1. Kena Upanisad Commentary of Sankar Hiriyanna M. Vani Vilas Press

KÊNÔPANISHAD

WITH THE COMMENTARY

OF

SRÎ SANKARÂCHÂRYĄ

Translated into English

BY

M. HIRIYANNA, M.A.

SRIRANGAM:

SRI VANI VILAS PRESS,

Copyright Registered.

NOTE.

THE two manuscripts referred to in the Note to the 'Isavasyopanishad' have been consulted in this translation also and the few variations in readings suggested are based on them. Many of the foot-notes are taken from the Tika usually printed with the text of the Bhashya. This Tika, however, does not appear to be by Anandagiri for more than one manuscript ascribes it to a different author.

MYSORE, M. H. 6th October 1912.)

INTRODUCTION.

The Kenopanishad forms a part of the Jai- mintya or Talavakara Brahmana of the Sdma Veda, and is, for that reason, also known as the Talava- karopanishad. Its four khandas or sections divide themselves into two parts-the first part compris- ing sections i and ii which are in a metrical form, and the second, comprising sections iii and iv, which are in simple, stately prose. This difference in the outer form of the two parts corresponds with a difference in their subject-matter as well. The first part deals with the unqualified (nirguna) Brahman or the absolute principle underlying the world of appearances, while the second, treats of the qualified (saguna) Brahman or the Isvara of popular belief. Thus the present Upanishad, in its brief compass, takes into account both the phases of Vedantic teaching and inculcates not merely the higher but also what is termed the 'lower knowledge ' of Brahman. The first of thess two kinds of knowledge is intended for persons who, seeing the unsubstantiality of the things of sense, withdraw their thoughts from the interests of everyday life and desire to realise the ultimate fact of the universe. The second

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kind of knowledge is meant for those who although deeply pious yet perceive but dimly the distinction between the transient and the eternal and are consequently unable to detach themselves from the ordinary work-a.day world. As may be expected there is also a well-marked distinction between the results which these two kinds of knowledge are calculated to produce. The higher knowledge of Brahman (pard vidya) procures immediate liberation (sadyomukti), when the individual Self, 'fusing all its skirts' remerges in the Universal Being. The lower knowledge of Brahman (apara vidya), on the other hand, puts one in the right path that leads to deliverance eventually (kramamukti). For a long time, in this case, does the Self continue to exist individualised; but, at last, it acquires higher knowledge, and through that knowledge regains its identity with the Supreme. The following is a summary of the teaching contained in the two parts- (i) The first section opens with a question put to a teacher by a disciple who is convinced of the utter futility of relying on the passing things of ex- perience and yearns after a perma- nent reality by devotion to which he may attain abiding peace. He aceordingly desires to know

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whether such a permanent reality is implied in the manifold activities of the senses and the mind or whether these activities are, after all, wholly dependent upon the transient physical organism with which they are associated. The teacher denies the possibility of the physical organism-a mere 'thing of matter' -being an automaton and states that for the source of the functions of the various senses and the mind we must look elsewhere. This perma- nent source of their power is here termed Brahman which however, the teacher adds, cannot be expressed directly (vachyataya) for it posses- ses no specific attributes by which it can be described (in words or figured in thought.) Brahman is, in other words, absolute and reason as well as sense-perception fail to compass it. It can however be referred to indirectly (lakshya- tay) through adjuncts which, empiri- cally speaking, constitute its limita- tions-srotrasya srotram manasò manah and so on, which means that Brahman is the inmost essence-

the basal fact-of the various sensory perceptions and intellectual opera- tions. The precise bearing of this indirect answer is hard to under- stand and the statement that Brab- man lies beyond the reach of reason as well as sense-perception appears to throw doubt upon the very exis- tence of the alleged reality. There- fore the teacher, relying on authen- tic tradition, proceeds to give a sepa- rate 'definition' of Brahman which by its negative import suggests that the permanent reality under- lying the phenomenal universe and the individual Self are ultimately but one. This step in the course of teaching suddenly transforms into a positive reality what was hitherto an extraneous and unascertainable something hardly distinguishable from non-entity. Our consciousness of Brahman may continue to be indefinite but there can be no doubt that it has now become positive for, if Brahman be ultimately one with our own Self, we are under an intuitive obligation to recognise it, our Self being the one reality from which we cannot

get away. This fundamental iden- tity of Brahman with the empirical Self forms the central teaching of the Vedanta and the fact that it is based on an ancient text indicates the immemorial character of that teaching. The closing verses of the section re-affirm, in resounding notes, this ancient truth-that god in the sense of a personality exterior to us does not exist.

Since Brahman is eventually the same as the individual Self, we may get an immediate apprehension of Brahman, but it can never be an object of knowledge. The absolute must ever remain unknowable and a Brahman known would be no Brah- man at all. To remove possible mis- conceptions in this respect, the teacher, in the next section, elicits the real significance of the previous section from the disciple who has by a proper course of previous self-discipline fitted himself for receiving the highest truth, and has therefore grasped the full import of the teaching and has by due reflec- tion and contemplation realised Brah-

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man in himself. Though the second section is thus merely racapitulatory in character, it is important as con- taining a statement (stanza 4) which shows how Brahman is continually present to our mind and can therefore be recognised at every stage of the unending stream of our ordinary cong- ciousness. - Consciousness involves self-consciousness, and, the Self being in reality identical with Brah- man, every mode or sample of cons- ciousness when divested of its 'phe- nomenal ingredient' gives us a glimpse of the ever persistent Reality which is 'without beginning or end, eternal, pure in form, devoid of distinction and the same in all.' It is, in fact, the sole unit of being. This monistic solution signifying that the material world and all the relations of life are mere figments (kalpana) indicates that the way to abiding peace lies in getting beyond them and realising the Self or Brahman. Bhateshu bhúteshu vichi. tya dhirdh pretya asmallokat amrita bhavanti.

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(ii) In part ii the ground shifts from abstract philosophy to religion. Having indicated how Brahman can be cog- nised, the Upanishad now points out how it may be symbolised. By means of a well-chosen episode in which the highest deities figure, we are shown how the great Isvara, who has created the Universe, keeps a jealous watch over it and how the power that expresses itself through even the highest gods is but the reflex of the power of that Isvara. This episode is followed by the statement of a method of meditating upon Isvara or Brahman personified -as a preparation for that higher knowledge which alone can procure immediate release from the cycle of ex-istence. Meditation is but a means of mental discipline-& method of controlling the ever-shift- ing activity of the mind which has been so aptly described as 'a kalie- doscope of thoughts in constant motion.' By holding out certain proximate benefits as the reward of concentrating all one's thoughts on a single word or object-usually &

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symbol of the Most High-precepts relating to meditation help the gradual cultivation of that 'intensity of thought and serenity of temper.' which are necessary for suppressing the myriad shows of sense and perceiving the reality veiled by them. It now remains only to refer to passage 8 of section iv which, though appearing in that section, does not really form a part of it. This passage, as shown in the commentary on iv, 7, occupies the position of an appendix to the whole Upanishad and mentions certain moral and intellectual qualities as the indispensable conditions of success in reaching the Vedântic goal. These qualities are practically the same as what are termed the sadha- nachatushtayam in systematic treatises on the Vedanta. The great importance that is attached to this preliminary discipline is well-indicated by the legend of Indra and Virochana to which refer- ence is made more than once in the commentary, and it is necessary to lay special stress on such discipline for, without it, Brahma-jignásd degene- rates into a mere theoretic curiosity which, according to the plan of the Vedanta, cannot bring about the desired deliverance.

KENOPANISHAD

WITH THE COMMENTARY

OF

SRÎ SANKARÂCHÂRYA.

The ninth chapter (of the Talavakâra Brâhmana ) is begun in order to communicate the Upanishad treating of the supreme Brahman and opening with (the words) kèna ishitam. Prior to this, (the treatment of) all karma has been completed and likewise have been explained the meditations on Prana1-the basis of all karma-as also those on sâmans subsidiary to karma. Immediately after, has also been indicated the contemplation of the Gâyatrasâman, followed by a genealogical list2 ( of the teachers of the Sama Veda)s. All this-karma

1. Prana is the first-born principle of the Universe. Brahman, viewed as the source of creation, is termed Isvara. From Isvara is born Prana or Sutratman which is the universe itself but with its various elements only in their subtle or undeveloped form. Prâna, in its turn, gives rise to Virât or the Universe as we perceive it. 2. Sishyâcharyasantânâvichchêdo vamsah-Tíká. 3. I put a full stop after vamsântam uktam and omit kâryam.

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and upåsand1, heretofore explained,-when duly practised by one seeking liberation, with no selfish desire for rewards, tends to purity of mind. For one, however, that is desirous of rewards and is (thus) ignorant(of the real nature) of the Self,2 karma -as laid down in the Srutis and Smrtis-dissociat- ed (from meditation)-obtains the 'southern path' leading to renewed birth. From yielding to natural unsstraic impulses, there results a falling down- from brute creation to plant life. Compare Ch: Up: (v. x. 8),-"Whoever do not follow either of these paths, continually return (to life) as petty beings and (of them it may be said), 'Be born and die.' This is the third place." There is also (in this matter) the following (authority of the) Samhita (as distinguished from the Brahmana in which occurs the passage just quoted)-'Three kinds of beings go by a farther course'3. In a person of purified mind, on the other hand,-with no selfish

1. It should be noted that jnana here means upasana and not the knowledge of Brahman, which, as will hereafter be shown, cannot be combined with karma. 2. I read âtmajnânarahitasya in place of jnâna- rahitasya. 3. The first eight adhyayas of the Talavakara Brahmana, as has been indicated in the commentary, deal with karma and upâsand. He who practises these two to- gether, with a view to obtain their fruit, qualifies himself for what is known as the 'northern path' from which there is no return to this world. Individualised existence, how-

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desires whatever,-who grows indifferent to the extraneous and transient correlation of end and means, there springs, through a distinctive culture arising from his deeds in this or former life, a desire to know the inner Self.1 This point is indicated by the present sruti which is in the form of a dialogue beginning with kena ishitam. The same has also been stated in Katha Up: (iv, 1). -'The self-existent ruined the senses by turning them outwards; therefore (it is that man) looks outwards and not into himself. (Rarely, however,) some wise man turning his eyes inwards2 and desir-

ever, continues in his case, long after death, but in a higher form, and eventually leads to kramamukti or slow advance towards complete liberation. If instead of thus practising both together, one performs karma alone without upasana, the result will be a march on the 'southern path' which sooner or later leads to renewed existence on this earth. A third course is still open and that is to follow one's natural impulses without heeding what is prescribed or prohibited by the Srutis and Smrtis. The result of such living, will be a degradation-extending over practically infinite time- from man's rank to that of lower beings. Of these three courses, the first is not explicitly mentioned in the com- mentary but is implied. 1. Vairagya is a necessary preliminary to a fruitful in- vestigation of Brahman. The desire to know Brahman, when found alongside of worldly attachment, is a mere curiosity, and will not lead to salvation .- Tika. 2. Here the expression, 'turning his eyes inwards' implies withdrawal from the world.

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ing for immortality, sees the deeper Self.' So also in Mund: Up: (i. ii, 12)- 'Having examined all the worlds attained by karma, a Brahmana should give up desires; for the eternal is not to be got through the ephemeral; and in order to know that (the eternal) he should, as a rule, approach, with fuel in hand, a teacber learned in the Vedas and devoted to Brahman'. When thus grown indifferent (to wordly affairs) does one become able to knowl the internal Self as also to study, cogitate and contem- plate upon it; and not otherwise. And through such knowledge of the (identity of the) individual Self and Brahman, vanishes entirely nescience, the source of metempsychosis-the cause of desire and activity. Compare-'What delusion then, and what sorrow to one who discovers unity (Isa Up: 7); 'A knower of the Self overcomes grief' (Ch: Up: vii i 3); 'The heart's knots become untied; all doubts are solved; and all one's karma ends when one beholds that which is both cause and effect. (Mund: Up: ii. ii. 8). If it be urged that the self-same result (i. e., the removal of nescience) follows from knowledge combined with karma, (we reply,) 'No', for in the Brhadâranyakopanishad such (combination) is said to produce a different result altogether. Thus (in the 1. I. e., merely to apprehend the Self intellectually and not to realise it. Self-realisation follows sravana &c., and does not precede them.

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section) beginning with 'Let me have a wife'(i.iv. 17) the statement that 'Through' a son is attained this world, not by any karma; through karma the world of the manes; through knowledge, the world of the gods' (i. v. 16)-indicates the cause of the three-fold world other than the Self. The same Upanishad, again, while enjoining renunciation, assigns the following reason-'What have we to do with off- spring-we to whom the Self is the only desired end?' (iv. iv. 22). The significance1, of this reason is-'What have we to do with offspring, karma or knowledge combined with it, which (respectively) lead to the worlds of mortals, manes and gods and are not the means of attaining the world of the Self?' This three-fold world which is transient and attainable by(worldly) means is not what we seek; we desire that (end)which is inherent, unborn, undecay- ing, immortal, fearless- which neither increases nor decreases by karma. Being eternal, there is no possi- bility of its being attained by means other than the removal of nescience. Hence it means through a knowledge2 of the (identity of the) individual and

1. The passage just quoted contains only the word prajd and the commentator explains it as implying also the other two means referred to, above-viz, karma and vidya or 'lower knowledge' relating to deities. 2. See note 1, p, 2. Vignána, here also, means a mere intellectual apprehension of the Self. If it meant 'Self-reali- sation' there would be no need to prescribe renunciation of karma, for in that final stage, sannyasa is a necessity

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the Supreme Self, all desires have necessarily to be renounced. Further (such combination ) is impossible since the knowledge that the individual Self is identical with the Supreme and karma are mutually exclusive. For co-existence of karma which recognises the distinctions of 'doer' and 'done' with knowledge relating to the identity of the individual Self with the Supreme, which negatives all such distinctions is certainly inconceivable. The knowledge of Brahman, depend- ing as it does on an existing entity, cannot be contingent1 upon what a person does or does not. Thus the Upanishad beginning with kêna ishitam (which follows the sections on karma and (svatah prâptah) and does not need to be prescribed. Renun- ciation is enjoined on one that has only a mediate perception or parokshajnana of the Self and endeavours after obtain- ing an immediate perception or aparokshajnâna of it. Brahmajnânasya anubhavávasânatâsiddhayè paròksha- nischayapurvakah sannyasah kartavyah .- Tika. 1. This is said in answer to a possible objection that from the view-point of knowledge, variety connot be alto- gether denied, as has been done in the previous statement, because the Sruti makes knowledge, just as it does karma also, the subject of an injunction (as e. g., in dtma va arê drashtavyah) and thereby implies variety, in the one case as in the other. The advaitin does not admit that know- ledge can at all be enjoined for injunctions always have reference to that which can be accomplished through effort. Jndna, for its manifestation, depends upon what is already acoomplished and does not therefore need any effort. In sense-perception, for instance, the contact of the organ of

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upasand) is for imparting the knowledge of the (identity of the) individual Self with the Supreme to one that has grown indifferent to the ends, attained by extraneous means,-whether those ends be visible (i. e., attainable in this life) or in- visible (i. e., attainable in a future life). The statement in the form of a dialogue between a teacher and his disciple is, considering the subtle nature of the subject-matter, for making it easy of comprehension. It further suggests that this theme should not be investigated with the aid of (one's own) reason. Compare-'This knowledge is not to be attained through reason' (Rath: Up: i. ii. 9). There are various other statements also (show- ing the necessity of a teacher) both in the Srutis and the Smrtis such as-'He who has a teacher knows' (Ch: Up: vi. xiv. 2); 'Learnt only from a teacher will this knowledge yield the best (fruit)' (Id. iv. ix. 3); 'Know that by prostration etc. (Bh. Gi. iv. 34). We should (here) imagine that some one find- ing no refuge, besides the inner Self, and seeking what is fearless, eternal, propitious and unchange- able, duly approached & teacher, devoted to Brahman, and questioned him as follows .- sense with its object is sufficient to produce the impression and, given such contact, the impression isa necessary result. Similarly in the case of Brahma-knowledge, which also relates to an existing entity.

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1. Sent forth by whose wish does the mind reach (its object)? By whom commanded does the chief prána move? At whose desire do (people) utter this speech? And what power is it that prompts the eye and the ear?

