1. Vedantasara Calcutta

THE

VEDANTASARA,

OR

MANUAL OF ADWITA PHILOSOPHY,

OF

PARAMHANSA SADANANDA JOGINDRA. .

WITH AN

INTRODUCTORY MEMOIR

ON

MATTER AND SPIRIT.

EDITED BY HEERALAL DHOLE,

CALCUTTA :

PUBLISHED BY THE EDITOR, No. 127, Muojeed Bari Street,

All rights reserved.} NA MISSION INSTITUTE OF P [Price R&. 6/4. OF GULTORE KASHNA MAK LIBRARY

PRINTED BY NILAMBUR VIDYARATNA, AT THE VEDANTA PRE 127, Musjeed Bari Street, Calcutta.

Rai Bilphih Men handta Ba by his sons/Hten & Niren De PREFACE.

WE live in strange times. The twice-born has retired from the conspicuous position of his ancestors bohind the desk of a government office, or a merchant's counter, leaving the key to rust in the lock of Brah- manic lore, to be turned by the mighty hand of a Blavatsky and the patriotie and philanthropic erudi- tion of an Olcott,-till whipped into a sense of duty these " bad Aryans " have returned in fealty and allegiance to the mother-country, and are now pre- paring in one grand effort to put the shoulder to the wheel. What a glorious sight ! How much does it augur well for this ill-fated country ! Hurled from its high pinnacle of civilisation by the cyclic changes of matter, our dearly beloved motherland has been a field for the successive strifes of the Persian, the Tartar, the Moslem and our present Governors. Under such a series of foreign thraldom, it was im- possible for her to remain uncontaminated, gradual- ly her children lost sight of the Idcal and mistak- ing the unreal for the Real, turned from the paths of pristine innocence, purity, and kuowledge, to that of secular advantage, secured by a life-service to the new conquerors or their satraps. The wise lost heart, they kept to the old grooves, and encouraged others to follow, but to no purpose. A

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Materialism came to supplant Idealism, and a thirst for the material comforts in this life induced the bulk of the nation to hunger after wealthand po- sition, to rash headiong after them, undeterred by the teachings and preeepts of those, who froin a life-long ssuly knew what was best for them. With success- ive gencrations the gulf grew wider, the " irst for service grew u iversal, and the quiet and engrossing study of the Aryan Rishis, their sacred books and writings, came to a stand-still. Unable to compre- hend the esoteric meaning, for having lost the right key to their comprchension, they shewed an utter derision, a thorongh heartlessness, an unmistakable contempt, and pity for such, who would trust to them. They in the zonith of their earthly glory, with the elements of a foreign education, and dubbed with . academic titles and distinctions thought themselves wiser than their fathers, and looked upon the pre- . sent aspect of things as the best. The Rama'yana and the Maha'varata were fabulous tales spun out into coarse yarns, without any redeeming feature ; even the Veda's and Pura'ns were no better. A midst such a conflict,-a conflict beetween the growing and fascinating beliefs of an ommipotent materialism fathered by men eminent in science, a Huxley and a Tyndall, and freethought disseminating with Tom Payne and receiving additional strength and picquancy from the able and incontrovertible

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arguments of Bradlaugh, Ingersoll and a host of others equally brilliant, the educated mind is really in the horns of a dilemma, and knows not what to choosc, nor what to think of each. He has turn- ed a renegade, he has left the house prepared for him by the kindness of his father, he has neglect- ed his opportunities to master the language in which the ancient writings are written ; his spiritnal precep- tor, he has shoved into a corner, all atonce to turn back into the fold is to make himself a fool. He pur- sues for a time, but he is not satisfied, he craves to learn, and to know more; with slow steps the prodigal returns. But his passage back is an incessant strugg- le, for Padreeism and Keshavism are unanimous in their verdict of a living personal God, with heaven and hell as his instruments of reward and torture ; he fails to grasp the full signification of the Dual God . of the Bible, the Eternal God and his Eternal Eno- my,-the Devil. The epistles of the religious Ilollo- way are equally prolix in tall talk ; he in his sober senses is amazed at the meaningless twaddle which the prophet of the New Dispensation tries his ad- herents to gulp down. For to bel'eve in the frequent visits which he has had from the illustrious Jesus and his blessed heirachy of apostles, is beyonl the range of us,-erring mortals. In such a crisis, a crisis none the less eventful, as it marks the degeneration of the country, for

IV

whereever you turn, you find throughout the length and breadth of this vast continent, people who should know better and ought to do otherwise, openly avoiding the counsels of their elders, and throwing the hitherto preserved traditions of the social seg- ment into utter confusion. The Hindu and the Moslem taking to the uncloan habits of the European and with equal relish and gusto taking to the bottle: so that whatever of spirituality was left in them, is quenched by the imbibition of spirit from without. Two inflammations cannot last in the same part at one and the same time, the powerful dispels the weaker. Thus his spiritual ruin is complete. At sych a juncture the appearance of the two strangers amongst us-the indefatigable President- Founder and the illustrious and excellent Madame Blavatsky was an invaluable blessing. In spite of opposition, they have secured a firm footing in this vast continent. Their unceasing endeavours to sti- mulate the study and to patiently investigate the truths of the ancient religions, have begun to bear fruit, and if they are spared a few more years, the whole country with its teemingr !lions will be bound up in an universal brotherhood. Methinks, the nucleus of such a movement now established in all the grat centres ef commerce, arts, learning and en- terprise will coalesce at no distant date, as to cover and spread into a mighty whole; and as a pebble dropped

V

in a clear bed of water stirs its surface and cuts circles, the outer larger than the inner, till the whole suface is one vast range of circles, so will the present move- ment ultimately ond in overspreading India. It is but natural to suppose that under the new and better order of things, a want will be felt in the paucity of the old writings. We have neglected to learn the Sanskrit and have almost Europanised ourselves in the matter of language, English has taken the place of our own, it is the language in which we carry on, and transact business, consequently an at- tempt is here made in its present garb to bring out the Vedantasara as the first of a series. This work embodying metaphysics, is difficult of comprehen- sion ; to the learned Sanskritist its esotric significa- tion is a myth. A patient study, a quiet and tran-' quil mind, a due share of intelligence and faith are the essential requisites for understanding the book. Even with these, the general scope of the work and s reference tc other subjects of paramount impor- tance, the details of which have been excluded, re- quire further elucidation to the beginner. Therefore, to systematise, and to make it a thoroughly reli- able monograph within the pale of comprehensibility, we have brought in a condensed epitome of Kapil's Sankhya, and have laid the Theosophist heavily under contribution. The importance of the last mentioned publication carnot be overrated. It is

VI

the book, which will satisfy the yearnings of the en- quirer. It is a valuable encyclopodia of spiritual train- ing, and requires only to be known for being cxtensively used in every household. For ourselves, we are deeply indebted to it, . that was the means of kindling in us a desire to know more, and though at its very threshold, we humbly trust, that we have not misconceived the spirit and tenor of our woik. The names of Blavatsky and Oleott have become household words throughout India, their re-generating work has been the main topic of conversation with the high and the low, our elders have taken heart, and are beginning to [ook at the bright future that awaits us. May they live - to see their bright anticipations verified, is the earn- est prayer of all true and devoted sons of our in- tellectally mighty country. What is Theosophy ? It is not a new term ; it has not been coined by the President-Founder and his able coadjutor; it has been in existence centuries be- fore they took their first breath with their mother's milk. It does not mean (The), God, Sophia, wisdom ; i. e., wisdom of God), but implies wisdom learning. A leirning which lends to the emancipation of self (Moksha, Nirv ina). Hence there is no incompatibility in admitting within its pale every nationality, every form of known religion. The Aryan system of Theo- sophy keeps its confines barred and walled against

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intruders of all sorts beyond the blessed few of the higher castes, but to the Arrahat, every one alike is welcome, and as a proof of it, we find it au- thoritatively mentioned that the Brotherhood includes a Cypriote, a Japanese, a Chinaman, a Ilu garian etc. Theosophy is, therefore, no religion, it has no religious belief, to particularise, it is the highest de-> velopment of a particular system of philosophy helping the individual to realise his latent powers by a particular method of study and practise ( Yoga). This brings us to our subject. The main doc- trine of the Vedanta Philosophy is the identity and insperability of the Everlasting Intelligence and Bliss, the Parabrahma with the individual Spirit ( Atmi) or 7th principle. The present work treats of the doctrine of non- duality of the Self or Atmd and the Paramatma, that is to say, the individual Spirit and the Absolute are non-different. If this be once realised, and action taken accordingly, so as not to confound this world of matter transitory in duration, aud full of misery, grief and suffering as something real and substantial, durable and full of happiness, the mind unfettered from the shackles of Maya and Avidya will gradually soar to sublime heights, there to pause and reflect, ponder and wegh, and gather new mate- rials for the emancipation of the Spirit. Perhaps some one will be asking the oft-repeated question

