English
‘The book isa Treasure of Aryan Spiritual Philosaphy and 4ate be in the possession of every enlightened gentionan,”” 4 OFINIONS OF THE PRESS ON TI. The Panchadasi, or Ax Encycrorzpia or Spmi- wat Tramina. By Viovazanvaswami. New Edition. In 3 Vols. Demy 8Vo. *, Wearever, the Aryan Philosophy says concerning the ‘Attia (Soul) and’ Parabrehma (Asolute) bas been fully and elaborately discussed in the present work with critical notices of the other contending systems. It embraces dissertations on Cosmogony, Psychology, Evolution, Yoga and Emancipa- tion. Itis a complete clue for the comprehension of the Scitgxcz or May, his relation to the Universe, and his ultimate destiny. It clears out the mistaken notions concerning Jswara and Parabrahma, and reviews Theism and Pantheism in all its aspects. In short, as a Key to Esorgric Scrence it is exhaustive, Ditto Sanskrit Edition Re. 2-8, English Edition. Price Rs. 5. Postage As. 2. The Indian Selector in acknowledging the work writes :-— “ We acknowledge with thanks the * second ‘Volume of the Vedanta Series, the Panchadasi, It is * s * translated with copious annotations by Mr. Nandalal Dhole, L.M.S., the same gentleman who tran ed the Vedantasaya, The Publisher deserves credit for ving to the public the facility by supplying them with the ancient Hindu literature in cheap form. The {Book] is handy and neatly printed.” The Arya says :-— “Mr. Nandalal Dhole, L.M.S., translator of the Vedentasara and the Publisher of his works,—Mr. Heeralal Dhole, are doubt- fess engaged in the laudable work of supplying the world with English Translations of the Aryan Philosophic and Spiritual literature. A Hand-Book x Hindu Pantheism, the Panchadest with copious annotations * * ° * was received in our office during the last month. In it we find many valuable things deserving of a care- ful study by the votaries of Gceult science, and * *. i. we recommend the work to the public for patronage,” The Theosophist writes as follows — “The work purposes to discuss ‘fully and elaborately’ ‘what- ever the Aryan Philosophy’ says ‘concerning the Atma (Soul) and Parabrahma (Absolute},’ with ‘critical notices of the other con= tending systems.’ If we may judge from the contents of the [work under notice, the authors evidently are for the Adwaita rine of Srimat Sankaracharya, The arguments against the pponents of that system are wi ly strong. 7 weaiThe publication of the book onder review is likely £2 d2 goed, would recommend it to all who may be in! study of the Aryan Philosophy,” of DHOLE'S VEDANTA SERIES. 5 “The Philotephic Inquirer remarks ~~ 5. saat “Tf there is @ country in which the highest truths of Philosophy ‘were taught to the earliest man, it was our own country—India, the cradle of philosophy, which many a great intellect of our land delighted in, it was the Banthesate ares oe oc Vedantic ilosophy ; if there is a philosophy, i ile being most Fighly Intellectual and sentimental, co at best satisfy the human instincts, it is, we venture to say, without fear of contradiction, Pantheism proper sprung in India. Any interpretation of such a philosophy taithful tn its entirety must be welcome to all thinking minds; the undertaking therefore of our eminent contributor N. D. to translate the Panchadast with annotations is laudable in every respect indeed ; and on perusal of the . above translation to hand, we have been able to find therein a clear and systematic exposition of Vedantism to the extent executed. We cordially invite the attention of all our friends and readers to this very useful publication of the translator of the Vedantasara, and hope that it will meet with a large support from the educated section of our countrymen, the kind of support which it deserves.” TIL, On the Road to Self-Knowledge.—Containing the Texts of Moxa-Mupcar, Atwa-CuuaTak, ATMa-Bopg, PARAMARTHASARA AND HasTaMALak, with English Laer rice Re, 1-8. .‘“, THis work is admirably suited for beginners. Srimat Sankatacher , and others have fully and elaborately expound~ ed the doctrine of non-duality in this book. ly. Fandamental Truths on the Problem of Existence. Br “N. D.” The Phslosophic Inquirer reviewing the work writes :— “The ‘author bas taken reat care and evinced much subtility of discrimination, to present before us a concise dissertation on the phil ‘ic system of Kapila, ‘the father of Materialistic phito- Sophy,’ as the author calishim, He then attempts to point out the difference between the Materialistic philosophy of Kapila and i het hin ews aren cespect blem, th Se t his views are in to this, t prol the attem to slove which has been enly fruitful in splitting the Tolders of different and conflicting theories into bitter and uncompromising: sectarians and