Kena=by what agent? ishitam=ishtam= desired. manah=(mind). patati i. e., goes forth towards its object. Of the meanings of (the root) ish, 'frequency' and 'motion' being inapplicable here, the form-ishitam-in the text is to be under- stood as derived from (the same root with its third) meaning of 'desire'. The intermediate augment,- it-is an instance of vedic license.1 prèshitam is also from the same (root) with the prefix pra added on, and means 'being commanded'. If only preshitam were used here (and not ishitam also) there would arise questions about the nature of the sender and of sending, as-'By what sort of sender? What is the mode of sending?' If, on the other hand, ishitam also is used, both these (questions) disap- pear and it then specifically means-'Sent forth

1. The grammatically correct form is ishta and not ishita when the word is derived from 'ish'-to desire. Hence this observation.

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by whose mere wish?' (Here, however, an opponent may say)-'If this were the meaning intended to be conveyed, the object would be gained by using ishitam alone and there would be no need for adding prêshitam as well. Further, it is but right to conclude that the use of an extra word signifies an extra idea and interpret the text as meaning-'Sent forth by whom-through desire or act or speech?' (We reply that), from the tenor of the questions (put by the disciple), this view can- not (be taken as right). This tenor makes it clear that the question is asked by one that feels a dislike for the aggregate of causes and effects-such as the body which is transient and caused,-and is desirous of knowing something which is different from it and is always constant and eternal. The question would otherwise be not significant at all because according to the current belief it is the aggregates such as the body, that impel by means of desire, speech and act. Even thus (the opponent may rejoin ) the force of prèshitam has not been properly brought out. We reply-"Not so. This question is asked by one that is in doubt, which (circumstance) renders it clear that the word 1. By the word 'wish' should here be understood the mere presence of the Self, for it would be incorrect to attri- bute any 'wishing,' in the ordinary sense, to the Self. Ichcha matrena prayatnamantarêņa sannidhimâtrena-Tikâ. The usual example given for illustrating influence from proxi- mate presence is a magnet attracting a piece of iron.

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prêshitam has a special significance here. It means-'Does direction proceed, as ordinarily believed, from the aggregate of causes and effects - like the body? or, Are mind and the like prompted by the mere presence of an independent principle distinct from that aggregate?' In order to indicate thus much both the modifying terms- ishitam and preshitam-bave to be used." Well, is it not (usually) admitted that the mind, being independent, reaches its objects of its own accord? In that case where is the relevance of the (disciple's) question? To this point we reply (as follows)-If mind were thus free to reach or avoid its objects, no one would think of harmful things. But (we know for a fact that) knowing a thing as bad, the mind desires it and, though check- ed, it sets about business which is imminent with misery. Hence it is appropriate to ask-'By whose wish &c.' Kena=(by whom?). pranah=(breath). yuktah=commanded or induced. praiti i. e., sets about its business. The epithet prathamah is to be taken with prânah, its activity being prior to that of all the senses1. Kena=(by whom?). ishitâm= (desired). imâm vâcham=this speech i.e., articulate sounds. vadanti i. e., people utter. Similarly, the fourth pâda means 'Which power is it that directs or induces the eye and the ear to reach their respective objects?'

15. See Prasna Upanishad ii.

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The Teacher replies to his worthy disciple who has thus questioned him (as follows)-'Hear what you want-viz. what power directs the several senses such as the mind towards their respective objects and how it directs' .--

2. Because it is the ear of ear, the mind of mind, the speech also of speech, the breath of breath, and the eye of eye, wise men giving up ( the ordinary wrong notions) and departing from this world, become im- mortal.

Srôtra is that by which one hears i. e., the means of hearing sound,-the organ of hearing which reveals sound. srotrasya = of such ear. srotram = ear. It means-that which you ask is 'the ear of ear'. The reply (it may be thought) should properly have been in the form 'So and so, of such and such description, directs the ear etc.' Is it not therefore inappropriate to state in reply (to the disciple's question)-'lt is the ear of ear &c.'? (We say that) there is no such im- propriety for nobody knows how that (power) can otherwise be characterised. If the prompter of the ear &c., were known to possess a function of

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its own, apart from that of the ear and so forth, as in the case of a person that uses a scythe, for in- stance, then this would be an inappropriate reply. But no such entity prompting the ear and the like is known through a distinctive function of its own, as in the case of a mower. It is, on the other hand (only indirectly) known from the activity, such as seeing, desiring and deciding, of the aggre- gates like the ear, intended to bring about a result, thus-There should be something distinct from the ear and the like for whose sake operates this group of the ear and the rest, as in the case of a house (which is built for a dweller). The existence of something influencing the ear &c., is thus only inferentially known-all aggregates being for the sake of something distinct (from them- selves). Hence 1 the reply given by the teacher -viz., that it is the ear of ear and so on- is quite apt. What then do the expressions- 'the ear of ear' &c.,-signify? There is (appar- ently) no use of one ear to another, just as there is none of one light for another. This is no difficulty, for the following is the significance (of the expres- sions in the text). The ear, for instance, is known to be capable of making manifest its objects. This

1. All aggregates serving a definite purpose contain an implicit reference to an enjoyer outside of them; for, otherwise, the aggregates would be inexplicable. Samhatânâm parârthatvam.

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capability of the ear to manifest its objects, arises if the sentient illuminating Self,-eternal, detached and the inmost of all,-subsists and not when it does not. Hence the suitability of the reply given. Compare other Vedic texts (of similar import)-'It endures by its own light'; 'All this shines through its light' (Mund Up: ii. ii. 10); 'Kindled by whose light, the sun burns' &c. We have in the Bhagavadgita also-'Whatever light in the sun makes the whole word shine &c' (xv, 12); 'O, Bharata thus does the Self illumine the whole body' (xiii 33). In the Kathopanishad (ii. ii. 13) also we read-'The one eternal of all eternal things, the one sentient principle in all &c.' The ordinary belief is that the ear and the like are themselves the sentient Self. This (misconception) is here removed and (the teacher's) reply-that there is some- thing that can be comprehended (only) by the wise, and which is the inmost of all, constant, unborn, undecaying, immortal, fearless, and which, in respect of the ear &c., is the source of their functions1 -is, in its content as well as in its form, quite appropriate. Similarly it is the mind of mind-the internal sense. The mind would indeed be incapable of its functions-desiring and deciding-apart from the light of the

17. I read srotrâdisâmarthyanimittam instead of şrotrâdi tatsamarthyanimittam.

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sentient Self. Hence it (the mind) is said to be the mind of mind. Here manas and buddhil are taken as one, and denoted by the single word manas. yat vacho ha vacham. yat means 'since and should be taken along with each of (the state- ments)-'the ear of ear' &c. The meaning is consequently-'Since it is the ear of ear, since it is the mind of mind' and so on. In the present statement the accusative vâcham should be altered into the nominative (vâk) seeing (we have in the next clause) pranasya pranah. Why should not the nominative (pranah in the latter clause itself be altered into the accusative in conformity with what is found in the former. No; this cannot be done for we should follow (what is implied by) a greater number (of words). In the latter (clause) there are two words (pranah and sah) in the nominative and, in accordance with this, vacham should be turned into vak. There will thus be, as is but appropriate, conformity with what is numerically greater. Further it is customary, to designate the thing asked about in the nominative. sah i. e. that which you have questioned about. pranasya=of the breathing operation. pranah= (breath). Breath's ability to breathe is due to it (Brahman), for nothing that is not presided over by the Self can possibly breathe. Compare-'Who

1. Sankalpavikalpâtmakam manah; nischayâtmika buddhih.

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could respire, who could breathe down, if there were not the bliss in the cave?' (Tait. Up. ii. 7); 'It leads up breath and brings it down' (Kath. Up. ii- ii. 3). It will presently be stated here also- 'That by which prâna is prompted, know that alone to be Brahman' (It may be said that) while speaking of the organs of sense like the ear it is not quite so appropriate to refer to breath or prâna as to ghrâna, the organ of smell. Truly so; but it is intended by the text that the mention of prâna should imply the organ of smell as well. The point to be made known in this section is that that is Brahman for whose sake the totality of the senses employ themselves. Similarly it is the eye of eye (chakshushah chakshuh). The ability to comprehend form which is found in the eye,-the perceiver of form,-is conceivabe only when that organ is presided over by the Self. Therefore it is (termed) 'the eye of eye.' Since a questioner desires to know that which he questions about, we have to supply here the word, jnatva (having known) i. e., having known Brahman which is, as described above, the ear of ear &c. (A further indication that this word should be supplied) is the mention (in the last pâda) of the result as being immortality. Immortality is attained through knowledge only. The statement 'having known and given up' means 'having given up in entirety the senses like the ear'. Mistaking the

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ear and the like for the Self, one is born sub- ject to their limitation,-conditioned by them- and dies and thus eternally fransmigrates. Hence (the meaning is)-'knowing that the Self is Brah- man, the ear of ear &c. and giving up wrong beliefs such as identifying the Self with the ear &c.' Those who discard this mistaken notion about the ear &c. being the Self are indeed wise men for without the highest wisdom the giving up of such misconceptions is impossible. prètya = turning away. asmat=from this. lokat i. e, selfish interests relating to sons, friends, wife and relations. In other words, it means renouncing all kinds of desires'. amrita bhavanti = become endowed with immortality. Compare-'Not by karma, not by offspring, not by wealth, but by renunciation only have a few attained immortality '; 'The self- existent ruined the senses &c' (Kath: Up: ii, i, 1); 'When all the heart's desires are relinquished, then mortal man becomes immortal and enjoys liberation here' (Id. ii, iii, 14). Or we may in- terpret 'asmat lokat pretya as going away from this body' i. e. 'dying', since atimuchya by itself may be taken to signify renunciation of desires.1 1. The first interpretation, refers to a knower who ceases to feel attachment to anything in the world, includ- ing his body, but who continues to live on this earth as his prârabdha karma that gave rise to his present life has not yet exhausted itself by bearing fruit. This state is known as jivanmukti. The second interpretation refers to

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3. Not there the eye goes ; nor speech goes ; nor mind. We do not know; neither do we understand how any one can teach it.

As Brahman is the ear of ear &c., i.e., the Self of everything, the eye (chakshuh) does not reach (na gachchati) thither (tatra). For motion towards one's own self is impossible. Similarly speech does not go (there). Speech is said to reach what it expresses (or its object) when it is uttered by the organ of speech and its meaning is made manifest. Brahman being the Self of that word, as also of the organ which utters it, speech does not reach (thither) just as fire while it burns and illumines (other things) does neither burn it- self nor illumine itself.1 Neither does mind go there. Mind in the same manner desires or decides its objects which are other than itself but cannot desire or decide its own self; and Brahman constitutes that self. Knowledge of a thing arises through the senses or the mind and because Brahman is not reached by either of these, a knower attaining what is termed videhamukti-complete liberation-which results when a jivanmukta relinquishes his body. 1. I.e., as an object (vishayataya) requiring illumi- nation from outside.

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we do not know of what nature it is. We are con- sequently unable to understand by what means any one can explain that Brahman to a disciple. Such is the sense of the passage. Whatever is perceivable by the senses, that, it is possible to indicate to others by genus, quality, function or relationship.1 Brahman does not possess any of these differentia. Hence the difficulty in explain- ing its nature to disciples. The need is thus implied for special effort being made in teaching as well as in understanding (the subject). Since the second half of the mantra may be taken to imply the absolute denial of all means of instruction (in respect of Brahman) the following statement is made to repudiate such implication. It is true that it is thus impossible to make another understand Brahman by means of evidence such as sense-perception, but it is quite possible to indicate its nature through Sdstra. With this view is cited the following text- 4. 'It is verily other than the known and beyond the unknown.' So have we heard from the anci- ents who taught us that.

1. The following are, in order, the illustrative examples given in the tikd- (i) This is a Brhmana. (ii) He is dark. (iii) This is one that cooks. (iv) He is the king's servant.

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Anyat eva=quite different. tat=(that) i.e., the entity in question, which has been declared to be the ear of ear &c., and which is beyond their reach. viditât=from the known. Itis, indeed, other than the known, (for) that is the known which is the direct object of knowing. Everything being known to some one or other, in some place or other, the whole of the manifest (Universe) may certainly be (classed under) 'the known'. The purport is that (Brahman) is different from the Universe. This may imply that, Brahman is then unknown (avidita); hence the text adds-atho aviditât adhi. atho=and. aviditat= from the reverse of the known i. e., the unmanifest, viz. nescience, the source of the manifest. adhi= above; here it means secondarily, 'different'; for, as all know, whatever is above a thing is different from it. That which is known, being finite, mortal and of the nature of sorrow is to be shunned. Declaring Brahman to be other than the known thus means that it is other than what has to be shunned. Similarly declaring it to be other than the unknown amounts to saying that it is other than what may be acquired. It is for the sake of an effect that a cause which is different from it is sought by one that is different (from both). Hence as the individual Self is distinct from the means a

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well as the end,1 the expression 'other than the known and the unknown', by declaring that Brahman is distinct from what may be shunned or acquired, identifies it with the individual Self and thus satisfies the desire of the disciple to know Brahman. Nothing but one's own self can in reality2 be different from both the known and the unknown.3 Thus the import of the ancient text is that the Self is Brahman. Compare other Vedic texts also-'This Self is Brahman' (Br. Up. II, v, 19); Which Self is untouched by sin' (Ch: Up: VIII, vii, 1); 'Which is immediate and primal-which Self is inmost of all' (Br: Up: III, iv, 1). It is now stated that the text which thus declares that the Self of all, devoid of all distinctions, whose light is that of pure sentiency, is Brahman, has been handed down traditionally. (It is intended that)

1. The text of the bhâshya has probably become some- what corrupt. Two readings are found in Mss. and printed books-one of them, as in the present edition, with only one na before vedituh or bhavati, and the other, as in the Caloutta and Madras editions, with a na before both vedituh and bhavati. The omission of both the na's, appears to yield the best sense; but for such emendation there is not the authority of either of the two Mss. consulted in this translation.

2. I read vastutah for vastunah. 3. This statement presupposes a division of all entities into three classes-(i) viditah (ii) aviditah and (iii) veditri. 4. I read vâkyasya instead of vâkyârthasya.

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Brahman should consequently be understood through the traditional teaching of preceptors and not by (oneself) feasoning (merely); nor by disquisition, mental power, learning, austerities, sacrifice and the like. iti=thus. susruma=we have heard. purvesham i.e., the statement of ancient teachers. yê=which teachers. nah=to us. tat= Brahman. vyachachakshire=explained or taught well. Đ. That which is not ex- pressed by words, but through which words are expressed ; that verily, know thou, is Brahman; it is not what ( people ) here worship.

When in the first half of the previous mantra, it was taught that the Self is Brahman, a doubt occurred to the hearer-' How can the Self be Brahman ? The Self is what is charged with the performance of karma and upasana. Practising, during life, kârma or upâsand as an aid, it seeks to attain heaven or the position of gods such as that of Brahma. Being the object of upâsand Brahman must be other than the Self-viz, Vishnu, Isvara, Indra, or Prana; but it can, under no circum- stances, be the Self; for that is contrary to the common sense of mankind. As rationalists say

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that the Self is different from the Lord, so ritua- lists (also) worship deities other than the Self (as indicated by statements like) Sacrifice for such an one; sacrifice for such an one'. Itis therefore to be concluded that Brahman is what is the object of worship and is thus known and that the worshipper is altogether distinct from it1.' (The teacher) perceiving such a doubt from the (facial) expression of the disciple or (perhaps knowing it) from his statements, says-'Do not doubt thus'. Yat i. e., which exists as mere sentiency. vâchá- vak is the sensory organ producing sounds, pre- sided over by Agni and located in eight places2 such as the root of the tongue. It may also mean the syllables themselves, certain numbers of which placed in certain orders become definite signs (for conveying) certain meanings. Or the whole word itself considered as sound and suggested by these (separate syllables) may be termed vak8. 1. The gist of the disciple's argument here is that the teaching of the previous mantra, viz. that the Self is Brahman, contradicts not merely the common belief of mankind but also heterodox and orthodox systems of philo- sophy like the Nyaya or the Mimamsa. 2. ashtau sthânâni varnânâm urah kanthah sirasta- thá jihvamulam cha dantascha nasikoshthau cha talu cha.

%. Having first interpreted vâk as the organ of speech, the commentator proceeds to give the other meaning of the term-'the manifested sound'. Here again there are two views both of which are recounted in the commentary.