VIH

that the world will come into a woeful pass if all of us leaving our avocations and so-called duties take to the woods, for the practise of this higher know- lelge. But no such fear needs be anticipated. Be- cause, do what we may every one is neither constitu- tionally nor mentally fit to follow the path. " The adept is the rare efflorescence of an age " and at the present period one can count their number in his finger's ends. Nationality, religion, and caste are no barriers for such knowledge. A Hindu has as much chance as an Englishman, if he has got the stamina to sup- port him in this hardest and most difficult of ordeals. One cannot be admitted unless he has passed through the usual noviciate, and even then he must take his chance. There is no certainty, and that is the real drawback, considering the immensity of the sacrifice which one has to make. Surely this is no great inducement for the would-be seekers of the Gupta Vidya, or the hidden science, but we cannot help it, we must take things as they are, only let us put our shoulder to the wheel in right earnest, and increase our stock of knowledge by unremitted and diligent application, and study of the teachings of our ancient sages. It has been emphatically laid down that no- thing can not be done without a Guru and the present generation is sadly devoid of a really able Guru, one

1X

who can practically teach the several methods and practices of Yoga. The naked Byragi, the ash-covered Sanyasi, the tattered Fakir, the peripatetic swarms of religious mendicants who flock in a fair, are but the sad remnants of an once illustrious and learned hier- archy, whose like the world shall never see again. Onc by one, they have dropped into the gulf of time, like the last drops of water, after a shower, slowly trickling from a straw-thatch. Ilappily for the nation at large, we have neither lost faith in, nor are wanting in respect and vencration for, the garb. Our mental configuration is such, that we take many things on trust, and do not hanker after a positive demonstration of the truth. Take for instance, the belicf in the 'Himalayan Brotherhood.' An European will not be satisfied unless he has seen the Brothers, or one of them, or has learned it from the unimpeachable testimony of some one whom he can trust, and who has no interest to deceive him. But we are quite easy-going in such matters ; with our mother's milk have we swallowed the solemn truth, and with increasing years, have nurtured the belief into an article of faith, which the cynic sneer of a world of scoffers is of little avail to oust out. He must be a bold man, who could predict what the future religion of the world would be. To spe- .culate on such a subject may appear idle, but the interest with which the various religious systems-old B

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and new-are being examined, and the favor with which Buddhism and Vedantism are now being looked upon, ineontestably shew that there is room enough in Christian countries, for both of them, to sprout and grow into luxuriant trees. In Germany, for instance, we find Schopenhauer attracting consider- able attention. His system is based upon Buddhism. He is the founder of the pessimistic philosophy and its main outlines will form the subject of our present discussion. Alike with the Vedantins and the Bud- dhists, he holds the external world as it appears to our senses to be unreal ; behind which there is the Reality, the Absolute Existence, the Ultimate fact which he designates Will. This Will is not substan- tially different from Force, "it is the 'universal and fundamental essence' of all activities, both of the or- ganic and the inorganic world, 'the primordial thing whence we and every thing preceed.' It is not personal. It is primarily unconscious, "but attain- ing consciousness in the world of representation. " 'The innermost consciousness of every animal and of man lies in the species.' "It is the Will of the species that manifests itself both in actions which tend 'to. the conservation of the individual and in those which tend to prolong the life of the species.' 'The Will, which regarded purely in itself is unconscious and only a blind irrestrainable impulse, as we see it. manifested in inorganic and vegetable nature and

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its laws, and in the vegetative part of our own life, receives through the added world of representation, which is developed for its service, a knowledge of its own volition and of what it is that it wills : a know- ledge, namely that what it wills is nothing else than this world, life exactly as it stands.'"* Will manifests itself as the Will-to-live. 'Life is that for which every thing pants and labors.' Sexual love is a blind struggle for the life of the species. "The grow- ing passion of two lovers for one another is nothing else, properly speaking, but the Will-to-live already manifested, of the new being which they are capable and desirous of begetting."+ According to this view, women are objects of deep contempt, in as much as they minister to our weakness and folly, and are the foes of our reason and better sense. The Will-to-live perpetuates human misery, through them ; without them procreation would be at an end, and life, which is a miserable existence will ceaseto be. Schopenhauer allows neither room for what is commonly under- stood by God. Theism "is a tradition of the nursery; Pantheism an invention of professors. Secondly, it is fatal to the personality of man." t "The soul, Ego, or first principle he resolves into two factors, Will, and Intellect, but of the latter he makes small account, regarding it merely as a cerebral pheno- * The Nineteenth Century, May 1882, p. 703. + Ibid p. 703. $ Ibid p. 704.

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menon, dependent upon the organism, a function of the body. And the Will, which is the 'innermost kernel of our nature,' is not in truth individual : it is merely a manifestation of the one Universal Will." Thirdly, the notion of free-will in man is vain. Our character is born with us and is the result of the law of cause and effect, which rules the external, objective world. "As logical necessity presides over the sequence of ideas, and physical ne- cessity over the succession of phenomena, and geo- metrical necessity over the relations of space, so moral necessity rules in the actions and motives of men. Fourthly, his theory makes an end of conscience, which he thinks may be resolved into five elements -fear of man, superstition, prejudice, vanity, cus- tom. And fifthly, it of course overthrows the old r bases of moral obligation. Virtue, he teaches, con- sists in universal sympathy, grounded on the fact that the whole universe, sentient and nonsentient, is simply a manifestation of the one Will, and there- fore, is identical with ourselves. It is, therefore, merely a form of self-love, and to show kindness to any man or thing is to show kindness to that which we ourselves are." * All existence is here looked upon as a positive evil, without any exceptions. Increased intelligence means increased capacity for pain-in this way, the * The Nineteenth Century, May 1882, p. 704.

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sensible man is more miserable than the fool, and he more so, than the animal, and the moments of happiness which it is the lot of humanity to enjoy are those of absolute anconsciousness of sleep. As to the other so-called pleasures, they are merely illusions. Pleasure is merely negative in as much as it is cessation from pain, while suffering alone is positive. To root out this suffering of existence, or the Will-to-live, voluntary poverty, continence and the other practices of asceticism are recommended where- by ultimately men will cease to propagate their species We have said, at starting, that Schopenhauer's system is merely an overgrowth of Buddhism minus its vitality and its grandeur. The doctrine of Karma which is the main source of its moral excellence finds no place in Schopenhauer's. Buddhism admits of "no such thing as what is commonly called a SoUL."* 'Tanha' stands in the way of a man's attaining Nirvana; so long as thirst and desire remain, he is sure to be hurled into continual existence ; to die is merely to be born again. The fundamental truth is that "everywhere in the world there is death, there is no rest in either of the three worlds. The Devas indeed enjoy a period of bliss, but their happiness must also end, and * 'The Goal of Modern Thought,' Nineteenth Century, May 1882, p. 709.

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they must also die. To consider this as the condi- tion of all states of being, that there is nothing born but must die, and therefore to desire to escape birth and death, this is to exercise oneself in religious truth."* Ahankara-Individuality or egoism is con- demned as a delusion whereby man is deceived. The real man is the net result of his actions, good and bad, and this net result is called Karma. 'All that we are, is the result of what we have thought :'t so says Buddha, "Two things in this life are immediately fixed, that good actions bring happiness, and that bad actions bring misery." $ That as the life has been virtuous or the contrary, is the subsequent career of the individual. § It will thus be seen, that the totality of a man's work determines his future existence in the life to follow. "That what he has sown here he shall also reap there" does not fairly represent this doc- trine in its entity, ' for his works are himself, he is what he has sown. The question of questions for him is how his accounts will lie. All drops from him at death save his doings, the individualised re- sult of his actions, or, to speak more correctly, the balance of his demerits ; for if his merits exceeded demerits, he would be delivered from the whirlpool

• Beal's Dhamapada p. 65. + Maxmuller's Damapada in Sacred Books of the East, vol. I., p. 3. Beal's Dhamapada p. 75. § Ibid p. 169.

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of existence, there would be no more birth for him, he would enter into Nirvana and be at rest." Tanha, as we have said, is the cause of sin, sorrow and suf- fering. The only way to obtain salvation is to root it out, and thus to put an end of the will of existence which constitutes the earthly load of death called life, which us from life doth sever' "and, as the fourth of the Noble truths teaches the means of obtaining the individual annihilation of desire is supplied by the eight fold Paths of Holiness. Abolition of self, living for others, is the substance of the Buddhist's plan of salvation. In scrupulously! avoiding all wickedness, reverently performing all virtuous ones, purifying our intentions from all sel- fish ends-this is the doctrine of all the Bouddhas. Thus does man conquer himself and having con- quered himself there would be no further birth for him." In instituting a comparision between Schopen- hauerism and Buddhism we find that "the one is the climax of atheistic materialism ; the other is the purest emanation of Aryan religious thought, the one proclaims by way of gospel, the utter des- picability of mankind; the other unfolds the royal law of universal pity. The one degrads woman to a merely noxious animal; the other has raised her to an elevation never before attained by her in the Oriental world. The one issues in the despotism of

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sheer force ; the other is the widest" emancipatory movement the East has ever known. The one teach- es that a man is what he eats ; the other, that a man is what he does. The mouth of Schopenhauer is full of cursing and bitterness, the words of Buddha are holy words. " And here we must stop with expressions of our sincere and hearty thanks to the learned and able translators, who have so gladly responded to our call,-how far they have succeeded in their work, it will be for our readers to judge ;- to Mr. Damodar K. Mavalankar, Manager of the 'Theosophist,' -to Mr. P. Murugesa Mudaliar, Editor of the 'Phi- losophic Inquirer,' and to Babu Amritalal Basu. We have more than once wished to enter into a critical analysis of the crude and illconsidered arguments put forth by a recent English translator, more so as he had challenged the Vedantists to explain them away, but time presses, and we have already tired the patience of our subscribers and our valued friends at the Head Quarters of the Theosophical Society, to whom also our thanks are no less due, and it is impossible to wait without incurring their dis- pleasure,-a calamity which must be avoided. Apo- logising for the delay which has occurred in the pub- lication, we take leave of our readers for the present. CALCUTTA, 27th March 1883. H. D.

