforts
and the
directed
like,
consisting
qualities.
The
sional rites
of the intellect
is
and occa
the purification
is
VEDANTASARA.
18
As
"Him,
by means
Veda and by
(Brihaddranyaka Upanishad,
in the Smriti,
xii.
(Manu,
An
"
By
of the abode of
Brahma
gods"
means
tion between
(6.) indifference to
and
as the
Veda
;
"
says,
By
by knowledge,
(Brihaddranyaka,
(a.)
i. 5.
16).
discrimina
restraint, &c.,
and
(a.)
eternal substances
is
exercises is the
(sddhand) are
eternal
and occa
four
"
104).
The
sacri
22); and
4. 4.
sional rites
know
the Veda,
fice"
written in
it is
is
him
besides
c
(6.)
is
Brahma
all
else
non-eternal.
here or hereafter
is
this life,
such as gar
sense,
and of
VEDANTASARA.
19
result of works,
(c.)
Quiescence, self-restraint,
&c.,
are quies
plative concentration,
Quiescence
and
faith.
is
contem
mind from
to hearing, &c.
objects of sense opposed
is
Self-restraint
the turning
away
of the exter
Abstinence
is
from them
or
it
prescribed acts in
becoming an
ascetic].
Endurance
and
away
may be the abandonment of
a legitimate manner [i.e., by
is
cold, &c.
Contemplative concentration
the restrained
is
the fixing of
Faith
is
like
it.
cipation.
is
eman
VEDANTASARA.
20
A man
a qualified person.
ligence, is
"The
As the Veda
and
as
says,
(Brihaddra-
&c."
said else
nyaka Upanishad, 4. 4. 26)
To the seeker of emancipation, who is tran
where,
;
it is
"
quil in mind,
who
who
is
II.
The
sulject
Brahma, as pure
be demonstrated
Vedanta
is
intelligence, a fact
;
for this
is
which
is
the purport of
to
all
treatises.
The
relation
it
forth, is that
<
which
the explainer
"
Brahma becomes
Brahma"
(Mundaka,
3. 2. 9).
VEDANTASARA.
As
man
21
with,
by the
fires
of
and
mundane
existence,
other
ills,
with
its
deaths,
births,
As
it is
"-In
fuel in his
hands to a
(Mundaka Upanishad,
i.
2.
12).
order to
Brahma
"
That teacher, 1
withdrawal (apavdda).
"
Veda,
it
is
its
written in the
mind and
know
As
by
Brahma
lore,
that he
may
"
(Mundaka,
VEDANTASARA.
22
NOTES ON SECTION
IL
devotion.
means
said, as
Whoever,
in
Brahma without
and the
Siva,
rest of the
worship
object worshipped.
Worship
is
natural to
man
"
"
pelled
foullest orgies
and
and
to treat the
acts of
Cf.
MundaJca Upanishad,
3
3. I. 5.
Rational Refutation,
p. 195.
VEDANTASARA.
It is laid
as soon as the
knowledge
iv.
43-46, that
The dishonesty
"
if
it
Pantheism
of
look upon
is
For
mere
fictions of
liberate propagation
tion or
tradition,"
of lies.
In
this life or
If,
in a former one
Burmah,
accepted, therefore,
race.
Tibet, Tartary,
by the
It would be a source of
much
is
human
satisfaction to us
if
was
some heavenly
sphere,
and con
Its first
gration.
is
in
Wilson
on Sanskrit Literature,
iii.
345.
VEDANTASARA.
24
are believed
at about the
"
by Yajnavalkya are
That
completely
being the case, we may
justly consider these two treatises to have been post"
Buddhistic."
Buddhistic
to
embodied,
is
it is true,
in
have
appearance of Buddha.
Manu s Code
It
of
;
down
it
Christ.
But even
if
it
As
a matter
fact,
that
is,
state of existence in
him, a
man
skandha ;
is
man
which he has
made up
of
actions in every
lived.
According
O to
five aggregates
(Sanskrit,
2.
3.
Hardy
p. 249.
p. 164.
The most
VEDANTASARA.
25
discrimination,
comprising fifty-two
4.
divisions
Sanskdra,
;
and
5.
At
be reunited.
up and
dispersed, never to
perty inherent in
another pro
is
named updddna,
or
"
of its operation
it is
connected.
the efficient
is
times
it is
It
But
karma.
in all cases
it is
the
karma
that
less
fowl in the
air,
dewa or brahma
Such
is
worm
of the celestial
world."
to
suppose
it
to
and
it
have been an
to
amongst the
having
B.C.
Ibid., p. 366.
years,
and
so
was probably
VEDANTASARA.
26
visited India.
to that of
With
much
of that abstract
and deductive
1
philosophy of which Anaximander was the originator."
this by no means exhausts the field for inquiry, for
P>ut
is
Egypt
known
possibly before
to
it
We
itself,
we cannot
determine.
baffled,
dogma
and whether
it
originated in the
West
or in the
it is
abso
to
lutely impossible
leave the question in the thick haze which impenetrably
enshrouds
3.
it.
Heading
The study
1
the
Veda &c.
of the
i.
26.
VEDANTASARA.
being
the
to
prerequisites
initiation
27
into
the
higher
by philosophy were
and for them some
But
thing simpler and more attractive was provided.
for
whether
thus
the real object of the provision
made,
the learned or the ignorant, for the few or the many,
put forth a counter-attraction to the system of
Sakya Muni.
When we think of the wonderful deliverance that had
was
to
to the priest-ridden
ties of India, of
its
which
great power,
supremacy
it
communi
of its adherents,
it
of
Brahman
so effectually checked
for centuries,
and
Yet so
it
was.
its
Possibly
very
who ought
of those
it
pagated
may
1
;
and
strict
morality
at length
2
popular
gion without a
;
way
watch
God
to be loved
at length manifested in
have been
the
for
opportunities
But be
for
recovering
their long-lost
as it
Wilson
Weber s
ii.
367.
(note}.
VEDANTASARA.
28
The probability
fifth
and sixth
period
is
turies,
arrival of large
numbers
of
629
A.D. to
his residence of
fourteen or fifteen
He
some
of
whom
had come
were
"
visitors
from
all
parts of India,
who
renowned teachers
"
heretics
swarmed
in every city. 2
"
gatas
of the latter
Sankara Acharya,
who
is sup
the
than
posed by some to have used sterner weapons
pen in demolishing heretics but, on the other hand, his
too,
1
2
Wilson
Elphinstone
VEDANTASARA.
"mild
character"
and
"uniformly
29
gentle and
tolerant"
Buddhists were
still
basis.
s tactics for
macy
"The
their supre
popular sympathy
without some concessions to the Sudras.
would be
in their favour
They accord
of universal worship.
mind
which
akya Muni
is
Weber s
iii.
191-197.
History of Indian Literature,
p.
289
Ibid., p. 225.
(note).
VEDANTASARA.
30
somewhat unnaturally
lace,
devoid of education,
sensuality,
free.
is
of the
popu
rigid chas
his
own
palace,
antithesis of
seduce, carry
or procure
off,
by other means
to seek,
many thou
ideas, expressive
they
new
tion of their
idol.
Lord
of
sacrifices,
of
the
world."
The
sin,
success which
undiminished to
this day.
in xviii. 66 as the
; and
The Bhagavata Purana is said to have been re
Sage Suka to King Parikshit, who, after listening to the
lated
by the
account of Krishna
that he
who became
debaucheries,
incarnate
"
is
how
"
it was
and the
repression of vice,
the bulwarks of
"
righteousness,"
"
no one other than a superior being ever even in thought practise the
VEDANTASARA.
be well to dwell upon
may
31
It should be stated
further.
it
demned
Preferences to the
above.
that
first,
to his
is,
but the
proper, according to
Weber,
latter,
is
2
and
its
fifth
"
beloved of the
is
gopts"
too,
we
supreme deity;
by Professor Weber to be
justly supposed
4
very modern, and Colebrooke regarded
tiquity as
suspicious."
its
attention.
of
claim to an
His remarks on
"
particularly
find Krishna,
He
collections of
this
says
the
all
The word
sometimes [correct]
right.
Since
of superior beings
:
a wise
let
Munis
man
is
true,
and
are uncontrolled
and
is
how can
him
assumed a body ?
"
"
Miscellaneous Essays,
94.
Muir s
2
i.
"
Sanskrit Texts,
Hid.,
p.
iv.
50
f.
285.
p. 169.
VEDANTASARA.
32
According to the
notions which
Hindu
religion, the
The overthrow
Buddha
sect of
Most
in the Vedas.
lete,
and, in
its
of
system inculcated
now
what
is
new
stead,
there taught
is
obso
of religious cere
source,
the Tantms,
have, in a
of
sanguinary
Eama and
practice of the
of
of the
in
peculiar
On
Miscellaneous Essays,
i.
99-101.