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Compare-'The syllable a is indeed all speech. and this speech, being manifested through mutes, semi-vowels and sibilants, becomes manifold and differentiates itself into various forms'1. vâcha i.e., by that which becomes determined as words and is dependent (for its production) on the organs of speech and of which all this-metre, prose, song; truth and falsehood; are only varieties. anabhyud- itam=not made known or not expressed. yèna i.e., by which Brahman. vak abhyudyate i.e., speech together with its sensory organ is made known or used by the sentient light in the sense to be con- veyed. Compare what has already been stated- 'Which is the speech of speech'-as also passages like the following in the Brhadaranyakopanishad -- 'When speaking, speech' (I, iv, 7); 'Who controls speech from inside' (III, vii, 17). Again (else- where) having raised a question thus -- 'That speech which is in man is placed in sounds. Has any Brahmana understood it?', the reply is given- 'That is speech by which (one) speaks in a dream'. That is the (true) speech of the speaker, eternal and of the nature of the sentient light. Compare- Some thinkers hold that the varnas themselves are the word and that the sense is conveyed directly through them. Others maintain that the word is different from the varnas and is revealed by them. This word is eternal in its nature and is known as sphota and through suggesting the sphota, it is said, the varnas convey the meaning only in- directly. 1. I read saisha for saishasya.

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'The speech of the speaker can never disappear' (Br. Up. IV, iii, 26). tat eva i.e. the Self only. Brahma i.e. the supreme, known as the Infinite. It is called 'Brahman' being great (from the root brh. 'to grow'). viddhi=know. The significarce of eva is as follows-Having discarded all definiti- ons of what is really indefinable, distinctionless, supreme and harmonious, through limiting adjuncts like speech-such as, 'the speech of speech', 'the eye of eye' and so forth, 'the agent, enjoyer, knower, controller and ruler', 'Brahman is knowledge, is bliss'-know that the Self only is Brahman. na idam Brahma= (not this the Brah- man). yat idam i.e. the conditioned, such as Îsvara (conceived as) different from the Self. wpasate=worship. Though it has already been stated 'That verily, know thou, is Brahman,' the fourth pada adds that whatever is not Self is not Brahman for the sake of emphasis or for repudiat- ing the belief that anything but the Self could be Brahman.

6. That which is not thought by the mind, but by which, they say, the mind is thought; that verily, know thou, is Brahman ; it is not what (people) here wor- ship.

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Manas is the internal sense and is (here) used to signify both the buddhi and manas. Manas is that which thinks and is the common factor in all sensory (operations), being related to all kinds of objects. It is characterised by desire &c. as recorded in-'Desire, decision, doubt, faith, want of faith, boldness, cowardice, shame, intellect, fear, -all this is only mind.' ( Br. Up. I, v, 3 ). manasa= (by means of such mind). Yat i.e. the light of intelligence, which is the illuminator of the mind, because Brahman is its controller, being the source of its light. na manute i.e. one does not decide or desire. The Self being the in- most of all objects, the mind cannot move towards it (which is its own self). (Rather) the mind it- self is able to think only when it is illumined by the light of intelligence residing inside. Therefore, it is, that knowers of Brahman declare that the mind with all its functions is thought or pervaded by Brahman. Hence one should know that the Self of the mind, the internal cogniser, only is Brahman. The fourth pada is to be understood as before. 7. That which is not seen by the eye, but by which eyes are seen; that verily, know thou, is Brahman; it is not what ( people) here worship.

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Chakshushá=by the eye operating with (the aid of) mind. na pasyati i. e. one does not perceive. chakshumshi i.e. the operations of the eye as distinguished from those of the mind. pasyati=knows or pervades, through its inherent light of intelligence. The rest (of the mantra should be understood) as before. 8. That which is not heard by the ear but by which ears are heard; that verily, know thou, is Brahman ; it is not what (people) here worship. Srotram, a transformation of space, presided over by the deities of space and acting in conjunc- tion with the mind. The rest (to be understood) as before. 9. That which is not breathed by prána but through which prana breathes; that verily, know thou, is Brahman ; it is not what (people) here worship. Prâna=ghrâna=the organ of smell, a trans- formation of elemental earth, located in the nostrils and acting conjointly with breath and mind. na prâniti=does not perceive, as for instance, (it does), odour. The rest (to be understood) as before. End of the First Sectior.

SECOND SECTION.

1. If thou thinkest that thou hast understood (Brahman) well, thou knowest it but in a small (form), whether it refer ( to the in- dividualisd Self) or to gods; and thou, I think, hast yet to investi- gate (it) .- I think I understand.

Lest the disciple who has been taught that he (himself) is Brahman, the reverse of what can be shunned or acquired, should think 'I know well ; I myself am Brahman', the teacher states as above and (desires to) test the pupil's knowledge. Should not clear conviction in the pupil that he has understood well, be welcome to the teacher ? True, clear conviction is welcome; but not in the form ' I know (Brahman) well' for it is possible to know only that which can be an object of consciousness, as, for instance, in the case of burning a thing that can be burnt by the burning fire; but not the nature of fire itself. The final import of all the Upanishads is that the Self of all the knowers is Brahman. Here also the same has been set

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forth in the form of an answer to a question in i, 2. and specially affirmed in i, 5. The traditional faith of knowers of Brahman has been indicated in i, 4 and the topic will hereafter be concluded (in the same strain) in ii, 3. Thus it is but right to remove from (the mind of) the disciple (the idea) that he knows Brahman well. Certainly the knowing prin- ciple in the knower cannot be known as the burning principle in fire cannot be burnt. Nor indeed is there a knower, other than Brahman, to whom it may become an object of consciousness. The text-'There is no knower other than that '(Br: Up : III, viii, 11) denies a second knower, from which (we may conclude that) the belief that Brahman is known is altogether illusory. The teacher is thus right in stating as above.

Yadi=if ever. manyasê=(you think). su veda iti i.e., 'I know Brahman very well'. (The teacher) speaks thus conditionally because an intelligent pupil, whose sins are at an end, does com- prehend what is taught, though it be difficult of comprehension ; while another (who is dull) does not. It is also known that as recounted in Ch.Up: (VII, v) the learned Virôchana, the lord of asuras and son of Prajâpati, when taught the nature of the Self. owing to his inherent sin, thought that the body was the Self, although such a view was untenable, being the very opposite of what was meant. Again Indra, the lord of gods, unable to comprehend the

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same when taught once, twice and a third time understood correctly what was meant from the very beginning only on the fourth occasion-thus biding (his time for) the removal of his original defi- ciency. In our experience also, though taught by the same teacher, some understand rightly, some wron- gly, some differently and others not at all. What shall we say (of the present subject)-the entity of Self which is supersensuous ! There is in respect of this subject great divergence (of opinion) among enquirers-some saying ' It exists '; others ' It does not'. Thus-because it is difficult of compre- hension-the teacher is right in speaking condi- tionally with an 'if', although the disciple has, after due reflection, declared that he has understood Brahman. dabhram=small. eva = (quite). api= (and). nunam= (indeed). tvam=(you). vettha= know. Brahmanah=of Brahman. rupam=form. Are there many forms of Brahman-some small, others great-that you say quite small ?' Yes; many indeed are the forms of Brahman resulting from the limitations of name and form; but in it- self (Brahman) is not so. In itself, it is devoid of all forms, as also of sound and so forth as recorded in Kathôpanishad (I, iii, 15)-' Devoid of sound, of touch, of form; imperishable; so also is it-the eternal-without flavour or odour ?'

Well, since that by which a thing is defined forms its essence, that by which Brahman is

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defined must constitute its essence. Hence we may say that chaitanya or sentiency, which is not the essence of any of the elements like earth, or of their transformations-taken individually or in totality-or either of the organs of sense like the ear and the inner sense, constitutes the nature or essence of Brahman. and that Brahman is accord- ingly characterised by sentiency. There are also Vedic texts (favouring such a view). Compare- 'Brahman is knowledge, bliss' (Br : Up.III ix, 8); 'Wholly solid sentiency' (Br. Up. II, iv 12) : ' In- telligence is Brahman ' (Ait: Upv, 3); 'Existence, sentiency, infinite is Brahman (Tait: Up: II, i, 1)- all of which describe Brahman (in terms of senti- ency). Truly so; but even there Brahman is defined as sentiency and so forth, through its limit- ing adjuncts viz., the mind, the body and the vari- ous organs of sense, for (Brahman) reflects their (characteristics) in their growth, contraction, sus- pense, destruction and so on ; but, in itself, it does not (undergo any change whatever), and is, as will hereafter be established, 'unknown to the knower and known only to those that do not know it.' yat=which. asya i.e. of this. These words are to be taken with brahmano rupam. It is not merely what you know of Brahman in its form of the individualised Self that is small; but also what you know of Brahman in its divine form. Thus I think. Whatever is human or divine is

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limited by adjuncts and is not thus different from smallness or finitude. But that Brahman which shakes off all adjuncts, is peaceful, endless, one without a second, known as bhuman (that which is much) and eternal, is not at all an object of knowledge. This is the purport of the passage. Hence I think (manye) that even now it (Brahman) remains to be investigated (mimâmsyam) by you (té). The disciple, thus addressed by the teacher. sitting in a solitary place and concentrating his thoughts, pondered over the meaning of the text quoted by the teacher and having come to a deci- sion through reasoning and intuitive experience, approached the teacher and said-manye viditam ì. e. 'I think that Brahman is now understood by me'. How? Pray, listen-

2. I do not at all think I know well ; nor that I do not know; but know too. And he among us knows it who knows this- 'Not that I do not know; but know too '.

The first pada means-'I do not at all think I know Brahman well'. The second pâda mean- ing 'I do certainly know, is1 in answer to the 1. I read vedaiveti in place of védacheti.

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objection, viz. 'You do notin that case understand Brahman'. By the force of cha (after veda we have to understand) na véda cha (i. e. 'I do not know either). Does not all this involve a contradiction? If you think you do not know well. how can you say you know also? If you, on the other hand,. think you know, how is it you do not think you know well ? When a thing is known by one, it is a self-contradiction to say that the same is not known, unless it be a case of doubt or delusion. Brahman, to be sure, it cannot be held, is to be known doubtfully or wrongly for doubt and error are everywhere known to cause only evil. The pupil, though thus shaken (in his belief) by the teacher, did not waver owing to the influence of the traditional teaching imparted to him in i, 4, and of his reasoned and intuitive con- viction, but thundered forth evincing his firm belief in the knowledge of Brahman. How? As follows-yo nastadveda tadveda no na vedeti veda- cha. Yah=whoever. nah=among us, fellow stu- dents. tat i. e., the above statement. vèda=un- derstands rightly. tat=(Brahman). véda=(knows). What is that statement ? The fourth pâda furnishes the answer. (The disciple) here repeats-as con- firmed by reason and intuitive perception-what was stated by the teacher in the first half of i, 4, (but) in different words so that it may fall in with the view of the teacher and thus remove from

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his mind any mistaken idea that the disciple is dull. The disciple is thus justified in proclaiming . as he did.

Dropping the form of a dialogue between the teacher and his disciple, the Sruti now inculcates1 directly what forms the essence of the whole of the preceding conversation-

3. To whomsoever it is not known, to him it is known; to whomsoever it is known, he does not know. Unknown to knowers and known (only) to those that do not know.

Yasya=to a knower of Brahman. amatam= not known i.e., whose conviction is that Brahman is not an object of knowledge. tasya=to such a knower. matam i. e., Brahman is clear. matam yasya na veda sah i. e., whoever, on the other hand, believes that he apprehends Brahman, does not at all understand (the nature of Brahman). (The second half of the mantra) merely reaffirms these statements relating to knowers and the ignorant. avijnatam=unknown i. e., Brahman is not an object of knowledge. vijanatam=to true knowers. 1. I read arthamavabódhayati instead of arthameva bódhayati.

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vijnatam = known (i.e. is an object of knowledge.) avijanatam=to those that do not know properly. The word (avijanatâm) refers only to such as mis- take the senses, mind or intellect for the Self and not to the absolutely uncultured, for the latter never feel that they have understood Brahman. In the case of those, however, that mistake adjunets like the senses, mind or intellect, for the Self, the delusion that Brahman is apprehended by them is quite possible, because they do not perceive the distinction between Brahman and its adjuncts, which are clearly knowable. The statement in pâda 4 is for indicating the prima facie view. Or, the second half (in its entirety) may be viewed as assigning a reason (for what has been stated in the first half.)1

It has been declared that (Brahman) is not known to knowers. If Brahman be thus totally unknown to them, there will then be no distinction whatever between ordinary persons and knowers. 1. To take the ordinary illustration of a person mis- taking mother-of-pearl for silver. To one that knows it is mother-of-pearl the superimposed silver does not at all appear; but to one that is ignorant of its real nature, the superimposed idea occurs. Stating the same in general terms, -those that know the 'reality' do not perceive the 'appear- anoe' and those who perceive the 'appearance' do not know the 'reality'. Similarly in the present case also where jnatatva or 'being known as an object' is superimposed upon Brahman and does not in reality pertain to its nature.

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Further, the statement 'unknown to knowers' is self-contradictory. How then can such Brahman be understood properly? In answer to such a question, is said-

4. (When Brahman) is known through every state of conscious- ness, (it then) is rightly known; for (by such knowledge) one at- tains immortality. Through one's own self doth real power come; and through self-knowledge comes immortality.

Prati bodha viditam means 'perceived in every state of consciousness'. The word bôdha refers to 'mental states'. The Self to which all mental states become objects of knowledge is known through every one of those states.1 The witness of all mental operations, whose essence is mere sentiency, is implied by those operations themselves as being the common element of them all. There is- no other means of knowing the inner Self. Hence the meaning is that when Brahman is known as the inmost essence of mental perceptions, then, that is matam or right knowledge. When once 1. As heat, for instance, is known through every hsated object.

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Brahman is admitted to be the witness of all mental perceptions, it follows, that it is of the nature of sentiency, without beginning or end, eternal, pure in form, identical with oneself, devoid of distinctions and one in all beings, for there is no distinguishing feature (between one such witness and another)-as in the case of space for instance (encompassed by) a jar or a mountain cave. Thus the teaching of the Vèdic text that Brahman is different from the known as well as from the un- known is summarised here as referring to the un- qualified (higher Brahman). Compare another Vedic text-'The seer of sight, hearer of hearing, thinker of thought, knower of knowledge'.

When, however, pratibodhaviditam is inter- preted as 'known by the characteristic act of knowing', on the supposition that Brahman is the agent in the act of knowing and that the agent is known through his action, viz., knowing, as for instance, in the case of the wind which may be indicated by its shaking the branches of trees, the Self becomes a mere substance possessing the faculty of knowing and not knowledge itself. Knowledge (only) appears and disappears in it. When knowledge appears, the Self becomes distin- guishable by the act of knowing; when knowledge disappears, then, being dissociated from knowing, it becomes a mere (unintelligent) substance. Hence it will (in this view) be impossible to get over the

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objection that Brahman is changeable, composed of parts, transient, impure and so on. According to the followers of Kanâda, however, knowledge arises from contact of the Self with the mind and inheres (as a quality) in the Self, which is consequently spoken of as a 'knower'. Thus the Self does not change (through knowing as in the previous view). Being a substance (it becomes endowed with the attribute of knowledge,) as a jar becomes associated with its particular colour (when it comes in cantact with fire).1 This view also makes Brahman a mere substance, devoid of intelligence and contradicts texts like-'Brahman is knowledge, bliss' (Br. Up: III ix 8); 'Intelligence is Brahman' (Ait. Up. v. 3). Further (the mind cannot come into contact with the Self) as it is without parts and has consequently no surface (where contact may take place). (If contact be 1. The distinction between the two views here criticised should be noticed. According to the first view, knowledge is an act and the Self is what knows; according to the second, knowledge is a gualily and inheres, like all qualities, in the Self, but requires for its manifestation the previous contact of the Self with the mind. The siddhânta view also makes jnana an act or kriyd but it is only what is termed vritti jnana or ordinary mental perception. Thus only the mind becomes changeable through the act of knowing but not the Self. What constitutes the essence of the Self-svarupa jnana-is neither an act, nor a quality. Itis eternal and subsists in itself. 'The soul is not a knower, but knowledge; not intelligent, but intelligence.'

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inferred from the fact that the Self is pervading and) is therefore in intimate union (with every- thing)1, it will be impossible to maintain that remembrance can (as is admitted by all) arise only under definite conditions.2 It would, moreover, by making the Self susceptible of attachment, clash with statements in the srutis and smritis and with reason as well. Compare-'Being unattached it does not cling (to any thing)' (Br. Up: III, ix, 26) 'Unattached and yet holding all' (Bh. Gi. xiii, 14). As for reason. Only & thing with attributes can combine with another-also possessing attributes;

1. This sentence is highly elliptical and the interpre- tation given by the tikakara has been followed in translat- ing it. A semi-colon may, for the sake of clearness, be placed after pradesabhavat. 2. The fact admitted by all, to which reference is made here, is that remembrance of a thing is only after it has been perceived. The position of the opponent is this-Being vibhu, the Self is in eternal union with all things and so with mind as well. It cannot there- fore be maintained that the Self will not come into contact with the mind because it does not present a surface where contact may take place. This position is refuted as follows- If the Self be always in intimate union with the mind, objects should be remembered not merely after perception but during perception as well, when also the required condi- tions-the union of the mind with the Self and the reviving cause which, in the present case, is the object itself-exist. Such a conclusion is subversive of the fundamental notions about the difference between perception and memory.