INTRODUCTION.

I.

"WE live in a time when the interest in religious thought, or in thought concerning religion is diffused over an area unusually wide but also where, the aspect of such thought is singularly multiform and confused. It defies all attempts at reduction to a unity and really the Ovidian account of chaos. At every point, there start into action multitudes of aimless and erratic forces crossing and jostling one another, and refusing not only to be governed, but even to be classified. Any attempt to group them, how- ever slightly and however roughly, if not hopeless, is daring; but as they act upon us all by attraction and repulsion, we are all concerned in knowing what we can of their nature and direction." Thus does the Right Honorable W. E. Gladstone open his article, 'On the Courses of Reli- gious Thought' in The Contemporary Review. The cause of this is not difficult to find, blind faith has lost its sway, freethought has unfurled its banner, Science has brought in her quota to explain natural phenomena, and the intellect of the age has used its best endeavours to find out the truth. To such a combination of influences, one by one the established creeds have been subjected, revelation or no revelation has been no bar, for a rigid analysis of the principles and theories which each of them seeks to convey; holes have been picked in their fabric mines laid, and the 1

2 KAPILA'S

blasting completed under the skillful leadership of men univer- sally revered for their learning and erudition. In this way, the Revealed word of God no longer commands implicit confi- dence, the Biblical cosmogony has been set aside, and the living pairs saved in Noa's Ark are floating adrift on the Sea of Evolution as so many wrecks. The Aryan religions have not escaped the same critical scrutiny, they have admir- ably stood the test, and are now commanding the well merited admiration from savants of the West. It behoves us therefore to enquire how the foundation rests. For such a purpose we begin with the Sankhya System of Kapila.

Kapila defines Matter to be eternal, and co-existent with Spirit. It was never in a state of non-being, but always in a state of constant change, it is subtle and insentient. According to this view, Prakriti (Matter) existed before the evolution of the universe and will continue so to exist to the end, but with time, it has so much been changed, that the unemancipated Atma is but ill able to comprehend its nature. It has lost its original state and has become earthy. In other words Prakriti has assumed divers shapes both gross and subtle, and its several parts are cognisable from their respective properties of sound, touch, taste and smell, by the individual organs of sense. The Spirit has likewise undergone change; it was free in the beginning, but since its present habitat in the individual, it has become tied down and subservient to the senses; from the fond caresses of Matter, the Spirit has become infatuated. Matter as it existed in the beginning was subtle and diffused, without the spe- cific properties mentioned before. The Spirit (Atma) in its original (free) condition was likewise devoid of any attribute,

SANKHYA PHILOSOPHY.

action, and attachment. It was simply pure Intelligence or Consciousness. Hence for the Individual Spirit to conceive of Matter in its pristine condition is well nigh impossible; therefore, it is transcendental.

But there are ways to that end, and if the qualified individual will adopt the prescribed means, so as to be tem- perate in eating, will abstain from spirituous liquors, avoid animal food, keep the body clean, and the mind pure, relin- quish ambition and worldly desires, restrain his speech, be truthful and subject his passions not for a day, a month, or year, but for all time to come, ultimately his mental organ- isation will so far be modified, as to render him immensely susceptible to the pangs of grief; then will'he centre his energies to avoid misery, and hunger after emancipation. For such a purpose he calls to his aid Hearing (Sravana), Consideration (Manana), and Profound Contemplation (Ni- didhyasana). He ascertains the drift of all that is said on Matter, analyses such knowledge and indelibly fixes it in his mind, and by profound contemplation and constant practise makes his mind lose its insentiency and weight, and rouses its better qualities, so that its perception and lu- minosity are increased, and then like a drop of oil diffused in water, the Basic primordial matter (Mulla Prakriti*) in its state of purity and integrity is duly reflected on the Consciousness.

It will thus be seen that the fundamental principles laid down here are exactly similar to the tenets held by

"Uudifferentiated cosmic matter .- Theosophiet, Maroh 1881, p. 122.

KAPILA'S

the Buddhists. Their main doctrines may be laid down as follows :- (a) There is sorrow or misery. (b) It will be so in every birth, (c) It may be stopped. (d) The method in which it can be done. Alike with the Vedantins, they hold Ignorance to be the cause of all the fetters which bind the Individual Spirit. For emancipation an earnest application and purity of life are absolutely needed. Charity, morality, patience, diligent application and meditation are the five transcendental virtues. Wit or ingenuity method, prayer, fortitude, and wisdom are the five other virtues. Lust, avarice, and unchastity are to be avoided for en- suring future happiness .*

II.

Matter has three properties, the Satwa, Raja, and Tamat duly blended, they stand in relation to the universe as its chief factor. When the three are equally present, Prakriti is the name given; but such a condition is actionless and hence embryonic. But when one of them predominates, the preponderating body, covers or overpowers the two remaining

. Ohhos-gsam-pah-rudo -leaf 99.100 (Tridharma Sutre-Sans). t " Ajamakam lohita sbukla kriehna vabvipraja srijamanam svarupa" the red Baja, the white Satwa, and the blaok Tama, from theso three mized, have been produced objects innumerablo.

SANKHYA PHILOSOPHY. 5

qualities and undergoes mutation. Then creative change begins; the first stage of such a consecutive mutation is called the Mahatatwa, the second is Ahamtatwa, the third is the organs and senses and atoms, the fourth stage in the series is the universe. The Nyaiks, Vaisheshiks, and Charvaks attribute the cvolution of the objective world from four varieties of atoms, the earthy, fiery, aerial and aqueous. Kapila does not admit any such doctrine. He designates the Satwa, Raja, and Tama as bodies, objects or materials from which the world has been built. Atoms according to him represent a changed condition of matter which is the fourth :- (1) Prakriti, (2) Mahatatwa, (3) Ahamtatwa, (4) Tanmatra or Para- manu. Atoms are impermanent, like the Mana and the organs of sensc. They are liable to destruction and when so destroyed they resolve into the cause object from which they. sprang .* Literally there is no such thing as destruction In nature, it is only a sort of transformation, or resolution, a newC setting up or combination of the old elementary particles or atoms (thus substantiating the doctrine of Western Science). It is said, that on which a body depends for its existence is its cause. In this way earth and air are the cause of a pitcher and combustion. Paramanu owes its existence to Boodhi, the organs of sense are entirely powerless to grasp it, the mind alone can form an idea of, or cognise it, hence it

. Without such a provision the earth would lose its elegance and freshuess, production wonld be at an end, the objects removed will be no more renovated. The gross elements baving ceasad to pro- create, there will remain nothing but the elements minue their groseness, iltimately to resolve into Paramanu, Atoms, or Tanmatra.

6 KAPILA'S

is entirely dependent upon the mind for its existence, and like it is subject to destruction. This mental function Boodhi (Intellect) is present in all individuals. Ahankara, (Egoism) is one of its component parts. 'I' and 'mine' are its different phases. The collective totality of Egoism is called Ahamtatwa.

To sum up then, the objective world has been evolved from the five great elements, which agein are resolvable into so many subtle elementary bodies or atoms. These atoms owe their existence to Ahamtatwa (collective aggregate of Egoism or Individuality), which is derived from Mahatatwa underlying which is the basic element, the original Prakriti ; as in the following table in a natural order of sequence :-

1. PRAKRITI-(Basic Elementary Matter). *

2. MAHATAWA-(Boodhitatwa).

3. AHAMTATWA .-

4. SUBTLE ELEMENTARY MATTER-(Atoms).

5 (a) Earth. (b) Water. GROSS ELEMENTS- (c) Fire. . (d) Air. ((e) Ether [astral light, odyle].

SANKHYA PHILOSOPHY.

III

We now enter into a consideration of the properties of | Matter, of these the Satwa, Raja, and Tama require a full consideration. The Satwa is imponderous, luminous and pleasant. The Raja is intermediate, because it equillibrises the first and the third; it is painful, and active, with motive powers. The Tama is ponderous, with enshrouding proper- J. ties and have no distinguishing traits.

