Documente Academic
Documente Profesional
Documente Cultură
Self=Knowledge
(ATMA=JNANA)
BY
SWAMI ABHEDANANDA
Author of " India and her People:'
''Divine Heritage of
Man."
THIRD EDITION
PUBLISHED BY
S\\
Copyright,
190!;,
BY
SWAMI ABHEDANANDA.
Enitrtd at Stationers'
I/all.
iss
To
THE LOTUS FEET
OK
BHAGAVAN
SRI
RAMAKRISHNA
MY Divine Guru
BY
whose grace
THE
BLISS OF
IS
SeLF-KNOWLEDGE
REALIZED
779
PREFACE.
In
this
know
which
religion of
Ve-
Even
in its
Upanishads,
which
portions
of
the
Vedic Scriptures,
we
how
earnestly Selfafter
and
extolled.
in
The
menand
tioned
these
Upanishads
discovered
lies
at the
knowledge,
whether of science,
Ever}' sincere seeker
philosophy or religion.
who
desires intel-
moral or
spiritual
development, must
and
all-knowing Divine
Self
who
is
the
eternal
CONTENTS.
PAGB
I.
Spirit
and Matter
II.
35
III.
63
IV.
93
121
V. Re.\lization of
the Self
VI. Immortality
161
related to spirit or is equally RELATED TO THE OBJECT OR MATTER. If THERE WERE NO OBJECT, THERE WOULD BE NO SUBJECT; AND IF THERE WERE NO SUBJECT, THERE WOULD FOR ON EITHER SIDE ALONE BE NO OBJECT. NOTHING COULD BE ACHIEVED."
is
"Matter or object
Kaushitaki Upanishad,
III, 8.
SPIRIT
Spirit
jects
AND MATTER.
for
science,
philosophy
of
all
and
religion.
The
great
thinkers
these
to establish their
mutual
relation.
The two
mind and
object,
time to
ideas
and
conceptions
at
about
conclu-
different
Some
say
that
spirit
or
mind
or
ego
is
is
mind
or ego.
These
to
conclusions
have
given
11
foundation
the
VEDAXTA PHILOSOPHY.
various explanations of the universe, which
can
be
classified
the
spiritualistic
or
idealistic,
materialistic,
spiritualistic
theories.
The
of
material objects;
denies
the
and separate
or mind.
spirit
The
materialistic
theory,
on the contrary,
spirit,
mind,
ego or subject.
idealistic
or
spirit-
different times.
like
Modem
Science,
which
upon
Bishop Berke-
12
SPIRIT
ley
AND MATTER.
of the
same
school.
is
In America
is
new.
produced
any
The
universe,
maintained by a large
They
try to
deduce everythat
it
and claim
spirit.
is
the
Although there
the world
who advocate
materialists,
this theory
still
and
few
call
themselves
very
can
y^ -^
^
y^
"What
is
matter?
matter?
materialists.
Do we
Is
No.
We
see
color.
It is
color
same as matter?
it
No.
quality.
Where does
think
exist?
An
uneducated
man may
13
that
the
VEDANTA PinLOSOPHY.
flower.
But the
is
j)hysiologists
explain
that
perceived does
it
not exist
is
a sensa-
coming
in
with
our
consciousness
through the
medium
This
per-
may seem
strange, but
is
is
true.
The
effect
ception of color
compound
ether,
pro-
duced by vibrations of
which, enter-
when
translated
the product
that
given
activities.
Thus
we
in the flower;
optic nen^es
and brain
as well, so
it
we may
we
SPIRIT
AND MATTER.
No.
It
is
0.
the;^^_^,.ew!a-'<^'^^
the.<--<>^
-yt^^^
you go
.n^^^
but
you
will not
is
hear
it,
mind
into
fore, is
manner
can be shown
call matter.
Then we
ask:
WTiat
matter?
defines m.atter
as the
"permanent
possibility of sensation,"
possibility
of
Are we
better
off
after
it
hearing
is
this definition?
On
the contrary,
difficulty
more
the
that
confusing.
The whole
It
lies
in
is
word
"possibility."
means, matter
and mind or
spirit is that
which permanently
in other
makes feeHng
possible;
15
or,
words
VEDANTA PHILOSOPHY.
matter
is
that
felt
and
feel
spirit
is
that
which
that
can
permais
nently
or
perceive,
which
the
subject of feeling.
That
w^hich permanently
makes sensation
by the senses,
we can
predicate
of matter
is
that
it
causes sensations.
When
do
not
we
try to
know
its
nature per
it,
se,
or any par-
ticulars
concerning
our
senses
help us.
The
Our
perception of
limited
by these sense
powers, and
or
indirect
all
results
our
sense
is
activities.
something
which
various
exists
in
sensations,
it.
we cannot
see
to
or
the
touch
name "matter"
SPIRIT
AND MATTER.
wood
or
We
This
may
is
gold, but
itself.
is
very curious.
it
not
is
that
produced by
may
of
the term
This word
is
derived
materies,
meaning "stuff,"
and
solid
it
was
wood
which
v.hich
meant
anything
substantial
out
of
When
substance
still
wood or
But when
it
mater ies.
Here
it
was
wood.
a statue was
still
made
of stone or metal
was
called materies.
Thus
the
of
name
materies
signified
which someGradually
the
fashioned.
when
the
question
arose,
"What was
made ?"
So the
VEDANTA nilLOSOPHY.
word matter docs not mean any
It
is
definite thing.
of
are formed.
literal
and
real
meaning
of the
in the sense of
lies
at
the
form or
object.
For instance,
in
our ordi-
nary conversation
expressions as
we
"What
the matter?"
"It
"De-
that
of
which
It
is
all^
beall
it
underlies
It
it
is
not the
space,
same as space or
manifests
itself in
time,
but
fills
time,
by the category
are
of causality.
included
in
the
meaning
the
term
matter.
of
When we
the appearance,
we
18
SPIRIT
imagine
that
it
AND MATTER.
vast,
is
immense,
marvel-
But what
is
matter?
cannot
one or many?
it
It is one.
We
say that
is
many.
"Our
conception of matter,
is
simplest shape,
offer
no resistance."
(First
Prindifis
p.
140.)
Space
but
extension
offering
no
resistance,
that
is
which
matter.
offers
resistance
also states:
and
lies
in
space
He
"Of
primary
As,
it
is
secondary."
for
re-
then
we have an
extends
when we
resistance
space.
Herbert
of
Spencer
force
is
says
again:
"Our
19
experience
that out of
VEDyVNTA rillLOSOPIlY.
is
built
up.
muscular energy
immediately present to
Hence
space,
Furthermore, he adds:
as
we know them,
manifestations of force.
cretes built
They
mental relations."
who
feels;
is
felt is
the primary
Again,
by
anybody.
No
total annihilation.
Accordits
ing
to
modem
is
science,
matter in
true
nature
structible,
StIRIT
AND MATTER.
is
Some
tion."
"whatever
possesses
But
this
does not
say
tell
us
its
true
is
nature.
We
can
only
that
there
to attractions.
spirit as all:
we
""
^
matter
is
that
substance of the
objective w^orld,
universe which
makes up the
It is
is
always ob-
and
spirit or
mind
always subjec-
Now we
is
can under-
spirit
the perceiver
that
is
which
is is
sensed
and known.
is
The one
the object.
These
two
exist
in
relation
to
each
other.
The
is
21
VED.WTA PHILOSOPHY.
or
spirit.
mind or
It
the
ignores
the fact that matter or object can only exist as related to the subject.
The
object
materialistic theor}'
it
is
a logical blunder,
because
is
and
subject.
matter
tries
is
objective,
to
show
that
is
"A"
"non-A."
that matter
objective,
and ends
in attempt-
spirit
or
is
ego.
that
which
then
it
pro-
which
self-contradictor}'
and absurd.
onesided and imperfect,
As materialism
so
is
is
SPIRIT
the world,
AND MATTER.
of matis
ter or object,
mind.
The
as
theory of
is
modem
Christian
is
Science,
that all
is
mind and
that there
no matter,
theor}\
Spirit
mind or
ego,
which
is
always the
knower so
long as there
of knowledge.
is
we admit
is
the existence of
implied.
Therefore,
in saying:
"^Matter canspirit or
without matter."
universal substance appears as possess-
The
of spirit,
non-ego.
They
the two
is
modes
of
unknown
called
and
unknowable
existence.
It
was
"Substantia" by Spinoza.
calls
it
Herbert Spencer
It is the
the
"Unknowable."
same
as
"Ding an
in-itself of
it
the
"Good."
VEDAXTA
It
is
I'llILOSOrilY.
in
the
Vcdanta
lute
is
called
"Brahman,"
the absoinfinite
the
and
subject.
This substance
is
not
many
and
but one.
All varieties of
this
phenomena
dissolution.
the universal
all forces.
energ}-,
the
mother or producer of
We know
and
modem
manifestations of the
the infinite substance.
all
same
From
come
one source
mental
and
physical
phenomena and
into
material
forces
have
existence,
into
various
forms and
This
is
monism.
The
eternal
monistic thinkers of
\1
and
others,
admit
this
one
substance
all forces.
as
the
They
24
"From
that
the
mental
activities,
and
the
sense
all
understood by matter!"
plest state
finite
simin-
can be reduced
the
same
background
mind or
spirit.
Therefore,
is
cause of
still
it
Although
its
it
one,
appears as
many by
not
inscrutable
power
known
in
Vedanta as "Maya."
is
This world
alone.
It is
made up
of
dead matter
tion of those
and
other
materialists
indivisible
believed
units
that
atoms were
floating in
the
25
VEDAXTA PHILOSOPHY.
infinite
space,
attracting
application
the
of
elec-
J.
J.
Thomson,
great
English
scientist,
visible
finer
the
Hindu
scientist.
electrons,
and
elec-
trons
exist?
but force-centers,
exist
in
where do they
primordial ocean
They
that
of infinite
which
Thus,
is
in turn
the
mother
of
all
forces.
we can
understand
to
the
one
or
Brahman.
The
as
objective
as
side
that
substance
subjective
appears
side
matter,
and
the
spirit.
it
is
a scientific
indestructible
and uncreat-
so
is
force.
SPIRIT
AND MATTER.
Now
be
the question
If the
tive
matter and
uncreatable
is
and
of
If
indestructible,
spirit?
Is
it
then
what
the
nature
creatable
half
of
and destructible?
the
the
objective
universe
be unthe other
creatable
and
indestructible,
how can
spirit,
is
mind
or
be creata-
ble
and
destructible?
That
impossible.
is
Spirit or
mind
in
its
simplest form
If
equally
matter or ob-
be
must
also be eternal to
to
make
it
be
eternal.
not
equally
eternal?
and
scientists
of
different
countries.
The
mind.
supposes
If the
the
etemality
of
spirit
or
one
falls,
There-
and mat-
27
VKDANTA rillLOSOPHY.
ter
structible
and
eternal.
If the
one pole of a
be eternal.
This universe
pole
spirit,
is
like
is
of
which
matter,
is
the absolute
substance.
ter,
For
mat-
spirit,
eternal.
In Vcdanta,
cognizer,
is
Atman, the
It
the subject.
our true
past
and
The phenomenal
but
may change from one form into another, the Atman or Self will never change. It is
"Weapons cannot
it,
absolutely unchangeable.
pierce
it,
fire
cannot
burn
it,
it."
It is indis-
soluble,
It is
Death
SPIRIT
is
AND MATTER.
of
time and
space.
All
objects
that
is
have
to death.
is
Birth
followed
die.
That which
will die,
bom
it
must
its
Our body
and
because
had
birth
exists in
because
was never
If
you
your
spirit,
you
will
ning;
Atman
is
beginningless and
endless.
by our senses
while the
Atman
Here
or
of
may be asked whether spirit is one many? The same question may be asked matter. Is matter one or many? We
it it
one, although
its
appears as
many on account
one eternal
of
or Subject of the
universe, of
which
many
VEDANTA
manifestations.
rillLOSOPIIY.
arc
They
or God.
of the
God
is
Knower
the
world.
total
He
of
all
is
the
cosmic
Ego,
or
sum-
individual
is
spirits
egos
Being,
and
the
more.
He
the
one
Infinite
many
eddies
is is
or souls.
first-born
first
or
God
the
the
universe.
He
is
the
lute
He
all
the
ma-
terial
and the
the
efficient
cause of
of
phenomena.
He
is
projector
evolution.
He
dif-
ferentiates subject
from object,
In
spirit
or ego
Him
evcr}'thing
through
they
Him
in
all
all
Him
return
the
He
is
more
to-
powerful than
gether.
the
individual
spirits
We
is
possess
small
powers;
as
our
knowledge
but
is
God
the
is
unlimited.
He
dwells everywhere.
He
forms
spirit
and
SPIRIT
AND MATTER.
He
shall
is
the Soul
We
should meditate on
Him
understand
and matter.
"He
is
and names.
He
is
matter.
He makes
many and
the
that
fulfills
one
all
all
substance
desires
appear as
dwelling
within
hearts
of
in
creatures.
Whosoever
realizes
Him
his
/ c--z^
"The
infinite
THE VISIBLE BE TAKEN AWAY, (if the PERCEPTIBLE PHENOMENA BE destroyed) THAT WHICH WILL BE LEFT IS THE Infinite." May we realize the Infinite in THIS life; may we attain to that truth and ENJOY peace F0RE\^ER. "Peace, peace, peace to all iiving creatures."
Ishi
Upanishad.
33
KNOWLEDGE OF THE
The knowledge
spoken of
true Self.
in
SELF.
commonly
of
God
is
not so
the
Supreme
Deity.
Ordinarily
we
use
the
word "self"
The
ego in us
is
the
thinker
all
and
perceiver.