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but not with what is dissimilar. Hence it is against reason (to hold) that what is unqualified, devoid of distinction, different from everything, unites or comes into contact with anything of a different nature. Thus the conclusion that Brahman is the Self, eternal and of the nature of never-disappear- ing intelligence, can be established only when the Self is identical with the witness of all perceptions and not otherwise. Therefore the meaning of pratibodhaviditam is as we have explained.

Again, if pratibodhaviditam be explained as referring to 'knowing by one's own self', (we have to say that) such an explanation is applicable only to the conditioned Self, distinguished, on account of its adjunct viz. the mind, from the pure Self, as in-'He discovers the Self in himself' (Ch: Up: IV iv, 23); 'Thou, best of men, know thyself in thy- self' (Bh. Gi. x, 15) &c. If, on the other hand, the Self is (taken as) unconditioned and therefore one, it can neither be known by itself nor by any- thing else. Moreover, being itself sentiency, (the Self) does not need another sentient principle (to know itself), just as one light does not stand in need of another light.

If we understand Self-consciousness in the Buddhistic sense, knowledge becomes momentary and the (continuous principle of the) Self

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is eliminated,1 which again contradicts texts like, 'There is no disappearance of the know- ledge of the knower, because it always persists" (Br. Up: IV, iii, 30); 'Eternal, mighty and pervad- ing' (Mund: Up: I. 6); 'That indeed is the great unborn Self, undecaying, undying, immortal, and fearless' (Br. Up: IV. iv, 25). As regards the interpretation by others of pratibôdhaviditam as causeless or intrinsic know- ledge4, as in deep sleep3 or sudden enlighten-

1. If we grant that knowledge perceives itself, then since perception can refer only to what exists in the present moment, knowledge in one moment cannot perceive know- ledge in the next moment. There being thus no continuous perception of knowledge, it becomes momentary, as indeed every thing is according to the school of Buddhistic phiolosophers here referred to (vainasikas). Again, when we grant that knowledge is self-perceiving, there will be no need to postulate, as is done in the Vedânta, the existence of a sâksht or a persisting witness of all mental notions and the continuous principle of the Self thus becomes eliminated from the system. 2. According to this interpretation pratibódha means what is familiar to students of Yoga as asamprajnata- somadhi which ranks higher than samprajnatasamadhi or conscious samadhi. It is pure absorption which restores to Selfhood the devotee who has gradually released himself from all the trammels of the upadhis inclusive of the mind. 3. The happiness of perfect tranquility experienced during sleep is stated to be the result of such intrinsic intelligence, the same not being attributable to any extraneous cause.

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ment1, (we have to state that) whether know- ledge be intrinsic or extrinsic, sudden or recurring- it (the Self) is still what is known through a state of consciousness.2 amritatvam=deathlessness i.e. abiding in one's own self, liberation. hi=because. vindate=obtains. That is, since (liberation is attained by means of) what is known through states of consciousness, what is so known is- assuredly rightly known. The Self is the inmost essence of a notion3 and knowledge relating to the Self is the cause of immortality. Becoming what is non-Self can never be said to form immortality and since immortality is but being one's own self it cannot be caused by anything extraneous. Similarly mortality for the Self is due to mistaking. it, from nescience, for what is different from it4. 1. When Brahman is realised, the devotee loses his individualised form and, there being thus no scope for any further mental operation, the final perception resulting in Brahma-realisation is termed sakridvijnanam, which liter- ally means 'knowledge for once.' Akriyabrahmatma- tránuabhavé sati pramátrtvánupapattau punarjnáná- sambhavât, sadyómuktikaranam sakridvijnanam prati- bodhah .- Tika. 2. Thas the meaning of the expression as orginally explained is re-affirmed. 3. I read bódhasya hi pratyak atmâ; âtmavisha- yatvam cha amrtatve hetuņ. 4. The function of true knowledge is merely to remove this mistaken notion-that the Self is something different from what it really is and not to effect or generate móksha newly.

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How then does one attain immortality through such self-knowledge? This question is answered in the second half of the mantra. atmand =by one's own self. vindate=obtains. viryam= strength or power. Power due to wealth, assistance, incantations, magic herbs, austerities and applica- tion cannot overcome death, for it is derived from transient things. The power of self-knowledge, on the other hand, is got through one's own self and not through anything else. Thus-since the power of self-knowledge is derived from nothing extrane- ous, that power is able to conquer death. Because the power of self-knowledge is got through oneself, it follows that by self-knowledge (vidyaya) im- mortality (amrtatvam) is attained. The condition laid down for achieving immortality is quite suit- able because we find recorded in another Upa- nishad (Mundaka)-'This Self is not to be reached by one devoid of strength' (III, ii, 4)1. 5. If one should know here, then there is use; if one should not here know (there results) great loss. Hence, seeking (Reality) in all beings, wise men become immortal after death. 1. The strength arising from knowledge is this-that one is in reality absolutely free-and the consequent sense of security leads one to the happiness of peace.

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To experience-through nescience-birth, decay, death, disease and so on in the form of beings -whether as gods or men or beasts or manes-all thick with the sorrows of life-is indeed a misery. If (chet) one that is qualified and capable knew (avèdit) the Self in this human life (iha), then (atha) there would be permanence, utility, goodness or reality (satyam).1 Na cha iha avedit i.e. if one, thus qualified, did not find it out in this life. mahati vinashtih i.e., long or infinite ruin follows, in the form of metempsychosis, characterised by the infinite and unbroken series of birth, decay and death. Thus wise Brahmanas (dhirah) that can discriminate between good and evil (do as follows) -bhutêshu bhutêshu=in all beings whether mov- able or immovable. vichitya i.e., discovering or realising the one Reality of the Self. dhirah=wise men. prêtya i.e., turning back and ceasing to take part in this shadowy life, characterised by meum and tuum and identifying themselves with the non- 1. To the four meanings of satyam given in the com- mentary, the tikd adds four more-'birth', 'long life', 'wealth', 'repntation' and states that these also result from Brahma-knowledge. The object of mentioning them in the present case, however, is only to glorify that knowledge. The one true result yielded by it and intended to be prominently mentioned here is 'the attainment of Brahma- hood itself' and its statement in the last pâda of the mantra indicates the prominence that is to be given to it in recounting the uses of Brahma-knowledge. The other re- wards are mentioned here only by the way.

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dual, all-encompassing Truth. amrta bhavanti= (become immortal) i.e. become Brahman itself as recorded in the text-'He who knows the supreme Brahman indeed becomes Brahman itself' (Mund : Up: III, ii, 9).

End of the Second Section.

THIRD SECTION.

1. Brahman, it is said, con- quered (once) for the gods and the gods gloried in that conquest of Brahman. They thought-'Ours is this victory, and ours alone, this greatness.'

Whatever is, is known, through (one or other of the instruments of knowledge; whatever is not, is not known and is absolute nothing as, for example, a hare's horn. And Brahman, becauseit is not known, should also be nothing. Lest the dull- witted, hearing what has been stated in the second half of ii, 3, delude themselves thus, the following episode is narrated. It is this same Brahman which controls (all) in all respects, which is god higher than all gods, the over-lord of all lords, incom- prehensible, the source of victory for the gods and of defeat for the demons. How can it be nothing? The subsequent passages contain sentiments favouring such a view. Or (it may be understood as) glori- fying self-knowledge. How? Through self-know- ledge did divine Agni and others attain pre-emi-

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nence among gods and Indra, greater (pre-emi- nence) still. Or again (we may say that) the episode shows how difficult it is to comprehend Brahman. Thus with much difficulty did Agni and others- the very mightiest-know Brahman. Similarly In- dra also, the king of the gods. Or (we may under- stand that) the whole (episode) is (narrated) in refer- ence to the injunction (to contemplate Brahman) as hereinafter given (in iv, 6)1 or the episode (may be viewed as) pointing out-in contrast to Brahma-knowledge-that the ordinary belief of beings that they are agents, enjoyers and so forth is but illusory, like the belief of the gods in respect of their victory. Brahman i. e., the Supreme described above. ha=it is said. dévebhyah=for the sake of gods. vijigyè=conquered. In the strife between the gods and the demons, (Brahman) vanquishing the demons, the enemies of the world and breakers of the divine law, transferred to the gods its victory together with its results, for the stability of the world. tasya Brahmanah=of that Brahman. ha. (This is for emphasis merely). vijaye=in (victory). dévah=(gods) such as Agni. amahiyanta=became

1. According to the tikakara, this is the explanation most acceptable to the commentator, since in what follows in section iv, there is found a specific injunction to meditate upon Brahman. The other explanations are suggested as being only possible.

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great. te i. e. those gods, not realising then that. the victory and glory were of Brahman who abides in themselves as their inner Self, the Lord, omni- scient, the bestower of all fruits of karma to all beings, omnipotent, and desirous of the sustained. existence of the Universe. ikshanta=thought as follows-asmakam eva ayam vijayah=ours alone, this victory. asmakam eva ayam mahima=ours alone, this greatness, achieved by us Agni and the rest in our individualised forms. iti=thus. We enjoy our positions as Agni, Vayu, Indra and so on in virtue of our victory. This is not due to the Lord residing in us.

2. They say, it understood that (feeling of the gods) and appeared before them ; (but) they did not know what the vener- able Being was.

Tat=Brahman. ha=it is said. esham i.e., of gods who were thus feeling falsely. For Brahman is the witness of all beings, the propelling power of all their organs of sense. Knowing this false belief of the gods and pitying them, lest they also, like the demons, meet with defeat in consequence of their false pride and desiring to favour them by removing that pride, it appeared (pradurbabhuva) for their good before them (tebhyah). That is, it showed itself:

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before their organs of sense in a most mighty and awe-inspiring form created by its great yogic power1, tat=Brahman who thus appeared. na vyajanata =the gods did not at all understand. kim=what? idam=this. yaksham=adorable (being). iti=thus.

3. They said to Agni 'O Játavédas, find this out-what this venerable Being is.' 'Yes' (he said.)

Tè i.e. the gods who did not understand (what the apparition was), feeling afraid inwardly and wishing to know. Agnim=to Jatavèdas, their leader who is practically omniscient. abruvan= said. Jâtavéda=(O Agni). état i.e., this Being which has appeared before us. vijanihi=find out definitely what it is ; for you are the most brilliant among us. tatha iti i. e., he said ' yes '.

4. He hastened towards it and it said to him 'Who art thou ?'. (Agni) replied-'I am Agni indeed, I am Játavèdas.'

5. Yòga is explained in the tikd as the union of the three fundamental gunas of sattvam, rajas and tamas and hence as signifying maya sakti.

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Tat abhyadravat i.e., Agni went towards it -- the apparition. tam i. e., Agni who came near and desired to speak but, being stunned, remain. ed silent before it. abhyavadat i. e., the appari- tion said-'Who are you?' (kositi). Thus asked by Brahman, Agni said (abravit), in self-esteem- Agnih vai aham asmi iti; Jataveda vai aham asmi iti i.e., well-famed, as Agni and Jatavedas- by this double name. 5. (The Being asked Agni)- 'What strength in thee, thus famed ?' (Agni) replied-'I can burn all this that is on earth.'

Brahman said to him who thus replied- Tasmin tvayi i. e., in you thus famed, from name and power. kim viryam=what strength? He replied-idam sarvam=all this. daheyam=I can turn to ashes. yat idam i.e., whatever is-such as immovable things. prthivyam=on the earth. iti=thus. The word prthivi is here used in an indicatory sense, for the fire can burn whatever is in the heavens as well.

6. (The Being) placed before him a straw, saying ' Burn this.' (Agni) went towards it with all his might, but could not burn it; 4

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and he returned thence and said, ' I have not been able to find out what venerable Being this is.'

Tasmai i. e., before Agni so proud. trnam= straw. nidadhau i.e., Brahman placed. It said- itat=this. daha=burn. iti=thus. Thus told by Brahman and asked by it to give up his false pride that he can burn all, if he failed to burn it, Agni went towards it (tat upapreyaya) with all enthu- siastio pride (sarvajavêna.) Having gone (he) did not succeed (na sasaka) in burning (dagdhum) it (tat). sah i.e., Jatavedas who was ashamed because he was unable to burn it and had thus broken his word. tata eva =from that Being. nivavrté i. e., returned silently to the gods (saying) 'I have not been able (na asakam) to know (vijntum) what the venerable Being is (kim êtat yaksham it).' 7. They said to Vayu-'O Vayu, find this out-what this venerable Being is.' 'Yes', (he said).

8. He hastened towards it and it said to him 'Who art thou ?. ( Vàyu replied)-' I am Vàyu indeed ; I am Mátarisvá.'

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9. (The Being asked Váyu)- . What strength in thee thus famed ?' (Vâyu) replied-' I can carry all this that is on earth'.

10. (The Being) placed be- fore him a straw saying 'Take it up.' (Vâyu) went towards it with all his might but could not take it ; and he returned thence and said 'I have not been able to find out what this venerable Being is-'

Atha=then. Vayum-so called because he blows or carries fragrance with him. matarisva-one that moves (svayati) in the heavens (matari). ádadiya=I can carry. The rest (to be understood) as before.

11. Then they said to Indra- .O Maghavan, find this out-what this venerable Being is'. ' Yes' he said. He hastened towards it (but) it disappeared from hefore him.

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Indra=the great lord (of gods). maghava-so called because he has many sacrifices(to his credit)1. tasmat i. e., from Indra who had approached it. tat i.e. Brahman. tirodadhe=disappeared-to humi- liate him the more for bis pride, as the lord (of all gods). And Indra could not even speak to it. 12. In the same place he met a woman-most beautiful- (Umá), the daughter of Himavan and said to her-'What is this venerable Being?'

Tasmin èva akase i.e., in the same place where the Being showed itself and disappeared and where Indra himself was, at the time of its dis- appearance. Indra stood in the same place won. dering what that apparition was and did not return like Agni and Vayu. Knowledge in the disguise of Umd appeared before him, seeing hie devotion to the Being (that had appeared.) sah= Indra. tam i.e., Umâ. bahusobhamânâm=(most beautiful)-Knowledge is surely the most beautiful of all that is beautiful. As applied to knowledge the epithet is very appropriate. Haimavatim= decorated with golden ornaments i.e. beautiful as if decorated with golden ornaments. Or we may 1. I read yajnavattvât instead of balavattvat.

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interpret this as 'daughter of Himavan' because Umd is such. Indra approached her (with his question) for she being always by the side of the all-knowiug Brahman knows it. tâm i.e. Uma. ha=it is said. uvâcha i.e. asked as follows- kim etat yaksham iti i.e. what is this Being which, having shown itself (for a while), has disappeared ?

End of the Third Section.

FOURTH SECTION.

1. She replied-'This is Brah- man, to be sure, and you but glory thus, verily, in its victory.' Then only he knew it was Brahman.

She said ' Brahma iti' i. e. (this is Brahman), ha=to be sure. Brahmanah=of Brahman, the Lord. vai= verily. vijaye=(in victory). The demons were conquered by Brahman itself and you were but instruments therein. In its victory you glory. ètat=(so much)-to be taken with the verb. Your belief- 'ours alone is this victory; ours alone, this greatness' is merely illusory. tatah i.e., from that reply of Uma. eva=only. vidamchakara i.e. (Indra) understood. Brahma iti=as Brahman. The emphasis on tatah (indicated by èva) points out (that Indra did) not (know it) independently (but only when instructed by some one else).

2. Thence indeed are these gods-Agni, Vàyu and Indra- above other gods, for they, it

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was, that touched Brahman closest; for they, it was, that first understood Brahman.

Since these gods-Agni, Vayu and Indra- went nearest Brahman by conversing with it and seeing it, they (ètè devâh) therefore (tasmat) by their excellences-their happy lot of possessing power and virtue-greatly (atitarâm) surpass other gods (anyan dèvan). iva after atitarâm is an ex- pletive merely or (may be taken as) emphatie in its significance. yadagnirvayurindrah-viz., Agni, Vayu and Indra. tè=those gods. hi=since. enat i.e. Brahman. nedishtham=nearest, dearest. pasparsuh=touched Brahman i.e., through conver- sation &c., as narrated above. tè=they. hi= because. enat i.e. Brahman. prathamah=prathamah =being first or foremost. vidâmchakâra=vidam- chakruh=(understood). Brahmajiti=as Brahman.

