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Whoever knows without doubt and apprehension of its being otherwise, his self as one with Brahma, which its eternal, non- dual and unconditioned, attains moksha. APPENDIX. I. In the opening Sloka all drisya is described as andtma (not spirit) and the spirit of one possessed of right discrimination is called drik. These two Sanscrit words are thus described in the author's Brahma ndmdvalimdld or the String of names of Brahma, Sloka 18 : — " Drisya and drik exist, different from each other ; the former is mdyd and the latter Brahma — this is celebrated in all Vedantic works." * The " heresy of individuality" or attavudaol the Buddhists.— Tr. t Differentiated matter. ( 46 ) II. S'artra (body) is derived from the root s'ri, to shrink, and is called because it shrinks with age or when the knowledge of identity of self with Brahma is realised. Deha (body) is from the root dah, to burn, so called on account of its being burnt up after death or at all events by the three-fold pain in life ( vide supra ) THE ATMABODHA OF SRIMAT S'ANKARA- CHARYA. (Translated from the Sanskrit byB. P. Narasimmiah, F, T.S.) THE plan adopted in the following translation is, that the marginal numbers shall denote the respective numbers of the slokams in the original, and that the rendering shall be as literal and verbatim as possible. 1. The work called ATMABODHA, which is desired by religious observers, and by sinless and dispassionate seekers after Moksham, will now be written. 2. Question : — Of so many ways to Moksham, why should knowledge, or wisdom, or Gnydnam alone be the chief? Ansiver : — That relationship which exists between the fuel? &c., and the fire itself, in the culinary process, exists also between Tapas, fyc., which are the several means of attaining Moksham, i. e., Nirvana and Gnydnam itself. As fire is the most important of all the materials necessary for cooking, so Gnyanam is the most important of all the means for attaining Moksham. 3. Ques: — Karma, i. e., ritual, has got wonderful power. While a small portion of such Karma can wash off all Agnyd- nam or darkness, how is Gnydnam necessary ? Ans : — Since Agnydnam and Karma are not hostile to each other, the latter cannot destroy the former, e. g., as dirt cannot wash off dirt, so no amount of such Karma or ritualistic obser- yances can dispel that (spiritual) darkness — Agnydnam. But ( 47 ) Gny&nam or Light (spiritual) alone, which is self-shining, can remove Agnydnam as the Sun drives off his opponent Darkness, 4. Ques :— How is it possible to attribute Kevalatvam, i. et Oneness, to Atmd which appears as different in different, individuals ? Am : — The sun is far away from the clouds, and is larger than the largest of them all. Still each patch of a cloud, screening the sun from us, gives him a distorted and a special aspect. This distortion and difference in appearance is due, Bot to the sun who is all-shining and has a uniform existence, but to the nature of such clouds. And no sooner the clouds vanish than the orb of light is seen to be one and the same. This analogy holds good in the case of Atmd peeping out through so many loop-holes of bodies. When the cloud-like Agnydnam or spiritual darkness disappears, that one Atmd shines everywhere. 5. Ques : — How can Atmd have the quality of oneness, i. e non-duality, inasmuch as he has the knowledge of actions, which knowledge establishes Dvaitam or duality ? Ans: — The knowledge of things in their true light (Vastu- iatwa-gnydnam), liberating Jiva from the fetters of ignorance, renders it pure, and dies away with that fetter-like ignorance, just as the particles of the water-purifying seed sink down with the sediment which they separate from the impure water in the process of purifying the same. 6. Ques : — How can one consistently deny the reality of this worldly life, this material existence, this samsdram, while we are enjoying it ? Ans. Just as a dream, which seems to us to be a reality while we are dreaming, is not so after waking, so the world of pride — Ahankdra-prapancham — which is samsdram, to one who is blinded by love and hatred, appears to be all real or sub stantial so long as that one is involved in it, or enamoured of it ; but no longer so after the acquisition of true knowledge or Gnydnam. ( 48 ) 7. So long as the All-supporting Adcayam — non-dual — Brahma is not recognized, so long this world is belived in as a reality as mistakeably as one who discovers the real silver in the brightness of a pearl-shell. 