The presence of the above properties is established in the following wise. For instance, what is specifically light or im- ponderous has an upward motion, or tendency to ascend, as a blazing fire, gases, &c; the organs of sense and action for their acute perception and ready prehension are hence trace- able to Satwaguna. What destroys Ignorance and receives the reflected light is called luminous. As the fire which dispels darkness; a glass or crystal which receives the reflect- ion of light.

The Raja induces action, it sets the air, fire, and mind into motion. Ponderosity is attributed to Tama. That which obstructs motion, or otherwise hinders, or tries to prevent, in a manner overpowering the natural luminosity of a body, is said to be specifically heavy. The enshrouding capacity of this attribute with darkness and Ignorance as its especial features are hence looked upon as ponderous. Satwa and Tama are passive, having neither velocity nor motion. The intermediate Raja is an active attribute, and induces action, but to guard against any breach of order, synchron- ism, or natural law, the Tama by its weight puts the requisite check. Raja cannot lead Tama anywhere or

8 KAPILA'S

everywhere, because it so overwhelms the Raja by its weight, that it can only make things work in their accustom- ed groove. The central active force is Raja while Tama is merely a balancing power. Satwa and Tama are both acted upon by Raja, but these two are diametrically opposed to each other, for, the first is light, the second is ponderous, hence gravitation is due to Tama.

Matter likewise has the attributes of pleasure, pain, infatuation, law or order, afflnity, manifestibility or tangibi- lity. Hence all material objects, whether gross or subtle, have them in common. The experience of pleasure and pain is thus explained. The mind and the external object have the necessary particles of pleasure or pain; from affinity, they are drawn in close proximity by the individual organs. The Satwa particle of the mind being thus excited is subjected to a change wnich produces the sensation, we call pleasure, in the same way, when the Tama particle is excited, pain is felt. As an instance of this affinity may be mentioned, the feeling of thirst, which induces us to drink when the water is reduced, in the system.

Matter is subject to two varieties of change, the like and the unlike; what does not remain in one condition is called change. Before the evolution of the universe, matter was in the first-named condition, its present condition is that of the second. In the first-named condition its Satwa, Raja and Tama were so modified or impressed as to produce similar Satwa, &c., and nothing dissimilar, hence it was a condition of like producing like. In its second condition certain other attributes are noticed such as form, taste smell touch, &c,

SANKHYA PHILOSOPRY. 9

Such changes have been going on from the remote past and will continue to the future; it cannot be said that because we fail to perceive them in the sun, moon, air, &c., these are all changeless; there cannot be a worse mistake, for change is either slow or prompt; in the instances cited, the change is so invidious that it eludes our observation. Both the slow and the prompt are due to a peculiar combination of the three qualities, Satwa, &c.

Matter is insentient. At first sight it would appear that this assertion implies a contradiction. Intelligence alone can produce action, and that which has it not, can produce nothing, far less the universe; even admitting for argument's sake, such to be possible, the consequent work. will be a chaotic mass, without order, synchronism, and symmetry, and disastrous in effect. To this Kapila says, that as an insentient car cannot move till drawn by a team, or as a goldsmith shapes a nugget of gold into such articles as he desires, Prakriti requires no adventitious help from an Almighty, Intelligent Creator. It is subject to its innate (own) power and is, therefore, not free. It is likewise acted upon by the Atma. Like the insentient magnet attracting a needle in close juxtaposition, without any desire of its own,-for that it has none-the Atma, devoid of action and quality, from close contiguity to Prakiti so,affects it, as to induce a change, which finally ends in creative works. From what has been said it will appear, that Matter from its close proximity to the uninhabited Atma undergoes successive mutations, first the proportion or equality of its three attributes is disturbed, then the Satwa is transformed into Mahatatwa or the sum-total of Boodhi (Intellect). This

10 KAPILA'S .

collective aggregate of Intelligence is called severally Brahma, Hiranyagarbha, Karya-Iswara. It is present everywhere, it represents the individual's knowledge, it is equally present in' you and me, as in him, as also in birds and animals .* Thus distributed, its presence is not confined within our planetary sphere only, but it embraces every living being in the universe.

. " Thore was nohesitation in ancienttimes about according intelli- gence to animals. Aristotle and Plato exprossed themselves quite clearly on this point : they admitted no doubt of the reasoning powers of beasts. The most celebrated modern pbilosophers, Leibnitz, Locke, and Montaigne ; the most eminent naturalists, Charles Bonnet, Georgen Leroy, Dupont de Nemours, Swammerdam, Reaumur, &c., granted intelligence to animals. Cbarles Bonnet understood the language of many animals, and Dupont de Nemours has given us a translation of the "Chansons du Rossignol" and the "Dictionnaire de la Langue dos Oorbeaux." It is, therefore, difficult to understand how a contrary thesis became prevalent in this age, how Descartos and Buffon, the declared adversaries of animal intelligence, have succeeded in turning the scale in favour of their ideas. Descartes regarded animale purely as machines, as automata provided with mechanical apparatus. It would be difficult to surpass our great philosopher in absurdity when he treats of these animal machines. Equidem bonus dormitat Descartes. The syetematic errors of Buffon on the same sbject are well known. The partisans of Descartes and of Buffon have popularized the idea of instinet put in the place of intelligence, of the word replacing the thing. But, in simple truth, what difference is there between intelligence and instinot ? None. These two words only represent two different degrees af the same faculty. Instinct is eimply a weaker degree of intelligence. If we read the writings of naturalists of this country who bave studied the question, Frederick Cuvier (brother to George Ouvier), and Flourens, who has but commented upon Frederick Cuvier's book o the more profound work of a loarnod

SANKHYA PHILOSOPHY. 11

And as every human being designates his body as his own, and couples it with 'mine,' so the creative cause Iswara, or Lord Hiranyagarbha or Brahma has a similar conceit on the totali- ty of Intelligence, and as we are masters of our body, so has Hiranyagarbha mastery over the Mind (internal organ), for which, He is said to know the secrets of all hearts.

IV.

We now come to a consideration of the Mind. Some difference is observable on this subject amongst the several schools of philosophy. All bodies having a form are open to destruction, hence impermanent ; but the Mind being formless is considered permanent by the Naiyayikas. It has special attributes, and is likewise subtle, for which, it is unable to grasp two objects at one and the same time. Kapila, however, considers the Mind to be a derivative product : till the Atma is emancipated from Prakriti the Mind continues in a state of integrity. Its span of duration is limited to Mahapralaya, when, it disintegrates, to be taken up by Prakriti.

The seat of the Mind has been the subject of an able dis- cussion amongst the ancient philosophers. The Pouranika and Tantrika fix it in the forehead near the junction of the two eyebrows .* The anatomical description would incline us to

contemporary writer, M. Fee of Strasbourg, we shall easily find that no fundamental distinctien between int. lligence and instinot oan be established, and that the whole secret of our philosophers and natur- alists co nsists in calling the intelligence of animals, which is weaker than oure, instinot."-The day after Death. Figuier, pp. 145-147. . Fissare of Sylvius.

1 KAPILA'S

look upon the optic thalamus as the centre of the mind. The Vedantins hold the Mind to be situated in the Heart, for say they, when an individual thinks of a subject he keeps it next to his heart as in the act of worshipping. The Madhyamiks identify the Mind with Atma (self) and contend that they are one. They base their assertion on the fact that Knowledge, Will, Attention, and the other attributes of Consciousness, together with the actions consequent on them, all proceed from the Mind, that with its destruction the organic functions of the body come to a stand-still. Hence when every thing depends upon the Mind, it cannot but the Atma. The Mind is also look- ed upon as a function of the Cerebrum. The Organs of Senses discover external objects through its co-operation, beyond the Mind there is no other seperate entity, of the name of Atma. He who has the head and the brain, has also the Mind and the Atma. Trees and plants destitute of the head and the brain can lay no claim to the Mind. The habitat of the Mana differs in individuals, hence no two persons have an identical Mind.

