English
As in the state of profound (dreamless) slumber all external objects are forgotten, so is forgetfulness of enjoyment {of sensuous objects} in the state of wakefulness said to be the final point of abstinence (Upari#i).* In this mannner, the shades of difference present in indifference and the two others, are fit to be ascertained, [so that one may know which is superior or the best, and which less so—and may follow accordingly. 287. Though for @ presence or continuance of fructescent works of various kinds, even a theosophist is at times infested with desires, yet that need not stand as a plea for construing the Shasfras in a contrary light. 288. From a force of fructescent works, whatever condi- tion a theosophist may be circumstanced to fill, it can create * ‘Abstinence’ is continually to keep the external senses aloof from sensuous objects, after they have been turned away from them, thereby to keep the mind engaged in hearing the precepts ai the Brahma; otherwise to abandon all acts enjsinad in the Shastras, in the prescribed order [by turning a Seneayasi). 7 sR 138 PANCHADASI. no difference, his knowledge suffers not the least, consequently his emancipation is certain.* 289. To sum op then:—As. in a piece of painting several figures are daly represented, so is this exquisite objective world,—a duality—through the force of illusion attributed to the Intelligence of the Supreme Self; and it is essentially requisite for that illusion to be shaken off and intelligence alone particularized (as the secondless, non- dual Reality.) 290. The frait of reading the present treatise is enjoined in the following words:—Those of clear intellect who incessantly study it to find outjits profound signification, shall cease to be enchanted with the sight of this unreal world like the ignorant, or as they used to be, in a prior stage (when, wanting,in knowledge). ; END OF VOL. I. © For with the destruction of ignorance the material of which the future body is to be built is destroyed and he ia freed. Mueyip Bast Sraxert, Calcutta, 1st Fanuary, 1990. Dbholes Bedanta Series. Vedantasara or Parawyansa SanaNnanpa Joctxpna, with the Commentary of Nrishingha Saraswati, in Sanskrit, Price Re. 1. Postage 1 anna. Do. Enciisu Transtatron, with an Inrropucroxy Mzxom on Marre & Srimit. Price Ra 3. Reduced to Re. 1-8. (Slight- ly damaged.) Postage x anna. (Only a few copies available.) Do. Hinpr Transatation. Price As. 12. Postage 1 anna. Do. With Bencari Trawsacation. Price As.13. Postage 1 anna, *, Txis work establishes the Non-Duality of the Soul and the Brahma, and is the Master-Key for attaining Nirvana by the destruction of Ajzana (A-knowledge). The Aryo of Lahore thus speaks of the work :— The work before us is a tri-lingual translation, together with the Original Sanskrit of the work of the above name, dl * ‘The merits of these several translations are undoubtedly great. The i rendering is that of Pundit Xalibuc Vedantabagish, the Hindi has been done by the well- known Sanskrit Scholar, Lady Rama Bai, while the English is the work of the Editor [N. D.] himself. The book contains also a Preface and an introductory ay on Matter and Spirit. The work is a proof of the indefatiguable zeal and industry of Babu Heeralal Dhole, whose English rendering alone is such as is sure to command a very wide circulation for the book.” The Philosophic Inquirer of Madras remarks thus :— “Te ia a bilingual [trilingual] translation of the Vedantasava or the Essence of the Vedanta Philosophy of Paramhansa Sa- dananda Yogindra. The English rendering of itis from the erudite and scholarly pen of our friend Dr. Nandala} Dhole, late Surgeon to the Courts of Khetree and Marwer, ® ‘We may make bold to assert that the translation appears to us. to be one which throws much credit on the translator, because of its simplicity and perspicacity of style. In cases where the Text is obscured by the technicalities peculiar to the subject, the 2 OPINIONS OF THE PRESS ON translator has given ample annotations at foot of each page expiaining the terms and contexts, so as to enable the student of ‘Vedantism to understand the subject without any external aid, tnd also in view to make the translation itself lucid and un- mistakable. The translatot appears to us to have acquitted himself well, and from the way in which he has done his work, that he has mastered the subject he has in a way profitable to others also." Indiasi Nation in speaking of the work says :— “Tt gives the Sanskrit Text, and Translations in Hindi, Bengali and English. The Sanskrit Text is largely annotated, There is also a very learned, philosophical dissertation on the doctrines of the Vedentasara and corresponding Eu systems. The book is well got up; and a better edition would hardly be desired.” The Theosophist in