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If one concentrates his mind on some object, or evens on void, he becomes entirely filled with that object or that void: so one who fixes his mind on Brahma becomes completely : i PfsfrcT?r?qr^ Ik ( 30 ) full of Brahma, sees Brahma everywhere. One should there fore study to become perfect i. e. full of Brahma. ^ ft f% ISO. Thope persons who abandon this holy and sublime mental attitude of Brahma, live to no purpose, and are though men equal to brutes. ff f f% % 131. Hail to those, happy and virtuous beings who, on the other hand, know this state and knowing it grow perfect in it by constant practice. Respect is due to them at the hands of all the three worlds. w I ff 132. Those who have reached to the perfection of this state of Brahma, and have thoroughly mastered it, the ever-existent, are Brahma itself ; and not those who merely talk glibly about the matter. f f rattan 133. Those again who are clever at talking about Brahma, but are void of any real attempt towards reaching to that state and are fast bound to the ties of transitory pleasures, — have to pass and repass (in various births), in consequence of this their hypocrisy and ignorance. ftffFfl ff% 134. (The enlightened) never remain even for a minute, without uniting their souls with Brahma : as did Brahma, Sanakadika, Shuka and other Mahdtmas, ( 31 ) ff 135. The cause is reflected in the effect but not the effect in the cause. Hence well-directed thought will prove that on account of the relative nori -existence of the effect in the cause the cause itself also could hardly be called the cause of that effect ; i.e. must vanish as the active instrumental cause of any thing — but should ever stand by itself — all existence, all in telligence and all joy. 136. Thus there will remain that effulgent universal essence, which transcends both mind and speech. This should repeatedly be studied from such ordinary illustrations as of earth and the jar made of it &c. 137. Perseverance in this direction brings about, in those whose minds are sufficiently enlightened, the state of constant knowledge which ultimately leads to its spontaneous and natural unification with Brahma. 138. Every student should first contemplate arid grasp the cause as existing apart from its effect ; he would then constantly see by inseparable relation the cause in the effect. 139. Thus having contemplated the cause as reflected in the effect, the effect must be entirely dismissed (from the ( 32 ) mind). When this is done, the cause will cease to be such, and what will remain will be the ever existent, ever conscious, all pervading indescribable Brahma. 140. A man becomes that on which he resolutely and per sistently thinks. This we infer from the ordinary illustration of the bee and the worm.* 141. All this universe visible or invisible, (implying the triad of the seer, seen and sight) is one eternal consciousness. % fcttfeir 142. The enlightened should always look upon the universe as one in and of Brahma, by resolving the visible into the invi sible ; — thus will he, through his mind being ever filled with the bliss of identifying himself with this universal consciousness, easily attain to the condition of eternal happiness. \\\v\\\ 1 43. This with the parts set forth above is R&ja or mental yoga mixed with Hatha or physical Yoga prescribed for those who have already lost great portion of their taste for the pleasures of the senses. * The bee takes hold of any small worm and even while it is alive puts it into a small whole of clay specially prepared, and blocks up the opening. The worm thinking in its dark prison of the bee and bee alone, remains there tilj the bee returning at its proper time, removes the clay and with it a sting awakens the worm which immediately flies out another bee incarnate. ( 33 ) sihrf g^fr ^rrn ?\w u 144. To those whose mind is completely ripe (by W2! &c.) this (Raja Yoga) alone (without any Hat ha or physical .yoga) is useful ; this yoga again being one easily accessible even to those who are devoted to their teachers, or to their favourite gods, &c ( 34 ) DISOB.I.M.IN'A.TION OF SPI RIT ANT) ISTOT SPIRIT. x (Translated from the original Sanskrit of Sankardcharyd.) BY MOHINEE M. CHATTEEJEE, F.T.S. [An apology is scarcely needed for undertaking, a translation of Sankaracharya's celebrated Synopsis of Vedantism entitled "Atmanatma Vivekah." This little treatise, within a small compass, fully sets forth the scope and purpose of the Vedanta philosophy. It has been a matter of no little wonder, consi dering the authorship of this pamphlet and its own intrinsic merits, that a translation of it has not already been executed by some competent scholar. The present translation, though pretending to no scholarship, is dutifully literal except, however, the omission of a few lines relating to the etymology of the words 5IOT (Sarira) and ^"1 (Deha) and one or two other things which, though interesting in themselves have no direct bearing on the main subject of treatment. Some other passages in the text have also, for the convenience of readers, been removed to an appendix at the end. — Til.] Nothing is Spirit which can be perceived by the senses. To one possessed of right discrimination, the Spirit is like a thing perceptible. This right discrimination of Spirit and Not-spirit is set forth in millions of treatises. The discrimination of Spirit and Not-spirit is given (below) :— Q. Whence comes pain to the Spirit ? A. By reason of its taking a body. It is said in the Sruti* : " Not in this (state of existence) is there cessation of pleasure and pain of a living thing possessed of a body." * Chandogya Upanishat.— Tr. ( 35 ) Q. By what is produced this taking of a body ? A. By Karma.* Q. Why does it become so by Karma ? A. By desire and the rest (i. e., the passions.) Q. By what are desire and the rest produced *! A. By egoism (affsrorif :). Q. By what again is egoism produced ?. A. By want of right discrimination. Q. By what is this want of right discrimination produced ? A. By igiioranca (BJ^R). Q. Is ignorance produced by anything^1 A. No, by. nothing; Ignorance is without beginmn? and ineffable by reason of its being the intermingling; of the real (S<T.) and the unreal: (^^^).t It is a, something embodying the three qualities! and is said to be opposed, to Wisdom ..in, as much as it produces the concept "-I am ignorant." The Sruti says, " (Ignorance), is the power, o£ th a Deity and.is enshrouded by its own qualities."§ ^The origin of pain can thus- be -traced* to ignorance and ifc will not cease until ignorance is entirely dispelled, which, wil be ^only when, the identity, of the Self with Brahma (the Universal Spirit); is fully realized.)) , Anticipating the conten- * This word, it is impossible to translate. It means the doing of a thing for the attainment of .an object of worldly desire.— Tr. t This word, as used in. Vaidantic works, is generally misunderstood. It does not mean the negation of everything ; it means " that which does not exhibit the Truth," the "illusory." Adhikarana Maid (note)— TR. J Satva (goodness), Rajas (foulness) and Tamas (darkness) are the three qualities. § Chandogya Upanishat. — TR. II This portion has been condensed from the original— TR, ( 36 ) tion that the eternal acts (i. e.9 those enjoined by the Vedas,) are proper and would lead to the destruction of ignorance therefore it is said that ignorance cannot be dispelled by Karma. Then— Q. What comes of such acts ? A. Conflict of Wisdom and Karma. Therefore it is clear that Ignorance can only be removed by Wisdom. Q. How can this Wisdom be acquired ? A. By discussion — by discussing as to the nature of Spirit and Not -spirit.. Q. Who are worthy of engaging in such discussion ? A. Those who have acquired the four qualifications. Q. What are the four qualifications ? A. (1), True discrimination of permanent and impermanent things. (2), Indifference to the enjoyment of the fruits of one's actions both here and hereafter. (3), Possession of Sama and the other five qualities. (4), An intense desire of becom ing liberated (from material existence). (1.) Q. What is the right discrimination of permanent and impermanent things ? A. Certainly as to the Material Universe being false, and illusive and. Brahma being the only reality. (2.