VEDANTASARA.
blances in
it
some
to
of the ideas
33
and expressions
of the
was
He was of
probably indebted to the latter for them.
opinion that the Brahmans borrowed Christian ideas from
the early Christian communities in India and applied
them to Krishna. 1 The existence of a Christian Church
in India in the
first
by
the only
is
tury."
older fraddhd?
is
almost impossible
is
of
which
is
denied.
Dr. Lorinser
"
Weber regards
"he
"
to be premature. 4
Dr. Lorinser
is
s attempt as "over
not in principle opposed to
maintains."
Indeed
belief in
this
the in
Indian Antiquary,
iv. 79.
Ibid,, iv.
p. viii.
5
Hid.
182.
VEDANTASARA.
34
show
The
"
(i.)
of gnostic
reciprocal action
however
each
is
peculiar to
The worship
of
may
difficult it
it
Krishna as
sole
is
god
no
intelligible connection
Brahmanical legends.
which apparently nothing but the supposition of an
The legend in
external influence can account for.
(4.)
the MahdWidrata of Svetadwipa, and the revelation which
is made there to Mrada by Bhagavat himself, shows that
The legends
of
Krishna s
and
participates,
(5.)
solemn celebration of
birth, the
the other
legends, which, received one after
by individual
own ways
of thought,
and
may
also
times."
down
to the
The Mahabharata,
the work of
widely
"
in
distant periods
portion of it is said to
lies
imbedded,
is
time,
that
is,
"
Indian Antiquary,
z
ii.
285.
Ibid.,
i.
350.
VEDANTASARA.
after the
commencement
of our
era."
35
Chronology, there
says that in
many
is
equi
to
crowning
squeezing, offering,
place at the
the
of
rites
and drinking
last
which the
day, on
Soma
of the
juice took
whole Brahmanical
service. 2
5.
awf illness
common
of this crime
code to the
of
even a
Manu s
That twice-born
assaults a
Brahman
strikes him,
(Manu,
iv.
165,
of grass, goes
a low
order"
66).
Weber s
See
Hang
Aitarcya Eruhmana,
i.
59-63,
ii.
240.
and Muir
Sanskrit
VEDANTASARA.
36
There
of
is
plate
"
with his
it
mind" (viii.
The (unintentional)
380, 381).
slayer of a
for twelve
He
whilst he
years"
(xi.
actually strikes
him goes
a thousand
for
206).
6.
"
who
Let him daily, after rinsing his mouth, observe the two
to rule
evening
also,
if
it
is
no
less efficacious
own
own infirmities
in his
his
permitted to bathe
house, but without prayers, if the weather or
is
if
or he
may
a religious
by the inaudible
of the
worlds."
Miscellaneous Essays,
i.
or Savitri
142.
names
is
this:
VEDANTASARA.
nah
Tat savitur varcnyam lhargo devasya dUmaU dhiyo yo
Colebrooke thus translates: "Let us
praclwdaydt; wliicli
ruler (Savitri) ;
meditate on the adorable light of the divine
may
it
guide our
intellects."
The Chdndrdyana
7.
Professor Monier Williams Dic
This, to quote from
"
tionary,
is
by
regulated
one mouthful
the daily consumption of food every day by
fifteen at
with
for the dark half of the month, beginning
moon
the full
the
is
increasing
reduced to zero at
it
in like
manner
This kind
is
the moon
during the fortnight of
that
calledby Manu (xi. 216, Scholium), PipUiJcdmadhya,
If, however,
which has the middle thin like an ant.
s increase."
at the
commences
the rite
up to fifteen
Yavamadhya,
barley-corn
and. then
that
(xi.
and
called Tati
which
decreases
is
217).
The former
8isu.
day
no name,
variety,
the
eating 240 mouthfuls during
the
of
will
the
at
month, to be divided into daily portions
he may one day eat
as the Scholiast
eater.
consists
of
says,
Thus,
none
at all,
and
so
on
five,
(xi.
218-220).
doctrine
of
faith
which
is
set
forth
in the
Sandilya
VEDANTASARA.
38
The
of the Veda,
is
first
translation
two divisions
The
fully and unmistakably developed.
time
some
it
for
Brahmans had certainly
pondering
It was probably they them
before the rise of Buddhism.
which
in
"
it
is
"been
selves
who
mind
perhaps their
own
aspiration after
of Sakya.
It
was
But it
imagination of the young prince of Kapilavastu.
have
to
who
himself
was the prince
imparted a
appears
coherent shape to the doctrine, which, in some of the
in a chaotic state of
pre- Buddhistic Upanishads, appears
disconnected fragments, not unfrequently by the side of
the very contrary idea of sensuous enjoyments. Sakya ap
that
pears to have first separated the two by contending
rites and ceremonies do not contribute to our highest
good, and that
it
was nirwdna
form as
hya, and the Vedanta, appears in a consistent
distinct from that of heavenly enjoyment.
Swarga and
The
had
to go through
ii.
13.
VEDANTASARA.
39
;
they
pure wisdom.
observed
Others, in whom the tendency to loquacity was
humiliations
Various
to be less, had the period commuted.
had to be endured; various experiments were made of
to silence.
Many
By
of
l
things."
(adhydropdpavdda).
which in
to him,
reality do not belong
and then
When
It
expression they call false imputation (adhydropa).
accommo
in
is
consists in holding for true that which
false,
gain
pounding the esoteric view, the false imputation
2
(apavdda)"
said, and this gainsaying is termed rescission
1
Lewes History of
Philosophy,
i.
22.
VEDANTASARA.
40
12. I will
following extract
"
ful,
for
The Vedant
doctrination
exercise,
teaching;
a delusion, the conclusion of this
spiritual
muldi, must be the grandest of delusions;
is
i.e.,
Dialogues on
Hindu
Philosophy, p. 421.
VEDANTASARA.
41
III.
ILLUSORY attribution
of that which
a rope which
The
is
is
real
is
is
unreal
as a snake
is
imagined in
not a snake.
Brahma,
existent, intelligence,
The
unreal
is
and
the whole
is
composed
[which speaks of
concealed
by
Upanishad,
1
i.
<e
it
its
as]
the
own power
emanations
"
of God,
(vetdsvatara
3).
prithivyddibh ih)
VEDANTASARA.
42
NOTES ON SECTION
III.
The
I.
The
real
(vastu).
characteristics of
it is
in accordance with
(avastu),
put in the
This
"
Adhydtma-Edmdyana
(p.
477)
is
The
plainly
entire
movable
intellects,
Illusion."
The phenomenal
"
They imply
realities."
or vivarttavdda.
Whence,
that
VEDANTASARA.
43
"
quasi- Vedantins
"
time as
of his
"upstart
dis
and
guised Buddhists, advocates of the theory of Maya,"
2
where
the
Purana
quoted a passage from the Padma
doctrine of
Maya
3
guised Buddhism.
is
The ^vetasvatara
is
said to be the
dhistic.
acquaintance with
for it shows, in
them,
many
introduces the
modern
period."
2.
Ignorance (ajndna).
This is synonymous with Nescience (axidyd) and Illusion
Preface to Hall
This work
Ihdshya,
p. 29.
is
Colebrooke
s Essays,
i.
357.
VEDANTASARA.
44
"
"
ance
Indeed
is
Its pro
Not
(a.)
If allowed to
ensues ; and
if
of cause
falls into
the dilemma,
Howbeit
other.
and
existence,
Brahma;
So, to
it.
avoid
is
it
it is
to
A native writer
of
"
"
Brahma
but he allows
universe;"
But a principle
or
however
the text
definition of
1
inscrutable
is
it
be;
absolute nonsense.
2
may
Ibid., p.
Journal of R. A.
S.
series),
(new
iii.
506.
series), x. 38.
35
and the
The
(note).
philo-
VEDANTASARA.
discusses
Ivapila
soplier
aphorisms of his
first
this
book
"
45
binding.
reality,
then there
And
is
an abandonment
by you
to be] a
of the [Vedantic]
of
asserters
[if
non-duality cannot
contemplate allowing].
Vedantin
If [the
Yedantin
the
[Possibly
may
remonstrate],
We
are
and others
you prefer
(if
it)
which
otherwise,
which
is
is
and unreal, or
once from the real and
at once real
differs at
established
by
proofs, scriptural or
tama s scheme
we
may
Gau
of
This
1
An
is
entity
laid
we come
is
no accep
to the level of
1
like."
(bJidvartipa).
down
VEDANTASARA.
46
logicians
(c.)
Antagonistic
This
that
may
ledge.
knowledge (Jndnavircdhi).
possibly mean,
which
is,
to
man
whose
foe
is
knowledge/
is
is
impossible
the power
nition of
but
it is
not
so, for
notwithstanding
Brahma,
it is also misappre
For further on we shall find two powers at
concealment
tributed to Ignorance, namely, those of
hension.
else
sion, respectively.
(d.)