That which
body and
or
ego;
performs
mind,
but
it
is is
generally
known
as
"I"
Brahman, which
gence.
the source of
all
intelli-
The
do
ego
vitality
and
makes
it
all
VEDANTA rHILOSOPIIY.
do not mean simply the knowledge
lower animal
higher
Self.
of
the
self
or
ego,
The
which
enal
higher Self
lies
is
the
same
as the Absolute
phenomor
universe.
is
it
The
Absolute
Substance
Brahman
sequently
formless
itself
it
and unchangeable.
as an individuahzed,
When
It also
it
manifests
self-conscious entity,
is
known
as the ego.
then
it
called matter;
is
however,
as ego.
therefore
realized
the
same
It
it
our true
Self.
When we have
as well as
it,
phenomenal universe
method of beis
bears to
Him; and
of
the best
this
coming conscious
Absolute Being
Self,
or
Atman, as
it
is
called in Sanskrit.
is
it
Some
KNOWLEDGE OF THE
is
SELF.
not so.
The
were the
to
ideal,
be
subject
change
and
destruction;
it
The Vedanta
structible
Philosophy,
on the
is
contrar}-,
absolutely inde-
and unchangeable.
How
its
is
it
then
annihila-
tion?
sible
Destruction of Self
as
is
just as impos-
the
destruction
of
the
Absolute;
aim and
ideal of
life.
Self-knowledge alone
the absolute
It
is
helps
us
to
realize
Truth and
to attain
perfection.
When
"What
"self"
asked the
Delphian Oracle
swer came,
here
"Know
is
thy Self."
By
the
word
ego,
of
Self.
Vedanta, the
VEDANTA PHILOSOPHY.
rationalistic
this
life.
portion
of
the
the
\'cdas,
describes
ideal
Self-knowlcdi^c
If \vc
as
highest
of
wish
true
to
first
know our
ourselves
Self;
reality,
after
of
importance.
people
cannot
are
too
solve
such
with
j)roblenis,
minds
the
busy
world.
the
affairs
of
phenomenal
who
face
is
which underlies
His aim
these
is
all
phenomena,
the
is
discovered.
solution of
to
fmd
correct
He
may
start
ally, as
farther
and farther
in
in his
he comes back
own
Self.
38
KNOWLEDGE OF THE
Because the true Self
universe.
sists
is
SELF.
center of the
the
The phenomenal
to
may
be compared
a grand
lies
circle,
the circum-
ference of which
in
Self.
The nature
to
of
this
true
It
is
Self,
according
Vedanta
is
infinite.
neither limited
relations.
The
Scriptures describe
God
as the center of
Atman
is
and
The
moment
us,
that
we
realize the
we understand
that
realm of the
to the sun,
moon,
stars,
to
the
Wherever there
the
existence,
whether
is
on
physical
or
"
VKDANTA PHILOSOPHY.
the existence of the external world, by which
we
and
not
mental powers,
far
our true
is
Self.
It
is
from
us,
yet
mind and
^^^^scribed
intellect.
The
thus
de-
Upani-
beyond
all
vibration
and
motion.
*
It is one,
and
The
^ iV
Sly
'
it
transcended them
it
Though standing
still,
overtakes
the
It
the source of
all
mental
sense-
Modem
world
forces.
is
science
tells
us
that
the
whole
and material
seen
in
Matter, again, as
chapter,
is
we have
the
state
first
nothing but
of
a certain
of
motion
or vibration
some subis
which
unknown
and unknowable.
verse
is
in
constant
call
motion
or
light,
vibration.
That which we
taste,
heat or
sound or
ol
odor,
touch
or
40
any object
sense-
KNOWLEDGE OF THE
perception,
of the
is
SELF.
WilHam
Crookes says:
second,
is
it
"At
shown
we have
the
first
when
it
reaches to somevibraof
a second.
The
vibrations
heat
and
rapid.
They
single
second
of
the
in
recently
discovered
mil-
millions
of
millions."
The whole
material sub-
most minute
particles
of
and beyond
the
there
exists
is
and consciousness.
through
such a
we know
that there
thing as vibration.
rises:
Who
is
it
that
41
VEDAN'TA rHILOSOniY.
kno\YS that the world
is
a mass of vibration?
itself?
It
Docs
vibration
know
cannot.
this
confirmed by
modem
is
scientists.
Motion canis
Knowledge
some-
but
is
that
"That which
Search
that
which
is
the
Knower
mind."
and
actions.
faster
is
"It
that
goes
than
"We know
mind
or any
physical
that
current
Sir
that
exists
on
the
William
Crookes
reasons
issue
"the
thought
vibrations
really
it
which
from
the brain
may
have
42
their beginning at
a point where
KNOWLEDGE OF THE
to estimate the vibrations
SELF.
of physical nature."
"If
capaof
ble
of
creating
thousands
of
if
trilhons
vibrations in a second,
and
we add
to this
is
we
a
see easily
enough
the
thought
may
put
girdle
about
We
can
exchange
messages
by
wireless
The mind
sun into the
person
who
is
sitting
here
Time
exists in
mind.
What
the
time?
Time means
between them
succession in thought.
after
When
one thought
rises
is
another,
call
interval
what we
Time,
43
VEDANTA PHILOSOPHY.
SO
it
is
subject
to
mental
activity.
is
That
which
is
swifter than
mind
Our
real Self
mind cannot
reach.
travels evcrj-where.
Self or
Atman forms
the
Self
of the mind.
depending upon
the
Knower.
it
It
is
sepa-
"The
them
it, it
transcended
reveal
it;
all."
The
senses
cannot
of
time and
When we
see
the sun,
the
very
that
sight
is,
we must be
the
fact
that
we
The sun
will not
be seen
44
if
KNOWLEDGE OF THE
eyes
the are
SELF.
off
separated
of
and cut
from
Self,
source
knowledge,
intelligence
and
consciousness.
of
works,
our
senses
perform
their
and
the
body moves.
Therefore, the
(Self)
Isha
it
moves and
LtXiJi^ v "
'
moves
inside
not;
it
is
far
and
likewise near.
It is
and
When
the
of intelligence, or our
does
not
move.
Where
will
it
go?
It
cannot go anywhere.
When we move
a jar
to
space move
that
in reality?
No.
What
then
moves?
We
do not know;
the form
limitation in space.
It
may
be said, "If
move."
It
seems
to
it
we
tiy to
answer
we meet
VEDANTA PHILOSOPHY.
The whole
deavor
nature,
fusion.
to find
of
life
is
a mysten'.
We
en-
but
nature
Such
edge.
is
When
which
properly analysed,
it
appears to
be a
edge,
Self.
the
real
help us
If
we wish
know
the ultimate
Truth
of
the
world we must go
the
beyond
the
nature and
of
seek
explanation
in
realm
the
Absolute.
Nature
is
called in Sanskrit
Mdyd;
we
have arrived at
certain
conclusions,
KNO\\XEDGE OF THE
sions in which nothing
tells
is
is
SELF.
concluded.
Science
Here Vedanta
Atman; then
lute
Truth
will
be reached.
Self
moves
when
the
feel
is
the body
is
is
in
Self
immovable.
is
Nature
far
makes
us,
us
it
that
Self
very
from
but
the
nearest
thing
that
we
have,
nearer
than
to
is
this
be the nearest;
however,
everything as
is
Oj-*-^-^-*^
outside of everything."
it
How
it
If
dwells inside
how can
dwell outside?
Take
confined
by
its
walls.
the room;
No; they
47
exist in
and
VEDANTA rillLoSOPHY.
through space, ihcy arc nothing but space.
The space
is
of
the-
inside the
It
is
limit in reality?
limit
No.
Can we
the
if
infinite
space?
to limit
By no means.
Similarly,
we
tr)'
fail,
because mind
to
sense-powers cannot
it;
limit
the
Self.
The
Self
or
Atman,
when
We
reality
say that
we
not
are
finite
beings,
is
but
in
we
are
finite.
There
expresses
through
finite
forms.
As
finite
forms,
it,
so
and through
is
called
"He who
^..a
realizes
in
all
all
beings in
the
Self,
*^ v].y*^'
.
and the
Self
(^
KNOWLEDGE OF THE
or
SELF.
any
being. " *
Hatred
proceeds
from
Self in others,
how
own
to
Self
hate
As
it
it
is
true Self, so
would be impossible
This
is
one of the
of
edge
is
When
pear.
hatred
is
all
other
selfish feehngs,
which we
call
wicked, disapordinary
love,
What remains?
The
which stands
True As
love
means
the expression
feel
of oneness.
love for
body makes us
makes us
feel
Self;
and
if
we
we cannot
help
6.
49
VEDA NT A rillLOSOPHY.
loving them
as
wc
Now we
bor as thyself."
teaching.
truth.
It
is
not an extraordinary
taught
this
Christ
in this
is
Love means
in
"Where
Self,
all
beings
what deluto
him who
Self-knowlall
When
nor
all
one universal
nor
exist
fear,
Self,
neither delusion,
there
sorrow,
because
can
for
can
arise
so
long
as there
7.
50
KNOWLEDGE OF THE
If all objects of fear
SELF.
then fear
But so long as
we
our
we cannot
on
which
arise
their
In absolute
This
is
Some
may
think
that
Vedanta
from
lower
all
teaches us to be
true.
selfish,
but
this is far
The
self
becomes dead;
its
the
self vanishes,
and with
destroyed.
disappearance
selfishness
is
our
Divine
nature.
There
is
no other
conshall
we can
We
use
we
the
Sanskrit
Self.
word "Atman"
,^X
fr
Then
for selfishall,
^^
ness.
"The Atman
has pervaded
efful-
'i
VEDANTA PHILOSOPHY.
gent,
incorporeal,
scatheless,
untouched
by
wise,
omnipresent,
self -existent,
he
''
has disposed
all
That Atman
universe,
is
(Self),
who
is
all-pervading.
Wherever
It is
it
our
the
mind
goes, the
Atman
goes there.
is
pure,
that
Here you
will
notice
we
are not
bom
in sin
and
Self
iniquity,
is sinless.
Atman
or
true
By
this
it
tells
us that the
moment one
that
acquires
Self-knowledge,
to
from
moment one
ceases
is
do
anything
it
wicked.
The Atman
subtle
in
has no body.
gross
It is formless, that
beyond
and
forms.
see
which
we cannot
except
forms do not
It is
abso-
8.
52
KNOWLEDGE OF THE
lutely
it
SELF.
beyond
all
forms
exist
in
Atman
is
beyond
all
nervous activity, or
The
materialists
self-consciousness
is
produced.
But
Vedanta contradicts
their statement
by saying,
"Beyond
untouched
affected
the
reach
of
nerve
centers
It
is
and
not
there
by brain
powers."
may be
form of the
Atman.
free
Therefore, Self-
from nervousness
poet,
is
and also
described
this
is
Self
that
VEDANTA PHILOSOPHY.
He He
The
of
is
is
the universe.
artist.
is
sunrise
and sunset.
nothing but
moon and
stars
arc
hand
Almighty
oclf
artist.
True
evil,
or
Atman
is
vice.
ask:
How
can
it
Others say:
It is
exists
we wish
to take
good,
virtue
we
shall
evil also.
So with
and
vice;
exist
without being
Self
is
The Absolute
therefore,
it
above
all
relativity;
evil,
is
above
good and
is
vice.
"There
Atman, no other
knower. "
universe?
Who
There
knows the
knower
in
and the
us
is
KNOWLEDGE OF THE
Knower
kind
or God.
SELF.
The
vast majority of
manthe
do
not
know
this
it,
great
truth;
do not understand
of
all,
If
God
is
the
Knower
then the
Knower
in us is
part of God.
individual
Vedanta
first;
tells
us to realize the
knower
Knower
of the universe be
known.
is
The Atman
of knowledge,
or true Self
but
it
is
The
cosmic or universal
Knower
is
the
same
as that
Thus
close
by the
to our souls;
religions
He
made
remote.
He
is
driven
Vedanta brings
Him
we
possess.
it
Although
is
Atman
is
it
all-pervading, yet
beyond
it
everything;
dwells
in
is
It is It
never
aflfected
by phenomenal
conditions.
it
transcends the
permeates nature.
own
VEDANTA PHILOSOPHY.
identical.
is
it
Tiic
Atman
has no
at
ca'jr,c,
yet
it
and
the
same time
effect.
The
and
will continue to
through-
its
begimiing or
time,
also subject
time.
We may
of the
(Self)
and end
the
phenomenal
is
Atman
above
it
thought and
^
is
*'
Atman.
Now we
cient,
finite,
which people
He
is
omnisin-
Atman
or true Self.
souls.
True
Self
is
KNO'\\X.EDGE
butes of
OF THE
SELF.
God
Atman.
{)jgj^L
sufferings
in
that
darkness."
They
They
are
fear
their
life
fearful
and
unhappy.
that
death
earthly
and
everything
threatens
existence,
their
afraid of losing.
They
love sense-enjoyments
and worldly
and discontented
has
of
The
a
life
nothing
but
continuous
and unhappiness.
Those who
who have
them;
man
or
woman
will ever
of disease
and death.
Do
enjoy
happiness
57
on
this
earth?
No.
VEDANTA
They alone
absolutely
ririLOsoriiY.
are truly
free
from
all
is
Perfect
happi-
fear
conquered when
Self-knowledge
gained.
to
For
this
reason
make
constant efforts
light of Self-
in this life.
The
and
frees us
from
as
and death,
fection
also
from
bondage,
imper-
and
delusion,
which proceed
from
ignorance.
This ignorance
selfishness.
It
is
likewise the
the
mother of
veil
has
power
to to
the
Atman and
make
us
Thus when
of
ignorance
(Avidya)
we
forget
our
real
Self,
of mortals,
we become
finite
and subject
to
term "selfishness."
Self-knowledge destroys
he
who
lives
in
the sunshine of
58
KNOWLEDGE OF THE
SELF.
and
selfishness
which gather
is
in
the
It
night of ignorance.
is
What
of
this
world?
produced
by
ignorance
the
and
Self
bound
destroys
by
all
fear.