3. Hence indeed is Indra more than other gods, for he, it was, that touched it closest; for he, it was, that first understood Brahman.

Agni and Vayu also learnt only from Indra's statement, who first heard from Umd that

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it was Brahman; therefore (tasmat) does Indra surpass greatly other gods. The rest has already been explained.

4. This is an illustration of it (Brahman) as relating to its divine form :- as the flashing of lightning; and the twinkling (of the eye).

Tasya=of Brahman. eshah=the following adeșah=statement of a parallel. By âdesa is (here) meant the giving of a parallel instance to Brahman who is (really) without a parallel. What is it ? yad etat i. e. what is well-known to all. vidyutah vyadyutat-This is interpreted as 'the flashing of lightning', for (taking it literally) the expression means 'derived its light from lightning' which however, is inappropriate (in regard to Brahman which is self-luminous). & indicates similarity. The expression thus means-'like the flash of lightning', as is also recorded in another text- 'Like sudden lightning' (Br. Up: II, iii, 6). Brahman showed itself like a lightning to the gods (but) once and disappeared. Or we may supply the word tejas (light) after vidyutah and understand by the expression 'flashed like the light of a lightning'. iti points to the parallel instance and means 'as'. it=and. The following is another

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parallel (to it). What is it ? nyamimishat i.e. (twinkled) like the eye, (taking the verb) in a non-causative sense. d (as before) indicates analogy (only) The meaning is 'also as the opening and the closing of the eye in respect of its object'. iti=thus. adhidaivatam i.e. a parallel (to the Supreme) in reference to its divine form.1

5. Next in regard to the individualised Self-the mind appears to reach Brahman and by the same (mind, one) re- members (Brahman) constantly : volition (also, likewise).

Atha=then. adhyatmam i,e. the illustration relating to the individual Self. yad etat gachchati iva cha manas=the mind approaches or perceives, as it were, this Brahman. anêna cha i.e. and by means of the same mind. etat=Brahman. upasmarati i. e. the devotee remembers, as if Brah-

1. The two analogies here given are intended to suggest, as pointed out in the commentary on the next passage, that Brahman-the Lord of the Universe-is almighty and can illumine the whole Universe in an in- stant. There is also a further suggestion that the act of creating the world is quite easy for Brahman-as easy ag the opening or the closing of the eye is to us, because there is no obstacle whatever in the way of the Creator.

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man were near. abhikshnam=incessantly. sam- kalpah i.e. volition also points to Brahman. Be- cause the mind conditions Brahman, decision, memory, and the like mental states indicate Brahman (as clearly) as if it is being perceived. Thus it forms an illustration referring to the indi- vidualised Self. The sense is that, as limited by divine adjuncts, (Brahman may be conceived as) showing itself suddenly like the light of lightning, the twinkle of the eye; and that, as limited by the individual's body, Brahman may be conceived as showing itself simultaneously with mental states. Thus illustrated, Brahman is comprehensible by the dull-witted and hence the statement of parallels. Surely, as unconditioned, it cannot be understood by the dull- witted1. Moreover, 6. That, verily, is what is known as 'the dearest of all' It is to be meditated upon as such (tadvanam). Whoever knows it thus-him, all beings seek. Tat=Brahman. ha=verily. tadvanam i. e. is what all creatures cling to, as being their inner

1. The present illustration is given in order to point out how the Self-as residing in the human body- manifests itself through mental states of all sorts.

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Self. Hence it is known as tadvanam. Because it is thus well-known it has to be meditated upon (upasitavyam) as such-by referring to this particular feature. (The next part of the passage) states the results of such meditation. sah yah=whoever. ètat i.e. Brahman of the said des- cription. èvam=i. e. as possessing the said charac- teristic. vêda i.e. meditates upon. ênam i.e. such a devotee. sarvâni=all. bhatâni=beings. abhisam- vanchhanti ha=certainly seek, as indeed they do, Brahman itself.1

7. 'Please, sir, teach me the secret.' 'The secret has been taught to thee ; we have taught thee the secret relating to the supreme Brahman.'

Thus taught, the disciple asked the teacher as follows-upanishadam i. e. the secret that has to be pondered. bho=sir. bruhi=say. iti=thus. When the disciple said so, the teacher replied- uktâ=has been taught. té=to you. upanishad= (the secret). What is it then? The reply is- Brâhmîm i.e. relating to the supreme Self, for the instruction (given in sections i & ii) was in reference to the supreme Self. vâva=certainly. upanishadam 1. In accordance with the principle-tadgunopa- sanèna tadeva phalam bhavati.

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abruma iti-this merely reaffirms the substance of the answer (already given).

What is the intention of the pupil who (though) he has heard the secret (revealed) in respect of the supreme Self (still) asks-'Please, sir, tell me the secret?' If the question refers to what has already been imparted, it will be redundant and consequently, as useless as grinding what has already been well-ground. Or, if the secret, hitherto communicated, is incomplete, then it was not proper (for the teacher) to have concluded it by mentioning its final result (compare ii, 5.) (It has therefore to be understood that), as the matter has been closed once for all, the question cannot have reference to facts subsidiary to the teaching that has been imparted. What then can be the intention of the questioner ? It is this- Is there anything else needed-whether as a subordinate or as a co-ordinate aid1, to secure the fruit of the knowledge that has been communicat- ed ? Or, is it (what has been taught) whole in itself ? If it needs (any aid), then teach me the needed secret; if not, affirm, as Pippalada (did)a, that there is nothing more (required). According to this view we can well explain the teacher's affirma- 1. sėshasabdéna phalópakâryangamuktam; saha- kârisabdėna anupasarjanamapi samuchchayârham vivakshi- tam .- Tiká, 2. See Prasnopanishad vi, 7.

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tion-that the secret has been revealed (to the disciple already).

Well, (what the teacher says here) cannot be termed an affirmation (at all) inasmuch as, in the next passage, he adds what remains to be added. True, the teacher (in the subsequent passage) says something that remains to be said, but what he says is not meant to be either a subor- dinate or a co-ordinate aid to the secret already communicated. It is only an external means for acquiring the knowledge of Brahman, as is patent from the fact that tapas &c. are associated, in that statement, with the vedas and their angas. Neither the vedas nor their angas like phonetics, for example, can be aids-subordinate or co-ordi- nate-in (securing the fruit of) Brahma- knowledge. If, however, it be urged that proper apportionment of these should be made and that, as in the case of the súkta vâka mantras54 where a selection is made accord- ing to particular gods (invoked), tapas &c. should be taken as subordinate or co-ordinate aids (to Brahma-knowledge) and the vedas and their angas

54. Suktavaka is the name of a hymn, and in the mantras comprising it, are mentioned several deities such as Agni, Agnishomau and so on. These mantras are employ- ed at the end of certain sacrifices but in employing them, variations are made in them according to the deity or deities invoked in the particular sacrifice.

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-because they enable one to understand only the meaning (of vedic texts),- as means of acquiring information. Such an apportionment is quite necessary because then only do we light upon a consistent meaning (of the passage). (We reply)- It cannot be so; for it is against reason. The appor- tionment indicated does not hold good, for Brahma- knowledge, which deems (as illusory) all notions of agency, fruit &c, cannot need any support- whether of a subordinate or of a co-ordinate kind. This knowledge is in reference to what is our inner Self which is abstracted from all empirical entities. So also is its fruit-final release1. Compare- 'Desiring liberation, one should give up all karma together with its aids. By such renunciation only can be known that which is the inmost essence of the person renouncing'. Hence knowledge cannot at all need karma as an aid and it is consequently wrong to resort to a separation of satyam &c. (from the védas &c.) as in the case of the sútravaka mantras. The question and answer as re-affirming (what has already been stated) are quite appropriate (here) - Thus far has been stated the secret which does not depend upon anything else (for yielding its fruit of) immortality.

1. Vidydyah vishayaparyalochanaya phalaparyd- lochanaya cha nâsti tatvatah sambandhayógyata (karmand) -Tíka.

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8. Its foundation is austerities, self-control, karma, the Védas and all their angas; truth (is its) abode. Tasyai=tasyah=of that secret relating to Brahman which we have taught you. tapas &c. are the means of acquiring knowledge1. tapas is control over body, mind and senses. damah= calmness. karma i. e. agnihôtra and the like. Brahma-knowledge comes to one who is qualified by these and whose mind is pure. It is well-known that in the case of those whose sins are not at an end, Brahman, though explained, is not understood at all or only wrongly understood, as in the case of Indra and Virochana. Therefore (it is said that) knowledge springs only in one whose mind has been purified by tapas and the like, practised in this or in many past births. Compare-'Whoever has full faith in the Supreme and whose faith in his teacher is as (great) as in the Supreme, to him only become clear these things when they are explained' (Svet: Up : vi 23); 'Knowledge comes to those that are free from sin'. The word iti implies similar aids such as absence of pride, of 1. The tikd observes that the means mentioned are for the acquisition of the lower knowledge (as explained in the last two sections) as well as of the higher knowledge (as explained in the first two sections) or for knowing both the qualified and the unqualified Brahman.

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vanity and so forth for acquiring Brahma-know- ledge. pratishthå=feet i. e. as feet for this (know- ledge). When they exist, Brahma-knowledge stands established as a man does on his feet. The four vedas and all the six angas, such as phonetics, are also its foundation for it is the vedas that en- lighten us about karma as well as jnana, while the angas preserve (the vedas). Or (we may say that) since the feet have been mentioned, the védas are all the remaining parts of the body (sarvangani) as the head and so forth. In this interpretation, the angas should be understood as having been included under the term 'vedas' itself. When the main thing is mentioned the subordinate ones, depending on it, are always understood. satyam=truth. âya- tanam i. e. abode, where the upanishad rests. satyam is sincerity-absence of hypocrisy in thought, word and deed. Brahma-knowledge resides in people that are not hypocrites but are wholly virtuous and not at all in insincere people who are demon-like. Compare-' In whom there is no crookedness, no deception &c. (Pra : Up: i, 16). Hence satyam is stated to be the abode. Although satyam has been included under tapas and the rest, as feet, it is again mentioned as the abode for indi- cating its superiority as a means. Compare-'A thousand horse-sacrifices and Truth were weighed in the balance and Truth, though single, outweighed the thousand sacrifices'.

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9. Whoever knows this, he, indeed, vanquishing sin, abides in the infinite, the highest heaven. He doth abide (there).

Yo vai=(whoever indeed). ètâm i. e., this Brahma-knowledge, taught in what begins with kena ishitam. evam=i. e., thus highly valuable -as glorified in sections iii and iv and forming the basis of all knowledge whatsoever. veda=(knows) though the result of Brahma-knowledge has already been mentioned it is repeated here for concluding the subject.1 apahatya=having destroyed or shaken off. pâpmânam i. e., (sin or) the cause of mundane existence-ignorance, desire, and activity. anantè=endless. svarg lokè i. e., in Brahman which is of the nature of bliss. Since there is the qualifying word ananté, svarga does not refer to Heaven. Lest anantê be taken figuratively, it is added jyéyé i. e., great, superior to everything-i. e. the supreme Self. pratitishthate=resides. The purport is that such an one does not come back to this changing world.

1. So that the last passage refers to the true know- ledge of Brahman which forms the subject-matter of sections i and ii and which leads to complete liberation. The lower knowledge dealt with in sections iii and iv and which leads to kramamukti has been concluded already. End of the Fourth Section.

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SRI SANKARACHARYA

20 Volumes Crown 8vo. in a teak case

Brahmasutrabhashya . 3 vols. Isa, Kena, Katha and Prasna Upanishad Bhashyas 1 vol. . Munda, Mandukya and Aitareya Upanishad Bhashyas . 1 vol. Taittiriya and Chhandogya Upanishad Bhashyas . 2 vols. Brihadaranyaka Upanishad Bhashya . 2 vols. Nrisimhatapani Upanishad Bhashya and Lalita Trisati Bhashya . 1 vol. Bhagavad-Gita Bhashya 2 vols. Sahasranama and Sanatsujatiya Bhashyas . 1 vol. Yivekachudamani and Upadesasahasri . 1 vol.

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Minor Prakaranas . 2 vols. Minor Stotras . 2 rols. Prapanchasara and Miscellaneous . 2 vols.

All the volumes are printed in the best style possible, illustrated with splendid half-tone and coloured pictures and are bound in cloth with a very attractive and elaborate design in gold. The twenty volumes are placed in a neat teak case and each case containing one complete set is priced at Rupees FIFTY only for those who register their names for the same before all the volumes are published. After that the price would be considerably raised since the cost of producing these volumes is enormous.

An Edition de Luxe, strictly limited to one hundred sets, is printed in very superior first quality: Art paper and is bound in morocco with gilt edges and sides. This will be the most sumptuous edition of any Sanskrit book hitherto published, and is priced at Rupees ONE HUNDRED only per case of twenty volumes.

OPINIONS.

His Holiness, Sri Jagadguru Sri Sachchidananda Sivabhinava Nrisimha Bharati Swamigal, who adorns the throne of Sringeri, is graciously pleased to issue the following SRIMUKHA regarding this Memorial Edition.

अस्मदत्यन्तप्रियतमान्तेवासि कृष्णस्वामितनूभव बालसुब्रह्मण्य- विषये श्रीनारायणस्मरणपूर्वकविरचिताशिषः समुल्लसन्तुतराम् ॥

श्रीमच्छुद्धाद्वैत विद्यासंप्रदायप्रवर्तकश्रीमच्छंकरभगवत्पादाचार्यदि- व्यावतारपरिपूततमायां केरलान्तर्गतायां कालट्यां प्रवर्तिततदीयमृ- र्तिप्रतिष्ठामहोत्सवावसरे सदोत्साहं सश्रमं परिशोध्यासकृत् सहायेन पण्डितानां संमुद्य नागराक्षरैः स्फुटतरैरत्यन्तसुन्दरतमैश्र श्रीमदाचा- र्यभगवत्पादीयकृतीः सभक्तिश्रद्धं सप्रश्रयं भवत्समर्पिताः सद्ामोद- मूरीकृत्य नितरामानन्दामहे।

जनयतश्च तृप्तिं रीतीमुद्रणपुस्तकयोः यथैव आचार्यभगवत्पादी- यवाग्वैखरी॥

आशास्महे वयमचिरादथा स्यात् समाप्ति: यावद्रून्थमुद्रणस्य मुद्रितानां च ग्रन्थानां प्रचार: सर्वत्र जनेष्वास्तिकेष्वाचार्यभक्तिभरेषु तथा भवन्तमन्तेवासिनं भक्तवरम् अनुगह्रन्तु श्रीमच्छारदाचन्द्रचू- डादिदेवताः श्रीमदाचार्यभगवत्पादाश्रेति अलं पल्लवितेन ॥

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The Madras Mail: -Sanskrit Scholars and Vedantic Students both in India and Europe, will be interested to hear that a complete edition of the works of Sri Sankaracharya, the great Hindu Reformer of South India.is announced by the SriVani Vilas Press, Srirangam. Mr. T. K. Balasubrahmanya Iyer, who has already done so much for the publication of old and rare Sanskrit Works, deserves to be congratulated on this idea of his. He has had the hearty co-operation of His Holi- ness, the present Sankaracharyar, of the Sringeri Mutt, Mysore, the modern representative of Sri Sankara himself at the seat he loved best, and numerous other Sanskrit Pundits and Scholars. The great Sankara is known to have written commentaries on all the twelve Upanishads, Brahma Sutras, the Bhagavad Gita, the Sahasranama and Sanatsu- jatiya. He is known to have devoted much attention also to the Prakaranas, and to have composed several popular hymns, besides many other works of a devotional and philo- sophic character. There has not hitherto been published a collected edition of all these works, and the present attempt of Mr. T. K. Balasubrahmanya Iyer is the first of its kind in India. Single works of the great Reformer have been printed at Mysore, Calcutta, and Bombay from time to time, but the greater portion of those mentioned are accessible to the student only in Mss. The present edition, besides giving as far as is now known, a complete collection of Sankara's works, will also possess the additional advantage of being a uniform series. We understand that several of the volumes are already printed, and that the rest are being rapidly pushed through the Press. The twenty volumes of 320 pages each, Cr. 8vo., will be distributed as follows :- Brahmasutra Bhashya, 3 vols. ; the Upanishads, 7 vols .; Bhagavad Gita, 2 vols .; Bahasranama and Sanatsujatiya, 1 vol .; Viveka- chudamani and Upadesasahasri 1 vol ; Minor Prakaranas, 2 vols .; Minor Stotras, 2 vols .; Prapanchasara 1 vol .; Miscellaneous, 1 vol. The Sri Vani Vilas Press is well known for its careful printing, and in keeping with its reputation, the above volumes will be printed in excellent style and bound in cloth with a very attractive and elaborate design in gold. The twenty volumes will be enshrined in a neatly made case, and each case containing one set will be priced Rs. 50. An Edition de Luxe strictly limited to 100 sets is also to be printed on very superior art paper, and will be bound in Morocco with gold edges and sides. This will be the most sumptuous edition of any Sanskrit work hitherto published, and will be priced Rs. 100. per case of twenty volnmes.