Composed of
This
is stated, too,
much
as
me
divine
cross over
Matter, of the
"Nature
is
in
Bhagavad
(trigundtmaka).
Inas
vii. 14
Gita,
:"
this
qualities, is
resort to
or
Maya
it."
of
The
Prakriti, that
is,
Nature
the material
and
VEDANTASARA.
of the soul, that are intended in the
47
Sankhya.
Otherwise,
how
In
it
they
could they
or
is
How
this fact is
to
he can
VEDANTASARA.
48
IV.
THIS Ignorance
cording
O as
it is
treated as one or as
is
many, ac
as a collective or distriburegarded
o
Just
tive aggregate.
as,
of trees as a whole,
namely, a forest
of waters as a whole
we
we
call
them
when
a lake, so
in individual souls
As it
is
"[The
unborn
(Nature)"
(Svetdsvatara Upanishad,
iv.
5).
its
associate
that
which
it,
is
most
excellent,
2
Intelligence
associated
potence, and
universal control,
real
and
unreal,
the world,
1
is
called Iswara.
of that portion of
ignorance.
2
Chaitanya or Bralima.
Brahma which
is
associated with
VEDANTASARA.
Omniscience
is
49
him
attributed to
as the illumi
says,
Who knows
everything
all
As the Veda
[generally],
[particularly]"
(Mundaka,
who knows
i.
i, 9).
things,
Iswara
is
causal body.
and envelops
less sleep/
all
it is
the dissolution of
its
and
dream
OH
it,
all subtile
when regarding
and gross
a forest as
which account
As,
it is
It is also called
manifoldness, which
is
bodies.
a distributive
is
a perception
of waters,
we
tively,
Veda
says,
appears
so,
perceive
it
by
"Indra,
multiform"
to be
his
is
As the
multiplex.
supernatural powers,
(Rig-Veda,
distribu-
6.
47. 18).
regarded as a collective or
distributive aggregate
according as
it is
viewed as
a whole or as a collection of
parts.
Distributive ignorance,
having a
ciate,
1
of
humble
asso
Intelligence
individual soul.
the
VEDANTASARA.
50
associated with
it,
and parvipotence,
science
is
The
called Prdjna. 1
is
owing to
its
being
It has
its
not
asso
of
abounds
it
and dreamless
in bliss
on whicli account
it,
because
sleep,
the individual s
It is also called
I/ &c.
because
it is
is
all
things repose in
it is
"
says,
enjoys
bliss"
And,
as is
on rising
of
is
the
(Mdndukya Upanishad,
intellect,
5).
says,
I slept pleasantly, I
was conscious
nothing."
This word
individual
is.
is
here
made
to
mean a
of the
collective
and
distri-
it is
described as
all objects.
"
"
VEDANTASARA.
51
ence
just as there
its trees,
Nor
is
and
no
differ
forest
and
waters.
its
[collective
just as there
[i.e.,
none between a
is
or between a lake
who
Prajna,
is
is
or between
it,
As
waters.
the lord of
source of
all,
all,
it
is
"
This
is
and reabsorbent of
all creatures"
As
there
is
(Mdndukya Upanishad,
6).
of that appropriated
by a
forest or
by
its trees,
there
is
Intelligence which
Ignorance,
the
of
As
"They
so too,
two IgnoranceIt
[Iswara and Prajna].
source
associated Intelligences
is
is
and
these
it is
That
to be the Fourth.
known"
(Mdntfttkya,
1
is
Soul,
7).
This
is
said of Prdjna.
that
is
to be,
VEDANTASARA.
52
when
with
telligence associated
it,
and the
fire],
sentence
separate,
is
it is
is
indicated.
of
envelopment (or concealment], and
(b)
pro
jection.
is
which
many
is
so Ignorance,
leagues in extent,
of the
though limited, veiling the understanding
beholder, seems to cover up Soul, which is unlimited,
As
said,
"As
he whose eye
bound
to
so that Soul
has
covered by a
is
and has
it
is
is
clouded
which seems
blind,
am
that
I."
ffastdmalal-a, 12.
VEDANTASARA.
53
real
its
is
up the form
covered by
raises up,
own power
its
raises
it,
so Ignorance too,
on Soul which
power
by
is
own power,
it,
ether and
it
Ignorance]
[of
its
covered by
is
As
The
"
can create
the
l
orb."
Intelligence, associated
of these
two powers,
is,
when
and when
efficient
body
is
when
cause of
con
its associate
as a spider,
of
itself is chiefly
Just
web, the
chiefly considered,
effect,
is
VdkyasudM,
its
it.
1
and when
the
v. 13.
VEDANTASARA.
NOTES ON SECTION
IV.
God
"
l
is the collective aggre
tions in the world of unreality
gate of all animated things, from the highest deity down
"
This, to
that there
is
is
tantamount to saying
for how can it be
at all
a personal Being
with
God
as identical
from
The
attributes assigned to
or,
by
the commentator.
a witness of
His
him
omniscience
is
it,
He
is
p. 211.
VEDANTASARA.
rewards according to their works.
allots
individual
of
gate
55
souls
to preside
is
How
this aggre
over
itself,
and
it
l
but his functions in this capacity
impossible to say
inasmuch as it is strongly insisted
a
be
to
sinecure,
ought
whether
that works,
good or bad, are followed by an
is
upon
reward or punishment,
of
exactly proportioned measure
without the intervention of anybody.
troller
souls;
of each,
its creator,
the
is
con
or impeller of
internal ruler
and the
He
mover
He
intellect.
the
is
cause of
it
would be incon
has no
speak of a creator of a world which
to things seen in a dream
greater reality than belongs
sistent to
2.
As
Illusion overlying
duction of
all
things,
originating body.
Brahma
it is
From
it
is
called
tswara
originate the
causal or allsuper-sensible
which have
pure Brahma.
Dreamless
3.
to
be successively stripped
off to
reach
sleep!
Brahma is
with
described as
all his
wits about
the fourth
him
is
"
state.
When a man
wide awake, he
is
regarded
One might
shoulders
maa s
sitting
on
his
own
VEDANTASARA.
56
he
is
falls
asleep
off his
and dreams,
outermost
coil
dissolution of the
totality of the gross.
in dreams are
regarded as subtile.
body;
of as the
of the subtile
man
he
is
spoken
body/
But although,
all
in profound
sleep, a
the developments of
Ignorance, yet
got rid
Ignorance
illuminated by Intellect/ but he must become Intellect
identical with
simply
is
given the
name
Unity
The following remarks
this connection
Blessedness.
of
<
To
the Fourth/
"
this
absolute
not,
deity.
ever, blended
discriminate,
Swoon
awake.
and death.
During
disease, there
it
or stupor is intermediate
insensibility produced
animates while
between sleep
by accident
or
as in profound
sleep and lethargy, a tem
absence
of
the
soul.
In
death it has absolutely
porary
its
quitted
J
is,
gross corporeal
frame."
(f).
VEDANTASARA.
57
V.
FROM
tended by
project! ve
its
which
in
power,
the
from
ether,
says,
ether
From
this,
The prevalence of
is
from
from
same
this
from
heat,
air,
As the Veda
earth.
Self,
Upanishad,
(Taittiriya
produced"
elements
air,
heat, water,
"
ether,
was the
2.
i).
inanimateness which
is
in them.
pain,
and
rest, arise
insensibility, in
[lit.
From them
gross elements.
1
"
obscure."
Ballantyne
Intellect,
VEDANTASARA.
58
The
subtile bodies
The members
and
intellect,
vital airs.
The
organs of sense
These
skin,
eye,
rest.
Intellect
is
organ which
is
certitude
by
mind
is
in these
irresolution;
and egoism.
1
Thinking
characterised
is
by investigation
affection characterised
two
arise
of ether
by
egoism
is
the
These
self-consciousness.
and the
others.
is
effect
inferred
That
the ear,
is
from
air, of
which mobility
is
VEDANTASARA.
This one, which fancies
59
be an agent and
itself to
[i.e.,
the conventional
a transmigrating soul],
is
called
soul.
of action, form
ately, in order,
The
vital airs
na),
nose
inspiration
has a
downward
fatuousness
course,
moves
course,
in
ex
and pervades the whole body
belongs to the throat, has an upward
directions,
piration
and
and
is
assimilation of solid
c
;
digestion
its
is
the
reaching
the stomach.
1
"
really.
words,
false."
Dialogues, p. 394.
VEDANTASARA.
60
Assimilation
is
production
of
the
semen,
blood,
juice,
excre
ment, &c.
Some
persons [followers, of
there are
other
five
airs,
Ndga
Mrma*
closing
and
is
which
that
is
causes
of the
eyes
devadatta
the
yawning
opening and
causes hunger,
Jcrikara
eructation
and
dhananjaya
the nourishes
is
respiration
and the
are
five,
rest.