Now for the opposite doctrine which does not look upon the Mind as Self. Mind is here looked upon as insentient, it is actuated by a force called Consciousness, the result of combination of Matter, hence material. The universe con- tains within it, four variteties of atoms and a variety of force, which keeps it, in a working condition. This force is not a seperate entity, but is inherent in the atoms. It renders itself tangible in various ways according to the combination or disintegration of the material atoms. Heat, light, electricity are ao many of its diffarent phases. It constitutes the vitality of trees, plants, animals &c., it pervades everywhere, aud

SANKHYA PHILOSOPHY. 18

is univesally present; when it leaves the body, decomposition follows: with its exit, intellect, consciousness, animal heat, volition, sensation, and perception, and other organic func- tion cease. This is called the exit of the Atma. The Spirit, after leaving the body according to the Madhyamiks, enters into an ascending scale of progress, while Sangsara mochaks believe, that with death every thing ends, and the Force or Spirit, a product of combination of material atoms, blends like the electric fluid with other objects. Acting upon this doctrine, the followers of this system actually used to put to death their relations, when beyond the pale of medicine, or when suffering long without any remedial relief. For with death, all miseries end, as water confined in a pot is li- berated, when the receptacle is broken. The Madhyamiks are firm in their belief, that the Atma is not open to destruction, but like an unceasing current of water, where succeeding waves keep up the continuity with those which preceded, the Atma is subject to a consecutive series of rebirths. Kapila refutes the views thus propounded by appealing to experience. He says, if the Mind and Atma were one, and same, people would have said, I am the mind' instead of 'my mind' 'my hands.' Self is related to every portion of the body, it is used in a qulifying sense in a variety of ways, as my eyes, my body, my ears &c. Further more, Self can only be examined and scrutinised by alienating the Mind. Self is the cogniser, Mind is the object cognised. Self is Intelligent, Mind is insentient. Self is luminous, Mind is unconscious; if it were otherwise, then we neyer would have experienced sleep, fainting or such other conditions attended with unconscious-

14 KAPILA'S

ness. For the material property of a body cannot be disturbed any how, fire imparts heat and in no condition can it be otherwise. Hence if the Mind were any thing but naturally unconscious, in the conditions of sleep, trance, and fainting Consciousness would have remained in tact. If it be said, that the insentiency attributed to the Mind may as well be applied to Self, and the several states of slumber, fainting &c., establish it likewise, the answer is plain enough. Self gains doubly in its illuminating powers in connection with the Mind, like the last and flickering rays of light loitering in a room, rendered intense by the interposition of a glass-reflector. The luminosity of this twin combination is intense, sharp, and tangible, hence in states of wakefulness or normal Consci- ousness, the transparent Mind gains doubly in brilliancy by the reflection of intelligence from Self; such a condition is no cri- terion for judging the natural perception of the Mind. It is a twin composition, so that, when the Mind fails to receive the impressions of communicated intelligence from Self, like a tar- nished mirror, by the enshrouding capacity Tamaguna, we then pause to find that we have no knowledge. To illustrate this by a familiar example, let us suppose a man immensely rich, can the receipt of a few thousands give him any additional pleasure ? Certainly no. In the same way, in sleep and fainting, the want of Consciousness is felt, because the Mind is rendered opalescent by the interposition of Tama, which prevents the reflection from Self; intensity thus obstructed, the Mind retains only its inherent property-its natural, conditional luminosity. We are so much accustomed to the enjoyment of this twin condition, a condition of additional and intense brilliancy, that the least failure

SANKHYA PHILOSOPHY. 15

or interruption is noted down as unconsciousness. That Consciousness does abido in the conditions of sleep, and fainting is established by experience, for an individual on waking, expresses himself 'I knew nothing.' Now such a declaration admits of a certain kind of knowledge, else whence the perception ? The very fact that he knew nothing is an indication, that he had enough Consciousness left to know it. Here the first personal pronoun indicates the presence of Self, only the manifesting power of the Mind was wanting. Wanting in manifestibility, inability to disco- ver an object, and Ignorance are all the same thing. The Atma alone saw the Mind incapable of cognising, and enshrouded in Tama. Hence in the condition cited, the Atma did not lose its Consciousness. Its powers are permanent, while that of the Mind are transitory. This is sufficient testi- mony to establish Self and Mind as seperate, and twin; and the allegation that save the Mind, there is no such thing as Self, that the Mind alone helps the individual to carry on his relations with the external world,-to follow his pursuits in life, is inadmissible.

Now for an analysis of Intelligence. Whether or not as is as- serted by certain atheists, Intelligence is a resulting attribute of atomic combination ? Whether the atoms of matter entering into the composition of the Mind evolve Chit (Intelligence) as a resulting product ? Whether Chit is a chemical quality ? A satisfactory solution of these points will still more establish the non-identity of the Mind with Self. According to Kapila, Intelligence is not a bodily quality, but is something distinct from it. To say, that it resides in the body like alcohol, in sugar and treacle; but like yeast to set up the vinous

16 KAPILA'S

fermentation, it wants some extraneous help to rouse it up, is inadmissible : for the presence of Intelligence in Matter is not open to demonstribility. Intelligence is formless, permanent, indestructible, uncreate, and infinite Creation does not need the instrumentality of a Creator. The principle of Self, is not a particle of the Godhead as that would imply its possessing like powers, not to speak of the impermanence which will then be attached to it in common with all created objects. Hence to say, that the Atma was created by God out of Himself, and yet not liable to destruction, is absurd.

V.

An attentive study of the primary element is of para- mount importance to help us to a right interpretation of the Sankhya theory of the cosmos. It is a matter of no mean surprise, that without the recent aids to investigation, when chemistry was so to speak in the womb of its foster-mother -alchemy,-when the spirit-lamp, the test-tube, and the thousand-and-one reagent in daily requisiton, in a laboratory, were utterly unknown, these early pioneers through mental discipline, intense study, a life of absolute purity, had the right key of interpretting Matter. Much confusion exists as to the signification of the word Vuta. It does not imply elementary matter exclusively, but includes compounds as well, as will be shewn further on. Vuta is formless, changeless, and subtle. It is the basic unit, primary element, or primordial atom of matter. In its simple state it is the suksham vuta, the subtle and non-quintuplicated element. In a state of combination with other atoms so as to form a compound body, it is called maha-vuta. These primordial

SANKHYA PHILOSOPHY. 17

subtle atoms were present before the evolution of the exter- nal world, but they are at present non-existent. Matter as it exists now, is the result of combination of these subtle atoms, with similar other atoms. To establish this experimentally, is well nigh impossible, but reason and analogy alike point to the existence of these seperate subtle atoms. It is wrong to suppose that because the term pancha-vuta was used by our ancient philosophers to denote air, water, fire, &c., they mistook them for elementary bodies. Far from it; their pri- mary elements find no place in the Western System. The standard works on chemistry give us only the division of metalloids and metals: air and water have long ceased to be considered as elements. The simple elementary bodies of the present, are open at a future day, to be looked upon as compound. The method of investigation now in vogue, will be found fault with, some more potent means of explo- ring their atomic structure will be discovered, and the edifice built to-day will be condemned as unsafe.

How different is this from what we have inherited. The truths established by Kapila in the pre-Ramayanic period of the world's history, have reccived additonal confirmation, if ever they stood in need of such, from the leading scientists of the west; that master-mind of Europe, Professor Tyndall thus says :- "Long thinking and experimenting has led philo- sophers to conclude that matter is composed of atoms from which whether seperate, or in combination, the whole material world is built up. The air we breathe for example is mainly a mechanical mixture of the atoms of Oxygen and Nitrogen. The water we drink is also composed of Oxygen and Hydrogen. But it differs from the air in this particular,

18 KAPILA'S

that in water the Orygen and Hydrogen are not mechanically mixed, but chemically combined." Now with reference to air and water, we find it authoritatively laid down in all ancient writings (Srti, Mimangsa, Naya) that they are mixed bodies, and not simple. If each of the five Vutas do not show such mixture, there are some, where such is clearly traceable. That some of the subtle primary atoms after being mixed with similar other atoms of a second Vuta have led to the production of gross objects, while other atoms have produced similar results without any combination .* That the transition from subtle to gross implies change and admixture. That the gross atoms are (the prolific cause of the universe) capable of being recognised by their individual properties. If we consider the properties of matter, we find that they consist of form, taste, smell, touch, and sound; each of of which is cognisable by the respective organ of sense. Now the question is, Whence do this close relationship in number arise ? It cannot be a mere accidental coin- cidence. On the other hand, it goes to prove, that had there been more primary elements than five, we would have been provided with another especial sense (in our organisation)

. Eapila nowbere lays down the theory of quintuplication, on the other band, be is of opinion, that the body is not made ot five Vutas. (Napanchavowtikam shariram) Gautama dimeujoine a like belief by such text ("Akavowtikam shariram"). Saukbya only looks upon change. The primary atoms have become gross from change, They were subtle in the beginning, but after having undergone conse- oative mutation, they have been converted into groms. No subtle atoms now ezist, what we now enjoy are all groes.

SANKHYA PHILOSOPHY. 19 :

to cognise it, as Nature is neither sparing nor fickle; it is also worthy of note, that the properties are so distinct from each ther, that we find bodies possessing a form but no taste, or that taste may be present without smell, and so on, and because each of the five primary elements differs from one another in composition.