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Hon. Mr. Y. Krishnaswamy Aiyar, Member of the Council, Madras :- Mr, T, K. Balasubramania Iyer is bringing out a Memorial Edition of the works of Sri Sankaracharya. They will prove a fit offering at the shrine of the great Teacher at Kaladi, his birth.place, where a temple is being consecrated by his illustrious representative the Jagadguru of Sringeri. An Edition of the collected works of the saint, philosopher and poet will supply a want keenly felt by the lovers of Sanskrit and the students of the Advaita philosophy all over the world. Mr. T. K. Balasubra- manya Iyer's reputation as a publisher is a guarantee for the success of this noble undertaking. He is fully entitled to the patronage of the discerning public. The specimen volumes give promise of a really handsome edition." I wish him complete success in his patriotic enterprize.

G. Gangadhara Somayajulu, District Munsiff, Aska :- The Memorial Edition of Sri Sankaracharya's works is unparall- elled in the annals of indigenous book publication in India. The general get up of the books-the paper-the letter-prees -the printing-the punctuation-the spaces between stanzas and paragraphs-the wieldy and tasteful size of the volumes-the artistic binding-the exhaustive tables of contents and indexes-and last though not least, the beauti- ful teak-wood book case within which the volumes are enshrined-have left nothing to be desired. I have not seen another book in Sankrit published in India in the same style as these handy and charming volumes. Every lover of Sanskrit literature and every Public Library should, in my opinion, possess one set of these works. Great credit is due to the enterprising and energetic pub- lisher Mr. T. K. Balasubrahmanya Aiyar B. A., who with commendable zeal and a great self-sacrifice appears to have made the publication of these volumes his life-task. Greater still should be the reverence due to His Holiness Sri Jagadguru Nrisimha Bharati Swamigal, the present head of the Sringeri Mutt for the initiative and encouragement given to the publisher for bringing out such an excellent edition of the Great Master's collected works.

M. S. Narayana Rao, Retired Deputy Commissioner, Bangalore-I received the parcel of Sri Sankaracharya's works. It is a pleasure to see them and to possess them.

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Palin Bihari Das, Asst. Accountant General, Bengal- The announcement of the publication was a real joy to me. The books that I have now by me are distinctly my pride and my admiration. I cannot adequately express how thank- ful I feel to you for putting me in possession of a treasure whose pure and serene rays have struck into the dark and made it ever phosphoroscent with an all-beautiful and all- beatific loveliness such as could not anywhere be found in Nature. .To me, I would again repeat, it is my joy and my pride, it is my only love and my only stay; in fine it is my soul itself.

Hon. T. V. Seshagiri Aiyar B. A., B. L., Madras-The volumes are very tastefully printed. They invite a man of even such poor attainments as myself to go through the works of the greatest intellect the world ever produced. I shall read the book and write to you again. The followers of Sri Sankaracharya owe a debt of gratitude to you which they can never sufficiently repay. I know you desire no praise. You have executed the work under the advise and inspiration of probably the worthiest of those that have been installed in the Peetam consecrated by the Founder of Advaitism.

M. R. Krishna Rao, retired Inspector-General of Registra- tion, Trivandrum :- I have had the pleasure of receiving the parcel of the Memorial Edition of the works of Sri San- karacharya. You have indeed rendered a great service to the Sanskrit-Reading members of the Advaita community by undertaking the publication of this collected edition. The execution is excellent in every way and leaves hardly any- thing more to be desired.

SRI VANI VILAS

SASTRA SERIES.

1. Adhvara Mimamsa Kutuhala Vritti of Sri Vasudava Dikshita, Edited by S. KUPPU- SWAMI SASTRIGAL M. A., Principal, Trivadi Sanskirt College, with the co-operation of Profes- sors Brahmasri R. CHANDRASEKHARA SASTRI- GAL and Brahmasri P. V. PANCHAPAGESA SASTRIGAL. Some of the note-worthy features of this edition will be found to be (1) the identification of quotations (2) a faithful repres- entation of various readings and (3) a careful summary of each Adhikarana. When the work itself is completed, an exhaustive index and an elaborate introduction reviewing as perfectly as possible the Mimamsa Darsana itself in general and Kutuhala Vritti in particular will be given. To be completed in Thirty parts. Price of each part Cr. 4to. pp. vii-56. Re 1. Post

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Free. [Prospectus and Specimen pages will be sent on application.]

Chapters I and II. Bound separately in cloth. Gilt lettered. Price 3 Rs. 8 As. each. Post free.

[This Edition is specified as a Text Book for the M. A. Degree Examination of the Madras University.]

Hon. Dewan Bahadur Justice Sir Subramania Aiyar, B. L., L. L. D., K. C. I. E., Madras-My testimony to the value of the work to which you have so patriotically devoted yourself is hardly wanted considering the eulogistic notices which it bas received from competent hands. I am sure your devotion to the cause of Sanskrit literature and to the dissemination of sound instruction through your Tamil Journal Sri Vani Vilasini will add credit to the University of which you are a graduate. I hope that your efforts will receive support from the Public. Hon. P. S. Sivaswamy Aiyar, B.A., B.L., C. I. E, Advocate General and Chairman, Sanskrit Board of Studies, Madras. -Your edition of the Kutuhala Vritti is a scholarly work and the get-up is worthy of the reputation of your Press. You are fortunate in having secured the services of Mr. S. Kuppuswami Sastri M. A. the accomplished Principal of the Mylapore Sanskrit College and his two colleagues as editors of the work. I hope you will meet with encourage- ment in the publication of this treatise which is as lucid as it is comprehensive. H. H. Kerala Yerma, C.S.I., F. M. U., M. R.A.S., F. R.H.S., Valiya Koil Tampiran, Trivandram :- Like all the works issued from the Sri Vani Vilas Press, Kutuhala Vritti deser- ves all applause. It is beautifully got up and is sure to be hailed by all Pandits who take an interest in that profound Darsana 'Purva Mimamsa'. T. Ganapati Sastri, Principal, Sanskrit College, Trivan- drum :- Your undertaking is indeed a very gigantic and laudable one and I am glad to find that your work possesses

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all the requisites of an excellent edition. also introduce it as a Text book in this College. .I shall

M. T. Narasimha Aiyangar, B.A., M.R.A.S., Bangalore .- You are rendering very valuable service to the literary public by undertaking the laborious task of bringing out this most important work on the Purva Mimamsa Sastra. The work is being edited with great care and the arrangement is very satisfactory.

The Hindu .- It gives us great pleasure to bring to the notice of the public the publication of this gigantic classic work, the frst part of which has just reached us from the Sri Vani Vilas Press, Srirangam. The Indian Philosophy, classified as it is into the six systems or the Shad Darsanas, is the most important part of the literature of India and of Universal Philosophy. Of these six systems the Purva Mimamsa of Jaimini reduces to a system the Karma kanda of the Vedas. This Kutuhala Vritti is a commentary on the Sutras of Jaimini by the well-known scholar Vasudeva Dikshita presenting immense facilities for getting at the real significance of Jaimini's aphorisms. This work, besides representing in a lucid style the wealth of Sastraic informations given by the saintly Sabara Svamin, the vigorous Kumarila Bhatta, the learned Parthasarathi Misra and the scholastic Khanda Deva, gives a very close and careful interpretation of each of Jaimini's aphorisms with remarkable clearness and precision. That this extremely useful work is now brought to light for the first time, is due to the untiring efforts of the Sri Vani Vilas Press at the resusci- tation of all that is rare and precious in the field of Sanskrit Literature. The work is edited by Mr. 8. Kuppuswamy Sastrigal, M. A., Principal of the Madras Sanskrit College, with the co-operation of Professors Brahmasri R. Chandra- sekhara Sastrigal and Brahmasri P. V. Panchapagesa Sastrigal, and consequently it is sure to be very carefully and accurately edited. It is based upon a collation of several manuscripts and the various differences in the readings are given in the foot-notes. An elaborate introduc- tion reviewing as perfectly as possible the Mimamsa Darsana in general and Kutuhala Vritti in particular, is promised on the completion of the work. Printed on pure white antique paper, the letter-press and get-up is all that could be desired. Our readers may perhpas already know that the name of the Sri Vani Vilas Press is a guarantee for neatness and excellence in printing. As the work is priced cheap vis., Re. 1 only, for each part, inclusive of all

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charges, we hope each and every Sanskrit scholar will go in for a copy and thus encourage the Press in its most Iaudable and patriotic undertaking.

2. Sariraka Mimamsa Sutra Bhashya by Sri Sankara Bhagavatpadacharya with BHAMATI by Vachaspati Misra, KALPATARU by Amalananda and PARIMALAM by Appayya Dikshita. [Details later on.]

3. Bhagavad Gita With the Bhashya of Sri Ramanuja and the Tatparya Chandrika of Sri Vedanta Desika. Edited by Rao Bahadur M. RANGACHARIAR M. A., Professor of Sanskrit, Presidency College, Madras, with the co-operation of A. V. Gopalachariar, M.A., B.L., and Pandit R. V. Krishnamachariar. To be completed in 16 parts. Cr. 4to. Price of the complete work, if paid in advance, Rs. 6. only. Postage One Rupee extra. Price of each part As. 8. per V. P. P. As. 10.

S. Kuppuswamy Sastrigal M.A., Principal, Sanskrit College Madras .- It goes without saying that this is the best edition of the Tatparya Chandrika which has yet appeared and after carefully going through the first part I have much pleasure in saying that this great work of Sri Vedanta Desika is being very carefully and accurately edited. The value of the Tat- parya Chandrika bringing out in an excellent way the signi. ficance of Sri Ramanuja's words cannot be exaggerated. I have been feeling that Sri Vedanta Desika has done for Sri Ramanuja's works what Sri Appayya Dikshita and Sri Madhusudana Saraswati have done for Sri Sankara. All the Sanskrit Scholars are certainly much indebted to you for your patriotism and love of literature which prompt you every moment to bring out such excellent editions of such

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masterly works. I am sure that the blessing of the eminent sages and scholars, whom you are so sincerely worshipping by way of publishing and spreading their works in the best pos- sible way, will never go in vain and every Indian who is proud of his invaluable heritage can never consistently forget what he ought to do for such good undertakings as yours.

M. T. Narasimha Aiyangar, B.A.,M.R.A.S., Bangalore .- It is highly gratifying to see that the Sri Vani Vilas Press, Sriran- gam, has undertaken the publication of the Devanagari Edition of Bhagavad-Gita with Ramaunja-Bhashya and the Tatparya Chandrika of Vedanta Desikar. The Ist No. that was kindly sent to me by the Proprietor, shows that no pains have been spared to make the Edition attractive and eminently useful to the public. While the moderate price at which it is offered for sale, places it within the reach of the Pandit class also. The literary world knows how much scholars had to struggle to get at a correct reading of the hopelessly inaccurate Bangalore Edn. (in Telegu characters), for want of a better Edition. I believe the present Edition will be heartily welcomed by all Sanskrit scholars.

4. Siddhanta Siddhanjanam by Krishna- nanda Sarasvati with the commentary called Ratnatulika by Bhaskara Dikshita. To be edited by S. KUPPUSWAMY SASTRIGAL., M.A, Principal, Trivadi Sanskrit College. [Details later on.]

5. Kavyalankarasutra Vritti of Vamana with the commentary Kamadhenu of Gopendra Tippa Bhupala and with a critical Sanskrit Introduction. Royal 8vo. Pp. xviii-201 cloth gilt Rs. 2-8. Postage extra.

[This Edition is specified as a Text Book for the B. A. Degree Examination of the Madras University.1

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The Hindu-The Kavyalankara Sutra Vritti is a well-known work on Sanskrit rhetoric by Vamana. The author repre- sents a prominent school of thought in the subject, and the work is a scientific and artistic production, in the good old form of Sutras and Vritti. Vamana made the Sutras as well as the Vritti. This work of Vamana has already under- gone more than one edition, but the present is undoubtedly a great improvement on all previous editions. The Sri Vani Vilas Press, Srirangam, have published this edition, and their name is a guarantee for everything excellent in publi- cations of the kind. The publishers are no common literary critics and their Sanskrit introduction is a learned literary estimate of Vamana's work. Chapter by Chapter of the work is carefully reviewed, and several interesting questions connected with the work are raised and discussed. The important question of Vamana's date is considered at length. The publishers have shown great discrimination in the selec- tion of the commentary known as " Kamadhenu" of Tippa Bhupala, the best commentary extant. The foot-notes are a noticeable feature of the book. The publishers are entitled to the gratitude of the Sanskrit loving public for their undertaking, and the University has already marked its recognition of the enterprise by prescribing this edition of the book as one of the text books for the B. A. Degree Examination.

6. Brahmasutravritti named Brahma Tattva. Prakasika by the famous SADASIVENDRA SARAS- VATI with a sketch and a half-tone portrait of the author. Cr. 8vo. Pp. 322. cloth gilt Rs. 2. Postage extra. The Wednesday Review-The book under review is a pre-emi- nently good guide for understanding the Brahmasutras. It is neither too short nor too long. The author has read deeply and digested all the literature on the subject and gives succinctly the broad features of each Adhikarana. * Sadasiva-Brahma's commentary is a brilliant production. It will be of immense use alike to the unlearned student and to the deeply learned Pandit. The former can with its aid alone grasp clearly the meaning of the Sutras. The latter will find in the book the essence of all thatis to be found in all the commentaries he has read. The author was not a mere book-worm, but a very great Yogi. He digested all his book-knowledge and lived the life of

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the Vedantin. He realised the truth of the teachinge of the Vedanta. The work of such a great personage must neces- sarily be a model of clearness and sweetness. The spirit of the Yogi breathes through the whole work. The connection of the following Adhikarana with the foregoing one is explained fully throughout. At the end of a Pada or Adhyaya, the contents are briefly summed up in one or two slokas. The Vritti is one of the best works written in any language. The edition of the book by the Sri Vani Vilas Press is simply excellent. The editor has written an excellent life of the author. We commend the work to all readers of Sanskrit.

The Sri Krishna Review-We have much pleasure in acknowledging the receipt of a copy of this Sanskrit work, containing the original Vedanta-aphorisms by Vyasa, and a marvellously lucid commentary by Sadasivendra Sarasvati- one of the greatest of Rajayogins of Southern India. It is a volume of nearly 400 pages, printed in bold Sanskrit characters, and no pains have been spared to make it as attractive as possible The get-up of the book is simply excellent and the price of it Rs. 2 is remarkably cheap. Kaviratna Jnanenda Chandra Chattopadhyaya, Lecturer in Sanskrit, Midnapore :- I sincerely thank you for the beautiful edition of a hitherto before unknown commentary, which I must say, is an invaluable acquisition to the store of Sanskrit learning.

7. Sastra Darpana. A masterly treatise on the Brahma Sutras by Amalananda, the author of Kalpataru. A Unique work in Sanskrit Literature. The author's splendid dessertation on each Adhikarana is a regular intellectual treat. Cr. Svo. cloth gilt Rs, 2-8. Postage extra.

8. Sutra Muktavali. by Brahmananda, the author of Laghu Chandrika. [In the Press].

9. Vedantasara of Sadananda with the com- mentary of A padeva and a critical English In-

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troduction by Prof. K. SUNDARARAMA AIYAR AVL., M. A., Cr. 8vo. Re, 1. Postage extra.

The Theosophist :- To all lovers and followers of the Advaita, the famous Vedantasara of Sadananda needs no introduc- tion. Only half the book is devoted to this edition of Vedan- tasara and Apadeva's commentary; the other is a brilliant and convincing introduction by Prof. K. Sundararama Aiyar, M.A., of Kumbakonam. The Professor deals oritically with Col. G.A. Jacob's and Doctor Thibaut's views on the Vedantasara. Both doubted that Shankara's doctrines could be supported by tradition, or even that Shankara evolved that tradition as authority, both doubted that the Upanishats and Badarayana could be claimed as authorities for Shankara's seeming independance of thought. Professor Sundararama shows that these two noted Scholars have mistaken the great Vedantic teacher, and refutes entirely their conclusions. If space permitted we would give a full discussion of the Professor's arguments. He clears these century-old yet ever interesting teachings from the misconceptions which has previously surrounded them.