The
five,
Its
is
rajoguna
Of these
dowed with
1
^.
sheaths,
is
an agent
This air continues in the body even after death, says the scholiast,
no, jahdti mritanchdpi sarvavydpt dhanan-
jayah
"
VEDANTASARA.
c
the
61
instrument
and the
faculty of activity,
is
desire, is
an
having
the
respiratory/
an
This division
effect.
is
in
These three
intellect
the seat of
individual souls],
is
of
many
is
Sutratma s],
[i.e.,
gregate
subtile
[of
the
or
[Thread-soul], Hiranyagarbha,
it
passes
frames],
the
five
faculties
it is
as
thread
through
ag
Sutratma
called
is
bodies]
collective
Prana, because
all
[the
subtile
it
is
the subtile
body
itself].
is
it is
and because
it
the intellectual
subtile than
called
more
it
is
called a
VEDANTASARA.
62
dream, and
is
organ as
This
with
associated
aggregate of subtile
because
brilliant),
the
is
organisms
has
it
distributive
Taijasa
(the
luminous internal
the
associate.
its
distributive
aggregate,
subtile
subtile
frame, comprising
ginning with
it is
being
is
organisms,
more
called
his
the intellectual
be a dream because
too,
made up
and
it is
said to
of the [continu
it
is
organisms.
by means
jasa,
said
supersensible"
There
and
is
no
difference
it is
"Taijasa
(Mdndukya,
As
4).
or between Sutratma
1
"For,
and
Taijasa,
and
who
rivers,
are asso-
of
being present at
were
is
not,
not."
all.
To
it
really
VEDANTASARA.
elated with them,
pied
by
just as there
its trees,
each,
63
is
none between
and
its
waters,
made by combining
Quintuplication
is
on
this wise.
elements].
After dividing
rest,
two equal
parts,
each of the
first five
equal parts,
mix those
As
it
two
parts,
parts,
and the
"
first
by uniting the
rity
(Panchadasi,
i.
27).
is
implied.
Though
That is, "the particles of the several elements, being divisible, are,
in the first place, split into moieties; whereof one is subdivided into
quarters, and the remaining moiety combines with one part (a quarter of
a moiety) from each of the four others." Colebrooke s
Essays, i. 396. Each
of the five elements thus contains a
moiety of itself and an eighth of each
of the others.
2
Clthdndoyya Upanishad,
6. 3. 3.
VEDANTASARA.
64
the
applicable
"For
name
the
five,
ether
and the
and another
that"
(Veddnta Sutras,
and touch,
is
22).
sound
and form,
water,
4.
in air,
manifested,
2.
in
in earth,
From
Brahma s egg
included in
it
drink.
the
2
;
and Patala
oviparous,
the
moisture-engendered,
the
The name
dominates in
2
it,
ether
and
For an account
Purdna,
ii.
is
ether
largely pre
209, 225.
Vishnu
VEDANTASARA.
moisture, as lice and gnats
65
the
germinating are
In this
body, viewed
[individual]
intellects, is
many
gate
is
called
*
or Yirat
it
is
Vaiswanara [the
it
and [the
humanity]
because
is
spirit of
is
it
It
build
latter]
up],
and
it is
it
and
it
is
associated
Intelligence
aggregate
is
with
the
distributive
aban
it
enters
Compare Manu,
i.
32, 33,
and Sanskrit
\vho
Texts, v. 369.
says,
Sarvaprdninikdycstivaliam
ityabhimdnatii dd vaiswdnaratwam ;
[of
bodies]."
VEDANTASARA.
66
and
is
on account
is
build
it is
it
It is also said to
up].
it
and
be awake because
by the
and
by means
which are controlled by Agni, Indra, UpenYama, and Prajapati respectively, [they have
action,
dra,
evacua
experience of] speaking, taking, walking,
of the
tion, and sensual delights ; and by means
four internal organs,
named mind,
intellect,
egoism,
the moon,
experience
thought.
quarter
is
As
it is
Vaiswanara],
who
is
in the
The
first
["
waking
state,
"
(Mdndukya Upani-
3).
is
no
VEDANTASARA.
difference
67
collective
is
none between a
forest
its
and
by them,
its trees,
or be
reflected in them.
In this way
is
elements quintuplicated.
VEDANTASARA.
68
NOTES ON SECTION
1.
Eecapitulating, then,
Brahma
V.
is illusorily
associated
Firstly,
souls
It
is
or
sleep.
of the five
Secondly, with a subtile body, composed
of
and
sense
of
action, mind, intellect,
organs
and the
in the aggregate,
seventeen in
all.
This,
is
pounded elements.
is
body composed
Viewed in the
who
2.
is
intellect,
com
aggregate,
waking
it
state.
technically styled
Mind,
the
It is likened to the
A fourth
of
Brahma,
The Fourth.
organs,
are,
5.
collectively,
69
VEDANTASARA.
VI,
THE
tile,
aggregate of
all
the aggregate of a
forests is
one large
is
number
of
minor
[or included]
number
forest, or that of
is
of
one large
body.
associated with
Intelligence
o
Vaiswanara up to
space occupied
Isvvara, is
it,
one only
just as the
forests is
is
one.
fire
is
the
literal [or
"
"
tinct, it is
Thus
what
is
indicated
illusory attribution,
by that
sentence.
or the superimposing
VEDANTASARA.
70
man
one
pervading [individuated]
all-
be declared.
self is to
Veda
[cf.
"
is
"Self
he has the same love for his son as for himself; and
because he finds that
it is
A
self;
well or
ill
ill
with himself.
Upanishady
2. i],
extract of food
leaving his
am
fat,"
"This
"
own son
"I
is
man
as
made up
of the
sees that a
man
from
and because he
a burning house
"I
well or
if it is
am
lean."
(Chhdndogya Upanishad,
i.
7),
"They,
the
Lord, which of us
unto them,
He
is
is
chief
the chief
He
said
"
and
VEDANTASARA.
71
body cease
functions of the
blind of one
"/am
experience,
"/
eye,"
am
deaf."
"
2.
Upanishad,
made
2),
There
"
another, an inner
is
and because
self,
in the ab
sence of
inactive
and because
/ am
"
hungry,"
of the experience,
"
/ am
thirsty."
is
his
self;
"
made
of the
mind
"
airs cease to be
sleeps the vital
the experience,
"
"
resolve,"
and because
doubt."
There
is
another, an inner
of
self,
made up
on
2. 4),
of cogni
tion
"
"
experience,
I am an
agent,"
"/
am
patient."
is
Veda
(Taittirtya,
their self;
2.
5),
There
is
another, an inner
VEDANTASARA.
72
made up
self,
of bliss
and the
intellect
"
rest are
is
his self
am
"I
and
ignorant."
in ignorance
merged
sleep,
"
5),
and comprised of
Self
is
bliss;"
a mass
and be
telligence]
"
Myself
nihility
this
experience of the
own
non-existence,
during sleep,
That
with
is
/ was
these,
nihility/
his self
on
when he
reflection
says,
"I
on
slept
not."
beginning with
son
and endino-
declared.
not."
In the beginning,
sleep,
his
man who
"
know
and
"
*]
self, is
fallacies
now
based on
could he say
Vedanta.
was aware
of nothing
"
Ballantyne
Lecture on the
VEDANTASARA.
Yedic
texts,
by the
forward
brought
73
very
illiterate
man
fallacy
ceding
it
it,
not the
is
son
clear that
and the
rest are
self.
[individuated] self
vital airs,
is
and existent,
gence, pure intelligence,
from the
beginning with
nihility,
son
visibility to Intelligence,
am Brahma,
and
also
viz.,
fallacies
is
based on this
self.
and the
rest],
gent, free
whose nature
and
is eternal,
experience of those
pure, intelli
such
is
the
VEDANTASARA.
74
NOTES OK SECTION
VI.
called Sdnyavddins or
were
one of the ancient heretical sects of
Lokdyatikas,
Hindus. Professor Wilson says of them ( Works, ii. 87)
1.
knaves,
"
and
He
buffoons."
says
too
that they
Lokayata,
designation,
were
Muni Charvaka.
asserter of
and another
the
is
"
Works,
i.
22).
"
undisguised
materialism."
According
their
doctrine
to this scholar,
means
and
man,
VEDANTASARA.
75
and
be the
first
maintained that
all is void,
and
whom
them
ascribed to
doctrines of
how they
in the text.
Buddhism
is
For one
that there
of the cardinal
no
is
self.
One
of
man
is
its
of
separation,
and
and
into
How
then could
3.
nihility
be self?
The PrdbhdJcaras were the followers of Prabhakara,
intelligence
to
the
Hardy s Legends and Theories of the Buddhists, p. 171. See also this
s Manual of Buddhism, p. 405
and Rhys Davids Buddhism, pp.
author
90-99.
VEDANTASARA.
76
the Nyaya.
of
referred to,
Acharya.
who
VEDANTASARA.
77
VII.