Knowledge
worldliness,
brings
spiritual
strength
fearless.
and
makes one
fearless, as
God
is
Does
He? The moment we realize that God dwells in us, how can we fear? How can we have fear of death when we know that death merely means
fear anything?
He
How
can
Atman
is
unchangeable ?
bom
again and
until they
have learned
Self-knowledge
ness;
it
and freedom.
You may
obtain
fear
it
and
conditions?
You
it,
are
a
all
part of Divinity.
Feel
59
it,
realize
and
VEDAXTA rHILOSOPHY.
these tics will drop
free.
will
be
The
of
will
allainment
freedom through
Divinity.
light
Then
which
is
you
"That
I see in the
in
sun
is
in
me; and
I
that
which
me
is
in the sun.
am
the
I
Lord
of the
am
also the
Lord
"I
of all
phenomenal objects."
through
am
I
me
ening.
realized
have realized
the
true
Self
my
of
true Self.
the
have
universe
and
therefore I
am
one
v.ith the
Absolute."
60
"May my speech be established in my mind; may my mind be fixed in my speech. O Divine Word! Thou hast manifested
Thyself in the form of wisdom. Do Thou SPREAD Thy powers through my words. Do not deprive me of the truth. ]\Iay I always dvv'ell in the truth. My salutations to the fire of wisdom, to the seers of Truth and to the Devas (bright spirits).
"O Divine Word! be propitious to us; STAY in our spiritual SPACE AND BE HAPPY.
Like the lord of light (the sun) constantly purify our hearts and reveal to our eyes THAT which is AUSPICIOUS FOR US. Do NOT leave US. "Peace, Peace, Peace to all living creatures."
Kaushitaki Upanishad.
61
Most
of the early
Hindu monarchs
the
Brahmin
caste.
There
is
a prevailing
the
beginning,
while
and
fighting
were con-
Yet
Mahabharata
it
is
told that
some
of
manded
become
rulers
of 63
the
country.
As
in
7i.\>
T-TSl-
A^C^ >K*^
VEDANTA PHILOSOPHY.
llio
Bhagavad
Gilfl.
\vc
read
of
Drona and
birlh,
Krip&ch^rya,
yet
who became
the battlefield,
Kshatriyas
at
in mih'lar}- science as
was known
that
lime.
On
we
find
in
the
Upanishads and
the
epics
that
teachers of the
Brahmins
in
Rama,
Buddha were
Kshatriyas.
The
bound by duly
the
nation,
fight
the
among
the people.
They were
entitled,
how-
become
to
sit
soldiers,
commanders
of the
army and
and earnest
souls.
The Hindu
garded
were
re-
They
as something that
had a meaning,
worth
and
64
PRANA AND
living until that
TFIE SELF.
realized.
Even
in
that
who perform
the
duties
without knowing
who
are
dwelling
in
absolute
darkness.
There-
Kshatriyas
and
still
found time
enough
of Self-knowledge.
There
Vv-as
great
Hindu monarch
of
ancient India, by
in
lived
Benares.
of those days.
seat of education,
of religion, science
prehistoric
and
philos-
From
ages
it
had been
culture.
and
five
Even
years
of
at the time of
Buddha,
it
hundred
before
Christ,
was
and
the
stronghold
Hindu
philosophy
religion;
and
if
he
Divod^a,
65
this
famous
VEDAXTA nilLOSOPHY.
and powerful
ruler of
who
became
renowned
It is
by
defeating
his
fiercest
enemies.
In
the
third
chapter of the
is
a story which
how
this
young
prince, Pratardana,
by
his
quered
human
plane
of
ruler
of
the
wis-
his
Pratardana,
son
of
the
mighty
quer him.
his
He
told
how he had
destroyed
Indra
the sight of so
receive
please him.
G6
powers and
*'I
victories,
Indra said
with
Pratardana:
am
happy
well
pleased
thee
and wish
Choose
to thee."
The
prince
answered:
"Do
thou
thyself
me
ask,
He
did
not
know
there
for
what
to
was
to
be most
helpful
Having
v/ho
in
his
mind
the
in
thought
that
people
are
dwelling
who do
not
worth
living,
he said:
'*
Grant
me
that
for a
man."
prince insisted,
did not
to
helpful
mankind, therefore he
67
to
Indra.
VEDANTA
Then Indra
said
I
rillLOSOPIIY.
to
him, "I
my
promise and
must be
mankind."
"Know me
Self."
only;
that
is
the highest
and
true
Know
this,
me,
my
He meant by
by
all
that which
is
thine."
He who
The knower
is
of
Self
the greatest of
all,
he
he pos-
Scriptures
the
world
and
nothing
can
make him
edge.
from the
glor>' of
Self-knowl-
Then Indra
praised
Self-knowledge
all
by saying:
mons,
I
the
de-
have destroyed
heads,
demons who
I
had
three
one
68
hundred heads.
all
these
SELF.
Supreme
Self.
Although
my
glory, strength,
and power;
by them.
harmed
by
theft
in his life
he
is
about
of
commit a
face
terrible
sin,
the expression
his
does
not
change."
Thus
did
Indra
praised
that the
all
Self-knowledge.
He
not
mean
knower
sinful,
perform
such
cruel
He wanted
knov/ledge
that
exists
to
is
show
that the
power
of Self-
greater
anywhere
the world;
that
it
and soul
and washes
a
off
that
of
human
The murder
unpardonable sins
cannot
corrupt
the
Divine
G9
power
of
Self-
VEDANTA PHILOSOPHY.
knowledge,
which
it.
purifies
tlic
souls of
all
who
possess
Indra said:
life.
as Prana,
Wor-
me
intelligence."
life-force;
life
the Sanskrit
word
for
and
intelligence
is
arc
is
insepaintelli-
rable;
wherever there
in
life,
there
gence
some form or
other.
"Meditate on
Life
is
me
as
life
is
and inteUigcnce.
life;
life
is
Pr&na,
Prana
mortality
that
tal
life
is
life."
dies.
never
itself is
immor-
and
indestructible;
see life
cannot change.
less
life.
We
Life
do not
growing from
is
in the abstract
not
it
expresses
outwardly.
The
is
ex-
pressions
may
var}',
but the
life-force
one
and unchangeable.
manifestation of
life-force
life
When we do
we
say
it
is
dead;
but
can
can-
understand
not
exist.
Where
70
death
is
We may
say a child
bom, a
SELF.
is
of the child
not
subject to growth;
if
and growth,
be mortal.
free
it
would be changeable,
call
would
is
That which we
birth,
life-force
all
from
these
changes
take
place
the
forms
through
We
some other
appear
of
attended,
stages
ways
at
various
the
organism.
"Prana
as the
is life.
is
life,
life
is
immortality;
as long
Prana dwells
in
we know what
are one with
life
true
and
feel that
it,
we
and
inseparable from
then
we can
life
realize that
we
it
we
trj;
71
VEDANTA
agination as far as
IMIILOSOPIIY.
wc
can,
its
wc
shall
never
be able to discover as
cause non-life or
something dead.
life.
It
has existed
from
the
beginningless
its
past,
ever being
therefore
it
siil)jcct
is
death or destruction;
eternal.
But so long as
life-force
mani-
fests itself
as living;
true life-force.
life-force
or
so
long,"
"His
lifetime
of
so
many
these
expressions,
however,
signify
the
secondary
its
manifestation of Prana.
sense
force
alive,
is
Life in
primar}''
life-
immortal.
When
that Prana or
tlic
expresses
itself,
tlicn
organs
are
mind
and the
Prana or
intellect
acts.
is
Again
life-force
inseparable
from intelligence;
ligence from
we cannot
force which
separate intel-
the
makes
every-
72
SELF.
The
Self
has
as intellife-
and
as the activity of
is
Prana or
which
is is
Intelligence
that
the
source of consciousness;
there
no English
It is called
it.
Sanskrit "Prajna."
as
It
cannot be trans-
lated
"knowledge,"
because
is
knowledge
a function of
Indra continued:
as
one with
as
life
immortal,
unchange-
and
everlasting
"
"Prana"
young prmce
because
Pra.na
is
also
used
to
signify
the
power
of seeing, hearing,
smeUing
tasting or
^'^^
VliDANTA I'HILOSOI'HV.
that
by whicli
their
all
body
per-
form
functions.
all
Therefore, he
said:
"Some
say that
become one;
hear,
for otherwise
no one could
the
see,
speak,
and
think,
at
same
time.
separately."
Thinking
that
by
Prina was
organs, he wanted to
know which
of these
was
particularly
meant by Indra.
He
main-
was one,
tions
separately in
succession.
Two
sense-
the
same mo-
between them.
sight
the
that
same
we cannot have
taneously.
various
According
to the phychologists of
ancient India,
sensation
mind
one at a time.
74
When
one scnse-
SELF.
others
function,
remain
the
interval
may be
it
infinitesimally
small,
with
ordinary
attention,
was referred
to
by
Indra.
silence.
Indra replied:
"It
is
true
is
great;
but
is
nevertheless there
higher than
is is
all
the sense-powers.
all
That force
It
preeminent among
other powers."
makes us
they
live.
The
live
power
dumb man,
having
touching.
yet he
is
alive.
A man may
lost the
power
of smelling, tasting or
prived of the
VEDAXTA rillLOSOrHY
One may
makes one
not liavc
All
i.s
memory,
still
one
^vill
bo
called living.
tiiis
alive
not the
same
as the
power
touching
lose his
or
thinking.
Again,
man may
to seize
anything,
we do
around
not call
him dead.
The
not, as
we
see
Pr^na.
Therefore,
distinct
perception or sense-activnty.
life-
The
the
life-force or
Miikhya Prana
the
is
some-
thing independent of
sense-powers, but
sense-powers
Prana.
are
dependent
life-force
upon
is
life-
giving
fest,
Where
unman iperfect,
the
sense-organs
may remain
sense-powers
sensation.
in
the
form of perception of
The
eye of a dead
7G
man may
be
SELF.
in in
may be may be
is
not working in
Thus we can
of all activity,
there,
life-force
governs
and regulates
the
the
senses.
Therefore, in
Vedas
it
said:
"One
should worship
Prana, the
alive.
life-force,
"
is
If
force
the
scientists,
anatomists, and
evolu-
know
they
but
it
have
succeeded?
No.
Some say
is
it
believe that
cal forces;
say?
What
made
in
her
VKDANTA rillLOSOPHY.
Science has rejected
force
is
the idea
that
the
h"fe-
of nature;
us definitely
among
at If
all
of
different
is
countries
times;
the problem
unsolved.
we
life-force of
the universe
we have understood
says
the living
life-force
is
God; because,
is
Vedanla,
that
inseparable
worshiped as God.
everj'thing
all
What
alive,
God
other
activities,
alone
rise
is
having animated
It
is
body makes
it
up.
alone
is
What
and
Prina.
to-
PrS.na
is
Prajna,
self-consciousness;
is
what
self-consciousness
live in
also
They both
same
seen
the
"That
life is
the
as our self-consciousness."
Have you
self-consciousness
78
PR.\NA
life?
It
is
AND THE
SELF.
is
impossible.
Wherever there
hfe;
self-
consciousness and
life
are inseparable.
You
in
is
may
trees
say
there
is
no self-consciousness
and plants;
Is
it
it
not there ?
same
self-conscious-
of those
who have
their
brain,
but
they
have nerves
of
kind.
How
do
you know a
All such
life is
sensitive
plant
dogmas
human
beings
alone,
who would
us.
glorify
appeal to
like
Even
its
own
life,
that every
is
atom has
is
its
soul;
and
wherever there
soul there
also intelligence,
It
may be
ex-
pressed imperfectly,
it
may be
;
latent or waiting
still
wherever there
is
there
is
some kind
is
of intelligence;
and
life.
wherever there
intelligence there
must be
79
VKDANTA
As we
is
I'lIII.oSorilY
when
j^onc,
life*
also
so
when
in
in
state
of
abeyance, cither
llie
faintness or in swoon,
when
life-force
(Iocs not
manifest
or
itself in tlie
form of orranic
self-conscious-
functions
sense
activities,
Then Indra
"When
is
man
mind
enveloped, as
Sometimes
you
wake up
feel as thourrh
of deep ijmorar.cc
(]o
in that state of
sound sleep
your sense
hearin,;:',
you
of
activities, the
fm.cUinfT?
sccin.r^,
They remain
that
life-force.
When
sleep
the
life-force
remains
inactive,
then
In deep
we do not
If there
be the noise of a
80
am
car
we do not
hear, neither
SELF.
we wake up.
in
vital
The
first
awakening
is
visible
actions.
In
dreamless
is
sleep
(Sus-
not entirely
because
the
subconscious
activity
of
the
Prana
in
is
the
circulation,
and
in
the
re-
spirator}- process.
If that force
which causes
stops,
the
motion
is
of
the
heart
and lungs
of
there
absolute
separation
the
Prana
This
death.
But
in
our conscious
state
and
in
the
waking
they
all
the senses
their
then
begin
to
perceive
and perform
functions.
Indra
illustrates this
sparks
so the sparks of
VEDANTA rHILOSOPIIY.
its
place and
come
in
objects.*'
When
it
the eye
illumines the
another spark
comes out
it
and
falls
in
the
organ of hearing,
then
illumines
what
we
call
sound.
Similarly
The mind
performs
itself
is
another
spark
which
various
is
mental
functions."
ill
and
the
falling into
all
sense-powers
back
to
their
source;
cannot hear or
see,
speak or imagine.
Then
As the
it
takes with
it
all
the
it.
arc
dependent upon
carries with
him
the powers
and subare
also
conscious
activities
of
the
organs
82
SELF.
the
when
Prana
leaves
body.
by the
example,
is
drawn away
and
forms,
it.
We
powers;
objects
when
are
taken
with
them.