reviewing the work remarks :-— “The views,—at any rate in its first English part,—being avowedly those expressed in the columns of our magazine, very little has to be said of this tion, except that the author has made uncommon good use of it, and elaberated very cleverly the whole. One point, however, may be noticed, as itis found to be constantly contradicted and pi holes into, by the theists as well - all the supporters of it creation—vis,, the definition of Matter. aes pita defines Matter to be eternal and co-existent with Spirit. It was never in a state of non-being, but always ina state of constant change, it is subtle and seritient, etc., etc., (p. 2). “This is what the Editor of this Journal has all along mains tained and can hardly repeat too often. ‘The article: ' What is Matter and What is Force? in tha Theosophist for September 1882, is sufficiently lucid in reference, to this question. It is at the same time pleasant to find that our learned friend and brother, Mr. T. Subba Rao Garu, the great Adwaitee scholar shares entirely with all of us these views, which every intutional scholar who comprehends the true spirit of the Senkhya Philo- sophy, will ever maintain. This may be proved by the perusal af a recent work on ‘Yoga Philosophy’ by the learned Sans- kcitist, Dr. Rajendra Lala Mitra, the Introduction to which has just appeared, showing clearly how ‘every genuine scholar com- prehends the Sankhya in the same spirit as we do. The Onz- arr of the Buddhists, or the PamanramMa of the Vedatins, is omnipresent and eternal. Spirit and Matter are but its mani+ festations. As the energising force—Purushk of Kapila—it ia Spit as differentiated cosmic matter it is Mulaprakrit. Aw ‘@MHerentiated cosmic matter, the basis of phenomenal evolution, Wis Prakriti. In its aspect of being the field of cosmic ideation Hj Chidahasem ; as the gerin of cosmic ideation itis Chikmatras y in ita characteristic of perception it is Projna: Who- ever presiimes to deny thebé points denies the toaiin basis’of Hinds ‘DHGLE’S VEDANTA SERIES. 3 Philosophy and clings but to its exoteric, weather-beaten, fast- fading out-sheli, he main point of the work under, review seems to be to indicate how in this basic doctrine, upon which the whole structure of philosophy rests, both in the Aryan and Arhat tenets meet and are identical, in all, except in forms of expression, and how again Kapila’s Sankhya supports it. The author has in this respect admirably succeeded in condensing the whole spirit of the philosophy in a few short pages. Anda close study of the same is sufficient to bring the intelligent reader to the same sense of perception. For a superficial reader, Dr. N. Dhole, the English translator, seems to hold that Spirit is something’ quite apart and distinct from Matter, and quite a different substance or no-substance, if you please. But such readers tan only be referred to the following extract :— Uh Atd since the recognition of this First Principle, call it Prakriti, Purusha, Parai ma, or Matter, Spirit, the Absolute, or the Unknowable, clashes not with the cherished ideas of the most inveterate Freethinker. a Ee “The above passages clearly prove that like all true Adwattess the learned Doctor holds Spirit and Matter to be but different phases and aspects of the Onn-Lize which is every thing or no nothing, if you prefer. it would be a pertinent question to ask, how it is then that the author expresses himself a Dualist The simple explanation will be found in the consideration that so far as the phenomenal, or the manifested world is concerned, the idea of Duality is launched into the discussion to indicate the two aspects of the one eternal whole, which together set the machinery of evolution into worki: r. But once turn from the manifested into the noumenal, the unmanifested Life and the erudite author will most probably cease to call himself a dualist, as. is made very clear from the above quoted extract from hi “Ie is needless to say again that every student of Adwaitism ought to possess himself of a copy of the work under review.” The Purnsharthapohtaini of Masulipatam reviews the work as follows :— “We have to acknowledge with thanks ‘the Vedantasara.” It is a Manual of Advaita Philosophy of Paramahansa Sadananda Jogindra ith an Introductory Memoir on Matter and Spirit. It Very ably prefaced by the ‘Editor, Me. Heeralal Dhole, whose learned and patriotic spirit longs to see the revival of the once gerious ‘spitkual or religious advancement of our Aryan nation, Memoit and the English Translation of the Original Sage- krit Text by Dr. Nandatal Dhole, late Surgeon to the Courts ‘of Khetgee and Marwar, with copious annotations, do justice to his ripe erudition. Kapila Maha Musi, the first Prince of. Voga Phiionby, has his masterly views unded in the Memoir.