English
By them the unity of Brahman is, as it were, broken up, and the appearance of multiplicity is created. She is destroyed by perfect knowledge. ( Br. S. I. 4, 3. ) Is'vara ( the Lord ) is the reflection of Brahman in SattvapradMna Mdyd, wherein sattva, the pure substance, predominates as not overcome by passion and ignorance — rajas and tamas. Jivas ( individual the heavens, the one permanent, the persistent in colour and in form. Its diversified appearance in the sea, the dispersion of its light in a myriad colours and in a myriad forms, is nothing, and represents nothing which substantially exists, but is only some- thing which exists phenomenally, that is unsubstantially and unreaJly, in the sea. Take away the sea, and these various re- flections no longer are. This dancing play of lights is a truth only for the sea, not a truth for the land ; there the light falls differently ; therefore it is not a universal truth, and nothing in strict philosophy being admitted as true which is not universally true, it is not, strictly speaking, a truth at all.” See Prof. J. F. Ferrier^s Lectures on Greek Philosophy^ pp. 79^7. 221 souls) are the reflections of Brahman in the Avidyds, the numberless parts of Mdy^, wherein the pure substance mixed with or overcome by the r<yas (passion) and tamos ( ignorance ) pre- dominates. Or, IsVara, is the qualified or the lower Brahman, i. e., an insignificant part, as it were, of the higher Brahman plus the limiting adjuncts of Miy4 ( ). The higher Brahman is the unlimited highest Self, ( i1^lllril<), pure and simple, including the lower Brahman minus the limiting adjuncts of MSiy^. The higher Brahman is the supreme concept of the higher knowledge ( ). By the right know- ledge (^TT^TVlgrR) the Vedintin thinks away the adjuncts ( ) and there remains Brahman alone, which is reality-thought-bliss, one and absolute. The perfect knowledge of the Self ( 3||r<49T^ ) is the highest goal for the good, great, and true, as it leads the truly instructed to recover his or her Self in the Highest Self and to the highest beatitude ( ). This spiritual life is, in other words, the negation of the false self to rise to a life in which renunciation of the old false self is the re- .alisation of a new, better and true Self, or in which abnegation of the finite life is participation in an infinite and eternal life. (^ankara, — ^the best philosopher and blest seer and best teacher of truth, to whose spiritual gaze the book of Nature was legible, and “ On whom those truths do rest, Which we are toiling all our lives to find,” concludes with the following citation from the 222 Brahmavidy the first section comprising the first four SAtras of the Vedanta Philosophy — the Brahma-sAtras. The conclusion is ai’rived at after the exhaustive deduction of a single, actually exist- ent principle that has been inductively acquired, and is verified by the method of Identification. It contains the highest idea possible, to under stand which properly an extensive knowledge of Philosophy, Metaphysics and Psychology, in the qualified and enlightened student, is presupposed. "The subject of the V ed^nta philosophy is Brahman. It leads us to the comprehension of the unity of Brahman and the Self and as soon as the comprehension of the non-dual Self ( ) supervenes, all objects and knowing agents vanish. “(airfln:) Brahma-knowing men declare: snrnJT ii " When there has arisen ( in a man’s mind ) the* knowledge, I am that which is. Brahman is my Self,” and when, owing to the sublation of the conceptions of body, relatives, and the like, ( the imagination of ) the figurative and the false self has come to an end ; how should then the effect ( i. e., the apparent world with all its distinctions, ) of that wrong imagination exist any longer ? As long as the knowledge of the Self, which Scripture tells 223 us to search after, has not arisen, so long the Self is knowing subject ( ); l^ut that same subject is that which is searched after, viz., (the Highest Self ) free from all evil and blenaish. Just as the idea of the Self being the body is as- sumed as valid ( in ordinary life ), so all the ordinary sources of knowledge ( perception and the like ) are valid only until the one Self is ascertained.”^ The Upa7iishads^ proclaim that; — “The knower of the Self ( overcomes grief (^). He who is firm in Brahman attains immortality ( ). He who knows Brahman attains the Highest. ( And he who knows the highest Brahman becomes even Brahman. “cRTO sigr ^ srira i” 1, See the Brahma-Sutras I, 1, 4. 2. The treatises aiming at the destruction of ignorance through the knowledge of ( Brahman ) and the supreme identifi- cation of the inmost Self of all and the highest Self. The Learn- ed pray to them : — “ Lead me from the unreal to the Beal, Lead me from darkness to light, Lead me from death to immortality — Br. U. 1, 3, 28* 225 INDEX. Adhydrojhl^avdda (the Method of Imputation and Rescission). 