If
all
the
and with
it
will
go
all
the
of smell
withdrawn,
of
the perception
it;
and sensation
all
odor
accompany
concepts,
and
thoughts,
percepts,
memory,
volition
and
ideas disappear
to
intellect cease
be
active.
Since
Prana and
self -consciousness
are
in-
VEDANTA PHILOSOPHY.
body and
top^cthcr Ihcy
go out of
be dead.
it,
man
As
in
the state of
waking
after
rise
deep sleep
like
sparks
of
from a burning
death
all
fire,
so
after
the
sleep
the
latent
and
peris
respectively.
What
the
which
It is the
manufactures
sense-
organs?
Prina or
life-force,
all
which
the desires,
impressions
existence.
When
sations
the
activities
of the
senses,
latent,
which
sen-
become
all
and
consequently
ceases
the
Self
relative existence
is
of sense-objects.
The
It
subjectively
'h^<?i^/x.^oT
^'
^^^Fo
SELF.
As the
without
perception
cannot
exist
we have already
Pr^na and
learned:
that
the
sense-
life-force, that
are
to
identical,
sensations
There
will
be no
color in relation to us
if
dead.
call
sound only
power
of hearing.
Similarly
An
object of perception
cloth.
may
cloth
be compared to
a piece of
As a
85
which
is
made
VEDAXTA nilLOSOPHY.
out
(for
of threads
is
identical
with
the
thread
what b a piece
woven
woven together
is
of sensations
and sense-powers
threads of sen-
identical
with them.
The
sations
The whole
uniself-
consciousness;
foundation of
life,
inseparable
all
from
Pra.na,
senseof
powers.
Indeed,
the
origin
the
phenomenal universe.
\y
Again
it
is
said
is
that this
PrS.na or sclfit
consciousness
not
many, but
is
is
one.
lifeis
The
life-force in
you
in
the
same
as the
force in
me and
others.
is
As
one.
life-force
one, so self-consciousness
The
same
self-
consciousness in you
is
is
also the
as
It
it
in
me and
in
all
living creatures.
is
We
can only
self-
SELF.
pare
it
Self-consciousness
at
the
root
of
all
knowledge.
For
without
self -consciousness
do not perceive
it.
When
our
object
we do not
things which
may
lie
in close contact
For
instance,
intently
when you
on the
street,
other objects
may
pass
by
is
a person
it;
may
so
concentrated on
any
do not
see, hear,
sensation.
ness,
In
short,
without
rise
self-conscious-
no thoughts can
in succession
it
and
said:
Therefore,
is
VEDAXTA IMIILOSOPHY.
"That which
we must not Where
is
is
wc must know;
try to
know
words, we must
is
know
Find
the speaker?
it
Find
out.
it
out.
Who
man
the
seer?
Let
let
no
find out
what speech
Let no
is,
but
him
find out
the speaker.
is,
man
find out
what sight
but
let
him
Let no
man
the
find out
what sound
but
let
him know
hearer."
Scientists are trj-ing to find out
is,
what sound
is
know who
the
hearer.
trary, go to the
they do
the vibra-
kind
of
vibration
must be
if
related
to
our
power
of hearing;
be withdrawn who
will
So
what
to
is
First let us
know
then
the
nature
of
the
sense-powers,
their source,
SELF.
try to find
"Let no man
let
him know
try
let
the
knower
Let no
man
are,
to
know what
the
pleasure
and pain
of pleasure
him know
Let no
knower
and pain.
man
is,
try to discover
let
and happiness.
man
try to
know
him
,
know
tion
ness,
the thinker.
f-i
and the
reference to objects.
subjects,
there were
subjects,
no
objects
there
would be no
and
vice versa.
described by Indra as
This
body
is
the chariot
is
made up
of sense-objects,
0-.
Vr.DAXTA PHILOSOPHY.
Thus
on the subjects
on Pr^na.
(spokes)
and
the
subjects
The
Prdna or
life-force,
which
is
inseparable from
is is
intelligence
and
self-consciousness,
imthe
perishable, immortal,
true Self.
acts, or
and
is
blessed, that
True
Self
decreased by
evil deeds.
The
sins of
The
true
it
Self
is
neither
is
always Divine
deeds affect the
in
and
perfect.
Good and
and
actor,
evil
and bring
return
shall
evil
the
results
to
We
have
understand that
good and
and
life-force or
Prina.
The
is
phenomena
true Self."
will
of
and
that
is
"my
"And
humanity
this
Self-knowledge
the
help
all
in
path
of
immortality
and
perfection,
which leads
90
to the
abode of peace
and happiness."
"May all the functions of our minds, works of our bodies and activities of our SENSES PLEASE THE AlMIGHTY BrAHMAN, WHO IS DESCRIBED IN THE VeDANTA; MAY WE NOT FORGET Him; may we realize His presence IN us; may we not be forsaken by Him; may all Divine qualities adorn our souls and bring peace to our minds. "Peace, Peace, Peace be unto us all."
Chkndogya Upanishad.
91
resembles in
describes
many
respects
Greek mythology',
how gods and demons took human like human beings on this
in
Even
we
Lord
of the universe,
and demons:
"Why
acy?
brings
The
knowledge
of
the
Self
alone
Self
peace to the
is sinless,
knower.
The
or
Atman
free
sorrow and
suffering,
Its
and never
unfulfilled;
and
be sought after by
Whosoever
93
VKDANTA PHILOSOPHY.
the Self obtains whatever he wishes, his desires
arc
fulfilled,
all
powers come
of all worlds
to
him,
and of
on
as in the heavens."
after hearing
that
to
become
thing.
and master
stor}-,
of every-
given in the
of the oldest
It
and
be-
Vedas which
science
of
laid
the
in
foundation
of
scale
the
of
music
India.
The
first
music and
rites
and
The
narrative
tells
Lord
a
of
to
all
creatures,
Self-
were awakened
knowledge.
desire
attain
They
inquired
94
among themselves
how
to search
that
(Atman),
all
by knowing which
worlds and
that
demons
human
of the
higher ideals of
their views,
in all,
all
finished with
to
They wish
rule
never satiated;
more and
Human
mons;
who
are spiritual,
who
and
life,
do
not
consider
earthly
enjoyments
and whose
ideal
is
to
95
VnDAXTA rHILOSOPIIY.
and
lute
spiritual
power and
Truth.
that
if
they
some
seer of Truth,
to their
requested them
to
go in search after
all
knowledge.
ures
the pleas-
and comforts
beings could
sessed
luxur\',
all
wish for;
and could
still
everything
they
de-
sired,
they
were
not
satisfied.
They
and
coveted
more
strength,
more
power,
when
was
really
something
through
v.-hich
they
could
become
to obtain
immediately.
Indra and
Virochana,
the
rulers
of
the
Devas
for
knower
of
Absolute Truth,
06
who had
the Self
to
his
knowledge
luxuries
others.
They gave up
left their fine
their
and pleasures,
raiment
With modesty
leaders,
communicating
with
all
each
other,
the knowers of
offerings in their
temple,
king
or
spiritual
teacher
fuel,
(Gum)
butter,
empty-handed.
fruit
So
they
took
fered
spiritual
master.
Having received
his pupils
per-
mission, they
life
became
and
lived the
of
purity
and righteousness
like
Brah-
One day
They
japati,
this
them why
"We
the
Lord
of all creatures, 97
VEDANTA PHILOSOPHY.
knowledge can make one extremely happy and
bring
all
powers and
all
objects of desire to
is
the knower;
sin
free
from
deathless, un-
aflcctcd
thirst;
that
its
desires
This
Self
must be searched
have
and
realized.
We
come
to
thee,
The
great
master,
wishing
to
examine
them
in the
some
The
best teacher
he
who
directs his
Truth by
master,
own
exertion.
So the Divine
himself
in
who was
Praj^pati
to
is
the
form
that
of a
is
Guru, said
He
is
from
sin,
sorrow, suffering,
98
and
SELF.
immortal and
all
fearless.
By knowing
all desires."
worlds and
the
minds
of the pupils
were
They could
person that
is
the
Atman,
must
They thought
is
that he
mean
the
shadow that
the eye.
see in
it
WTien we look
we
flection of ourself;
not
mean
that.
He
who
is
Yogis
alone.
Thus
misunderstanding
the
"Bhagavan,
who
is
that which
in
is
perceived
the
water?
he
the
same
who
is
The
understood
spirit,
replied:
"That
seen in
all
these."
Know
test
and
realize
Furthermore, to
99
his
VEDANTA PHILOSOPHY.
pupils'
"Go
the
and look
bowl of water,
come and
tell
me."
in
The
the
obedient
pupils
water,
and
they
seeing
of
their
sir,
bodies
said:
"Yes,
we have seen
asked:
meant."
seen
the
The
Self
master
or
"Have you
what?"
The
disciples answered:
"We
In
order to
cut,
the bowl
cleaned
themselves,
rich
and
wearing
beautiful
dresses and
their
itual
own
reflection
the water.
The
we
spir-
"Do
Self?"
They
just
said:
"Revered
are
100
see
ourselves
as
we
The master
re-
"That
is
is
Atman,
which
it
free
Know
seeing
and
realize
in
The
disciples
went away
satisfied
their
hearts.
Praj&pati,
them
at
"You have
They thought
that they
feeling
had
content.
Now
the
Virochana,
that
he had learned.
He
and
agnostics,
is
"The
to
body
is
the Self;
the
body alone
be worshipped and
self
serv^ed.
By
glorifying the
The demons,
101
VEDAXTA
structions,
llu-ir
rillT.OSOPIIY.
niaU-rialistic
became absolutely
in
Even
in the
present age
in
many
world.
such demons
arc to be found
this
Those who
uphold
atheistic, agnostic
and
selfish doctrines
They
care for
feel
They
poor.
They have
no
faith
in
material form.
The demons
God.
of to-day o(Ter
no
sacrifice to
They
dead with
fine
fumes,
ornaments,
and
raiment,
and
body they
will
The
had
lord
of
Devas,
Indra,
however,
demons;
preach before
the
gods.
Remembering what
Lord of
Atman
thirst, birth,
is
immortal and
he said to himself:
"This body
it
is
subject
hunger and
of these
thirst,
and
is
any
imperfections.
How
is
could the
shadow
to
re-
subject
birth, disease
sult
and death?
doctrine."
I see
no good
from
this
Thus
dissatisfied
Indra determined
to return to his
in
master as
his
hand.
When "You
your
satisfied
in
mind
that you
what purpose
Indra replied:
"Bha-
how can
If the
the
shadow
it
of the
body be
when
changes?
flowers
body
well-decorated with
and
beautiful
costumes
the
If
Self
one
will
(the
Self)
VEDANTA PHILOSOPHY.
be lame
if
the
body
is
lame, crippled
will
if
the the
body
deatli
is
crippled, and
perish
with
of the body.
able
Self.
shadow cannot
I
be
the
unchangeable
do not
see
any good
result
from such
a doctrine.
Please explain
the
my
true
dilTiculty
and
make me understand
master replied:
I shall explain
Self."
it
The
Live
"O,
to
Indra, so
is
indeed.
Self.
with
me
as
my
disciple
another thirty-
two years."
Indra lived with his master and served him
for
One day
the
and devotion of
him thus:
the
true
Self.
It
immortal
and
it,
fearless
realize
this,
Brahman
it,
Know
and be conscious
of
it.
Hearing
his lieart.
satisfied
in
the
Devas he found
He
104
understood,
is
The
Self
"
shadow
of the body,
It
it
is
not affected
that
this
by physical changes.
Self
is
is
true
is is
not blind
when
is
;
the
body
blind, or
it
lame, nor
injured
the seer
the
body be injured
but
how can
it
is
subject to
in
change
pleasant
and
fear,
and
suffers
pain
un-
dreams?
see
Thus
thinking,
he said:
I
"I do not
again
good
in this doctrine;
must go
this
and ask
my
master concerning
perplexity."
Indra
went
to
Prajapati,
his
and questioned
him
thus:
"How
which
sin,
is
unchange-
from
hunger, sorrow,
and
death?"
you are
The master
right.
replied:
"O,
Indra,
will
me
another
sound
enjoys perfect
and
sees
no dreams
is
is
the
tme
Self or
Atman, which
immortal."
105
Indra thought,
VEDANTA PHILOSOPHY.
how can
that be the immortal Self,
itself
which
is
not conscious of
or of anything else?
in
No
this state,
destroyed then.
Did
the master
all
mean by
Self the
destruction of
and knowledge?
neither feelings,
He
how
true
sciousness,
knowledge,
sensation
and
feelis
ings?"
"No,
that
spiritual
mind
of the disciple
True
Self
is
the Absolute
If
beyond
this
all
all
comof
prehension.
we
start
from
above
state
dreamless
sleep,
rising
feelings,
106
we can go
further
we
Now
is
return
and
I
said:
"Your understanding
to
profound;
Self
is.
will explain
Live with
me
and no more."
At the end of the
last five
be the
is
Self,
is
it
The
body
life
of the
body
is
or changes.
Every
of
the
is
second
the
body
is
will
no more.
"By
death
perpetually attacked;
in
always working
the body."
all
The
sense-
word
"body" here
includes
of the
the
organs.
The organs
moment.
107
"The body
is
is
VEDANTA rHILOSOPHY.
immortal and without body."
instrument the Self or
tact
Through
in
this
Atman comes
conthe
it
material world.
the
If
true
not manufacture
body
cannot come
of
in direct
the
senses.
The body,
exists
is
the
me-
the
Self
being
identified,
thinks "I
am
body
the bofJy"
and experiences
But the
body
abode.
real agent that perceives
is
The
senses
are
through the
Sensations
of
produced
with
by
the
the
contact
material
gross
objects
objects,
in close
sense-organs.
The
mani-
fests
itself
body.
Self,
But formless
who
is
the
knowcr
actions.
"The
Self," said
the master,
lOS
"has no par-
SELF.
the
form."