THE
withdrawal
(apavdda)
is
which
is
an illusory
effect of
just as a snake,
the Real,
which
is
is
nothing
the illusory
effect of a rope, is
"
It
form
is
trated.
classes
of gross bodies
rest,
all
all
those
cjuin-
the receptacle of
and
made.
tuplicated elements of which they are
VEDANTASARA.
78
The
non
quintuplicated
and the
qualities of goodness
with
elements,
rest, in
the
the inverse
Ignorance
is
their
material cause.
1
Ignorance,
and
constituting Iswara,
it,
more than
Intelligence,
How
can Ignorance be
an eternally distinct
"
"
entity
Brahma,"
seeing that
it is
VEDANTASARA.
NOTE ON SECTION
The
object
of
the foregoing
is
is
79
VII.
to
demonstrate that
effect
iii. 2.
of it are
a real
is
of
there
is
stance
there
is
name and
form.
The
old Vedantists, as
mdydvddins.
1
here.-
VEDANTASARA.
8o
VIII.
BY means
and
its
6
Thou,
tat
twain asi
] is
determined.
manner
is
(
That
but,
are
unassociated
which
is
asso
meaning.
with
it
knowledge
is
not
and the
characteristic of limited
triad,
fire
The
of a
[i.e.,
Prajna],
associated,
this
VEDANTASARA.
hot ball of iron,
Thou
is
81
is its
real
meaning.
VEDANTASARA.
82
NOTE OX SECTION
VIII.
art
Thou.
therefore undertakes to
thing.
Ignorance in
its collective
distributive aggregate
have no difference
its trees
it
as there is
That
art
Thou.
1
none between a
is
"
forest
and
no difference in meaning
That
and
Thou
in the
VEDANTASARA.
83
IX.
Now
This sentence,
The
viewed under
what
are
of
reference
(b.)
(jdmdnddc
The
meant
Impartite].
community
Thou
is
That
and
and subject
(vise-
].
position of predicate
by the words,
The connection
and
as indicated
and indicator
port
of the
self.
As
it
has
been
"
said,
refer to,
(pratyagdtman), there
is
community
of reference,
VEDANTASARA.
84
indicator."
Community of reference.
(a.)
That
7
and
same Deva
this
is
which respec
tively distinguish the Devadatta of a former and
datta/
the words
that
this,
by
That
the sentence
and
characterised respectively
bility,
the words
by
Intelligence
and
invisibility
visi
D.
],
is
this
same
subject exists
is
word
That,
the
difference
them,
so, too,
[of time]
which there
in this sentence
is
between
is
1
Naishkarmyasiddhi,
iii.
3.
I.e.,
VEDANTASARA.
85
by
distinguished
word Thou/
*
visibility,
a relation constituted
which there
Connection as indicator
(c.)
As
as indicated
in that sentence
omission of
That
is
and
is
the exclu
by
between them.
indicated.
D/], by the
this
by the
of
and
that
so, too,
Thou
],
by the
and
visibility
visibility,
the
words
of in
That
and
common] term
Intelli
gence/
This
is
what
is
tion of a portion
1
the indica
(bhdgalahhand).
Cf. Adliydtma
Rdmdyana-Uttardkdnda,
v. 27.
VEDANTASARA.
86
NOTE ON SECTION
IX.
Bhdgalakshand.
word
it is
"
9)
(ii.
When
is
is
incompatible
is
"
Indication.
The sentence
example
"A
of this.
herd-station on the
Here the
literal
Ganges"
meaning
of the
is
an
word
Ganges
bank
is
is indicated,
word
Ganges
word Ganges rather than bank
eighty
many
as
VEDANTASARA.
87
(i.)
(2.)
The
An
indicated
is
the word
horse
term
of the
else.
Inclusive Indication
of
example
galloping,"
what
something
"
is
is
is
"
is
The white
is
impossible, whilst
Thus
is galloping."
This class
white/
is
therefore sometimes
Indication in
ajahatsu-drthd or ajahallaJcshand,
which there is the use of a word without the abandonment
called
of its sense.
An
example
is
simply,
the
of
Ganges,"
"
A herd-station on
abandons
its
own
This
bank.
jahatswdrthd, or
there is the use of a
jahallakshand; Indication in which
of
its
word with the abandonment
meaning.
class
is
therefore
sometimes called
Now
these
expressive
of
past
and
present
meaning
Devadatta.
And
again,
in
the
is
sentence
That
the abandonment
art
of
VEDANTASARA.
88
conveys
the
idea
of
Intelligence
l
only."
Vide Vdchaspatya,
s.v. JahadajaTiattakshancL,
VEDANTASARA.
89
X.
IN the sentence
ing
not suitable as
is
The
lotus
is
blue.
it
literal
mean
in such a sentence as
is
no valid reason
is
for not
term
blue,
lotus/
qualities
and substances
as
white
and
cloth/
and predicate,
by the
does not
suit,
because there
is
literal
other.
meaning
and
subject
stituted
1
The
by the exclusion of
lotus
being what
we
their
lotus.
Ballantyne.
a connection con
call
mutual
blue,
differences
VBDANTASARA.
90
(page 85)
Nor, again,
other.
consistent to regard
it
as an
example of
is
by the
as
abandoned
(jaliallakshand), as
The herdsman
the sentence
lives
the case in
is
on the Ganges.
Ganges
and the herdsman in the relation of location and
thing located,
is
appropriate sense
is
primary sense
is
abandoned.
by
invisibility
and
and
part, it
visibility,
as,
unless
is
we
would be inappro
is
it
as
an instance of
is
aban
doned/
And
it
must not be
1
said,
"As
the
word
VEDANTASARA.
abandons
Ganges
bank/ so
the
cates
abandon
Thou
its
it
That
word
For, in the
incongruous."
there
is
That
words
or
indicate
is
need for
by Indication but
Thou are heard, and
indi
or
case, as there is
bank/ because
the
its
Thou
the word
9*
and
is
by the
by means
other,
of
Indication.
Further,
it
ajahallaMiand!
"The
sense,
red/
that
red
is
as
the
literal
incongruous, whilst
incongruity
redness,
re(};
For,
running."
or other animal,
<
as is the
it is
possible
to avoid
by perceiving that a
is
horse/
is
Indication
abandoned
right to regard
in
it
as
an instance of
(ajahallakshand).
1
is
not
VEDANTASARA.
92
as
the literal
sense,
by regarding something
as indicated without the
is
is
not removed
connected therewith
And
or
must not be
it
That
meaning,
cate the
plaining
the
in
it
Thou
another
way
a
of
Indication
word
as
its
indi
3
That
is
when
For
it
is
to indicate a portion of
of another
word
meaning of
of Indication,
bhdgalakshand
portion/
tion of the
or
of
2
respectively;
its
or
"
said,
either
its
3
I.e.,
Intelligence characterised
&c., respectively.
by
parviscience, &c., or
by omniscience,
VEDANTASARA.
a portion of
93
its literal
Devadatta who
is
sentence
That
is
this
Deva
its
characterised
datta/ or
in
so,
like
its literal
Intelligences characterised
bility,
the sentence
by
invisibility
and
its
visi
purport,
conflict
VEDANTASARA.
94
NOTE ON SECTION
X.
be illustrated alge
Not being able to admit as an equation the
braically.
Devadatta + present
expression Devadatta + past time
of
time is not essential
the
that
we
reflect
time/
conception
"This
view
of the
matter
may
to the conception of
Ds
nature
and we
strike it out of
= Devadatta/
Deva
Soul
the expression Soul -f- invisibility
visibility/ we
reflect that the visibility, &c., are but the modifications of
Deleting
Ignorance, which, we were told, is no reality.
the unessential portion of each side of the expression, we
find
Soul
Soul/ the equality being here also that of
identity."
It
this
Section
is
closely
The two
it.
explanation of a technicality.
1
VEDANTASARA.
95
XL
THE meaning
of the sentence
"
am
Brahma,"
[the
When,
now be
explained.
after
mean
],
internal organ
(chittavritti) assuming the form of
pure,
he says,
intelligent,
eternal,
am Brahma,
"I
free,
the unchanging,
secondless."
drives
invests him.
VEDANTASARA.
96
Then,
as,
cloth
are
so,
cloth
itself
modification
the
of
internal
a piece of
consumed,
is
of all effects,
is
organ
being one
Indivisible,
As the
light
is
overpowered by
which
fication of the
modi
is
the
illuminating the
Supreme Brahma,
from individuated
its associate,
so, too,
it,
self,
is
non-different
overpowered by
it
and
becomes
[i.e.,
as,
itself.
case,
He [Brahma] is to be perceived by
and
He [Brahma] whom with
alone/
"
Brihaddranyaka,
vi. 4. 19.
it
"
on
the
mind
the
mind
For whilst
by the modification
2
Kenopanisliad,
i.
5.
of the
VEDANTASARA.
internal organ
is
97
unknown
veiled
is
Brahma]
As
denied.
it
objects],
the un
[viz.,
internal organ
is
requisite
need of
is
Brahma
is
employed
[in
case]."