215 Ad^aita Vedanta (Monism) •„ 206 Ajahad LaTtahand 208 Andtman (non-self) 135-6 Anderson ( Col. )...17, 18, 20, 22, 23 Avmya-VyatlreUa 209 A^aroksTidnuhhdti 127, 202 Arnold (Sir Edwin) — on the Bliagavad’Gitd 83 Aurelius (Emperor Marcus) ... 33 Avidyd^ defined ... 151 — the source of misery and suf- fering ... ... ... ... ... 157 Bacon (Lord), on philosophy ... 62 —on first principles ... ... ... 210 —on the mind of man ... 210 Bddlia (sublation), nature of... 152 Bddhaadmdnddhiliaranya ... 209 Balfour (Mr. Arthur)... 205-6, 213 Bslpumi^ S^heb 15, 18 Barr (Col.) 11,12 Blludinbh^i ... 17 Besant (Mrs. Annie) —on the Bhagavad-Qitd,„ ... 84 — on the identity of the origin of religions ... ... ...216-7 Bhagavad'GUd, on Bmhmau. 81-3 — M. E. Schure on ... ... ... 81 — Sir Edwin Arnold on ... ... 83 — Mrs. Annie Besant on 84 — on the real and the unreal ... 124 — on the Divine and Demoniac Natures 148-51 —on the annihilation of works by knowledge 198 Bh^u D4ji (Dr.) 16 Biography, value of 2 Bodies, three kinds of, in man. 155 Brahman ^ nature of 56, 67-77 — unquaMed and qualified ...72-3 — the UpanUhada on .77-9 —the BrahmaBdtraa on ...79-81 —the Bhagamd- Qttd on... ...81-3 Brahman f S^ankara on 84-6 — explanation of, by the sun- simile ... ... • •• ••• • 86-7 — as the unknowable of Modem Philosophy ... ... ••• ... 90 — association of Mdyd with ,. ,215-6 Brahma-Siitraa, the — on Brahman,,, ... ... ... 79-81 — on external things •.. ... 123 — S'ankara’s introduction to... 134-6 — on Mahardhya 169-71 Brihaddranyaha Upanishad 77, 78, 193, 223, n. Browning ,,, 55 Burke ...35, 36 Caird (Dr.), religion defined by. 201 (^ankara, (See S^ankara) Carlyle, on renunciation... ... 160 — on the world ...195-6 Chhdndogya TJpaniahad ,, . 66, 77. 78, 152, 160, 168, 187 — S'ankara’s Bhdahya on ...68-9 Christ, on Identity 175 Colebrooke, on the doctrine of the Vedanta 123-4 Coleridge, on love and prayer. 129 Comte, on knowledge 115-7 Contemporary Review ••• ••• 90-1 Cousin (Victor), on philo- sophy 49-50, 127 Creation, various grades in ...124-5 Bahshindmurtistotra quoted ... 210 Dadabhai Navroji (Mr.) 24 Deussen, on the importance and excellence of the Vedanta. 51 Discriminative Knowledge ... 159-64 Drummond (Henry) — on progress and evolution ... 129 Education.. ...142-3 Eleatic School, the, 219, n, Emerson (R. \V.) 196 Epictetus 32 Eye, the three-fold, of man. 186 Ferrier, Prof. J. F., ••• ...220, Fichte 66, 200-1 226 Fitzgerald (Sir Seymour) ...19, 21 Forbes (Mr. A. Kinlooh) 10 Fortnightly Review ... •*. ••• 92 Frere (Sir Bartle) ... •*. 15 Gauris'ankara Udayas'ankara OzA ... ... ... •. ...4, 14 Gladstone, on Pantheism ... ... 52 God (See IsVara and Brahman) Go^*the -^n combination of higher and lower wisdom •4. ... 33, 34 I -—on God ••• ••• ••• ••• 60-1 --on a great idea ••• ••• 183 Gokulajibh^— —his birth, parentage and early education ... ... ... 2-3 —meets Gauris'aukara Oza ... 4 —is thrown on his own re- sources... ... ... ... ... 4-5 — feels attracted to the Vedanta 5-6 —studies Persian ... ... ... 6 — meets the B^na of Porbandar. 6 — becomes acquainted with Jayakrishna VyUsa tst 6 —is deeply impressed by Rama Bkvk ••• ••• 7 — receives instructions in the Panchadasl from Parama- haiijsa SachchidSnanda ... 7 —enters the Junagadh State service ... ... ... ... ... 7-8 — ^forms friendship with Mr. StoaladSsa ..8, 12, 14 — his friendship with Mr. Pranlal Mathur^d^s 8-9 — is dismissed from the State service; but taken up on the personal staff of the Nawab Saheb ... ... ... 9 — Mr. SomanarSLyana's esti- mate of ... 9 —gets reinstated, through Col. Lang, in his former position. 10 —becomes united with Nara- simhaprasada ... ... ... 10 —is nominated Dfwan ... ... 11 —meets and impresses CoL Kea^nge ... ... ... ... 13 Gokulajibhai, masters and ex pounds the doctrines of the Vedilnta •s# —delivers a speech in 0 |)en Darb&r tse •* -visits Bombay ... ... 15 — attends a meeting of the BuddhlV ardhaka 8abh a , . , 1 5-f , —beginning of aqualiitance with the present writer Ifj — Coh Keatinge’s opinion of . . . 1 7 — independent character of ..clT- H — attends the Broach Kxhibi- tion and his Guru 1 —visits Pun^, Bombay, Pfiva- gadha Hills and 19 — his broad views uml sclo'. tions for the State Ber\ icfc.I9-2t> — ^represents the Native Statej? in the Grassia question ,..20-1 — delicate position of, as Diwan. 22 — Mr. Peile’s opinion of 22-3 —strained relations with Col. Anderson 23 — at the Delhi Darbar 21 —his high opinion about Mr. Dadabhai Naoroji and Mr. K.N. Kabraji 24-5 — his views as a statesman ...