It
dwells
within
body
should
We
is
true Self
formless,
with form;
then
we
body do not
is
affect
the Self.
it
formless,
how can
body ?
shadow
of the
The
demons,
having his
intellect
The
upon him
Self
or
of
incapable
fore,
Virochana,
there-
is
VTDANTA rillLOSOPHY.
transl/on";
if
we can
realize
this
we
can
know
with
in
the
body.
This
formless
Self
dwells
it
the
body
for a time,
and
after leaving
remains formless.
"So long
body and
man)
it,
lives in the
is
identified with
it
he
who knows
physical abode,
pain."
less
It
may
a
be asked.
How
Atman
has
manifest
itself
which
form?
Wind
no
form,
is
electricity
When
it
the
is
formless,
comes
form,
and
shows
;
form
steam
and
is
power
by
moving them
but think
so, also,
it
without form,
gigantic force
how
manifests
its
through engines
and locomotives.
with
electricity,
The
which
atis it
mosphere
is
filled
various
forms, such
110
as
lightning
and
SELF.
presence
a
of
We
make
of
do not
feel
it
the
atmospheric
coni to
electricity;
required
]Mar-
portance
invisible
current
in
the
atmosphere.
invisible
The
and formless.
No
se.
can
only be inferred by
seeing
all
manifestation
imperceptible
through
forms.
As
the
Atman
or true Self,
power and
intelligence
How
can we
its
know
the
manifestation
is
inferred
from
If the sight
w^e
call
remains unmanifested in a
blind;
man
him
and he
is
known
as an idiot
whose
but
when
the
expression
their
of
these
effects.
outward
Ill
VEDAXTA nilLOSOPHY.
No
one
could
the
have
if
inferred
what
powers
exist in
Atman
had not
smelling,
tasting,
touching,
moving,
They proceed
center
self-intelligent
appear as produced by
mistaken
for
the
body,
which
is
the
Self;
the
Atman
reveals
itself
in
its
true
powers and
intelligence.
As an
and
electricity
self-
He who
pos-
Atman
is
the Highest
Being (Purusha).
He
life's
al-
sports
the
mere abode
of
112
The
true
Self,
as
we have already
and
seen,
^
possesses
Prajna,
intelligence,
will
Prana,
|
activity, these
two
tion
of
the
phenomenal
When
or
no evolu-
Vibrations
all
of
all
kinds,
cosmic
molecular, and
manifested
by human
beings, as
Wherever
intelligence, life-force or
is
any
the
kind of activity
to
be found, there
is
is
No
knowledge
pos-
without self-consciousness.
ourselves
First w^e
must
know
thing.
before
We may
not
know our
on
we
In
some kind
of self -consciousness.
intelligence
phenomena
of the universe;
Self or
Brahman,
VKDAXTA PHILOSOPHY.
which
is
and of the
activity of
mind and
senses.
Self
is
Indra said:
in tlie
"The
universe."
When
this
properly understood
we cannot separate
Atman
or true Self
called
by various
Self,
itself
When
the
that
absolute
it
Being
expresses
Self,
physical activity,
as well as of intelligence
and consciousness.
if
the self-
He who
live in
has acquired
Self-
Knowledge can
all
the world
all
performing
pleasures, but
affected
at
or
of
disturbed
this
condition
world.
The knowledge
114
of Self protects
the soul
"As a
makes
it
horse,
being
yoked
to
move, so
makes
of
it
perform
its
functions by the
power
Or we may com-
If
the
be separated
organs of
the
or
disconthe
nected from
the
senses
taste
nothing,
feet
will
perform no work.
eye
itself
is
Indra continued:
"The
is
The
real seer
and knower
nose
smell
is is
of sight
is
The
the
The tongue
is
the in-
is
of hearing, but he
who
hears
is
He who
is
thinks
is
mind
his
spiritual
eye.
Through
115
this
spiritual
VEDANTA PHILOSOPHY.
or divine eye the Self or
ures
heart,
Atman
and
are
is
rejoices."
The
mind,
which
the
knowcr
of all
mental
activities.
there-
He who
all
knows
this
Self
all
and
realizes
obtains
worlds and
desires."
is
He who
possesses
Self-knowledge
and
heaven.
In him
all
He He
the
no longer
does he
possesses
tent,
seek happiness
all
from outside.
he
is
powers;
in short,
omnipo-
blissful.
Thus
great
master explained
the
mystery of the
true Self;
Indra
served
it
Praja,pati
is
one
hundred
This
cannot
and one
years, as
acquired.
Patience,
perseverance,
fruit of his
hard
his
All of
them followed
and
is
realized
the
Self
became
power
masters of the
worlds.
Such
the
and greatness
of Self-knowledge.
117
AND the student. WITH THE NECTAR OF ETERNAL TrUTH. ^SIaY HE GRANT US spiritual STRENGTH. MaY OUR STUDIES BRING THE REALIZATION OF THE ABSOLUTE!
formed
life,
discovered
He had
spirits,
worshipped
all
Devas or bright
Self.
satis-
sense-objects or from
and
realizing the
ephemeral
character of
a worldly
life,
so
he renounced
all
his
He
also gave
up
all studies,
because he had
121
VEDAXTA PIIILOSOniY,
discovered thai the
readini:^ of the
Scriptures
couUi
not
give
for
or
absolute
happiness;
remind
cannot
reach
us
of
tniths,
but
they
brinir
the
of
our soul.
come from
the study
of the
Scriptures
taken.
truths,
The Scriptures
realization of
these
which
Before
the
annual
rainfall
is
mentioned.
spirit
we can comprehend
text
the
of any
the
Scriptural
we
in
shall
it.
have
to realize
tmth described
abandoned
teacher
all studies,
and went
the
to a spiritual
Self.
He
ap-
proached him
He had no
other
aim and
was
to
know
else
the Self.
Nothing
his heart
was longing
flows
in
for
nectar of
wisdom which
of the
the
soul of a
knower
to
Atman.
Though he
had come
was not
of
all
the
senses,
was
not
unchangeable
Reality, but
was subject
to constant change,
was un quenched.
Now
the
Having
at
bowed
his
the
feet of the
asked:
"Revered
who
is
it
that governs
is
the mind,
the
mind
WTiat
directed
perform
its
functions?
Why
is
it
that
we
are so active,
?
what
is
the
Who
123
is
this
speaker of
VEDANTA PHILOSOPHY.
words?
is
Who
is
the
sccr
of
sights?
Who
con-
What power
trols
the
other senses?"
With
memory
old
for
generations
before
It
of
writing was
known
in
India.
shows how
and sublime
Think
of the antiquity
of these questions!
is
We know
mind
ideas
constantly active;
Mind wanders
it
sometimes
it
is
in
Eng-
runs to the
hence the
"WTio
is
activity of the
mind?"
is
Let us understand
the
124
meaning of "That
the
hearer of hearing."
First
of
we must
inquire,
What
is
ing?
Hearing
signifies that
we
perceive
the
existence
of
what we
call
power
of hearing, without
which no
master's
is
The
spirit of the
The
director of the
mind
of
that
which
illuminates
the
powers
hearing,
seeing, thinking,
and
knower
The power
again,
means
that
illuminated or
sight,
made known
to
us.
The The
Self-
organ of
to
power
is
consciousness behind
as
The organs
optic
of vision,
the eye,
cells,
the
retina, the
nerve, the
brain
do
VEDAN'TA PHILDSOPHY.
object of vision.
orj^ans
In a dead person
all
these
may
felt
be
in
not be
by the body.
The body
itself
has
perceptions
we
The
con-
also
thinker
of
thoughts
within
us.
That
intelligent Self,
which
is
must be known
senses.
as
mind and
When
we have
ness,
we have understood
mind.
to
the
power which
directs the
According
matter
in
Vedanta,
mind
is
"finer
vibration."
The
vibration of the
sen-
The
mind
the
But the
or
consciousness.
It
is
insen-
by nature.
as intelligent
when
is
in close contact
with
Atman,
just as a piece
is
able to
bum.
The
may
be compared to a magnet
which
mind substance.
When
not natural
its
caused by
proximity
and
magnet.
As the
(Atman)
creates
the
of
the
mind
mind
beyond
all relations of
space and
time.
127
VEDANTA PHILOSOPHY.
The master
immortal."
continued: " Knowi:^,^ this
Self,
become
that
Those
who have
known
who have
not
known
senses,
to birth
and
Self-
death.
one of the
our
results
of
knowled/re,
kr.ov/ing
is
true
tlie
Self
we
be-
come immortal.
the
soul,
Altlioufrh
tnie nature of
is
according to Vedanta,
immortal,
still
and
immortality
attain
it
our birthright,
we
con-
do not
until
wc have become
So long as wc
have fear of
im-
think that
death.
we
are the
mortal we
When
is
consciousness of the
all
mortal Self
of death
gained
fear vanishes.
Fear
rises
with
the
material
body, which
subject to death.
the mortal body,
suffer
we begin
128
to fear
j
death and
How
can
we
when
we have
which
will
surely
This
fear,
however,
ceases to trouble
the body
is
him who
shell,
is
like
a house, or a recepdeathless
which
by nature.
The
body
in
order to
of
life.
certain desires
and purposes
this truth
it
He who
all
has known
has
said:
risen
above
fear.
Therefore,
is
and
after
This
this
is
the greatest
in
world of rela-
We
pose.
fulfill
a certain pur-
highest
earthly
life
is
to
gain
and sense
desires;
but
the time
that
all
is
sure to
come when we
129
shall realize
real
these are
VEDANTA
IM III/
)Sopi i y.
purpose of
life
is
is
much
manent.
It
vcr}'
difTicult
life.
understand
in
Few
perfect
people
this
world
have
found
standard
by
Each
is
one of us
will
the
highest ideal of
It is the
attainment of
Self-knowledge.
freedom.
It
is
by Self-knowledge that we
can
obtain
cver}'thing
is
we
desire.
In
this
world there
we now
possess
is
only
partial expression
of
the
Divine
Self.
That
imperfection
is
due
of the
Buddhi or
intellect
which
reflects the
Divine wisdom.
purified
tme and
If
wisdom begins
to
shine
within.
it
mud,
will not
sun;
when
Buddhi
it
covered
not
with the
reflect
mud
of worldliness,
does
the light of
wisdom which
In
which our
fied
intellect
we need
the help of a
is
Guru
or spiritual
master.
Elnowledge
one, not
many.
The
will
will reveal
our immortal
Self.
men
who know
tality
the
true
attain
to
immor-
even during
this lifetime.
The
is
mind and
the seer of
the sight,
immortal.
seeing
The master
reveal
said:
"The power
The
of
cannot
the
Self."
dis-
ciple thought:
Self
its
nature
may
be described. "
To
this
"Words
131
fail to
it.
describe
the
We
cannot
,t-*
<V-
clt^/^^
_
fyUfCL^
'>->-
^^L-e-
''yt^<::^>'V't^lCt..iXi^^
y^Vj'^t-
^v*A.
i^t-tduC
VEDANTA
know
it
TMIIT.OSOPHY.
or understanding
by mind,
intellect
teach it?"
Thv
Self
is
the*
thinker of thoughts.
only think
beyond
all
thoughts.
The
tlioughts arc
through
self-consciousness;
all
therefore, that
which
is
When
the
of
it
how
Self?
is
it
The power
is
can
reveal
that
which
true
in
relation
our eyesight.
The
the
Self
reach of sense-perceptions.
tinued:
it
The master
con-
"It
is
is
above
the
unknown.
Thus wc have
From
Tmth
neither
narily
is
is
neither kno^\Tl
unknown
we
say,
unknowable.
a thing,"
Ordi-
"We know
"the
book,"
etc.
In this sense
Atman
made an
object of knowledge.
When we
relative
j^-u^
knowledge by
intellect;
Again,
intellect
can
reveal
those
to
sense-perception.
It
is
more or
consefor
dependent
its
upon
is
sense-powers;
very limited,
quently
sphere
the
ears.
The sound
is
of vibration;
we cannot
hear; although
still
may
be a tremendous noise,
it.
our
said
equally nar-
row.
Now we
can see
how
intellect
powers of perception.
VEDANTA PHILOSOPHY.
locliial
knowledge, which
is
is
rtlatcd
to senseit
perceptions,
secondary knowledge;
can-
hence
it
is
far
Furthermore,
this
know
thing"
we mean
ance,
that
wc
we
liavc the
knowledge of
it
tlic
it
fact that
we do not understand
lect.
or
know
by
intel-
This ignorance
is
however, revealed
to
us
by another
in-
or upon sense-perception.
perception by which
we know
that
know
this
thing
proceeds
is
from
neither
relative
"We
this
have
heard
from
our
away
before us."
Although
is ver)^
Upanishad
of the
Sama Veda
who
pre-
old,
still
The master
and director
highest
said:
the speaker
Imow
as the
SeK
Brahman);
we
give to
call
God
is
We We
it
Him
good, but
He
is
'i^
strictly
speaking,
He
is
from
and
increasing
its
dimension,
call
attribute
to the Infinite
Being and
Him
good.
which
good
better
best.
demands something
again
requires
better,
and
that
is
something
which
are
when we seem
ing
Him
good.
God
in
reality
is
beyond
relative
and
In
this
manner
it
can
be
shown
of,
we can think
is
finite
VEDANTA PHILOSOPHY.
in
its
meaning and
idea.
Yet
if
wc go
little
exist
]x
the
thinker
and
is
speaker
l^ehind.
This self-consciousness
caused by
the Self.
is
the absolute
It
is
Truth
inexpressible
by
speech.
it
the
illuminator of speech,
but
can never be
illumined by words.
Is
Self
is
worshipped by
shippers of
and wor-
God?
will
and senses by
the
and command?
is
Is
Self
called
by
different
names, as Father
heaven, or Allah,
whom
Is
spirit ?
we worship with
the
Atman
is
the
What
it?