When
different.
For example,
<
This
is
the
unknown
which
it,
rests
on
object, jar,
it,
indwelling Intelligence.
The
internal organ
abiding
in
it,
As
and the
it
its
own
light of Intelligence
then, the
VEDANTASARA.
98
of the
latter."
it,
and by
its
own
"The
dvaranabliangasya prdgeva jdtatwena prayojandbhdrdd ityarthah
modification of the internal organ pervades the ignorance-appropriated
in order to remove the covering, and the need of that perva
\
Intelligence,
since
it
unnecessary."
is
VEDANTASARA.
99
NOTE ON SECTION XL
From this passage we learn that when the meaning of
the great sentence That art Thou has been explained to
the pupil and understood by him, he perceives the Indi
visible
and
According
to the
with Him.
appropriated to or reflected in
it,
it,
and
by means
is
irrigation,
of a
is
of those
beds.
The
of that organ.
that organ.
is
internal organ
a component part of
VEDANTASARA.
loo
XII.
which
Intelligence,
sary to practise
these are
(a.)
of
all
now
meditation
(d.)
con
(samddhi),
set forth.
is
by the use
knowledge
(linga).
and the
beginning
illustration
ending,
(5)
and
(i)
the
repetition,
(3)
persuasion, and
(6)
(2)
As
from analogy.
beginning
means of
of the sixfold
These means
The
(b.)
profound contemplation
(c.)
and
Hearing
less Reality,
"
essence, it is neces
hearing (sravanci),
(a.)
sideration (manana),
(nididhydsana),
own
his
is
the
it
are
ending,
repetition,
the
tion of the
i.
purport."
Sch.
(upakra?
VEDANTASARA.
101
Chhandogya
it;
the
at
Upanishad,
who
without a
"
All this
2.
is
it,
chapter,
it;
(abhydsa)
3.
Novelty
One only
which
art
(apurvatd)
is
Thou."
is
that
the
not an
is
object of perception
in
to
example,
is
as, for
"That
de
the repeated
is
be set
That."
be set forth in
"
the essence of
Repetition
to
is
second,"
is
of
beginning
is
ception
4.
Self
who
is
into
says,
knowledge of
it
set forth
practice
(vi.
14, 2),
as,
for
where
VEDANTASARA.
loz
truth], but
he
is
is
lie
set free
until
delayed [from absorption]
[by death]
then he attains to
it,"
is
set
knowledge of
Him.
Persuasion
5.
the praising,
is
(arthavdda)
chapter; just
as,
in that
is
same chapter
the unknown,
Illustration
known
the unthought,
?"
from analogy
(vi.
forth as follows, to
and nothing
is
"
lump
to say,
demon
an argument
upon a foundation
0, gentle one
as,
is set
of forms
of words
by means
is
known
is
a speech intended to
For a persuasive
of an injunction with a view to our quickly engaging
the ceremony
in
as, for
Persuasion
it is
"
else,
i, 4),
rests
[in the universe]
an
in support of
is
(upapatti)
of one
3),
"Didst
6.
i,
(vi.
enjoined]."
of
[in the performance
Aphorisms of the Nydya, ii. 63 (b).
(Bhdshya on the Upanishad).
Ballantyne
Vdchdrambhana = vdgdlambana.
VEDANTASARA.
103
upon words
alone, a change of
to be a thing resting
but
is
nought
Brahma]."
Consideration
(b.)
the
is
unceasing reflection on
of,
Vedanta.
(c.)
Profound contemplation
is
the continuance
Meditation
(d.)
is
2.
object (savi-
(i.)
and object
is
shape
it
is
the
even though
perception of earth [and of that alone],
there be the appearance of an earthen toy-elephant,
&c., so too is there the perception of the secondless
VEDANTASARA.
104
by
am that
engaged [in such contemplation]:
secondless one who is ever free, whose essence is
"I
[i.e.,
is,
moon,
unde-
filed
ing
am
variableness
(
am
is
un-
"
recognition of sub
ject
and object
is
merging
of the distinction of
as to be
completely identified with
just as,
[into
which
the water,
it
so,
organ after
it
has assumed
vi. 13.
VEDANTASARA.
105
is
it
is
present
in the former
not per
is
Rational Refutation,
p.
224, but
cf.
latter.
Yoga Aphorisms,
i.
10.
VEDANTASARA.
1.
&c.
is
am
Vijd-
tiijadeliddipratyayamliitddvitiyoLvastuni taddkdrdkdritdyd
luddheh sajdtiyapravdho nididhydsanam. It is thus trans
lated
"
by Dr. Ballantyne
Contemplation
is
when
the
homo
its
object,
/ am
&c.
This passage is a quotation from Sankaracharya s Upadesasahasri, but it is also found in the closing portion of
the Muktikopanisliad.
ishad,
which
is
introduce us to a scene
in the
embodiment
of
asked to make
existence,
to
of
Ayodhya,
and various
by Maruti,
known
charming city
as the
fetters of transmigration.
:
and it doubtless
Upanishad stamp it as modern
copied from the Upadesasahasri, not only the passage
this
See
Weber s
VEDANTASARA.
107
in immediate con
quoted in our text, but other verses
nection with it.
The author
of the
quoting
words taduTctam abhiyuJctaih.
The passage
seen
respects from the original, as will be
some
by comparing
the two.
Upadcsasdhasrl.
73
||
Na me
sti
kaschidvishayah svabhdvatah
\_Purastirasclwrdlivamadliasclia
sarvatali
stliitali]
74.
\\
Na me
sti
ham
\\
avikriydtmaJco
.
\
which
is
clearly a misprint.
3.
of
VEDANTASARA.
io8
savikalpaJca
Darpana,
p.
Kusumdnjali,
1
With
52
p.
(note);
20
and
Cowell
object,
Tarka-
Translation
of
(note).
asamprajndta
an
Translation of Sdhitya
and the
latter
VEDANTASARA.
109
XIII.
THE means
1.
Forbearance (yama).
2.
Minor
3.
4.
5.
6.
7.
Contemplation (dhydna).
8.
Meditation (samddhi).
of sense
(prat-
ydhdra).
Acts of
1.
forbearance
and non-acceptance
of gifts (aparigraha). 1
Minor
2.
contentment,
endurance of
hardships,
inaudible
and concen
on Iswara.
Bhor/asadhandndni anangikdrdh.
Bhojaraja on Yoga,
ii.
30.
VEDANTASARA.
io
The
3.
are distinguished
religious postures
and
feet,
by
such as
others.
consists of the
known as
rechaka, puraJca,
methods of restraining
it
and kumbhalca.
Kestraint
5.
of the
organs
of sense
is
the
Fixed attention
is
Meditation
8.
is
that
already
described
as
2.
Distraction (viJcshepa).
3.
4.
The
VEDANTASARA.
*
1.
Mental inactivity
is
in
2.
is
of
its
3.
Eeality,
is
by reason
by
even
distraction.
Eeality
or
when about
it
is
and
it is
to
When
hindrances, and
from
the
wind,
telligence only,
meditation
motionless
exists
then
the
indivisible
realised that
is
without
as
a lamp sheltered
as
recognition
which
of
is
subject
In
called
and
object.
It
Gaudapdda
"When
KdriMs,
VEDANTASARA.
ii2
render
it,
it
when
when
disturb
it
is
away from
affe.cted
when
fact,
it.
one should
distracted,
of sense, &c.],
should
is
it
One
by
objects
passion,
quiescent, one
should experience
intelligence."
And
again
"
As
[the flame
flickers
&c.
BhagavadgUd,
vi.
19.
The whole
verse
is
"As
[the flame of ] a
lamp
VEDANTASARA.
II3
NOTES ON SECTION
The eight means
of
XIII.
Yoga Aphorisms,
are from the
The
first
Manu
iv.
ii.
same
29
and the
source, namely,
30-53, and
ii.
also
iii.
1-3.
described in
Beligious postures.
Padmdsana
thus
is
described
by Professor Monier
"
particular posture
in religious meditation,
sitting with the thighs crossed,,
:
with one hand resting on the left thigh, the other held
up
with the thumb upon the heart, and the eyes directed to
the tip of the
nose."
defines
it
sdra adds
the
following direction:
"
Angushthau cha
which may
nibadhniydddhastdbhydm vyutkramdt
And he should retain the big toes [in
their position] by means of the hands in the reverse
tatah"
"
possibly mean,
order," i.e.,
hand on the
Svastikdsana
with the
is
left foot
the right foot under the left knee, and the Tantrasdra
adds that the body must be erect.
(Vide
Vdchaspatya
s.
v. dsana.)
The
first
act
is
expiration,
which
is
performed through
VEDANTASARA.
ii 4
the right nostril, whilst the left is closed with the fingers
The thumb is
of the right hand this is called Eechaka.
:
then placed upon the right nostril and the fingers raised
from the left, through which breath is inhaled: this is
called PuraJca.
