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The Three Bodies and Four States of Man, from S'ankara^s Tattvahodha, 155. Atmaxi, the Self, 157. Discrimi- native knowledge, 159. San-nydsOy the greatest re- nunciation, 159. Carlyle, 160. Release results from Imowdedge, 161. Philosophy, 161. Two constituent parts in man, physical and spiritual, 163. Truths are strange. Sir John Herschel, 164. The Vedanta Identity, 165. The Divine in the Human and the Divine in the Universe are identical with the Divine Itself, 167. The meaning of — “ Thou art That.” — the Chhdndogya Upanishad, 168. The Brahma-SiltraSy 169. Blidgatydga-LahshaTiLd ; the Method of close reasoning, surrendering the contradictory portions, or the System of Identity, 170. The oneness of the Divine and the Human, the simile of the Sun and its rays, 171. Hegel, 172. Emerson, 173. The Self of man, the Self of the Universe, and the Highest Self are one, 174. Parallel passages from St. John, and St. Paul, 175. From the Mohammedan Religion, 175. The Union of the soul or Self with God is de- scribed as the essential feature of Christianity, 176. The Mohammedan poet, J^mi, Jal^luddin Rumi, in Ifes- navi, 176. S'ankara's prayer unfolding the relations CONTENTS. XI of man with his God, 178. The Vedantin sees his Self and all as the Highest Self, 180. Tat'tmnvmi and the simile of charcoal and diamond, 180. That of the caterpillar, lai-va, and butterfly, 181. The best things come out of the lowest, Tennyson, Ruskin, 181-2. Goethe on a great Idea, 183, Supreme hap- piness ill returning to the Highest Self, 184. The Eye of Knoivledge, 185. Three kinds of knowledge, 186. The highest aim of man, 189. The Liberated but still Living {Jxvanmukia\ 190. Rama, Janaka, Krishna, 193. Philosophy, Hegel, Max Muller, 194. The variety of the world, Shakespeare, Carlyle, Emer- son, 195-6. True knowledge, the highest end of life, Mundakopanishad^ , Unity of the Self with the highest Self, 198. Parallel idea in Christianity, Fichte, 200. Max Mliller, Hegel, Dr. Caird, 201. Seeing good everywhere, S'ankara, Milton, Shakes- peare, 202-3. The Yedanta is a reasoned system of knowledge, 203. Conclusion, 204. Masterpieces are understood by the kindred mind, 205. The Advaita Vedanta, 206. No rest till the unity with the centre, Brahman, 207. The Vedanta method of the Jahad- ajahad-Loksharid, Indication, three forms of Syllogism, — Deduction, Induction, and Identification, 208. Anvayavyaiireha^ — Negation, Position and Identity, 209. As in the tody, so in the Universe, 210. Know'- ledge of the Divine whole, Plato, 210. Parallel ideas from Kant, 211. Adhydropdpavdda^ the Method of Imputation and Rescission, 215. The Order of Crea- A tion, Brahman, Maya, Is'vara^ Jiva, 215. The Vedanta teaches the knowledge of Brahman, 216. Philosophy, 218. Praiibimhavdda, the Metaphor of Reflection, A Brahman, 218. Maya, h'vara^ Jim^ 220. S^ankara, 221. Upanishads, the highest end of man, final release, 222 133-5^ Index, by Mr. Kausikarama V. Mehta, B. A, ... THE LATE LEARNED OOKULAJI SAMPATTIRAMA ZALA. ?r 53*^5 sftgwl^cr H” K. “ Yes, I will sing, although the hope be vain To tell their glories in a worthy strain, Whose holy fame in earliest life was won. Who toiled unresting till the task was done. Come, hear my song, ye just, whose bosoms glow With Virtue’s flame, and good from evil know.” — Kalidasa, Raghuvcm'a. For various reasons it is thought expedient to preface with a brief biographical sketch in English the following Gujarati Memoirs of Rao BahMur Sujna Gokulaji Sampattir^ma ZMA, who, by his thought, action and virtues, which deserve to be remembered, has made a name in the history of his time and country. There is little need in these days to dilate upon the advantages which may be derived from biographies of good and great men. The necessity of such a thing has been felt in every age. In former times, the Epics and PurAnas supplied it to a certain extent in India. They are now considered out of date for this purpose. Memoirs of the good, therefore, must fill up their place. 2 Good men are very profitable companions, whether in biography or in person. We cannot look upon them without gravitating towards them and gaining something. It is truly said that they serve us as a mirror as well as a statue. We behold ourselves reflected in the mirror, and find out our defects. Our latent and dormant powers come out, as it were, by the contact into which we are brought with the good and great, while reading their lives. We know thereby what to imitate and what to avoid. If we enshrine them in our hearts as statues, and let them shine there without those little blemishes that clung to them in life, and worship them there as inspiring idols, we may be sure, amidst all the shifting circum- stances of life, of drawing much encouragement, guidance, benefit, and