"Not
that which
of a
The worshipper
Personal
God
with a
is
not
136
Name and
is
the
Divinity with a
in other
we
create an ideal
God by
projecting
Him
attributes according to
Him by
offering
Him
God
our prayers.
ing
but words;
in
we send
Personal
but He, to
whom we
is
not
is
the director of
in us
speech.
That
Self
which
is
differ-
we
name
This
to us, but
we cannot
strange
with a
name
words
not
and form,
who can be
of
described
by
is
and
thought
by our minds,
is
the
Absolute.
There
saying,
i
"\\Tien
God
our
is
knowTi
He
is
no longer God,
He
is
imagination."
137
The
Absolute
VEDANTA PHILOSOPHY.
Divinity
is
difTcrent
from
that
which
is
worshipped.
Again, that which can be thought of
l)v
the
mind
is
to be
eyes are
made
to see,
know
that to be the
people
worship."
ear,
heard by the
made capable
to
of hearing a sound,
know
that
not
that which
"That which
know
Brahman) not
who
is
mind and
138
not the
God whom
people wor-
ship, but
is
Truth.
Having heard
this,
the
seeker after
Self-
that which
of our thoughts,
words
and
He
spent
some
and
realizing
the
of
Self
he returned
to
the
said:
ordinary
plane
consciousness
realized
and
the
absolute
have
known
the
Self."
The
know
very
little
of it."
If
Brahman
of the
perfectly,
you as
Truth
is
one.
When;
edge of the
Absolute.
intellect,
If
you
imagine
139
you
have
VEDANTA nriLOSOPHY.
known
the
Self
or
Brahman, who
is
the
comprehended
If
realized
it
not
understood
absolute
nature.
it
If
you
believe that
as dwelling
you have
of
it.
rises,
"Why
is it
if
that
we
little
of the Self
we have
Bccausr*
known
it
as dwelling in our
body?"
that something
which
in
is
one place;
beyond
Therefore, when
wc have
known
it
as dwelling in
else,
if
a particular place
realized
it
we have not
Truth.
Again,
we have perceived
and not
in us,
as dwelling outside of us
also
then
is all-
and space;
but we have
110
known only
that
much
of the Infinite
which
is
limited
by time
their relations.
Then
once
entered
into
the
superconscious
for
some time
know
know
is
that I
do not
know
it
at
all.
is
it
The
the
Self
neither to be
that
known nor
absolutely
same as
which
is
this
(the Absolute
Brahman)."
What
is
he meant by
relative
this
beyond
Self;
is
there
is
no
who
the illumiSelf
is
is
The
in
nothing
know
yet
is
the source of
all
141
VED.VNTA PIIILOSOniY.
that \\c possess.
It
is
knowledge
object.
or
consciousness,
never
its
"He
who
become an object
but he
knowledge thinks
'I
rightly;
it,'
who
thinks
its
have known
has
not realized
true nature.
The
Self (Brah-
man)
is
not
known by
it
those
who
think
it
is
kno\^Tl;
it is
but
is
realized
not
known."
it
mean?
find ?
When we
is
see
a
is
color,
we
find
that
light
the sensation
of color
produced by
which
ether.
A
in
the
retina?
causes
some kind
this
of
molecular
change
them;
molecular vibration
a
in
those
cells.
It
requires
conscious
ego
to
translate
this
we
perceive
and
call
color.
If the
142
still
For
if
instance,
when we
are
looking
at a color,
or
concentrated
color
may remain
it.
we do
light
not see
all
still
the
we
is
have no sensation of
color,
because there
no one
to translate
translates
else.
them
is
concentrated
we
perceive
it.
Now
let
us go a
little
deeper.
there
is
Behind
this
intellectual
perception
If the
ego
be unconscious,
if
there be
no sense
of "I,"
VKDAXTA PHILOSOPHY.
sensation in the mind.
Again,
if
the
mind be
the
subconscious mind
without affecting
ness
in
us
is
the knowcr.
our true
Self.
We know
that
we
when when
are
we walk, we know
that
we
are walking;
we perform an
performing
thoughts
different
is
it;
act,
wc know
knowcr
Is
that
all
we
acts
this
of
and
the director.
that
knowledge
it
No,
is
inis
separable
like
from our
Self;
our true
Self
J\
a sea of intelligence.
that
or
in other
edge proceeds
that the Self
the Self.
is
would
nature
"What
is
then the
to
of
the
true
Self?"
According
Atman
or
Brahman
is
absolute knowledge
The
mind
are
unchange-
feeling;
when
is
it
you
feel
it
that
feeling;
its
when
it
feeling
there.
for there
is
in the universe;
consequently the
knower
of that
That by which
of a feeling or a sen-
by
intellect,
underit
Upon
de-
pends
intellectual
understanding.
Whenever
we
knowledge
or
absolute
knowledge,
which
directs
the
mind and
The
all-knowing;
its
relation
VKDANTA PHILOSOPHY.
edpc, but
all
it
have ceased to
exist.
The
all-knowing
Self
may
As
be
com-
the nature
of the sun
is
to
its
as also the
phenomenal world.
The
well as his
we do not need
therefore,
a candle
call
we
him
any other
light to illumine
nature.
For the
same reason
the
Atman
is
That knowledge
feel-
by which we perceive
ings,
all
sensations and
intellection,
organic
functions,
under-
moon,
stars,
Atman
or Self
which
the source of
intelligence
and con-
sciousness.
is
the
knower and
mind and
146
senses.
The mind
will
not
perform
any function
self-effulgent
al-
light
knowledge.
is
Mind, as we have
in
ready seen,
"finer matter
vibration."
is
the
same
There
is
no
intelligence
It is
mind substance.
All
not
the
source
of
consciousness.
stop,
Self.
still
the
shall
activities of the
mind may
we
In the state
may
the
emotion,
determination,
still
or
self-
understanding, but
This
pure
will
sciousness
or
intelligence
separate
the
still
continue to be
VEDAXTA miLOSOPIIY.
conscious on
difTicult
the
hij^hcr
plane.
It
will
be
for
those
who have
this
not
rcali/A-d
Sam^dhi
knowledge
learn
to
grasp
truth.
Intellectual
we must
intellect
if
the
method
aljove
of going
beyonrl
and
rising
the
realm of
thoughts
we wish
Atman.
Intellectual
ai)prehension
imperfect,
cannot
transcend
of
the sphere of
said,
it
Therefore,
the Self
it
is
"He who
thinks he
knows
knows
not."
the
concep-
God.
God, which
self -con-
in
sciousness
instantly vanishes
and becomes
there
non-existent.
is
We
in
knowledge
us,
light of the
If this
God.
the
be
we ask: Which
or the Self?
is
higher,
Self
is
Personal
God
it
The
which
higher, because
God.
This source
of all knowledge,
148
higher than
Personal
God,
since
the
Personal God,
who can be
described by words
and thought of by
to the
Self or
the mind,
becomes subject
mind and
Atman, which
mind and
to a thing
subject
must be lower or
it.
less
than that
which governs
our true
as
Self,
So when we try to
to
know
it
we do not attempt
know
we know
the existence of a
book or a
tree,
We
must not
is
try to see
in
any form,
Self.
because there
no form
the
We
SeK
is
the Absolute
Being.
we can-
knowledge, by which we
149
know
the existence
VEDANTA PHILOSOPHY.
of things which arc related to one another,
is
beyond
all
relations
and
infinite.
All
relative
phenomena
exist in
Absolute,
Atman
is
inde-
pendent and
telligent
we were uninpossess
Self-
beings
then
and
did
not
knowledge,
these
sensations
and per-
no
relation to us.
The
be
may
compared
to
in
into one
knowledge which
is finite
and
rckited to ignorSelf,
ance, or non-knowledge.
The
being the
knower
and
of
ignorance,
is
its light
of absolute
knowledge
that by
which we
realize that
we know
this or
do not
know
that.
it
In Vedanta
is
said:
sees,
"The
Self
is
the
knower
of that
which
hears, thinks or
150
knower
mind,
intellect,
and
heart
with
this
which we
identifica-
Through
when
that
we say
we
We
know
that
we we
are here;
if
for a
moment we
if
forget that
we become
unconscious
of
our surroundings,
it
we
shall
remain non-existent, as
to
were, in
relation
our environments.
existence,
we can never do
it
When
have
we have
knowledge, we
understood
our
mind
is
We
say the
sun
exists;
why?
151
Because we are
VEDAXTA PHILOSOPHY.
conscious
of
liim;
when
nvc
arc
not con-
relation
to
us.
Self-consciousness,
all relative
there-
fore, is the
standard of
knowledge
the beginall
and
relative existence.
Herein
lies
objects
which we
can
think
of
or
perceive.
The
body
moment
and
that
we
We
the
all
experience
conscious
cut
off,
it
with
body being
ceases to exist
and consequently we
body together
It
appears as belong-
Therefore,
it is
said that
knowledge
attributes to the
who
is
The
first
absolute
in
Sanskrit
absolute knowledge
152
"Chit"
in
Sanskrit.
These
two, as
we have already
and
is
inseparable.
third
attribute,
It
is
however,
called in
San-
bhssfulness.
Where
also abso-
/y\>4^-
happiness or blissfulness.
It is different
relative happiis
Unchangeable
blissfulness again
al-
Wherever
must be abso-
lute peace,
else,
it
will
and
and never be
pleasures,
separated
from
it.
The
for
ordinar}^
which
we mistake
true happiness,
may
being,
but in
tr}'
the next
moment we
dislike
them and
to get
Think
how
the
reaction
make us
is
un-
VEDANTA PHILOSOPHY.
changcaljlc.
everlasting.
It
brings
no
reaction
and
is
and pure
knowledge alone
can
be
found
Such
above
is
which
is
all
and beyond
all
conditions of this
earth.
lute
realized
Samidhi as
the director of
the
mind and
phenomena
of the universe.
He
then said:
"Whosoever
realizes
tlie
that
conscious
immortality. "
Death means a
die, the
mind may
may
die,
but pure
When we know
if
dying and
it,
we do
not iden-
ourselves with
we
immortality.
If
we once grasp
that
we
how can we
of non-being, so
cannot go back
to non-being.
Pure
existthis is
The Absolute
Self
or
Atman
is
It is also
of the
The same
eternal
Being
is
wor-
shipped as
forms.
is
God under
is
various
names and
and
He
is
the Being
who
dwells in us
lute
Being
not
many but
one.
were
many Absolute
is
immortal
and by knowing
it
we become
immortal.
No
us immortality,
we do
not possess
it
already.
The
The
statements;
they try
first
to
know
the real
155
VEDANTA PHILOSOPHY.
Self
is
and then
tliey
"
realize
that
immortality
their birthright.
is
the source of
all
strength,
"We
mortality by Self-knowledge."
Real strength
that
comes
is
to us
which
The
spiritual
strength which
edge
is
and death.
ing
of
Few
"spiritual
is
By
the
word
spirit,
"spirit"
Atman
is is
or
the the
Brahman.
Spirit
that
Self
which
Absolute
to
Being.
Knowing
which
it,
one
attains
spiritual
strength,
is
higher than
physical or
psychic
strength.
kill
With physical
strength a
man
can
a tiger or destroy
it
him
from death.
He may
156
possess
material
moment.
He may
and do wonderful
things,
however,
which
Self-knowledge
makes one
free
He who
will
if
remain subject
The
gigantic
command
of
"If a
man know
In
he has gained
the Truth."
world of imperfection
the highest
purpose of
freedom,
life.
He
has
attained
true
absolute
perfect
peace and
happiness
in this Hfe.
here, for
But
know
this
him
there
great suffering."
He
who
this earth
and
suffers
VEDAXTA PHILOSOPHY.
great sorrow and miser)-.
He
the law of
Karma and
reincarnation.
realized the allall
"The
wise ones,
who have
ani-
mate and
mortal
inanimate
objects,
become
this
im-
after
departing
from
world."
The knower
Self
of the Absolute
it
and Immortal
as the
ever.
and remains
Spirit forever
and
158
"That which is the Infinite is Bliss. In THE finite there IS NO BLISS. INFINITY ALONE
IS BLISS.
This INFIN^TY
Self (Atman)
is
to be realized.
is
Self below, above, behind, before, right and left; Self is all this. "He WHO SEES, PERCEIVES, UNDERSTANDS, and
is
"The
the Infinite.
LOVES THE Self, delights in the Self, revels IN THE Self, rejoices in the Self, becomes
<h^.
a/
lived in ancient
Vk/ ci&-.
He
^'7^
\X4.0'
L/W-^ ht
was a
seer of
and righteous
He had
a devoted wife,
all
ii
the householder as
also
of
good
to
citizen,
and
good
others.
As the
of all
these good
purified
and
and
unselfish
his
w^orks
heart was
He
understood
and
im-
and reahzing
and
make
further progress.
161
He had
discovered
VEDANTA PHILOSOPHY.
ihc foolishness of pcoijle
life
whn
lc:ul
a worldly
and constantly
try
desires;
li\e
therefore, he
life
made up
liis
mind
to
of
seclusion,
rest
He
wished
to
take
refuge
in
the
absolute
the world.
Self
verily
wish
to
retire
my
wealth,
Enjoy
On
un-
hearing
Maitreyi
felt
extremely
tell
me,
if
I possess the
it
all
the wealth
immortality by it?"
of to-day,
the wives
who
who
inheri-
SELF,
for
material
property like a
woman
Being guided by
"Shall
I
this ideal,
she
questioned:
all
be immortal by
possessing
thou
art
going
give
me?"
"No,"
re-
and wealth
of
live
who
enjoy, in whatever
manner
There
is
no hope
by wealth.
None can
of riches or
ever
material possessions."
Then
"What
thing
shall I
not bring
me
immortality?