10. Purvottaramimamsa Vadanakshatra- mala by the famous Appaya Dikshita. Cr. 8vo. Rs. 2. Postage extra.

11. Yogasutravritti named Fogasudhakara by the great Raja Yogin Sri Sadasivendra Sarasvati Cr. 8vo. Re. 1. As. 8. Postage extra.

12. Bhagavad-Gita with the commentary call- ed 'Brahmanandagiri' of Venkatanatha. An excellent Advaitic commentary on the Gita Cr. 8vo. Cloth Gilt. Rs. 3-8. Postage extra.

Sastra Booklets.

Siddhanta Kalpavalli. With the commentary called Kesara Valli by Sadasivendra Sarasvati. Cr. 8vo. As. 8. Postage extra.

Vyasatatparya Nirnaya by Ayyanna Dikshita Cr. 8vo. As. 8. Postage extra.

Lalita Trisati with the commentary of Sri Sankara Bhagavatpadacharya. Cr. 8vo. As. 8 Postage extra.

Sarva Vedanta Siddhanta Sara Sangraha by Sri Sankara Bhagavatpadacharya. Cr. 8vo. As. 8. Postage extra.

Srutimatodyota by Tryambaka Sastri. Cr. 8 vo. As. 6. Postage extra.

Patanjala Darsana with the commentary of Ananta Pandita. Cr. 8vo. As. 6. Postage

extra.

Uttara Gita. With the commentary of Sri Gauda- padacharya. : Cr. 8vo. As. 6. Postage extra

Works Under Preparation.

Siva Gita with the commentary of Paramasivendra Sarasvati.

Upanishad Dipika by Sadasivendra Sarasvati.

Brahamamritavarshini by Ramananda.

Sesharya by Adisesha.

Taittiriyopanishad-Bhashya with the com- mentary named Vanamala.

Sri Vani Vilas

Sanskrit Series.

1. Parvati Parinaya with a critical introduc- tion and foot-notes by Pandit R. V. KRISHNAMA- CHARIAR. (With a Half-tone frontispiece of Parvati Parameswara.) Demy čvo. pp. 18-71. Price 8 As. Postage Extra. Dr. E. Hultszch Ph. D., Germany :- Please accept my best thanks for the copy of your new edition of the PARVATI PARINAYA which is excellent in every way. The text is much improved, the preface valuable and important and the get-up elegant. I am convinced that Pandit Krishnamachariar is right in attributing the drama to Vamana Bhatta Bana. Wishing your Series the success it fully deserves. A. A. Macdonell Esq .. Boden Professor of Sansknt, University of Oxford :- I have looked at your edition of the PARVATI PARINAYA and consider it to be the best cdition of that play which has yet appeard. I hope the publications which will appear in the series which has been so well begun, will attain the same standard of excellence. Justice Sarada Charan Mitra, Judge, High Court, Calcutta :- The Publisher deserves the sincerest thanks of all Indians. The paper and printing are also very good. This is a very laudable attempt of the SRI VANI VILAS PREBS. Kali Krishna Goswami Yidyaratna M. A. Prof. of Sanskrit, D. A. V. College, Lahore :- Sanskrit publications of this kind are rarely to be seen, The paper, printing and make up of the book are excellent. It far surpasses the finish of Calcutta Bombay, Benares and Vizianagaram series publications. I offer my best thanks to Pandit Krishnamacharya who has so kindly compiled an able and excellent critical introduction

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and has appended a few necessary explanatory notes. The public, especially the scholar world would derive great benefit by such works if you continue to publish them in this way. M. Rangachariar M.A., Professor of Sanskrit, Presidency College, Madras :- Your PARVATI PARINAYA is well printed and well edited. The introduction is very interesting ...... K Ramanujachariar M.A., B.L., Principal, Maharaja's College, Vizianagaram :- The Introduction is very interesting The get-up is excellent. You will be placing under an obligation the Sanskrit-reading country by printing more books in this style. R. Krishnamachariar M. A., Inspector of Sanskrit schools, Madras :- I congratulate you on the publication of your excellent edition of Parvari Parinaya. This is perhaps the first time that a Sanskrit Drama has been printed in such superior style in this Presidency. The able introduction to the work is very instructive and indicates the extent of the analytical faculty of the Pandit. The Madras Mail :- PARVATI PARINAYA is the title of a well- known Sanskrit drama with an introduction and brief notes by Pandit R. V. Krishnama Chariyar. In the Sanskrit introduction, the popular belief that this drama was composed by Bhatta Bana, the celebrated author of Kadambari and Harsha Charita, is sought to be refuted and the theory advanced that Vamana Bhatta Bana, who is said to have lived in the fifteenth century, was the real author. The printing and get up of the book reflect credit on the Sri Vani Vilas Press at Srirangam, which is responsible for its publication. V. Krishnaswamy Aiyar B. A., B. L., Judge, High Court Madras :- I congratulate you on the exceedingly well printed edition of ' PARVATI PARINAYA' brought out by you. I have rarely seen Sanskrit books printed so well in southern India. Dr. R. Schmidt in the Indian Antiquary :- The new collection of Sanskrit texts, of which this work is the first instalment, has just been started by Mr. T. K. Balasubramanyam B. A., of Srirangam. Although the drama Parvati Parinaya has no postical value at all, but is nothing but a tiresome and unsavoury rechauffe of an old story that had been charmingly told by Kalidasa in his Kumarasambhava, the new edition forms a very interesting contribution to literary history in- asmuch as the editor, Pandit R. V. Krishnamachariar in his elaborate and flowing Bhumika or introduction, discusses at length the authorship of the Parvati Parinaya and the date of its author. On the strength of æsthetical and historical arguments, Mr. Krishnamachariar, disproves the popular

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belief that the author of Kadambari and Harsha Charita composed the Parvati Parinaya as well, and attributes this drama to a certain Vamanabhattabana, who lived in fifteenth century A.D., Bana being only the abridged form of Vamanabhattabana. That the Parvati Parinaya belongs to a pretty late time, is first concluded by Mr. Krishnama- chariar from the argumentum er silentio: no writer on Sans- krit rhetorics or poetics ever cites the Parvati Parinaya. Of course, we could not rely on such an argument alone but there are others, taken from inscriptions and literature, which show that Vamanabhattabana, the author of the Viranarayanacharita, the Sabdaratnakara, the Sringara- bhushanabhana, &c., sprung from the Vatsa family, and bearing the biruda Abhinavabana, is the author of the Parvati Parinaya too. This poet was the protege of the Reddi king Vema alias Viranarayana, whose time is fixed by some inscriptions; see Bhumika. p. 10 ff .. As regards the text of the present edition, I have found it to ...

contain several good variæ lectiones, by comparing it with the pervious texts. The publisher is quite right when he says that " The publication of this Sanskrit Series needs no justification," and "Readers of this edition of Parvati Parinaya will observe the various differences in the readings and also note what vast improvements have been effected thereby." Our thanks are, I consider, due to him and to the learned editor. Vasavadatta of Subandhu- with a full a exhaustive commentary by Pandit R. V. KRISH- NAMACHARIAR. The text is very carefully edited in consultation with several ancient Mss. and the commentary is quite exhaustive and is written in very simple and elegant style. The following slokas from the commentary will give an idea of its nature.

The book is printed in the best style possible in Cr. 8vo. size on good antique paper and the get-up leaves nothing to be desired. Pp. v, Ixvi-359. Price Rs. 2. Postage Extra.

20

N. B .- This book is specified by the Madras University as the edition to be followed for the B. A. Degree Examination.

The Hindu :-- This is the first Sanskrit Prose work extant and it is strange that there was no good edition at all of this work up to now. The two Grantha editions and the only Telugu edition that are now available in the market are not worth the name of an edition at all. They contain an apology of a commentary and are printed in the worst style possible. The only Devanagari edition with Sivarama's commentary is equally unsatisfactory both in the text and the commentary. As a matter of fact, portions of the text are altogether omitted in this edition. On the other hand, the book before us which forms the second of the Sri Vani Vilas Sanskrit Series, is considerably improved. As stated in the preface, there is no doubt that considerable care has been bestowed in choosing the happiest readings possible on all occasions. Secondly the commentary is quite full and exhaustive, particular attention having been paid to test the author's statement that he has used slesha throughout the work. In short, the commentary is very scholary and interesting and reflects great credit on the commentator. Last but not least, the get-up is very fine and most attractive. Printed beautifully in Crown 8vo. size on white Antique paper the book is very attractive. Louis H. Gray, Newark, U.S.A .- I can very conscientiously say that it is one of the most admirable editions I have ever seen from an Indian press and the commentary of Pandit Krishnamachariar, has my unstinted praise. Justice S. C. Mitra, Calcutta .- I am glad to say that the edition is very good. I have gone through the whole of the part sent to me and I find the notes useful. M. Rangachariar, M. A., Professor of Sankrit, Presidency College, Madras :- I see that already the Sri Vani Vilas Press has acquired a wide and well deserved fame for the excellen- tly artistic and accurate work that it has turned out. Your edition of VASAVADATTA should prove very useful to students as well as to Teachers. I have heard portions of the com- mentary read to me. It is learned, ingenious and generally interesting. The endeavour to intrepret the language of Subandhu in accordance with the expression of his own Pratigna is well worth making even though our success may happen to be less than full. S. Kuppuswamy Sastriar, M. A,, Principal, Sanskrit College, Madras :- I find that this book is very carefully edited and

21

no pains have been spared to pick out and adopt the best readings. The intelligent commentary of Pandit R. V. Krishnamacharya gives a lucid and beautiful paraphrase of many passages and clears many difficulties which are left unsolved by the other commentaries. I think that this is the only commentary where an earnest attempt is made to bring out what Subandhu might have really meant and to minimise the necessity for resorting to forced interpretations. I would gladly recommend this edition to all the students of Vasavadatta and I am sure they will be much benefitted by following this edition and this commentary. Rev. M. Pbillips, Madras .- The book is well got up and the commentary reflects great credit on the care and scholarship bestowed upon it. Honorable P. S. Sivaswamy Aiyar, B. A., B. L., Madras .- It goes without saying that your publications are excellently well got up quite unlike the course unattractive style of Sanskrit Publications generally. You are doing a very useful service to the country by bringing out handsome editions of Sanskrit Classics and rare works. H. H. Kerala Varma C. S. I., F.M.U., M.R.A.S., F. R. H. S., Valiya Kovil Tampiran, Trivandram .- You deserve great credit for bringing out Vasavadatta so very nicely. 3. Priyadarsika with commentary and Bhu- mika by Pandit R. V. KRISHNAMACHARIAR. (With a Half-tone frontispiece of Priyadarsika.) Demy 8vo. pp. XLVIII-97. Price 12. As. Postage Extra. The introduction in Sanskrit is written pur- posely in easy flowing style, easily understand- able by all the students and discusses very ably the authorship, the date and other such very im- portant details. This is more exhaustive than the one for Parvati Parinaya which has been spoken of very highly by all the scholars both from the West and the East. A short resumé of this Intro- duction is oiven in English also.

22

R. C. Dutt, C. I. E .- T'he discussion as to the authorship of Priyadarsika is very interesting and valuable. S. Kuppuswamy Sastriar, M. A., Principal, Sanskrit College, Madras :- Your love of literature in having brought out such excellent editions of these Sanskrit Dramas (Parvati Pari- naya and Priyadarsika) deserves all kinds of recognition at the hands of all lovers of Sanskrit literature. I find much care has been bestowed upon the typographical execution of these works and they speak volumes in favour of the Sri Vani Vilas Press. I have carefully gone through the learned In- troductions to these Dramas and I am fully convinced of the unique attainments of Pandit R. V. Krishnamachariar. The intelligent way in which the learned Pandit combines the time honoured Sastraic ideals of Sanskrit literary criti- cism with the ideals of the modern Scientific criticism cannot fail to command the respect of all substantial Sans- krit scholars and to make them think that in these days when original capacity for intelligent and methodical criti- cism rarely manifests itself especially among pandits, Pandit R. V. Krishnamachariar may be very reasonably considered to figure as an isolated instance with sufficient capacity to prove to the literary world what an intelligent Sanskrit scholar with a keen critical acumen may do for the resusci- tation or for a correct appreciation of Sanskrit Literature. 4. Yadavabhyudaya of Sriman Vedanta Desika with the commentary of the renowned Appayya Dikshita. ( Illustrated with several Half-tones.) This work which consists of 24 Cantos will be published in 6 Vols. of 4 Cantos each. Vol. I Cantos 1-4 With the life of Sri Vedanta Desika by A. V. GOPALACHARIAR, M.A., B.L., Cr. 8vo. xxxiv-240. 1 Re. 8 As. Postage Extra.

Vol. II Cantos 5-8 With the life of Sri Appayya Dikshita. Cr. 8vo. Pp. xxxii-259. 1 Re. 8 As. Postage Extra. Vol. III Cantos 9-12. [In the Press.]

23

Justice S. C. Mitra, Calcutta .- The paper and printing are very good and the life of Vedanta Desika contains valuable informations. It suggests to me the writing of a history of Vijayanagaram. My thanks are also due to Mr. Gopala- chariar M.A., B.L., The books published by the Sri Vani Vilas Sanskrit Series Editors are almost new to Bengal and they throw a flood of light on the history of literature of the Middle Ages in Southern India. The age was dark in Northern India, but it was not so in the south, apparently owing to the existance of the Hindu Kingdom of Vijayanagaram. Rao Bahadur, M. Rangachariar, M.A., Professor of Sanskrit, Presidency College, Madras .- Many thanks for your excellent edition of the Yadavabhyudaya. S. Krishnaswamy Aiyangar, M A., M.R.A.S., Bangalore .- Kindly allow me to thank you for the nice little volume of your excellent edition of the first four Sargas of Sriman Vedanta Desika's Yadavabhyudayam with the commentary of the revered Appiah Dikshita. You are doing invaluable service to Sanskrit Literature by bringing out the works of this great author, which till now, having been obtainable in wretched books in Telugu or Grantha Characters only had so far been unknown practically to scholars outside of South India. This highly gratifying duty you have done in a way which deserves all commendation and I hope you will have a sufficiently encouraging reception to enable you to continue the good work thus begun and bring out a complete set of the great author's work. N. V. Desikachariar, M.A., B.L.,-I have read with great pleasure your edition of Yadavabhyudaya. The Idea of publishing such rare works in Sanskrit is very praiseworthy. There are many smaller treasures in Sanskrit which unha- ppily are hidden. You are rendering great public service by publishing them in the attractive form that you have done. Nothing is more calculated to popularise them than decent presentation. The appearance of a series of pictures of Sri Krishna that Immortal Child, to whom our hearts are so closely wedded, enhances the utility of the book. I should congratulate you on your arranging to publish English essays similar to the one that appears in the present volume. I am quite sure this edition will prove very popular amongst lovers of Sanskrit not only in India but in western countries also. The get up of the book is well suited to the merits of the work. The reputation of Sri Vedanta Desika, the lion of poets and disputants is somewhat local. Your edition will surely extend his well-merited fame. I am eagerly looking

24

forward to the pleasure of going through the other volumes you intend publishing. M. T. Narasimha Aiyengar, B.A., M. R. A. S., Bangalore .- I heartily congratulate you on the unparallelled success which has attended your noble efforts in bringing out a Devanagari edition of this great work. The neat execution of the printing, with apt illustrations, and the scholarly English Introduction leave little to be desired to make the publication attractive and useful. I am sure the Sanskrit reading public will thankfully acknowledge your services towards the advancement of Sanskrit Literature, by extending their ready patronage to your publications. I hope the neat publication of this volume will mark an era in the editing of Sanskrit works in India. R. C. Dutt, C.I.E,-The Yadavabhyudaya has been excellently got up and the illustrations are good. I hope it will soon be completed. The Hindu .- The Sri Vani Vilas Press. Srirangam, has again laid the Sanskrit-knowing world under a deep dept of grati- tude by issuing an excellent edition in Devanagari of this splendid poem with the famous commentary of the renowned Appaya Dikshit. The poem is a Mahakavya in 24 cantos by Sri Vedanta Desika the reputed Sri Vaishnava Acharya who lived in Southern India during 13th and 14th centuries. The poem has thus the unique distinction of being composed by a great popular Visishtadvaita Acharya and being commented upon by an equally distinguished leader of a rival school of Philosophy whose lifework was to refute the tenets of the School to which the author of the poem belonged. Both the text and the commentary are now published for the first time in Devanagari, a character known throughout the world; and hence, the well merited fame of Vedanta Desika, which, till now, was more or less confined to southern India, will spread far and wide to the immense delight of all Sanskrit Scholars. His compositions richly deserve to be more widely known and appreciated. The present edition is carefully edited from a collation of several Mss. and the system of punctuation adopted in the commentary is such as to make it easily understandable by all. Mr. T. K. Balasubramania Aiyer is certainly doing invaluable service to Sanskrit Literature by bringing out such rare and excellent works. Regarding the printing and get-up, we can only say that it is always a pleasure to handle books issued from the Sri Vani Vilas Press, Srirangam. The first volume containin the first four cantos is now published, and we are sure the other volumes