In the third
act,
this
(Wilson
is
Kumbhaka.
And
Vishnu Purdna,
v.
231.)
VEDANTASARA.
115
XIV.
THE
(jivanmuJda) are
The
now
liberated but
knowing the
own
liberated but
characteristics of the
still
living
to be described.
still
living
he who by
is
pure Brahma,
indivisible,
who
is
by the
his
re
and
its effects,
and
error,
is
When
he
is
all fetters.
who
As
it is
"
On
1
fade
away."
commentator explains
2
he sees
brakmanishthah
it
by
Mundakopanisliad, 2. 2. 8.
Those of the present or of a former birth which had not begun to
bear fruit but not those which brought about his present existence.
3
Bhdshya.
VEDANTASARA.
ii6
his body,
by
that,
blood, urine,
which
the receptacle of
is
by
filth, &c.,
flesh,
which are
his organs,
and by
organ, which
his internal
the scat of
is
works are
of each
being done according to the previous bent
and that he is experiencing the fruit of those
;
is
effect,
and
he re
have been
gards them not as real because they
Just as one watching what he knows
cancelled.
to be a conjuring
a reality.
as
it
It
is
as
mind
he
though he has
had them
2
said,
"He
sound
is
free
it
and
he
again
is
as
is
it
as
though
has
been
though in a
it,
as non-duality,
from
he alone,
And
as one without
is
vital airs,
sleep,
regards
not."
Sruti,
is
not
the
in
too,
said,
eyes, he
Though he has
"
is,
Self."
>
VEDANTASARA.
117
It
less
Keality
there
may
"
If he
who knows
act as he likes,
what
the seconddifference
in respect of eating
impure food
alike.
is
and dogs
Except the
does
not."
In that
It
and the
like, exist
"
Qualities such as
without an
conclude
means
[to that
effort in
Self,
end]."
but
To
or without
of
when the
Naislikarmyasiddhi,
iv.
60.
fruits of his
2
Ibid.,
iv.
67.
works
VEDANTASARA.
ii8
are
and
exhausted,
his
is
merge in the
all-pervading happiness,
also of the
visible
germs of
its effects,
Brahma who
ance of change.
airs
airs
vital
dissolved
and who
is
[i.e.,
from
free
says,
and 2
"
He
vital
Brihaddranyaka,
Kathopanishad,
already free
is
bodiments]."
1
appear
"His
within him;
all
As the Sruti
"
ascend not
is
5. 4.
(p.
856).
v. I (p. 133).
em
VEDANTASARA.
NOTES ON SECTION
(
119
XIV.
Jivanmukta.
1.
The
liberated but
position of the
still
living
man
exist,
stone-like existence
Works!
The
first
are the
works
of former births
which have not yet borne fruit the second are those
which have resulted in the present life, and so have begun
to bear fruit; and the third are those which are being
;
life,
knowledge
of
p.
Spence Hardy
Manned of Buddhism,
290.
2
Aphorisms, i. 1 8.
Rational Refutation, pp. 30, 31
(note}.
p. 40,
com-
VEDANTASARA.
120
3.
Last/ that
not supreme
as cause,
Supreme
The
also be rendered,
It
might
is,
scholiast.
First
The
and the
fetter of the
If he who knows
4.
Now
the
and
iv. 55,
reputed
first
is
by the
ascribed
disciple of
is also
couplet
\\
Sankaracharya
and laboriously
fol
Naishkarmyasiddhi.
Pancha
its
aim
is
to
show that
if
one
who knows
and acts as he
he
likes,
no better than
That Suresvara, too, disapproved of yatheshtdcharana is evident from the context of the passage in
a dog.
question,
"
Athdlepakapakshanirdsdrtham dha
yatheshtdcharanam yadi
suchibhakshane
jdyate
tat
\\
60
||
Buddhddvaitasatattvasya
sundm tattvadrisdm
chaiva ko bhedo
Kasmdnna
jndnam yatheshtdcharanam
bhavati yasmdt
tatah
\
||
61
Adharmdjdharmakdrye katham
.
||
Tishthatu tdvat
VEDANTASARA.
121
na sambhavati yatheshtdcharanam
Taddka
\
mumukshuh
IdmiLlhate
63
\\
Yo hi yatra
lokatrayaviraktatwdn
||
The other
may
that this
is
much
of the pantheistic
is supported by a
teaching of India, and my opinion
learned Indian writer, already quoted, who says that
"Vedantic authors have boldly asserted that they are
that there
subject to no law, no rule, and
or
thing as virtue or vice, injunction
in
the
That there are many passages
this,
is
no such
l
prohibition."
The Theosophist
the body, is un
in
still
but
liberated from metempsychosis,
touched by merit and demerit, absolved from all works good
2
sinful works, uninjured by what he
and evil, unsoiled
article
by
Professor
Gough
will
show
"
by
left
undone. 3
Good works,
the world of
belong to the unreal, to the fictitious duality,
once arisen/
Sankaracharya in
semblances.
says
Gnosis,
requires nothing
it
only that
it
may
arise.
so long as he lives,
and incur no
so
in the
stain,
such
Taittiriya
1
Anandagiri
needs sulsidia
The
evil as
theosophist,
he chooses
Upanishad
Dialogues on
Hindu
Philosophy, p. 381.
3
Brilicdtranijakcpanishad,
4. 4. 23.
Hid.,
4. 4. 22.
And
The
VEDANTASARA.
122
what
not him,
afflicts
thought
done
evil
the thief
is
And
in the
no more a
thief,
I left undone,
l
Here
Brihaddranyaka
the Chandala no more a
(
followed
works.
this doc
may
act as he chooses.
following
Not by
matricide, not
by
is
unsullied,
the truth
is
whose inner
he,
He
parricide.
self,
slain.
is
sullied neither
by
He
that
we
knows
by
evil
is
all this
The
and
line of
also
2
act."
argument adopted by
by other
apologists, is unsafe,
some
this
commentator,
source of the
of the
Vedanta
is
therefore
rightly
BriJiaddranydkopanisliad,
4. 3. 22.
VEDANTASARA.
123
we
selves,
a stage
The
And
no one,
as for our
on the semHance
of
is
goal, already referred to,
worthy
such a creed,
of
of
being no less than the complete extinction
all spiritual,
Im
personal.
much
Annihilation, then, as regards individuals, is as
the
of
body, and
the ultimate destiny of the soul as it is
Not to le is the melancholy result of the religion and
"
philosophy of the
He
5.
"
Hindus."
it
captive.
illusion is only apparent, so the soul s being fettered is
as illusion is false, so the soul s being
practical ; that is,
fettered
is
likewise false.
be
is
it
now
fettered,
nor has
it
to
emancipated."
of the
explained in the last chapter
inno
of
Veddnta-parilhdshd :" The joy which admits
This matter
is also
Wilson
ii.
114.
VEDANTASARA.
124
Brahma
crease, is
The
to be joy/
Veda
as the
acquisition of
He knew Brahma
says,
is
joy, is
and
The
The knower
again,
of Self passes
beyond sorrow/
acquisition
derivable therefrom,
is
it is
the result
of works,
liberation
is liable
to future births.
such
of
If
[i.e.,
non-
of being
Not
so
for,
not possessed,
attaining
it.
Brahma, who
plished
fact.
it
proper to
is
make
The
is
the gold
ankle
is
a snake
when
removed
[i.e.,
him
that
it is
is
is
an
INDEX.
Abhidhd, 86
AWiydsa, 101
Arthavdda, IO2
Aruni, 7
Absorption, description
Abstinence, 19
of, 5
Accumulated works, 1 1 9
Acharya, need of an, 40
Adhikdrin,
Adhydropa,
Asoka, 14
Avarana, 46
42
j4t-asM,
21,
39
Amdya, 43
Adhyatma-Ramayana,
42, 85
Adrishta, 13
Adwayananda,
BATHING, religious, 36
Bauddhas, 32, 71, 72, 74
of Parmenides, 9
Being,"
Bhdgalaksliand, 85, 86
II
Aggregates, the
five,
24
"
Aynishtoma, 35
Aitareya Brahmana, 35
Aitareja Upanishad, 8
Bhagavad
Gita",
Bhagavata Purana,
Bhaldi, 33
Ajahatsivdrthd, 87
Ajndna,, 43, 46
30, 31
Bhatta, 72, 76
.4wsa, 74
Blidraritpa, 45
5,
10
Bliss, 5
Akhilddhdra, 6
Bodies, subtile, 58
gross,
Brahma, 2
Brahma, I,
Ananda, 5
Anaximander, 26
Angiras, 2
64
41, 68, 97, Il8,
2, 4, 9.