comfort. We also catch un- consciously their traits of character, and become moulded after their fashion. In brief, biographies show us what we are and what we ought to be. They teach us in unmistakable language that we can be what others have been, if we strive our best to be so. Good lives are lodestones to all hearts and the pas- ture of great souls. If we would have fine chara- cters in our country, we must present before our countrymen fine models. It is truly observed by Wordsworth “ There is One great society alone on earth, The noble living and the noble Dead.” The Prdude. Gokulaji Z&hb was born at Jun%adha,inSaur4shtra, in A. D. 1824. His birth was regarded in the family as very auspicious, as in the same year the ministership 3 of the Jun^igadh State was conferred upon his grand- uncle Mr. Govindaji ZAli and his grandfather Mr. Indraji 7&\k. The infant Gokulaji's feet were consid- ered as worthy of being washed with milk; since they brought with them the rise of the family. His genius and the signs of a promising future were very early displayed. The family grew very fond and proud of him. His education commenced when he had com- pleted his fourth year, under the direction of his grandfather Mr. Indraji. His studies were prosecuted with extraordinary success. Persian being the Court language, Mr. Indraji took care to give him a good knowledge of it under a learned Persian scholar, Mr. RAmad^sa of Canoj. One day a young N4gara boy of the same age as Gokulaji visited Mr. Indraji in the company of his father. The boy recited a couplet in Sanskrita so well that Mr. Indraji was much pleased, and remarked to Gokulaji who was by him: — ‘Lo, how well instructed in Sanskrita this boy is; you don’t know anything of it. We Br&hmanas must learn such things.’ As he was generally praised for his quickness in learning, he took the remark to heart, and determined to make up for this deficiency. The boy with whom this rivalry was started and carried on, was Mr. Daulataiima Pandit. These two boys contracted a liking for each other, and became great friends afterwards. Gokulaji began to learn Sanskrita after the old fashion under the family priest, Mr. Anandaji Ach^lrya. The latter was struck with his quick ap- prehension and accurate memory, and congratulated his grandfather on the scion of the house displaying so extraordinary a c^ipacity. 4 Vicissitudes ia humisn affairs axe proverbial. The PivS,nship was tranferred from Ookulaji's family after a few years. Though the iucome and influence .of the position were lost, they improvidently and vainly tried to keep up the old appearances. This involved the family in debt. Qokulaji was very in- telligent, and deeply felt the fall of his family. He, however, turned the adversity to good account. He became more industrious and studious. He saw with great concern t^e difficulties his family had to labour under, owing to their improvidence in mcmey matters. This made an indelible impression upon his young mind, which was discernible in after-years when he himself became Div^n. According to the custom of the country, Gokulaji was thought to be an accomplished scholar, and fit to enter the world, in his sixteenth year. His grand- father, therefore, placed him as a candidate under an influential favourite of the court. Mr. Indraji had to go to the camp of the Political Agent, Captain LeGrand Jacob, in A.C. 1842. He took his grandson with him in order, as it were, to complete his educa- tion with travel. Here met for the firet time the two men, Messrs. Gauris'ankara and Gokulaji, thereafter destined to be celebrated administrators of two first class States in Saurdshtra. The latter, being junior, was introduced to the former, who conceived an affectionate regard for him, which subsequently ri- pened into close friendship. Soon after their return to Jundgadh, Mr. Indraji died. Gokulaj^s father, Mr. Sampattirdma Zdld, did not possess sufficient pecuniary means, influence or power to maintain the position of the femily. The hopes of it were, therefore, naturally centred in the promising young man Gokulaji. In Native States it is necessary for a youth, who desires to enter the public service, to have a patron, Mr. Gokulaji had now none left. He, believing in the truth of the principle that knowledge is power, and is its own reward, applied himself devotedly to that most potent patron. His superior attainments and self-respect would not allow him to dance attendance on, or court in a degrading manner the favour of, men in power. The members of his family could not appreciate this unusual conduct. They felt disappointed, and began to murmur at his devotion to learning and, as it seemed to them, his indifference to the main chance of success. Though he was anxious to be useful to them, he could not see his way.