The distinction in property is due to a difference in the composition of the cause-element from which it proceeds. The five primary elements have each a special characteristic, by which their presence is known to us, consequently the qualities which are merely the effects of Matter are not interdependent upon one another, but entirely distinct, and seperate ; to prove our position we may state that instances are not wanting when a body has taste but no smell, similarly with the presence of form, smell, and taste, are wanting. Ether is credited with sound, air with touch, fire, form water, taste, and earth, smell. Buddhists deny the existence of the Ether, they consider it to be nothing, and attribute sound and touch to air. Sankhya depends every thing on change, he does noi consider the Vutas to have been origin- ated in pairs; but that through changes impressed upon it, the universal Ether, was finally transformed into air; that fire is the finale of air, water of fire, and earth of water. Accordingly he lays it down, as a rule, that the presence of qualities pertaining to Matter are continued to the pro- ducts which it gives rise to. In this way, Ether communi- cated its property of sound to air, which is its transformed product, and this air has besides its inherent or own property of touch, its acquired quality of sound, water the product of fire for similar reasons possesses sound, touch, taste, and form:

20 MATTER AND FORCE.

water is not the product of fire alone, but is composed of an atomic particle of air and fire, it is, therefore, apparent, that the designation of the word Vuta was not confined to a simple body. For, when air and water have been classed under it, and they have been emphatically laid down to be com- pound, then vuta includes within it both simple and compound bodies; while on this subject it is but just to add that the original air and water were alike different from the air and water we at present enjoy, they were subtle and without any properties, hence not in a condition of being used for any purpose by any human being, save the Adept. VI. With this brief summary of Kapila, the father of Materialistic philosophy, we pass over to a consideration of its modern aspect. Our readers need hardly be reminded of the difference which exists between the two, the old and the new. The modern materialist does not believe in the existence of Soul and a future hereafter; but the poten- tiality of matter in the causation of the external world is a common article of faith, alike with both. The doctrine of Karma, the sum-total of an individual's works and its deter- mining result, transmigration, find no favor with the moderns; with them every thing ends with death,* thus claiming identity with the views held by the Sangsara mochakas. The development and decay of ideas founded on the hypothesis of the inseperable union of force with imponder- able matter first grew with Kepler. They ruled the scientific "When he dies, as with his dog, there is an end of him."-In- tuition, Instinot, and Clairvoyance by H. G. Atkinson. Philosophic Inquirer. Vol. I. p. 162.

MATTER AND FORCE. 21

world during the earlier portion of the modern period, and formed the foundation of the great fabric of physical science, which though defective, and found fault with of late, yet serves as a strong and co-herent platform for the present and future builders. Nowhere more so, than in the depart- ment of light, did the new doctrine of the inseperability of force and ponderable matter undermine the very foundations of the older views, though a few advocates still linger by the road-side and refuse to quit the ground where Newton took his stand. "To account for the phenomena, the [presence of] ether is assumed and to prove the existence of the ether the phenomena are cited. For these reasons, and others given, I think the assumption of the universality of ordinary matter is the least gratuitous."* Heat and electricity were alike invaded by the new theory; Faraday in 1821 wrote favorably as to the materiality of electricity, and vigorously maintained the doctrine of conservation of energy. The union of Matter and Force may be viewed in two different aspects, namely in the condition where such union is present without life, and where it exists in combination with life, or to quote the words of Dr. Bence Jonest the abiological and biological sciences :- "Where matter is, there force must be, showing itself in motion, or in tension, or in resistance. Without matter, no kind of motion, nor tension, nor resistance occurs." In the biological sciences, the popular idea has not yet proceeded beyond the complete seperability of matter and force or in other words of corpo-

º Grove. t Oroonian Lectures on Matter and Force by Henry Bence Jones, A. M., M. D., F. R. S. ¢ Ibid.

THE RAMAKRISHNA MISSION INSTITUTE OF CULTURE 102008 LIBRARY

28 MATTER AND FORCE.

real substance and vital force. "The popular idea is that no dis tinction exists between the life, the mind, and the soul of man ; all are confused together, and all are thought to compose a single immaterial spirit, which comes at birth and goes at death, being perfectly seperable from the matter of which we are made." This marks the first stage of ideas. The second stage "is marked by the assumption of a living imponderable gas or fluid pervading the ponderable matter" of the animal organism, such a view was held by Hunter and others who thought the nervous fluid akin to or closely identical with electricity. But the experiments and recent observations of our time shew such opinion to be fallacious. The ordinary rate of transmission of force (motion) through a nerve, to produce sensation, or muscular action, ranges between twenty-eight and thirty-three feet in a second, some- thing less than the flight of the eagle. How can such slow transmission claim identity with electricity ? If the tail of a large whale be struck by a harpoon it takes about a second before the point reaches the animal's brain, and "nearly another second must elapse before the order can be tele- graphed to the muscles of the tail to capsize the boat."*

To account for the organic phenomena of life, the presence of a vital fluid has been supposed, which "imparts to the constituent matters of the animal frame new chemi- cal affinities between it and the surrounding elements, and thereby" prevents the dissolutions of the living fibre, or gives "it other properties, which without this Vitalisation it would not possess."+

. Croonion Lectures on Matter and Force by Henry Bonce Jones, A. M., M. D., F. R. S .- Du Bois-Baymond's Appendiz. t Ibid.

MATERIALISM, 93

The present revival of materialism originated in the German Universities. It was preached by the professors, in the class-rooms. It was amply discussed in works of philosophy and on natural science; from the savants it percolated into the rank and file of society. It next made its debut in France, where its result is thus graphically described by M. Figuier. "And the people have undertaken to teach us the practical consequences of materialism. Little by little, they have flung off every bond, they have discarded all respect of per: sons and principles; they no longer value religion or its ministers, the social heirarchy, their country, or liberty. That this must lead to some terrible result, it was easy to foresee. After a long period of political anarchy, a body of furious mad men carried death, terror and fire through the capital of France."* It may simply be argued that the results in other countries do not tell the same tale, that' political anarchy had more to account for, in France, than the teach- ings of Materialism. The main doctrines of this system of philosophy will be rendered quite apparent from the few extracts we subjoin. "The principle of motion in matter is the source of all phenomena whatsoever. The laws of motion and the laws of our impressions and perceptions constitute the whole nature of things, and of the nature of the substance of nature, the 'natura naturata' or phenomena of the substance or 'natura naturans ;' or in other words all phenomena must be referred to matter as its source and effecient cause and reason of all ; and to ask for a further reason of the reason

. The Day after Death, Figuier, p. 4.

24 ITS DOCTRINES.

is unphilosophical and absurd. The order of perceptions and consequences observed is all that man can know; all that constitutes knowledge, and more we could not know even if more existed. This is the grand philosophical position from Democritus to Francis Bacon, and from Francis Bacon to Professor Tyndall."*(Such is the dictum of Science today : virtually then, she sits helpless at the threshold, further enquiries she knows not to prosecute, what lies beyond, is what she cannot attempt to explain or divine. Where Western Science ends, where the scalpel and the microscope are found helpless, the human mind, trained after a certain method is able to penctrate into the vast store- house of Nature to study the secret springs which guide, control or influence actions; facts collected in this way' corro- borrated by, and enriched with, the independent experiments of succeeding observers, generalised and reduced into a sys- tem, have the perfect basis of a certain science: that it has not become our common property is why it is called the occult science.) And again "Instinct, passion, thought, &c., are effects of organised substauces. All causes are material causes. In material conditions, I find the origin of all religions, all philosophies, all opinions, all virtues, and 'spiritual conditions and influences' in the same manner, that I find the origin of all diseases and of all insanities in material conditions and causes. I am what I am; a creature of necessity; I claim neither merit nor demerit." "I feel that I am as completely the result of my nature, and impelled to do what I do, as the needle to point to the north, or the puppet to move according as the string is

. H. G. Atkinson, "Philosophio Inqnirer," Vol. I. p. 121.

MATERIALISTIC, DOCTRINES. 25

pulled. I cannot alter my will, or be other than what I am, and cannot deserve either reward or punishment."* Accord- ing to this view "Man is but a thinking machine, his con- duct being entirely determined by his original constitution, modified by subsequent conditions, over which he has no control, and his fancied power of self-direction being altoge- ther a delusion; and hence that notions of duty or responsi- bility have no real foundation. Man's character being formed for him and not by him, and his mode of action in each individual case being simply the consequence of the reaction of his Cerebrum [Brain substance] upon the impressions which called it into play."+ Criminality is but another form of insanity and must be treated as such, and the highest de- velopment of his psychical nature can only be brought about by the conditions which favor the development of his body. But such an assertion does not contain the whole truth. Undoubtedly, medical testimony establishes the fact, that there exists a correlation between mind and the body, that when the physical frame is well nourished, and sends ita quota of the nutritive fluid, properly oxygenated, to the nervous centres, mental activity continues active, that certain diseases of the cerebrum exercise a striking influence in the normal series of Intellectual operations, that heredity trans- mits certain diseased conditions from the father to the son, in this way inducing Idiocy, Cretinism &c., that temporay fits of insanity are induced from alcohol and other intoxica-

. Lectures on the Laws of Man's Nature and Development by Henry G. Atkinson and Harriet Martineau. t Principles of Humau Phyeiology,-Oarpentor, Fifth Edition, p. 548,

26 MATTER AND MIND.,

ting agents. These and many others may go to establish the Materialist doctrine, but then we cannot leave out of consideration facts due to our own internal Consciousness. Hence do Materialists stand in opposition to the indivi- dual convictions of every sane individual. For the willforce which is reckoned as naught by the former,'is looked upon as aught by the latter. That the determining power of the Will is real and not a mere delusion, is proved by instances where it is held in abeyance, as in certain states of natural and ar- tificial somnambulism. In such cases the directing power of the Will in the subject, is under the influence of the operator, who controls it, or directs the actions as he may wish, and the subject is then reduced to the condition of a puppet moved by the strings in the hands of operator. It will thus be seen, that whatever be the extent of the relation existing between the operations of the Mind and the integrity of our Nervous system, how much they may depend upon each other as cause and effect "we cannot but feel that there is something beyond and above all this, to which in the fully developed and self-regulating mind, that activity is subordinated ; whilst, in rudely trampling on the noblest conceptions of our nature as mere delusions, the Materialist hypothesis is so thoroughly repugnant to the almost intuitive convictions which we draw from the sim- plest application of our Intelligence to our own Moral Sense, that those who have really experienced these, are made to feel its essential fallacies, with a certainty that renders logical proof quite unnecessary."*

Carpenter's Physiology p. 549.