8. As the water bubbles rise, exist, and burst in an ocean, so the worlds appear, exist, and disappear in Upddane Param- esvare or Material- cause-like Parametwara or God. 9. Although the ornaments are of different shapes, yet they do not differ from gold in their quality ; similarly the creatures though of diverse forms, are not different from the Creator — the all-pervading, omnipresent, Sachchiddnanda-svarupa Atmd. 10. The Ruler of mind and all other senses., the all-pervad ing Paramdtma, under the cloaks of St/Ma, Sukshma, and, Kdrana S'ariras, seems divided. This divided appearance ceases with the destruction of such cloaks. This is like the bits of the Akas'as of different vessels, or finite spaces, becoming comming led with the universal Aka'sa, or Infinite Space, suchwhen vessels are destroyed. 11. As to the water itself, which is naturally white and sweet, the qualities of bitterness, yellowness, &c., resulting from its contact with differnt soils, arc attributed ; so, to Atmd who is Sachchiddnanda and who is casteless, nameless, and pro- fessionless, are assigned some caste, name, and profession, only through the Upddhis — or causes or under the colour — of Sthula Sukshma, and Karma S'ariras. 12. Sthula S'ariram : — is that which is made up of five- foldly sub-divided five grand elements of Earth, Water, Fire, Air, and Aka'sa or Ether, which is the creature of Agami Sanchita Prdrabdha Kirmi and which is the seat of the enjoy ment of pleasure and pain, joy and sorrow. The Method of PanMkarnam. Panch'ikaranam means the mixing together of the five-fold, sub-divisional parts of each of the five grand elements, viz. Earth, Water, &c. .,, The process of such mixture : — Of the five grand elements, divide each into two parts, keep one part separate, and divide the other part into four sub- divisional parts ; and the blending together of each of these four sub-divisional parts successively with one sub-divisional part at a time of every other grand element is what forms Panchkaranam. For instance, divide the Earth element into two parts ; keep aloof one part, and sub-divide the second part into four parts again. Without mixing these four sub- divisional parts with the first part of the earth element already set apart, you must mix each of these sub-divisional parts with one sub-divisional part, at a time, of every other grand element (Here earth element is excluded). The following table of Panchikaranam is intended to illus trate in detail the names of Manas, &'c., resulting from the said process of mixture : — TABLE OF PANCHIKARANAM. Atma. Akasam. (Air or Ether) Anthdh- karanam. Manas. Buddhi. Chittam. Ahankararti. Samana- vayuvu. Wdyuvu. (.Wind) Vyanava- yuvau. Uddnavayuvu. Prandvayuvu. Ap'ahaVayuvu, Srotrdndriyam. The sense of Hearing or Ear. Twage"ndriyam The sense of Touch or Skin. Tejas. .(Fire.) Chakshurendri- yam. The sense of Sight or Eyes Jihwendriyam. The sense of Taste or Tongue. Ghrane1!!- driyam, The sense of Smelling or Nose. Sabda. Sound. Sparsa. Touch. Rupa. Shape or Form. A pah. (Water.) Rasa. Taste. Gandha. Smell. (Earth.) Oopasten- driyam. The sense of generating or Generative Organs. Vagendriyan. The sense of Speech or Month. Panindriyam. The sense of Handling or Hands. Pade"ndriyam. The sense of Feet or Feet. Payvindriyam. The sense of Excretion or Excretory Organs. ( 50 ) THE EXEMPLIFICATION OF AKASAM. The description of the Tatwams, resulting from the com mingling of fourfold-divisional parts of Akasam and one sub- divisional part at a time of every other grand element than Akasam, is as follows : — (a). From the union of one of the four sub-divisional parts of Akasam and one sub-divisional part of Earth or Matter, sprang Ahankdram. (b). By a similar process of the union of a part of Akasam and a part of Water, resulted Chittam. (c). A part of Akasam and a part of Fire together produced Buddhi. (d).