English
If, in short, it is contended that such a vision ol perfect unity or human solidarity is too, good to be true, the Vcdantist can meet that contingency by saying that the vision is too good not to be true. It is no mere remote theological mystery, but God be thanked, it is interwoven with the very texture of our experience. Accordingly, for the Vedanta Brahman or Bhumd, the Infinite, is the Alpha and Omega, the beginning and the end, the first and last of all things. It starts on its career with roftrorcn enquiry into Brahman, as the supreme good of man, sustains our interest therein by thf perpetual reminder that it is the Bhumd that alone is to be enquired into fafsunfafl®;), and closes on the high-pitched key:—“Do thou enquire into that. Verily that is Brahman.’’ (flftftarrerei I TTritfa)- INDEX Absolute, 69, 166, 168, 197, 102. Adliyasah , 112, 146, 153. Ajflanam , 221, 224. Anandah , 306-08. /I nckajivavadah , 322-24. Anti-pragmatism, 5-6, 130. .lw'di/a, 123, 231-37 , 239, 251. Causation, 206-18. Creation, 64, 329-87. 45-46. Difference, 178-84. Dogma, 75-77. Doubt, 109-10, 119-20. Dreams, 84, 87, 89. Ekajivavadah , 322-24. Evidence, 136. Experience, 171, 174. Faith, 81, 104, 108. Freedom, 12-14, 75, 283, 287-89. Henotheism, 54. Illusion, 154-57. Individuation, 304, 30(5. Jivah , 307-16, 325. Keith, A. B., 37 , 38 , 58-59, 61-62. Knowledge, 131, 145, 146. Lila , 270-80, 800-02. Macrocosm, 48-50. Max Muller, 1, 2, 34. Maya , 147 , 227 , 231-38 , 251-61. Mim a msakdh , i'30, 155. Microcosm, 48-50. M ok shah, 359-66 , 376. Monotheism, 54, 63. Mysticism, 74, 7(5, 391-92. Myth-making, 37. Naiyayikah , 147, 195, P37-99, 200, 209. Paftcaratrah, 164. Plato, 38, 39, 122, 142, 143, 145, 166, 379. Polytheism, 44, 45, 52. Pragmatism, 5 , 8, 130, 132. Ramanuja , 105, 147, 177, 194, 255. Rasah , 311. Eolation, 190-94. Bevelation, 74, 82, 83, 93, 145, 1(51. ftia, 57. Satisfaction, 124-26, 128. Self, 92, 94-96, 112-17, 348-58. Sruli, 74, 77, 78, 80, 100, 107. Sutras , 21-28. Tattvamasi, 159-60, 163-64. Truth, 134, 137, 141, 167, 390. Value, 6, 122, 124-28. Vedanta— Dialectic of, lect. vi; etymology of, 14; Metaphysics of, lect. vii; Theism of, lect. ix; Ethics of, lect. xi. Vivartah , 218, 228-31. EXTRACTS FROM OPINIONS. “ This book is another sign of the ever-increasing interest in the Vedanta, which may lead to a revival on a large scale of that first and foremost of idealistic philoso¬ phies. . . The author insists upon a co-operation of the intellectual and the moral, and emphasizes the practical attitude of the philosophy of life as incorporated in the Vedanta. His arguments are clear and precise, his descrip¬ tions vivid and full of meaning, his language fluent and expressive. His knowledge of Western philosophy is such as to make hirn fully competent for the task of giving a systematic and comparative historical study of the Vedanta. . . I whole-heartedly agree with him in his dictum that * accumulation of facts is one thing and illumination quite another ’ (p. 28). There is so much historical study going on to-day which in its exclusive attention to the Sarira loses touch with the Sarlrin. Com¬ prehension is more than apprehension, and in the sense of comprehension I welcome Mr. Dan's attempt at a Systematic Study of the Vedanta. The author is a true Vodaritist himself, as the concluding chapter of the book (‘ The Cultural Value of the Vedanta ’) bears out in a remarkable way .”—The Journal of the Royal Asiatic Society of Great Britain and Ireland. “ A very clear analysis, by a leading Indian thinker, of the philosophical system known as the Vedanta. Dr. S. K. Das well sustains the pre-eminence of Indian thought in the world of philosophy .”—The Times Literary Supplement. ” This book, made up of the twelve Sreegopai Basumallik Fellowship Lectures for 1929, gives a very clear analysis of the Vedanta. Dr. S. K. Das brings out the fact that the change from the Rigvedic to the Upani- shadic age had a momentous influence in the religious 2 history of mankind. It meant 4 a spiritual renaissance in ancient India that can be compared with the transition from the bondage of Leviticus to the freedom of the Gospels/ ”—The Inquirer. 44 The Basumallik Fellowship Lectures for 1029 delivered by Dr. Das have been published in the form of the attractive volume before us. . . A sound knowledge of European Philosophy in its most recent developments has been fully utilised for the purpose of comparative and critical exposition. The book will, without a doubt, be appreciated by all students of Advaita Vedanta.”— The Indian Review. 44 Thank you for kindly sending me your Veda'nta lectures. . . Your criticism and appreciation of Bertrand Bussell’s 4 Free Man’s Worship ’ seems to me exceptionally good. I hope it may have wide circulation as it deserves. 44 — Prof . J. H. Muirhead. 44 The learned author’s attempt to assign to System¬ atic Vedanta its proper place in the history of human thought is characterised by great acumen and eloquent penetration, and it is sure to interest every serious student of general philosophy.”— Prof. Sten Konow. 44 Such a just and perceptive guide as Dr. Das is ... of great value and the more so to Western students because he is intimate with European philosophy. . . we could not wish for a more clarifying or enlightening guide from the valleys of the Rgveda in which 4 the Many ’ pre¬ dominates over 4 the One ’ to the ultimate heights of the Upanishads where 4 the One * exists eternally uncondi¬ tioned by 4 the Many.’ ”—Hugh 1. A. Fau&set in the Aryan Path . 5TIBT SfTfT JnTRFT 3T*TS*ft, Lai Bahadur Shastri National Acadmay of Administration Librai MUSSOORIE ^ f^Tfoa rnfr^ ?pp 11 This book is to be returned on the date last stamped. fwfo *PPTT WTT Date Borrower's No. Date Borrower's No. . 81.48 )as !nd ed. 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