THE HUMAN AGGREGATE. 27

VII.

Now for the opposite doctrine of Spiritualism. Barthez and the Montpellier School of Medicine have created the doctrine of the human aggregate. This doctrine implies Man to be made up of :- 1. The Body or the Material substance. 2. The Life or the Vital force. 3. The Soul or the Intimate Sense.

The first two are open to destruction. Life is but a temporary condition subject to growth and decline and death, while the Soul is immaterial, impervious to every ill and not affected by death. Like heat and electricity, Life is a force engendered by certain causes, it has a beginning and an end, which is final. "The soul on the contrary has no end. Man may be considered as a perfected Soul dwelling in a living body."* Of the striking resemblance of these views with some of our own ancient systems we need not pause to consider.+ Meanwhile let us endeavour to put forth the

. M. Figuier's Day after Death p. 7.

• Skandba is the Sanscrit synonym of aggregate. In the Prajua Paramita we find mentioned five such aggregater. 1. Rupaskandha, 2 Vedana, 3. San-jna, 4. Sanskara and 5. Vijuanaskandha, or body, por- ception, representation or notion, and cognition .- (A. Csoma Korosi).

The Sacred Books of the East recognise Man as made up of sevon principles :- I. The Physical body, compos ed wholly of matter in its grossost I, Prakriti. and most tangible form.

28 SPIRITUALISM.

salient points in connection with the Spiritualistic view of the Mind and see how far they tally with reason and analogy. Mind is here looked upon as immaterial, requiring.for its habitat a living body or material case with which it is connected in a mysterious way ; it is not dependent on the body for its active work, the slight helps it requires of it, are to cognise the phenomenal world, to become acquainted with material objects, and to use it as an instru-

II. The Vital principle-(or Jiv- atma),-a from of force, indes- tructible and when disconnected II. The entity evolved out of the

with one set of atoms, becoming combination of Prakriti and Sakti.

attracted immediately by others. III. The Astral (Linga-sharira) composed of bighly etherialized matter; in its habilual passive state, the perfect but very sha. dowy duplicate of the body; ite III. Sakti.

activity, consolidation and form depending entirely on the Kama- rupa. IV. The Astral shape (Kamaru-) IV. The entity evolved out of the pa) or body of desire, a principle > combination of Brabmam, Sakti defining the coufiguration of .- ) and Prakriti. V. The a nimal or physical intel-) ligence or consciousness or Ego analogous to, though proportion- ally higber in degree than the v. Do. reason, instinot, memory, imagi. Brabmam and Prakriti, nation, &c., existing in the higher animals,

ITS DOCTRINES. 89

ment for executing its detemination; under such a supposition Mind cannot be affected by any conditional derangement of

VI. The Higher or Spiritual In-) telligence or Cousciousness or Spiritual Ego, in which mainly residee the sense of coneciousnese VI. Do.

in the perfeot man, though the Brahmam and Saktı.

lower dimmer animal conscious. ness co-exists in No. 5.

VII. The Spirit-an emanation from the ABSOLUTE ; uncreated VII. Brahmam .- ( Theowophist, eterual ; a state rather than a be- [ vol. ii, p. 95.) ing. (Theosophist, vol iii, p 20-21)J THE YI KING or Book of Changes (translated by James Legge) written 1204 B. C. mentions the same Sepetenary division, "Zhing is the more subtle and pure part of matter-the groeser form of the elementary ether ; Khi-or 'Spirit' is the breath still material but purer than the zhing and is made of the finer and more active form of ether. In the bwun, or soul (animus) the Kbi predominates and the zhing (or zing) in the pho or animal soul. At death the bwun or spiritual soul wanders away, ascending and the pho (the root of the Thibetan word Pho-hat,) descends and is changed into a ghostly shade (the shell). Dr. Mcdhurst thinks that the "Kwei Shans are the expanding and contraoting principles of human life" ! The Kwie Shans are brought about by the dissolution of the buman frame-and consist of the expanding and asceuding Shan which ramblen about in space, and of the coutraoted and shrivelled Kwei, which reverts to earth and non-entity. Therefore, the Kwei is the physical body ; the Shan is the vital principle; the Kwei Shan the linga-sariram, or the vital soul; Zhing the fourth principle or Kamarupa, the essence of Will ; Kho the animal soul ; Khi the Splri- tual soul ; and Hwun the pure spirit, the seven principles of our occult doctrine .- Editor's Note. Ibid.

30 SPIRITUALISTIC VIEW.

the body, it simply perverts, or obscures the mental oper- ations as they manifest themselves externally, just as the light of a lamp may be obscured by passing through a bad medium; "and further as the Mind is thus independent of its material tenement, and of the circumstances in which this may chance to be placed, but is endowed with a complete power of self-government, it is responsible for all its own actions, which must be judged of by certain fixed standards. Now this doctrine fully recognises all that is ignored in the preceding ; but on the other hand, it ignores all that it recognised and served to account for ; and is not less opposed to facts of most familiar experience. For, in placing the Mind outside of the body (so to speak), and in denying that the action of the Mind is ever disordered by corporeal condi- tions, it puts us in the dilemma of either rejecting the plainest evidence, or of admiting that, after all we know nothing what- ever about the Mind itself; "* and our knowledge extends only to that lower part of our mental nature as operates on the body and is affected through it. The advocates of this school contend that in Intoxication and Lunacy, the Mind is in a perfectly sound condition, the tenement of Matter (body) alone is affected, such is amply born out by the testimony' of those who have observed such patients and noted down their sayings and actions in the ravings of delirious intoxication or of fever, for "we have here precisely the same evidence of mental operation, that we have in the sayings and doings of the same individuals in a state of sanity."+ The conclusion will naturally come upon us, that

• Carpenter p. 550. + Ibid p. 550.

OF THE MIND. 31'

the Mind is something more than Matter, though the operations of the Mind are very much determined by the material conditions with which they are so closely related.102008 ' We, therefore, find that the Materialists and Spiritualists alike ignore certain facts, and admit others, and the question is "whether any general expression can be framed, which may be in harmony alike with the results of scientific inquiry into the facts of the case, and with those simple teachings of our own Consciousness, which must after all be recognised as affording the ultimate test of the truth of all Psychological doctrines."* Such is possible only by "withdrawing ourselves from the futile attempt to put Matter and Mind in the same category and fixing our attention exclusively on the relation between Mind and Force."+ "The essential nature of these two entities is such, that no relation of identity can exist between them. Matter possesses extension, or occupies-space ; whilst Mind has no such property. On the other hand, we are cogni- sant of Matter only through its occupation of space, of which we are informed through our senses; we are cognisant of the existence of Mind by our direct consciousness of feelings and ideas, which are to us the most certain of all realities. But, what is perhaps a more important distinction, the existence of Matter is essentially passive; left to itself, it always im- presses our Consciousness in one and the same mode; and any change in its condition is the consequence of external agency. What have been termed the active states of matter, are really the manifestation of forces, of which we can con- ceive as having an existence independent of Matter, and as

· Carpentor p. 551. + Ibid p. 551.

32 MIND AND FORCE.

having no other relation to it than that which consists in their capability of changing its state. Thus water continues unchanged so long as its temperature remains the same; but the dynamical agency of heat occasions that mutual repul- sion between its particles, which transforms it from a non- elastic liquid into an elastic vapor; and all this heat is given forth from it again, when the aqueous vapor is transformed to the liquid state. On the other hand, the existence of Mind is essentially active: all its states are states of change and we know nothing whatever of it save by its change. Sensation, Perception, Idea, Emotion, Reasoning process, &c., in fact every term which expresses a Mental state, is a designation of a phase of Mental existence that intervenes between other phases in the continual succession of which our idea of Mind consists."* Thus, while to establish an identity between Matter and Mind is simply impossible, a close relation may be shown to exist between Mind and Force. "Force like Mind, can be conceived of only in a state of activity; and our idea of it essentially consists in the succes- sion of different states, under which its manifestations present themselves to our consciousness. But our consciousness of Force is really as direct as that of our own mental states; our notion of it being based upon our internal sense of the exertion which we determinately make to develope one form of Force, which may be taken as the type of all the rest,- that, namely, which produces or which resists motion. When we attempt to lift a weight, or to turn windlass or to stop a

· Carpenter p. 552.