123, 124
Anubandha, 16
as bliss,
59
Aparigraha, 109
as knowledge, 4
as substrate, 6
J[^)tma,
^amcZa,
46
112
Ajahallakshand, 87, 91
Akhanda,
21, 39,
Ap&rvatd, 101
Arhat, 119
124
not intelligent, 3
77
Brahman, molesting
Apawarga, 38
Apprehension, absence
5,
of,
46
a, 35, 36
Brihadaranyaka Upanishad, 1 8,
Buddha
death, 24
birth, 25
20,
INDEX.
126
Buddhism,
75
GAUDAPADA
S Karikas,
1 1 1
Gaya 28
,
CAUSAL body,
Chaitanya,
3,
55,
68
Gdyatrt, 36
Gopalatapani Upanishad, 3 1
Gross elements, 63 ; bodies, 64, 68
48
Chdndrdyana, 17, 37
Charvaka, 70, 74
Chhandogya Upanishad,
6,
2O, 23,
Hastdmalaka, 52
"Hearing,"
IOO
19,
Chit, 3, 10
Hetusdstra, 12
Chittavritti, 95
Concealment, one of the powers of
Hiouen Thsang, 28
Hiranyagarbha, 6 1, 68
Ignorance, 46, 52
Concentration, 19
"I
AM Brahma,
"95
Confucius, 9
106, 109,
no
44
8o,95
Impartite,
I,
5,
83
DENOTATION, 86
Devadatta, 60
Indication, 86, 87
Indication of a portion, 85
Devotional exercises, 17
Dhananjaya, 60
Dhdrand, log
Dhydna, 109
Intellect,
Distraction,
48
Intelligence, 3, 5,
Internal organ, 4,
IO
96
58
5,
105
Dreaming
state,
Dreamless
sleep, 55
55>
68
EGOISM, 58
JahadajaJiaUakshand, 87
Jahattakshand, 87, 90
Jahatsivdrthd, 87
gross, 63
Jainas, 32
Emancipation, 38
Endurance, 19
Entity, 45
Envelopment, a power
of Ignorance,
Jndnavirodhi, 46
52
Existence, of three kinds, 3
Jyotishtoma, 35
Kdmya, 17
FAITH, 19
"False imputation,"
39
no
Forbearance, 109
Forbidden things, 17
"Fourth," the, 51, 56
Fructescent works, 119
Kanada, 13
Kapila, 13, 45
Karma, transmigration
Kartikeya, 28
Kaslidya,
no
of,
24
INDEX.
Moksha, 1 24
Mukti, 38, 40
Kavyaprak&sa, 86, 87
Kena Upanishad, 9, 96
Khanda (Pali), 24
Knowledge, defined, 4
Krikara, 60
Krishna, apotheosis
127
Muktika Upanishad,
Mundaka Upanishad,
22,49,
06
2, 6, 20, 21,
"5
31
of,
Ndga, 60
Naimittika, 17
Kriyamdna, 119
KumaTila Bhatta,
76
28,
Nature, 46
Kutsita, 12
Nescience, 43
LdksJiand, 86
Lakshanalakshand, 87
Nirwdna,
Lakshya, 86
Nishiddha, 17
Nididhydsana, 100
Laksliyaltiksliandblidva,
Nltya, 17, 46
83
Zaya, 110
"Liberated,
Niyama,
but
still
38, 119
living,"
115,
119
109, 113
of Parmenides, 10
"Not-being,"
101
"Novelty,"
Linga, 100
Lokayatikas, 74
OBSTACLES to meditation,
Lorinser, Dr., 33
Occasional
MADHYAMIKAS, 75
Omniscience of Iswara, 49
Mahabh&rata, 34
Mahabhashya, 31
Manana, 100
Optional
Organs
Mandukya Upanishad,
4, 9, 50, 51,
62, 66, 72
rites, 17
of sense, 58
Panchadasi,
Pantheism,
Manu
Code, age
of,
113
its
dishonesty, 23
immorality, 122
Pdramdrthika, 3
Paramdtmd, 75
Pardvara, 115
Matter, 42, 46
Maya, 8, 43
Mdydvdda, 42
Parikshit, 30
Mdydvddin, 79
Metempsychosis, 23
Parindmn, 79
Parindmavdda, 42
Parindmavddin, 6
Parmenides, 9
Mind, 58
Passion,
Misapprehension, 46
Modification of internal organ, 95,
97, 99
Patanjali, 34
no
of action, 59
24
Purana, 43
Padmdsana, no, 113
10
PADMA
Manomayakosa, 59
Manu,
17
rites,
no
Penances, 17
"
Persuasion,"
102
INDEX.
128
Phala,
01
PipUikdmadhya, a variety
Chdndrdyana, 37
Postures, 109,
of
the
Saktas, 31
1
Prdgutpatteh, 8
Prajna, 50, 68
Prakriti, 42, 44,
32
Saivas,
no, 113
Prabhakara, 71, 75
Prsecognita of Vedanta,
Sddhana, 18
Sdhityadarpana, 86, 108
46
Pralaya, 21
Samprajndta, 108
Prdna, 59
Prdndydma, 109, 113. 114
Prdrabdlia, 119, 1 20
Sanchita, 119
PrdtibJidsika, 3, 10
Sandilya
Pratyagdtman, 83
Pratydhdra, 109
Sanjnd, 25
Prdyaschitta, IJ
Sankhya,
Prayojana,
Sandhyd, 36
Sandilya, 17, 37
of
the powers of
Ignorance, 46, 53
Ptiraka,
Aphorisms,
Sankaracharya,
Projection, one
44,
20
37
7, 8,
Purusha, 44
Pythagoras, 25, 26, 39
Satapatha Brahinana, 70
QUALIFIED person,
the,
16,
20,
36
Sdvitri,
Quintuplication, 63
Sheath of
Self, I, 7 o
Self-restraint, 19
60
Ramatapaniya, 31
Rasdswdda,
no
bliss,
cognitional, 58
mental, 59
nutrimentitious, 65
respiratory,
S isu,
37
Skandha, 24
113
the, 16,
"Repetition,"
2O
101
Soma ceremony,
S raddM, 33
S ravana, 100
"Subject,"
Substrate,
the, 101
60
Rescission, 39
"Result,"
49
"Relation,"
43
Sautrantikas, 75
Savikalpaka, 103, 108
3^
Quasi-Vedantins, 43
Quiescence, 19
5,
12
Sarvadarsanasangraha, 74
Sat, 3, 9
1 6,
Purpose, the,
43
45
Sankhyapravachanabhilshya,
Sankhyasara, 43
SansMra, 25
S driraka,
no, 114
8,
the,
I,
35
6,
20
Rig-veda, 49
Suggestion, 86
Rudrayamala, 113
IMpa, 24
Suka, 30
Sunaka, 2
frame, 6 1
INDEX.
129
Vaiseshikas, 45
Sunyavadins, 74
SuresVara, I2O
Vaishnavas, 32
Sutratma, 6 1
Vaiswdnara, 65, 68
Swddhydya, 109
Swarga, 38
Vakysudha, 53
Vastu, 42
Vedand, 24
Vedanta, II, 12
Swastikdsana,
no, 113
Swetaketu, 7
Sweta^watara Upanishad, 38, 41,
43, 47,
48
Vedantaparibhash^, 123
Vedanta-sutras, 64
Vedantists, old school
Taijasa, 62,
68
Tamisra
creed of the, 9
of,
35
Vijnana Bhikshu, 43
Tantrasara, 113
Vijndnamayakoia, 58
ViMra, 77, 79
hell,
Vikshepa, 46
Tarkasangraha, 108
Tarkika, 71, 76
Tat twam asi, So
Virdt, 65
Viieshanaviseshyabhdva, 83
Teacher indispensable, 21
art
Vishaya,
Thou,"
roi
Vishnu Purana,
7fim, 65, 68
Vital
Thinking, 58
Thought, of Parmenides, 10
airs,
43, 114
59
Vivartta, 6, 77, 79
Thread-soul, 61, 68
Vivarttavdda, 42
Transmigration, 23
Trigundtmaka, 46
Fyana, 59
"Truly
22
idolatry
Vijndna, 25
Tantras, 32
"That
of,
69
Vyangya, 86
Vyanjand, 86
Vydvahdrika,
3,
10
Uddna, 59
Unreal, the, 41, 77
WAKING
state, 55,
"Withdrawal,"
Updddna, 25
UpdddnalaJcsTiand, 87
Upadesasahasri, 20, 104, 107, Il6
Upakramopasanhdrau, 101
Upanishad, defined, 15
Upanishads, list of, 14
Upapatti, 102
68
95
of three kinds, 119
Worlds, the fourteen, 64, 77
Works,
Yama,
109, 113
Yathesh td charana,
20
Updsana, 17
VACHASPATTA, 87
YammadJiya
Vdchya, 86
Yoga Aphorisms,
Vaibhashikas, 75
Yogacharas, 75.
37
(ditto),
CO.
37
P*w
cr>
oo
3A
jou
1
CO
AHVHSn
tvD
0)
(Xi
oiMOHOi jo uismiiifl