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Table of contents

• - An Index to The Theosophist - continuing, Bombay and Adyar, HPB
• India, 1770–1880
• Manual of Hindu Pantheistic Theologies
• Supreme Being of the Khoisan People - Book 1881
• Much more than documents.

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The design of this little work is to provide for mission- aries, and for others who, like them, have little leisure for original research, an accurate summary of the doctrines of the Vedanta. If the people of India can be said to have now any system of religion at all, apart from mere caste observances, it is to be found in the Vedanta philo- sophy, the leading tenets of which are known to some extent in every village.

The subject is therefore one of great importance, and the Vedantasara is generally acknowledged to be the most satisfactory summary of the modern phases of it. In the notes, I have endeavoured to furnish a full explanation of every difficulty, and of each point needing elucidation, and in so doing have drawn largely from the writings of well-known Oriental scholars. The following is a list of the works and editions referred to in the translation and notes.

India, 1770–1880

I am deeply indebted to Dr. These two are, in my judgment, the most valuable works of their kind in the English language. Dialogues on the Hindu Philosophy. By Rev. By Nehemiah Nilakantha Sastri Gore. Translated by Fitzedward Hall, D. Calcutta, Miscellaneous Essays. New edition, with Notes by Professor Cowell. The Philosophy of the Upanishads. By Professor A. Calcutta Review for Original Sanskrit Texts. Muir, D. Sacred Books of the East.

Edited by F. Max Muller, vol.

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Clarendon Press, Professor H. Edited by Dr. Fitzedward Hall. The History of Indian Literature. By Professor Weber, translated from the second German edition. The Indian Antiquary , vols. Bombay, , , Anti-Theistic Theories, the Baird Lecture for Flint, D. Works by Rev. Spence Hardy. Murray, Works by Dr. Bibliotheca Indica Series. Allahabad, The Aphorisms of S'dndilya. Translated by Professor Cowell.

The History of Philosophy. Lewes, 2 vols. Bombay, Upaddasahasrl By Sankaracharya. Aitareya Brdhmana. Edited and translated by Dr. Haug, 2 vols. S dnkhyapravachanabhdshya. Kdvya Prakasa. By Sankaracharya. Edited by "VVindisehmann in under the erroneous title of JBdlabodhint. P dtanjaladarsana. Edited by Jibananda Vidyasagara. Edited by Fitzedward Hall. Biblio- theca Indica Series. Kaushttaki and Maitrt. Edited and translated by Professor Cowell. Edited by Jibananda Vidyasa- gara at Calcutta.

They are facsimiles of those brought out in the Bibliotheca Indica Series. Teignmouth, August To the Self, existent, intelligence, bliss, impartite, beyond the range of speech and thought, the sub- strate of all, I resort for the attainment of the desired thing. Existent sat. The Vedanta postulates three kinds of existence, which it terms true pdramarthika , practical vydvahdrika , and apparent prdtibhdsilca. Brahma is the sole repre- sentative of the first.

The second includes Iswara, indi- vidual souls, heaven, hell, and all phenomena. These are said to he imagined by ignorance, and to have no more true existence than things seen in a dream ; but men have practical dealings with them as if they truly existed, so they are admitted to exist practically or conventionally. The existence of an invisible Being, who is entirely out of relation to the world, and devoid of apprehension, will, acti- vity, and all other qualities, cannot possibly be established.

Intelligence chit or chaitanya. This is the most common synonym of Brahma, but he is also spoken of — as, for example, in the Taittiriya Upan- ishad p. It must, however, be clearly understood that he is not a cog- nizer or intelligent. In commenting on the passage of the Upanishad just referred to, Sankaraeliarya says : — 1 Rational Refutation , sec. Truth and infinity would be incompatible with it did it imply a subject of cognition. If the pure idea were susceptible of modifications, how could it be pure and infinite?

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That is infinite which cannot be demarcated in any direction. If it were a knowing subject, it would be limited by its objects and its cognitions. The knowledge of the absolute spirit, like the light of the sun, or like the heat in fire, is nought else than the absolute essence itself.

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The self-luminous Brahma is that illuminator! The idea intended is, that the internal organ, simply by reason of its proximity to Brahma, who is un- conscious, becomes illuminated, just as iron moves when brought near the magnet. But the internal organ 2 is a portion of the phenomenal, and therefore illusory. So too must be its illuminator. Bliss dnanda. Where is there any room in such a state for joy? To move ambition in the dull or ignorant, the emancipated state, which really is stoppage of misery , Soul itself, is lauded to them by the Veda as happiness.

It consists of manas , buddhi, ahankdra and chitta , and yet is unintelligent! But Brahma is not so, he being absolute and unchangeable unity. It is from the standpoint of true existence that he is regarded as impartite and solitary; for, from that of practical existence, he is appropriated to countless internal organs and underlies all phenomena. Substrate of all afchilddhdra. He is the substrate only in the way that nacre is of apparent silver, or that a rope is of the snake imagined in it; and, like the silver and the snake, the world is but a vivartta or illusory effect.

Its illusory -material cause is Brahma, and ignorance its material cause. The writers of the Upanishads, i. It seems to be distinctly taught, too, in the Chhandogya Upanishad. The sixth 2 Miscellaneous Essays , i. Seeing him full of conceit, his father asks him whether he had sought from his teacher that instruction by which the unheard becomes heard, the unthought thought, the unknown known. The son then remarks that his teacher could not have known this doctrine, and asks his father to explain it further. Some say that in the beginning, this was the non-existent, one only, without a second; and from the non-existent the existent arose.

But how could it be thus, my dear; how could the existent arise from the non-existent? In the beginning, my dear, this was indeed the existent, one only, without a second. The drift of the passage then surely is that this world, a reality , before its evolution, existed potentially in Brahma, its material cause. The earliest school seems to have held Brahma to be the material cause of the world in a grosser sense. Bor example, in one place he ridicules the idea of an infinite series of works and worlds 1 Aphorisms of Sand ilya, translated by Cowell, p.

Again, when opposing the idealism of the Buddhists, he strongly maintains the reality of objects of perception, rebutting the objections advanced against it, and supports the tenet of the material causativity of Brahma ; whilst on another occasion he accepts the theory of Maya. All besides himself, the entire universe, is false, that is to say, is nothing whatsoever. Neither has it ever existed, nor does it now exist, nor will it exist at any time future. It is not an 1 Dialogues on Hindu Philosophy, pp.

It is so that it alone is.