25

also will be eagerly expected one after the other. It was a happy idea to have given an introduction to each volume in English and the life of Desika by Mr. A. V. Gopalachariar, M.A., that appears in this first volume is very well and exhaustively written. It is stated that the subsequent volumes will contain the life of Appaya Dikshita, origin and growth of Kavya Literature, Sri Desika as a poet, and a critical estimate of Yadavabhyudaya, etc. We wish all success to this undertaking and hope every Sanskrit-knowing gentleman will patronise the publication in all possible ways. Hon. P. S. Sivaswamy Aiyar, B.A., B.L., Madras-It was a pleasure to me to look into the pages of your edition of the Yadavabhyudayam. It is splendidly got up and compares favourably with the best Sanskrit Publications in European counsries. Mr. A. V. Gopalachariar's preface gives a very interesting account of the author's life and works. The Theosophist, Madras-Yadavabhyudaya published by the Sri Vani Vilas Pres, Srirangam, contains a clear and correct account in English of Vedantacharya's life, a critical estim- ate of his literary and other works and also the learned commentary of Appaya Dikshita, the well known author of Rhetoric, written in the middle of the sixteenth century. It is clearly printed, pleasant to the eyes and its form and price make it convenient to possess. Sanskrit study is rapidy growing in interest partly owing to the quickening stimulus of the Indian Universities, and part- ly also to the cheap and well printed publication of Sanskrit classics. We have no doubt that rare Sanskrit works-with multiplicity of readings so difficult to edit without the skilled experience of trained Pandits-coming out of this Press, in rapid succession, mark an increasing demand of neat edition which the modern resources of good type, good paper and illustrations make possible, and is also an excellent sign of a general progress in Sanskrit culture. The editor of this rare work is to be congratulated on the thoroughly accurate and scholarly publication which has the peculiar interest of being the literary attempt of a renowned theologian. In the selection and the treatment of the subject, both in this work and in the more popular Hamsasandesa, the imitation of Kali dasa is so apparent that almost any verse taken at random can be easily found to have its parallel in Raghuvamsa and Meghasandesa. We may instance the address of Devas and Earth to Vishnu in the ocean of milk and description of Devaki's pregnancy. The charm of freshness of thought and clear cut phrases give place to inevitable artificiality of conception and form and a rigid adherence to the orthodox

26

rules of Sanskrit rhetoric. The commentary is full and learned and at the same time clear and practical and no doubt will be appreciated by advanced Students of Sans- krit literature. 5. Malavikagnimitra. With the commentaries of Nilakantha and Katayavema, and an English Introduction. Demy 8vo. XXVIII-155.,/ Price As. 12 only. Postage Extra.

6. Achyutarayabhyudaya of Sri Rajanatha with a commentary by Pandit R. V. Krishnama- chariar. To be completed in 2 parts. This is a rare historical Kavya not published hitherto. Part I. Cantos 1-6. Cr. 8vo. pp. iv-156. Re. 1 Postage Extra. (This book is prescribed as one of the text books for the F. A. Examina- tion of the Madras University ). Part II. Cantos 7-12. [In the Press]. The Hindu :- We must apologise to the Sri Vani Vilas Press for not having been able to review promptly this rare historical Kavya of a famous poet Sri Rajanatha by name who is said to have lived in the 16th century. This work treats of the exploits of Achyutaraya, one of the emperors of the " Never-to-be-forgotten " Empire-Vijayanagar. It is only the first part that is now before us, but the second is promised very shortly with a critical introduction from the able pen of Prof. M. Rangachariar, which is bound to be excellent. The publishers have taken care to put in the best readings after consulting some 5 or 6 different Manuscripts. The commentary is very simple and lucid. In this connec- tion we must put in a word of praise about Mr. T. K. Bala- subrahmanyam for his untiring efforts to bring to light old Sanskrit works which, though highly valuable, are nothing in the sacred corner of a pandit's habitation or in the in- nermost recesses of an oriental palace. The get up of the book is excellent, and we hope lovers of Sanskrit will fully appreciate the value of the work.

A. A. Macdonell Esq., Boden Professor of Sanskrit, University of Oxford .- I have just received copies of numbers 3 and 6 of the Sri Vani Vilas Sanskrit series, the Priyadarsika and the Achyutarayabhyudaya with commentaries by Pandit R. V. Krishnamachariar. The books seem to be well and carefully printed maintaining the standared set up by the first number.

S. Kuppuswamy Sastriar, M. A., Principal, Sanskrit College, Madras,-I find that Rajanatha is one of those few poets who appear in the last days of the Kavya Literature and who do not sacrifice the Reeti and Rasa to merely ornamental verbiage. The style is good and the work teems with strik- ing poetic images. Being ahistorical Kavya somewhat more difficult than Raghuvamsa and less difficult than Magha, I think it may serve as a suitable text book for the F.A. Standard. The commentary is clear and precise. 7. Kamalinikalahamsa by Raja Chudamani Dikshita (in the Press).

8. Sankara Vijayam by Sri Vidyaranya with the commentary called Dindima by Dhanapati Suri. Cr. 8vo. (in the Press).

9. Uttararamacharita of Bhavabhuti with the commentary of Narayana Bhattapada. ( in the Press).

10. Subhashita Nivi of Sri Vedanta Desika, with the commentary called Ratnapetika. Edited by M. T. Narasimha Aiyangar, B.A., M.R.A.S., Central College, Bangalore. Cr. 8vo XII-106. 4. As. 8. Postage extra. Justice Sarada Charan Mitra, Calcutta .- It is a work of considerable merit and the readers of Sanskrit Philosophy should all thank you for its publication. The preface and the Introduction deserve study. Every gentleman with a knowledge of Sanskrit should have a copy of it.

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The Madras Mail .- This is a well-known Sanskrit didactic master-piece of Vedantadesika, the great Vaishnava teacher who appears to have lived during the 13th and 14th centuries A.D. The poem is a short one, but is printed with its com- mentary, Ratnapetika by Srinivasa Suri, who wrote about 1335 A.D. Vedanta Desika is known to have composed it for the special edification of prince Singappa Naick one of the earlier Venkatagiri Chiefs. It inclulcates moral and philoso- phical ideas by theartful use of allegory. The style is dignified and the ideas are lofty. Mr. M. T. Narsasimha Iyengar, B.A., M.R.A.S., of the Central College, Bangalore, writes an interes- ting historical Introduction to the work. He must be con- gratulated on the excellent edition he has brought out.

11. Ratnavali of Sri Harsha. (In the Press).

12. Guruvamsakavya of Lakshmana Sastri with his own commentary called Bhavabodhini. A very rare work treating of the line of Jagad- gurus in the Sringeri mutt beginning from Sri Sankara Bhagavatpada. Edited by Brahmasri KRISHNA SASTRIGAL, Dharmadhikari of Mysore and of Sri Sringeri Mutt. (In the Press).

13. Sakuntala of Kalidasa with the commentary of ABHIRAMA. With several Half-tone Illustra- tions (In the Press.)

14. Raghuvamsa of Kalidasa with the commen- tary of Arunagirinatha to be published in 3 vols. Cr. 8vo. Vol. I. Cantos 1-6. (In the Press).

15. Meghasandesa of Kalidasa with the elabo- rate and eritical commentary 'Vidyullata' by

29

Purna Sarasvati. Cr. 8vo. Pp. xii-188 Cloth bound. Gilt. Re. 1. Postage extra.

16. Vemabhupalacharitam otherwise known as Veeranarayanacharitam. A Historical prose work by Vamana Bhatta Bana with an Intro- duction in Sanskrit by R. Krishnamachariar, M.A. Cr. 8vo. Pp. xv-235. Cloth bound: Gilt. Rs. 2 Postage extra.

17. Chandraloka with the commentary of Sara- dagama (in the Press).

18. Sivalilarnava of Sri Nilakantha Dikshita with Eight half-tone and coloured illustrations and with an Introduction on 'Nilakantha Dikshita and his contemporaries' by T. S. KUPPUSWAMY SASTRIGAL of Tanjore. Cr. 8vo. Pp. 48-487. Cloth bound : Gilt. Rs, 2-4. Postage extra.

19. Nilakantha Vijaya Champu by Sri Nila- kantha Dikshita (In the Press.)

20. Gangavatarana A kavya hy Sri Nilakantha Dikshita. (In the Press.)

Works Under Preparation.

Sankarabhyudaya Kavya by Rajachudamani Dikshita.

Jivanmuktikalyana Natakam by Nalla Dikshita.

Sankaramandara Saurabha Champu by Nilakantha.

Anandaraghavam A Drama by Rajachudamani Dikshita.

Jagadguru Champu by Kavi Varadachar.

Nalacharitram A Drama by Nilakantha Dikshita.

Minor Works of Nilakantha Dikshita.

Natesa Vijayam

SAHASRANAMA SERIES.

Stotras and Archana alone: Very useful for Parayanam. Demy 16mo. Price 4 As. each. Postage Extra.

1. Lalita Sahasranama.

2. Vishnu Sahasranama.

3. Lakshmi Sahasranama.

4. Vedasara Sivasahasranama.

5. Hanumat Sahasranama.

6. Subrahmanya Sahasranama.

TWO ANNAS LIBRARY OF SANSKRIT

STOTRAS.

I. Soundarya Lahari by Sri Sankara Bhagavat- padacharya. 2. Sivananda Lahari by Do. 3. Akhyashashti and Sivabhaktikalpalatika by Sri Sridhara Venkatesarya, otherwise known as Tiruvasanallur Aiyyaval. 4. Sadasivendrastuti by the present Sri Jagadguru of Sringeri, with a portrait of Sadasiva Brahma. 5. Sarada Stotras by Do.

6. Sarada Navaratri Stotras by Do.

7. Miscellaneous Stotras Part I by Do.

8. Do. Part II by Do.

9. Do. Part III by Do. I0. Dayasatakam by Sri Sridhara Venkatesarya. II. Do. by Sri Vedanta Desika. I2. Bhujanga Stotras by Sri Sankara Bhagavatpada. 13. Mahimna Stotras-Sakti Mahimna by Durvasas and Siva Mabimna by Pushpadanta.

33

14. Stotras of Sri Vedanta Desika Part I.

15. Do. Part II. 16. Lalitastavaratnam by Durvasas. 17. Aryasatakam by Muka Kavi. 18. Padaravindasatakam Do. 19. Stutisatakam Do. 20. Katakshasatakam Do.

2I. Mandasmitasatakam. Do.

22. Guruparamparastotras. 23. Matribhutasataka by Sri Sridhara Venkate-

sarya.

3

'PRECIOUS GEM BOOKLETS'

A Series of dainty little books containing precious gems from Sanskrit Literature. In several cases these booklets are adorned with gems of Art. Very handy. Each As. 3/ only. Postage extra.

1. Poems of Kalidasa. 1. Meghasandesa. 2. Ritusamhara. 3. Kumarasambhava cantos 1 and 2.

2. Do. Do. 8 and 4.

3. Do. Do. 5 and 6.

4. Do. Do. 7.

5. Raghuvamsa cantos 1 and 2. 8. Do. Do. 3 and 4.

6. Do. Do. 5 and 6.

7. Do. Do. 7 and 8.

8. Do. Do. 9 and 10.

9. Do. Do. 11 and 12.

10. Do. Do. 18 and 14.

11. Do. Do. 15 and 16.

12. Do. Do. 17, 18 & 19. 2, Songs of Sri Sadasiva Brahmendra.

OTHER SANSKRIT BOOKS.

Sarasvati Stotra, Syamala Dandaka and Navaratnamala by Kalidasa, Artistically printed in two colours. Royal 32mo. 2nd Edition. Handy pocket size. 0 1 0 Price per 100 copies. ... 500

Siva Dandaka by Bhaskararaya and Sivashtaka ... ... 010

Atmavidyavilasa of Sri Sadasiva Brahmendra. .. 020

Govindashtaka of Sri Sankara Bhagavat- pada with 8 halftone illustrations ... 020

Achyuta Sataka: A Prakrit poem by Sri Vedanta Desika with the chchaya. .. 020

Raghuvamsa Cantos 10 and 11. Text only. .. 030

Bhagavad Gita. Text alone in bold charac- ters. Printed on fine white antique paper. Very useful for parayanam. 100 pages Royal 8vO. ... 040

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The Hindu :- We have received from the Sri Vani Vilas Press, Srirangam, a fine edition of Bhagavad Gita printed in bold Devanagari types on pure white paper. Each half of a sloka is given in a separate line and the get up is all that could be desired. The whole book covers 104 pages and the price, vis. 4 as. only per copy is very cheap. Hon. P. S. Sivaswamy Aiyar, B.A., B.L., Madras-Your edition of the Bhagavad Gita is splendid and worthy of our national treasure. Bhagavad-Gita.Text alone. Pocket Edition. 0 4 0

Vivekachudamani by Sri Sankara Bhaga- vatpadacharya. Text alone. Pocket Edition. F. Cap. 8vo. 118 pages. .. 040

Champu Ramayanam-Kishkindhakandam. With a lucid commentary. Cr. 8vo. ... 040

Satakas of Bhartrihari containing the Niti, Vairagya and Sringara Satakas. ... 0 6 0

Vishnupadadikesantastotram With the commentary of Purna Sarasvati ... 08 0

Panchasati by Muka Kavi ... ... 080 Sahridayananda: by Krishnananda, Cantos 1-6 with a commentary by Pandit M. C. SATAGOPACHARIAR, Royal 12mo. 0 12 0

Works of Sri Sacchidanada Sivabhinava Nrisimha Bharati Swami, the present Jagadguru of Sringeri. Part I. with three half-tone portraits. ... 1 0 0

37

Sahitya Ratna Manjusha: A collection of familiar quotations from the various Sanskrit Dramas, Kavyas and Prose literature by Pandit R. V. KRISHNAM- ACHARIAR. This book consists of 4 parts, the lst containing the prose quotations from the Dramas, the 2nd, the poetical quotations, the 3rd, quota- tions from the Prose Literature and the 4th from the Kavyas. Cr. 8vo. pp. 181. 100

The Hindu :- This is a collection of wise sayings culled from the several masterpieces of Sanskrit authors. It is, like the well-known Bartlett's Familiar Quotations, a very useful book of reference containing as it does all the general maxims that are found scattered among the several works of Sanskrit literature. This is the first attempt of its kind in Sanskrit and the Sri Vani Vilas Press, Srirangam which has issued this extremely useful book should certainly be congratulated on its labours in the field of Sanskrit litera- ture. Students especially will find this publication very helpful in their composition and translation work. We should also recommend it to every school and College library where we are sure it will be much used by the students. The price vis., Re. 1 per copy is moderate enough consider- ing the labour involved.

Sanskrit .

. .. Copy Books.

Carefully graduated into 4 numbers. Indispensable to students of all High Schools. Price Per 100 copies Rs. 6-4-0 Each copy , O-1-3 V. B .- For purchasers of 10 copies at a time one copy will be given gratis.

A FEW THOUGHTS

ON

THE SCIENCE OF THE SELF

OR

Atma Vidya

IN

SEVEN DISCOURSES

BY

G, RAMACHANDRA AIYAR B.A., B.L., High Court Vakil, Tinnevelly.

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S. Subbiah Sastriar B.A., District Munsif, Namakkal .- I am sure the book will be of considerable use to thoughtful readers. T. Sambamoorti Rao, B.A., B.L., High Court Yakil, Tanjore .- Am reading the book with interest. It is indeed ins- tructive. P. Narayana Iyer B.A., B.L., F. T. S. Madara .- I congra- tulate you on the production of a good readable book on such a subject. Dr. F. Otto Schrader, Ph. D. F. T. S. Director, Adyar Lib-

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Isavasyopanishadbhashya

of Sri Sankara - Bhagavatpadacharya

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BY VIDYARANYA. With a faithful English Translation and Notes and Summary of each Chapter. BY M. SRINIVASA RAO M.A. ( Madras) M. D. B. Sc. ( Edin.) D. P. H. ( Cambridge) F. C. S. (London.) Chemical Examiner and Bacteriologist to the Government of MYSORE.