bigots of dogmatic procli may best be gathers ed from the following most telling passage f “And now that Pantheism ts attracting increased attention’ from the highest intellects of the West, after sleeping a s! of death in this cradle land of humanity where it first saw the light of day; and since the recognition of this First Principle, ‘call it Prakriti, Purusha, Parabrahma, or Matter, Spirit, the Absolute, or the Uuknowable, clashes not with the cherished ideas of the Tost inveterate Freethinker, the hard materislist, the staunch * Atheist, the inexorable Physicist, or the follower of the so-called. *: staid t tegs of s Wve. Our. adepts haye proclaiming ee -@estyl this solemn trath for centuries ;.it has been repeated quite, "recently that the Deist’s God exists nowhere. Yet, evan yet, the world is slow to profit by such instruction, and so it must continue ts the end of the chapter.” : “After stating in brief the aim of the work. work : which will, a6 he [the author] himself thinks alate a: study of those precious records of thoughts which aur progenitors deft a legacy for us to inherit, far richer than the priceless Kohi~ sor oF the callective totality of the world's gold and which now are monopolized by the cobwebs of the spider ; and if it be so for- tguate as to secureone ardent and earnest enquiter patient! taking up the work and finding the lost key, our end and aim will be gained.” ¥. Yoga Shastra—Shiva Savhita in Sanskrit with a Preliminary Discourse on Yoga Philosophy by Madavacharya (Vidyaranya Swami), the reputed author of Sarva Darshan Sangraha, Panchadasi, etc, Cloth Bound Re. 1-8. The National Guardian introducing this book to its readers. “Tantras are works on Mysticism for the development of ey Sis pemece intege in man, and ‘Yoga’ is i steppin stone, ie "Yoga’ in Sanskrit means ‘to unite,’ ‘and the process of uniting’ is called ‘Yougic kriye’ When a unit is added to another unit, it is Yoga, and as in the Science of Numbers, so in ‘the Realm of Mind,’ as the Duke of Argyll terms it, when the Hissin (Soul) is united with the Paramatma (Absolute), it is ‘Yoga’ in its occult significance. When one unit is added to ‘another unit the separate existence of the single unit is a nones ty, and the two 1s combined in one, similarly when by Yomgic driya,man unites his Self with the Divine Essence, he becomes One with the Brakme (Absolute). Realizing this truth, Jesus Christ, nineteen centuries ago, uttered to the gazing rustic round him, ‘t and my Father are Onx.’ Sakhya Muni too, the founder of Buddhism, fong before Jesus hailed the Holy Light reached the doctrine of One-Life. Srimat Sankaracharya, the “amous Adwaita preach follawed suit, But it was Patanjali, who. first expounded this Science, and systematized it in form. But 3 modem Indians all this is phantasmagoria. For having lost the right-key to comprehend the esoteric teaching of the Shastras, ‘he eduent mind is now in the horns of a dilemma to accept or. yeject the transcendental doctrines of his sires. The appasrance at this juncture of a Transcendental Work from a scientific. point View js, therelore, of supreme importance, and we hail.with sht the publication of Tae Esorseic Scrence iLO> or saz Tantaas [Yoga Shastras]. : PANCHADASI. 141 the supreme self,—-subject of error and illusion which attribute the physical body, sensory and active organs, etc., to him (in short through mistake these are confounded} with self), He is unrelated naturally, yet from mutual illusory attribution is said to be present in (Boodht) spiritual sont, though that has no connection with him; and this (the attribute of the word ‘Jiva’), is here meant by the word “ person.” 6, Jiva who is only a reflection of intelligence is qualified for emancipation with the uniform intelligence and not alone, because that uniform intelligence is the abiding place or seat fof reflex], and without the actuality of such site noone can be the seer of an illusion fas for instance in the case of a snake in rope, the rope is the abiding place or site of the anake but without it that illusion cannot possibly occur]. 7. “That reflex with its abiding seat, the uniform intelli- gence is subject to bondage, etc.” This is now being pointed out in the two following paragraphs. When combined with the abiding uniform intelligence, the reflex intelligence of the Jiva takes shelter of the particle of error, (the reflected shadow of intelligence is called a particle of error, for at! reflections are false) and acknowledges self to be the body, ete., and says “I am worldly.” 8, And when freeing himself from error, conceives self to be no other than the uniform intelligence then he says “I am the unrelated intelligence,” and is gratified with that knowledge. 9.