I shall
by which
become immortal
please give
me
that.
wealth."
plied,
Her husband,
art
re-
"Thou
truly
it
my
beloved;
thou
If
is
worthy of
thee.
tell
163
Mi:DANTA rillLOSOPIIY.
one can attain immortality.
attentively to
Come and
say."
listen
what
I will
lie
first
object
of
People
love
tlicir
parents,
children,
and
all
they possess,
but
they do not
know what
of
The
thing,
terial
real
ol)ject
love
not
material
tlie
but
form.
that
Avliicli
lies
behind
I
maunto
beloved,
verily
say
thee:
"A
is
Atman, the
band
dead
is
Self,
who
is
loved."
The
body
the
Atman, which
"The
husband
but
wlio
it
loves his wife not for the wife's sake, for the sake of the
is
Atman, the
is
Self,
is
loverl."
The
dear
the
physical
body
of the wife
soul,
is
the Atman,
will
The husband
104
not
touch
SELF,
not love
it.
wife,
he
will
it
when her
People
but
it
is
Atman, the
Self,
When
a mother
body
of the child?
No,
is
the mother.
rial
Love cannot
it
exist
on the mate-
plane;
is
souls
on the
When
of
the bottom
"Verily wealth
is
not dear,
beloved, that
Atman, the
center
of
Self, therefore
wealth
is
dear,"
Self.
The
tion
love
is
the
Atman
or
When we
is
whether
VKDAXTA riuLusuriiv.
we
arc
conscious
of
it
or
not.
\Vc
love
Alman,
In this
that wherever of
is
the expression
Atman.
for
"None,
beloved,
an animal
but
The
dead
material
body
of
an
animal
cannot
the
celestial
worlds
the
(Lokas),
the
bright
spirits
all
(Devas),
Scriptures (Vedas),
and
is
for the
loved."
When
of his
selfish
own lower
love;
an extremely
is
but
when
that love
directed
Atman which
is
dwells in
selfish;
it
no longer
1G6
to
Divine Love.
In ever}-
the
one
Self
or unchangeable
which
attracts
our souls.
We
do not
know
which
Atman toward
or unselfish,
is
whether
selfish
all
directed,
love proceeds,
A
of
medium
exchange,
that
certain pleasures
and comforts
to
He
that
his
is
attached
his
lower
and
for
The
lower
self of
such a
man
is
and
ever}^thing that
is
"Therefore,
is
Maitreyi,
to
(Atman)
to
be realized,
to
be heard, to be thought
upon.
of,
be
the
meditated
Self
O
heard,
beloved!
When
of,
has
been
thought
all
is
known."
Thou
shouldst
know
is
which
1G7
VEDAXTA
attraction,
rillLOSOPIlY.
all
from which
it
love proceeds
It
and
be
toward which
is
directed.
should
when
true
mind
is
concentrated
upon
it,
its
By
the realization
true
Self,
and immortality
will
be gained.
If
a person
and cares
body
mais
and
possessions,
the
If
lover
we care
not
dead matter,
believing there
is
no soul
will
in
the person,
do
No,
be pleased?
instantly.
If
desert us
we
no
Self in him,
we
shall be
abandoned by
him.
pany.
there
of
He
If
is
will
we go
king,
thinking
is
that
no
he
only a mass
dead matter, we
shall not
be loved by him,
SELF.
out
if
He
love
will drive us
he
we
him not
"For
is
the
same
reason, he
who knows
there
no Self in the
If
we
friend,
believing
there
no soul
in
If
him,
we
love
shall surely be
deserted by him.
we
God, knowing
Him
as a
loving
Self or
His
Divine
will
and immortal
to
Atman, He
never come
us;
we
shall be forsaken
by Him.
Thus we can
understand
that
Atman
to
is
and
should
be
abandoned
exists
by
everything,
the
because ever}^thing
Self.
as
related
is
"The
Self is all
and
all
the Self."
of,
is
Whatever we
see, perceive or
think
in-
Self,
and
1G9
is
in reality nothing
but the
VEDANTA rillLOSOPHV.
Here
it
may
this
be asked:
How
is is
it
possible
the Self?
fol-
To
a
explain
lowing illustrations:
"Now
as the
sound of
can
l^e
a stick,
diflerentiatetl
it
to the
drum
to
the
(Atman) which
is
the source of
all
knowl-
"As
the sound of
to
the
sounds of a lute
only by referring
known
com-
mon
common
of
Atman,
which
through
the
varieties
"As
"
when kindled
damp
fuel,
there
so verily,
the
O
Self
beloved,
great
Being,
mon
been
spontaneously
breathed
forth
all
the
Vedas
science
exists
(Scriptures),
the
various
branches of
world as well as
in
celestial
realms.
Ordinarily
we
scientists.
Yogis,
and
philosophers,
has
Self.
As from one
flames, so
all
fire
and
from
this
one
Infinite Self
have
come out
spiritual
the sciences,
philosophies and
in
truths
described
the
different
and
history.
VEDANTA nilLOSOPHY.
possess
is
the
expression
is
that
absolute
knowledge
which
eternal,
one, indestructible
and un-
who
phenomena
from
as a
this
Just
human
energ)' of the
potentially existed in
of the universe.
Being and
the
same manner
all
as
rivers,
streamlets,
brooks and
will
waters
flow
that
exist
anywhere
eventually
into
one ocean.
is
The
final
the
all
knowledge
and
phenomena
all
of
is
the
in
world.
the
"As
the
source of
taste
tongue,
of all
172
SELF.
mind, of
all
knowlall
the Self or
Atman
or
Brahman."
to
his
wife
how
end,
the Infinite
the
Self
is
dissolution
The
Infinite Self,
Atman
or Brahman,
is
no duality or multiphcity
in this
one
substance.
"As a lump
it
a mass of
taste,
nor
inside,
but
it
is
teUigence,
less."
unlimited,
beginningless
and end-
This
infinite
Being appears
in
two aspects,
the universal,
which
is
called
is
Brahman, and
Self
the
individual,
which
caUed the
or
173
VFXANTA PHILOSOPHY.
Atman.
As
it
the
source
of
individual
con-
sciousness,
manifests
itself in
various forms
when
it is
but
when
leaves
this
and the
"O
beloved!
is
Verily I
a mass of
departed
mortal. "
The
expression of intelligence on
On
lord!
hearing
this,
Maitreyi replied:
"O
wise
Thou
hast bewildered
me by
thy state-
be?"
I
Yajnyavalkya answered:
l)vcd!
perishable
For
thee.
explain
it
to
"The
Self
is
deathless
and immortal
the duality of
by nature.
So long as there
is
of perception, so
one
tastes,
touches,
thinks,
and
The
remains on
The
we
per-
possible only
when
If
the seer
related to
an object of
vision.
are
hovv'
we
call
odor
can
we
smell it?
a sound
this
man-
ner
it
all
perception and
and
object;
but
when we go
into
deep
sleep
we do
perceive
anything.
These objects
exist
on
when we
are above
and
beyond
there
taste,
is
it
to that plane
where
how can we
thing?
who
are in the
VEDAXTA rHILOSOPIIY.
realization;
\vc
woman
then
so long as he or
it
she
is
in
sound sleep;
them.
is
impossible
to dilTcrentiate
of
is
nor multiplicity,
but the
infinite
Where
there
neither relativity
ception,
know
or think
of anything?
"How
all
there
any
power
the
of knowledge,
Self,
who
is
the
knowcr
is
of
all?
No;
of
the
Knowcr
we seek
to
know
what
will
By
right discrimi-
different iate
the
knowcr from
this
the
object
of
knowledge.
In
process of discrimination
raying
"Not
this,
not this."
176
SELF.
tions,
perceptions,
thoughts,
intellectual
feelings
and
are
other mental
and
functions
removed by
ing Self
is
reahzed in Samadhi.
The
Self or
intel-
incomprehensible.
is
The
Self
cannot
perish;
it
immortal.
The
it
it
Self cannot be
destroyed by anything;
is is
unchangeable.
not touched by
it is
The
any
It
It
Self
is
unattached;
object.
The
Self
it
is is
unfettered;
free.
beyond
always
all suffering.
does
not
fail,
it
is
the
same.
"How,
beloved,
Thus
far,
Maitreyi,
Samadhi
ment
of immortality.
He who
is
has reahzed
become immortal.
Self,
The
loiowlall
edge of that
which
the source of
and
that
is
blissful,
makes one
177
attain to im-
VEDANTA PHILOSOPHY.
mortality."
Thus
into
the forest,
devoted
eternal.
his
Self,
time
and,
to
meditating
upon
that
his
ultimately
reahzing
we can understand
the
universe,
it
how
it
why
stands,
and where
will
go after dissolution.
By
will
become
of
all
phenomena
if
at
the
to
time
of
we wish
become
immortal,
there
is
we must know
to
this Self or
Atman;
no other way
this great
immortahty.
like
"I know
Atman, radiant
the
self-effulgent sun
ignorance.
no other way;
no other way."
178
How
I.
to be a Yogi.
C^^^h Edition.)
BY SWAMI ABHEDANANDA
Intrcxluctory.
III.
II.
What
is
Yoga?
IV.
Was
*' For Christians interested in foreign missions this book is o' moment, as showing the method of reasoning which they must be
if they are to influence the educated Hindu. To the Orientalist, and the philosopher also, the book is not without Swimi Abhedananda preaches no mushroom creed . and no Eurasian hybrid theosophy.' He aims to give us a compendious account of Yoga. Clearly and admirably he jaerforms his task. In form thf. little book is excellent, and its English style is good." New York Times Saturday Review ofBooks, Dec. 6, 2903.
prepared to meet
. .
interest.
'
*' How to be a Yogi is a little volume that makes very interestreading. The book contains the directions that must be followed in physical as well as in mental training by one who wishes to have full and perfect control of all his powers." Record Herald, Chicago, Feb. 28, 1903.
*
'
ing;
" The Swimi writes in a clear, direct manner. His chapter on elicit more than ordinary attention, as there is much in it that will prove helpful. The book makes a valuable addition to Vedanta Philosophy." Mind, June, 1903.
Breath will
*'The book
is
calculated
to interest
thought and familiarize the unread with one of the greatest philosophical systems of the world." Buffalo Courier, Nov. 23, 1902,
*' How to be a Yogi practically sums up the whole science of Vedanta Philosophy. The term Yogi is lucidly defined and a full analysis is given of the science of breathing and its bearing on the highest spiritual development. The methods and practices of Yoga are interestingly set forth, and not the least important teaching of the t'M.k is '.lie asseninii (jf how great a Vo^i was Jebus 01' Nazareth." The Bookseller, Neivsdealer and Stafioiifr. Jan. T^, 1903.
'
'
:s
"
.'
book
IS
-Hr
lid
concise,
it fills
well worth a careful reading. Condensed, yet one with tlie desire to en-iiiate these Yoi:i-;
VEDANTA ASHRAMA
West Cornwall,
Conn*
A NEW BOOK
BY
SWAMI ABHEDANANDA
Cloth, ^i.oo net.
Postage, 6 cents.
Portrait
of each Savior.
CONTENTS.
I.
II.
III.
"These
and spiritual
"A
June
Portland Oregonian,
23, 1912.
"The work is taken up somewhat in chronological order. The teachincs of the thinkers who form the subject of the lectures are faithfully reported. The author holds no special brief for any of those remarkable men but endeavors to state precisely what their ideas were. The style of the author is interesting as well as perfectly
.
.
lucid."
31, 1912.
similarities in the teaching of that the fundamental teachings of the founders of the great religions of the world have had the same spiritual keynote and that the stories connected with their lires and miraculous deeds are similar to those of Jesus Christ." i"/. Paul Piontir Press, August 4, 191a.
Swami Abhedananda emphasizes the these great men. His aim is " to show
Press Notices.
Continued.
" He (author) attempts to explain their ideas accurately and pays attention to the leg-ends of the east relative to the origin of the great leaders in sacred affairs." Des Moines Capital, June s, 1912.
much
" It sets forth in picturesque language the principal events in the lives of his heroes and gives a good concise idea of their teachings." 26, 1912. The Indianapolis Star,
May
" Swami Abhedananda's discourses point to the essential harmony and offer an unusual opportunity to study from . of religions . conemporaneous expressions the companion viewpoints of faith and pure culture." New York World, May 25, 1912.
.
' The life and teachings of three great Sages, of whom the Western world knows far too little, is treated in a wonderfully clear and Their illumined efforts in lifting up a new attractive manner. . . ensign for the people of their respective countries are described by an Oriental Scholar, who is perfectly titted for the task, and has familiarized himself with the available records of their almost superhuman Each of these great souls is made to live again in the respectlabors. ive chapters of this engrossing work, very interesting side lights are thrown on alleged inaccuracies, many abscure points are made plain, and the underlying principles they set out to teach are conveyed in The Column, June, igia. simple, but scholarly style."
.
in the
" Swami's book will do infinitely more good at the present time west than any book he could have written upon the different schools of Vedanta." Vedanta Universal Messenger, Dec, igu.
"It breathes the spirit of deep vision and profound learning and one sees that the Swami is actuated by the spirit of his Master, Sri Ramakrishna, that Synthesis of the Religious Consciousness. The quotations from learned authors, bearing relation to the historical features of the Avataras with which the book is replete, shows how diligently the Swami has prepared himself for his arduous task. He
. .
.
has
left
nothing unsaid.
Awakened
collection of lectures by the well-known Vedantist constitutes the first of a series of three volumes dealing with the same subject. As the author indicates in his preface, the word " Saviour" is used by him in the broad sense, and not as denoting "a Saviour who saves from eternal damnation." The present volume deals with the lives and teachings of Krishna, Zoroaster, and Lao-Tze, viewed in the unifying light of the Vedanta. The many admirers of Swimi Abhedananda's works will welcome this addition to the list, whilst those who have not yet had the pleasure of becoming acquainted with the grandeur of the teaehings of this religio-philosophy, through the light of which "the Unity of the Godhead under variety of names and forms" may be perceived, will assuredly read the book not only with interest, but come from its perusal with the conviction that the Swami possesses the happy gift of bringing to ligtit in an interesting and attractive manner the harmony existing between the leading world-religions." Occult Review, July, 1912, London, England,
"This
In the Press
and
III.
Human
Affection and
Divine Love
BY
SWAMI ABHEDANANDA
Flexible cloth.
Price, 50 cents.
Postage, 3 cents.
describes
It
various stages
animal,
human,
and shows that love is not an emotional sentiment as commonly understood but an attribute of our Real Self. and divine
;
from India."
83, 191a.
divine lore an evil thing, but In this liti'.e book the author is everlatting in its beneficent blessings. contrasts the enduring beauty of the divine love with that of human
in its selfishness results in murder, His book is divided into two parts and the latter includes numerous quotations to prove his argument." i?// Moisnes Capital, June 5, ign.
affections
which
if
misdirected
"
It is
are." 5/.
in it is somewhat akin to Kempis Emerson and of Thomas Paul Pionetr Press, Aug. 4, igu.
i.
book but containing a volume of profound thought wisIt was Drummond who wrote that the greatest thing in the world was " Love," and since then love has somehow had a greater significance and more exalted place in the world than it ever occupied before. But even Drummond did not put it on the high plane or give it such exquisite meaning as this writer has. He casts away the material and shows that the love that exalts, the love that worketh only good reaches through the material to the divine." Or**
"A
tiny
dom and
beauty.
/ Jemrmal, April
a8, tgii.
Press Notices.
"
Continued.
affection has ever been manifested in attachment to some and the enlightened passages in this practical little volume bow the same tendency on the animal plane by means of a very fine comparison. The nature and expression of Divine Love is also very skillfully analysed, and a nice distinction drawn, between it and the human quality. The author feelingly portrays an ideal behind both, which might well be adopted by the individual, and typified in his relation to others in daily life, with invaluable results to all. The words of the Swami on "that Divine Love that knows no fear," but realizes everything comes from God are uttered in a dteisive style that will appeal to an army of souls, who to-day feel the truth of such a principle. Those will be greatly helped by the plain and highly intelligent explanation of a great truth, in which the vividness of Oriental expression is reproduced in Western terms by a master of both languages. This especially applies to the closing chapter where aptly chosen illustrations so dear to the oriental mind elucidate the two characteristics of ecstatic love, the three states of consciousness and their correspondence to the five sheaths of the soul, beyond which is the True Self, the Absolute. An elevating manual quite in keeping with the Author's previous best work." Tk* Column, June, ign.
Human
object,
*' It is thoroughly sound and happily written book, a fine intro* iuction to Bhakti Marga. It is profitable reading to every person while to the more philosophically inclined it affords valuable instruct'
ion."^7'<i Brahtnavadin,
igz2.
distinction,
itself to
showing
bow
human
love attains
its
climax in directing
God." A waktiud
" This is a book presenting somewhat of the old, Indian phiU osophy, which is noble and pure. It is in no sense a departure from Western thought, as one might be led to suppose. It is well written and free from metaphysical spKalAtions."Brooklyn Eagltt June 14,
1913.
Postage, 2 cents.
Portrait
of author, frontispiece.
Cloth, $1.25.
Postage, 8 cents.
III.
Contents. I. Existence of God. II. Attributes of GodHas God any Form? IV. Fatherhood and Motherhood
V. Relation of Soul to God.
VI. \Vhat
is
of God.
nation of
in
an Incar-
God?
VII.
Son of God.
Man.
" The SwSmi Abhedinanda's writings are also companionable and read.
The Philosophy of India, being the bringing together of the able. . . best thoughts and reasonings of the best men for the thousandsof preceding years, had under consideration the self-same problems that are to-day vexing the souls of our philosophers. The Swftmi's book is therefore not *o radical departure from accepted thought as might at first be imagined. ... It is not meat for babes, but rather will it give new lines of thought Transcript, Boston, Aug. 1903. to the brightest intellects."
*' His method of dealfng with these fundamental questions is peculiarly free both from dogmatic assertion and from pure metaphysical speculation." Inttr-Ocean, Chicago, Aug. 1903.
" "
facts."
scientific
who
author
written in a plain and logical style, and cannot fail to interest all are anxious for information concerning the philosophy of which the Timts Pittsburg, June, 1903. is such an able exponent."
" A glance over a few of its pages would be sufficient to convince the reader that he is in the presence of an intellect of hiuh order, more thoroughly conversant with the philosophies and sciences of the Occidental world than most Europeans or Americans. . The " Divine Heritage of Man " gives a rare insight into the religious views of educated Hindoos and in its argumentation furnishes an intellectual treat."
.
.
1903.
scientific
modem
BoohsetUr, Ntwsdealtr^
and
Publisher,
New
"The student of religions will find much of value in the discourses, since they are full of historical information concerning the origin and growth of certain ideas and beliefs dominant in Christianity." Re/>ubiican, Denver, July, 1903.
" There is no disposition on the part of the author to assail any of th Christian principles, but he simply presents his subject with calmness, not attempting to reconcile religioi and science, for to him they ar* one." Washington Fest, June, 1903.
Self- Knowledge
Clefeh,
Postage, 8 cents.
frontispiece.
Portrait of author,
Contents.
I.
Spirit
and Matter.
Self.
II.
III.
V, Realization of the
Self.
well serve as a text-book for anyone striving for self-development and a deeper understanding of human nature." Toronto Saturday Night, Dec. 1905. ' It will also be welcomed by students of the Vedic Scriptures,
may
is
known
as the Upanishads,
based upon some one of the ancient Vedas and many passages are quoted."
Chicago Inter-Ocean, Jan. 1906. " The book, from the gifted pen of the head of the Vedanta Society of New York, presents in a clear manner, calculated to arrest the attention of those not yet familiar with Vedic literature,
the principles of self-knowledge as taught by the leaders of that The many passages quoted prove the profound . . philosophy.
.
wisdom and
tures."
Hindu
Scrip-
Was/iitigton
it
"
1905.
whether
in the
or elsewhere."
"The book
Dec. 1905.
San Francisco
Chronicle,
" In forcefulness and clearness of style it is in every way equal works by the Swami Abhedananda, who has always shown himself in his writings a remarkable master of the English language." Mexican Herald, Dec. 1905. " The volume is forcefully written, as are all of this author's works, and cannot fail to be of great interest to all who have entered A fine portrait of the Swami forms the this field of thought.
to the other
India and
Her People
of 1905-1906.)
BY
SWAMI ABHEDANANDA
THIRD EDITION
Cloth, $1.50
Postage,
10 Cents
'
Contents
I.
11.
India.
V. Education
VI.
in India.
The
and the
"T^is booVhas more than usual interest as coming^ from one who knows the Occident and both knows and loves the Orient. ... It The boolc has two admirable qualities: is decidedly interesting.
. .
.
breadth
in
in
material."
Bulletin o/ the
style and dealing with the philosophy and rcli^^ion of India, should prove a useful addition to the literature of a f.iscinating and as yet largely unknown subject. It is designed for popuUr readinir, the metaphysical portions beinp so bandied that the reader runs little risk of getting beyond his depth." Literary Digest, P'eb. 16, 1907.
" The Swami possesses the exceptional advantage of being able to look upon his own country almost from th.e standpoint of an outsider and to handle his <;ubji-ct free from both foreign and native prejudice."
New
York
il-'orid.Axi^. 4, 19^6.
" It is a valuable contribution to Western knowledge of India, containing precisely wtiat the American wants 10 know about that regioa.'
Aug.
4, 1906.
impossible to quarrrl \s -.li his book. He (Swami) writes too The Sunriay Oregoninn, interestingly and he is a man with a mission."
Aug.
36, 1906.
"
London, England.
excellent contribution to the very scanty literature on India. All chapters are instructive to any one aspiring to a knowledge . . of this vast country. ... It is a book which every non-Indian visiting India or making a temporary or permanent stay therein, and also every son of the soil, should have by his side." The Arya, February,
.
"An
IQ07,
Madras, India.
Reincarnation.
(New and Enlarged Edition,}
Reincarnation. II. Heredity and Reincarnation. III. Evolution and Reincarnation. IV. Which is Scientific, Reburrection or Reincarnation? V. Theory of Transmigration.
I.
Paper, 50 cents.
Cloth, 75 cents.
Postage, 5
and
7 cents.
" In these discourses the Swami Abhedananda considers the questions of evolution and the resurrection in their bearing upon the ancient teaching of rebirth, the truth, logic and justii.e of which are rapidly permeating the best thought of the Western world. For the preservation ot this doctrine mankind is indebted to the literary storehouses of India, the racial and geographical source of much of the vital knowledge of Occidental peoples. Reincarnation is shown in the present volume to be a universal solvent of life's mysteries. It answers those questions of children that have staggered the wisest minds who seek to reconcile the law of evolution and the existence of anintelligentand just Creator, with the proposition that man lias but a single lifetime in which to develop spiritual self-conscioubuess. It is commended to every thinker." Mind, Fenruary, IQOO. " It IS a work which will appeal to the novice for its simplicity and definite quality, and to the student for its wealth of knowledge and suggestion.'''' Vedanta Monthly Bulletin, Sept., IQ07.
'Th':;
The Ei'eiting
Sua, ^.
Decetni
e>
21, igoy.
the work of a man of fine education and of fine intellect. (iveincarnation) hs expounded by Swami Abhedananda is very . plausible, quite scientific, and far from uncomforling. The exposition contained in this little book is well worth reading by ail students of metaphysics. There is not the slightest danger ot its converting or perverting any one to a new and strange religion. Reincarnation is not religion, it is science. Science was never known to iiurt anybody Brooklyn Eagle, Decimber jj, IQ07. but scientists."
"This
.
is
Philosophy of Work.
I.
II.
III.
Paper, 50 cents.
" In
this
Cloth, 75 cents.
volume the Veilanta Society presents three lectures by tht leader of the Hindu relig;ious movement that is making much headway among philosophic minds throughout the United States. Tht book is an excellent antidote to the gospel of selfism now pyopular in many quarters, and a copy should be in the hands especially of every ambitious seeker after the loaves and fishes of material desire. It shows the folly of slavery to sense and the means of escape from the thraldom of egoism, while elucidating the Hindu concept o(
many things that are race problems' because of individual igno ranee of spiritual principles. These discourses merit a wide circuit iion amone unprejudiced minds." Mind, February, J903.
'
Single Lectures.
Christian Science and Vedanta. Cosmic Evolution and its Purpose. Divine Communion. Does the Soul Exist after Death ? The Motherhood of God. The Philosophy of Good and Evil. The Relation of Soul to God. Religion of the Hindus. Scientific Basis of Religion. Simple Living.
Spiritualism and Vedanta. The Way to the Blessed Life. Who is the Saviour of Souls? Why a Hindu Accepts Christ and Rejects Churchianity. Why a Hindu is a Vegetarian. Woman's Place in Hindu Religion.
in
Ancient Indla.
&
The
Sayings of
Sri
Ramakrishna.
Si. 00.
COMPILED BY
SWAMI ABHEDANANDA.
234 pages.
Flexible cloth, gilt top,
Postage, 6c.
Rfimakrishna was a fjreat Hindu saint of the nineteenth century who has already had an influence on the relig^ious thought of America and England through the teachings of his disciples, Swami VivekSnanda, Swami Abhedananda, and others. His Sayings are full of broad, practical, non-sectarian instructions concerning the spiritual life which cannot but give help and inspiration
to the followers of all creeds. The present volume contains a larger number of Sayings than has yet appeared in any one EngUsh collection. For the first time also they have been classified into chapters and arranged in logical sequence under marginal headings, such as "All creeds paths to God," " Power of Mind and
Thought," "Meditation," "Perseverance." As an exposition of the universal truths of ReUgion and their application to the daily life this book takes its place among the great scriptures of the
world.
Spiritual
Self-control.
IL
HI.
Paper, 50 cents.
" This attractive
also IS this book of common utility and significance among all races of believers. Its precepts are susceptible ot application by any rational thinker, regardless of religious predilection and inherited prejudicf-s. The principles set forth by this teacher are an excellent corrective of spiritual bias or narrowness, and as such the present work is to be commended. It has already awakened an interest in Oriental literature that augurs well for the cause of human brotherhood, and it merits a wide circulation among all who cherish advanced ideals."iJ/j</. ^^7.
comprises three lectures on the yedanta Philosophy. The discourses will be found vitally helpful even by those who know little and care less about the spiritual and ethical teachings of which the Swami is an able and popular exponent As the yedanta itself is largely a doctrine of universais and ultimates so
volume
What
is
Vedanta?
Pamphlet printed for distribution containing^ a short exposition of the fundamental teachings of the Vedanta Philosophy. z2mo, 8 pp.
Price, 10 cents.
The Gospel
of Ramakrishna.
Authorized Edition.
WITH AN INTRODUCTION BV
swImi abhedananda.
448 pages; with two
pictures,
$1.50 net.
flexible cover,
circuit
and gold
in
$3.00 net.
Postage, 8 cents.
"The
sayings of a mystic
who
has
much
influence in India
and who has been made known to the Western world by various missionary 'Swamis' will be found in 'The Gospel of Rama-
The
"
'
krishna.'
Slot,
New
York.
'
contains the
religious
teachings of this modern Hindu saint whose life contained so many good deeds that his followers thought him little short of
divine."
The Boston
Globe, Boston,
Mass.
attracted the nine-
"During his lifetime his career and personality much attention from English and German scholars of
teenth century."
"The book
is
would lead
to
a perfect
life.
made
deep impress on modern Hindu thought. He was at least a great and wise scholar, and gave goodly advice to his followers." The San Francisco Examiner, San Francisco, Cal.
'It
is
to read
a remarkable book and it should be a rare privilege \i."The Oregonian, Portland, Oregon,
14
DAY
USE
LOAN
This book
is
DEPT.
due on the last date stamped below, or on the date to which renewed. Renewed books are subject to immediate recalL
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