MATTER AND MIND. 33

horse that is running away, we are directly conscious of a mental exertion, as the immediate and invariable antecedent of the development of motor power through the contraction of our muscles .; and the connection of the two is further established by that 'sense of effort' which we intuitively refer to the muscles themselves, arising, as it does, from their own condition; and thus we are led to feel that, in this particular case, Force must .be regarded as the direct expression or manifestation of that Mental state which we call Will .-- The analogy becomes stronger, when we trace it into the relations which these two agencies respectively bear to Matter. For in the phenomenon of voluntary movement, we can scarcely avoid seeing that Mind is one of the dynamical agencies which is capable of acting on Matter; and that like other such agencies, the mode of its manifestation is affected by the nature of the material substratum through which its influence is exerted."* In other words the Will acts in the first instance upon the Brain where it excites a conditional activity called Nerve-force, this is communicated through the nerve trunks to the particular set of muscles which the Will wants to respond to its call, thus completing the circle of operation. In such a condition both the Muscular and Nervous substances enter into new combinations, a change from their previous state, so that the dynamical metamor- phoses is the result of a peculiar interposition of a material substratum subject to a similar changed condition. Thus between the conditions under which Mind produces Motion, the existence of a Vital force is established: it "constitutes the connecting link between the two ; and it is difficult to

° Carpenter's Physiology pp. 552 53.

34 WILL-FORCE.

see that the dynamical agency whieh we term Will, is more removed from Nerve-force on the one hand, than Nerve-force is removed from Motor force on the other. Each in giving origin to the next, is itself expended, or ceases to exist as such; and each bears, in its own intensity, a precise relation to that of its antecedent and its consequent."* In the same way, we might say that in every act in which our Consciousness is concerned an active condition of the Sensorium is brought about, either by the impressions made npon the Organs of Sense, or by changes in the Cerebrum, such a conditional change is antecedent to all consciousness, and hence it can be stated, that between Mental Activity and Nerve-force as between Nerve-force and Mental agency there exists a close correlation. Such a view does not militate against the philosophical notion of the Mind having a separate existence, an existence in- dependent of the Material body, but that yet, there exists a close relation between the two in this present state of existence. Mental actions may be looked upon, when they are carried on without any interference of Will power as a function of the Cerebrum. The separate existence of Will is denied by Mr. Atkinson and his followers, who look upon Man, as a creature of necessity, such an assertion involves an error, in opposi- tion to our every-day experience. For we find "that [in] the control and direction which the Will has the power of exerting over the course of thoughts, we have the evidence of a new and independent power-which is entirely opposed in its very nature, to all the automatic tendencies, and

· Carpenter p. 553.

THE VITALISTS AND 35

which, according as it is habitually exerted tends to render the individual a free agent." It does not depend for its existence on the physical or vital forces, but renders them subservient to its determination ; without it, we would be reduced to puppets, acting or otherwise as pulled by the suggestion strings.

VIII.

We next pass on to consider, how life first appeared on the earth ? Ever since the time of Hippocrates some three- and-twenty centuries ago, the causes that give rise to the phenomena of life, have formed a deeply engrossing subject for enquiry; and with the advance of time the importance of the question has continued to increasc. Between the vitalists and physicists a keen controversy has been going on for centuries. The former ascribed the operations of the body to spirits, good during health, and evil during disease. According to Hippocrates the actions of the body are directed and presided over by a spirit called Nature ; "Aristotle called this spirit Vegetative Soul; and said that it is common to all plants and animals. In modern times this spirit, or principle, has received various names and its exis- tence is still believed in by some physiologists. By them it is looked upon as directing the various operations necessary for the life of plants and animals. In opposition to this idea, many physiologists have come to the conclusion that the existence of such a spirit is a myth; and they believe, that the ordinary vital operations of plants and animals are due to the ordinary attributes of matter and

36 THE PHYSICISTS.

energy. There has been some extravagance on both sides. Some vitalists have called the holders of the physical view materialists, even if they refuse to believe that a cabbage is possessed of a vegetative soul ; alleging that if we deny the existence of such a soul in a cabbage, we must deny the existence of man's rational soul, and even the existence of a God. On the other hand, some upholders of the physico-chemical views have absurdly maintained that the properties of matter and energy may be regarded as suffi- cient to explain all mental phenomena."* We, therefore, find that between the Vitalists and the upholders of the 'physical basis of life,' there reigns much discrepancy. The grounds for such difference will detain us erelong, before we hasten to conelnde. The Vitalists con- tend for a vital principle, essence or force, altogether different from the ordinary physical forces, which their opponents are loath to admit: for they assert, that the force or forces which operate in organic bodies, are essentially non-different from those met with in the inorganic world; that Life is corre- lated with the other forces, and may be a modification of heat or motion ; that heat, light, electricity, motion and chemical affinity are to be looked upon as physical forces in connec- tion with living bodies ; but only as physical forces when elsewhere met. "In opposition to this, it is contended by the Vitalists, that life is as much a separate force, as motion, chemical action, electricity, or light; that its operations are entirely confined to organised bodies ; that its existence cannot be concieved apart from these ; and though its operation is

Dr. Rutherford'e Introductory Addrees.

THE VITALISTS AND 37

never manifested without a corresponding physical change, or the evolution of some physical force, yet that it is alto- gether independent of these, not correlated with them, not subservient to, but in truth dominating them all, and acting sometimes in direct opposition to some of them, in a way in which no other physical force could act."* Hence, "it is obvious that if life be merely a corre- lation of physical force, spontaneous generation, and even the creation of organised beings by physical agencies, is not conceivably beyond the power of man to achieve. Therefore, again, it follows that the acceptance of this view does away with the necessity for a creative act, and makes it possible that the original beginning of life was due to the operation of ordinary physical forces."+ "But if this question is to be determined by observation and experiment, not by inference or imagination, then un- doubtedly the Scotch verdict of "not proven" must be accepted as against the physical hypothesis ; for as yet there is not on record, so far as I know, a single experi- ment or observation in support of it. On the other hand, the whole of the observed phenomena of life-nutrition, growth, reproduction, &c .- are totally unlike anything which is seen in the inorganic world ; nay, in many respects these processes take place in direct opposition to the laws which govern the other forces. For instance, gravitation has no necessary influence upon vital action ; on the contrary, vital action is not unfrequently exerted in on opposition to it.

. Iutroductory Address by Dr.Meadows, The Lancet 1871, vol. ii. p. 497. t Ibid.

38 THE PHYSICISTS.

Growth is thought by some to have its counterpart in the formation of crystal, but it is surely not necessary that I should refute this statement ; while nutrition has certainly no parallel in the inorganic world, neither is reproduction comparable to any known physical process. While there- fore, I am ready to allow that many of the changes which take place in organised bodies are of a purely physical character, and resemble the same changes as they occur in inorganic bodies, yet I cannot avoid the conclusion that the processes to which I have referred are brought about by the operation of a force or forces which are unknown in the in- organic world. Nor do I see why actions so striking, so manifest and peculiar should not be ascribed to the ope- ration of a special distinctive force, just as electricity, che- mical action, heat, motion, &c., are regarded as separate forces because of their manifest and peculiar actions ; for aught we know, there may be other forces yet to be dis- covered in the inorganic world, which will differ as much from the present known physical forces, as these do from one another."* "Again, the argument in favour of a distinct and separate force is, I think, greatly strengthened by the consideration of what takes place in an organic body when, as we say, life has fled. Then at once the physical forces, such as chemical action, which have been kept in check, if not by the vital foroe, at least during vital action, exercise an undisput- ed sway over the now dead body ; and the result is that its component parts gradually but surely lose all trace of

° Dr. Meadows' Addrens.

THE VITALISTS AND 39

structural character, and are resolved into their ultimate chemical constituents: construcion is at an end; destruction is rampant, and no power suffices to avert the catastrophe."" "But you will of course ask, If the doctrine of the ab- solute indestructibility of force be true, what becomes of the so-called vital force when a living thing dies ? Unless this can be explained, you may argue, the fact that various physical forces continue to operate in or upon the now dead body, though in a different manner to what they did in the living body, is presumptive evidence in favour of the purely physical, and against the vital, theory of life. I admit the cogency of the argument, and I frankly avow that I am not able to meet the objection definitely. It seems to me, how- ever, either that the vital force, assuming for the moment its existence, differs from the physical forces in this respect; or else I must claim for it that, though a distinct and sepa- rate force, it may nevertheless be in some way correlated with them when the conditions of its action no longer exist. The latter view does not seem to me at all to militate against its individuality ; and if this concession satisfies the physicists then all I can say is they are welcome to it"+ "I often think, indeed, that the controversy is, after all, much more one of words than of ideas, for when a recent writer on the physical side describes "vital energy" as "a mode of motion, aud yet declares that "it manifests itself in modes peculiar to itself, and different from any of the other modes of energy with which we are acquainted," and allows the use of the term vital force "to signify this special

Dr. Meadows' Address. t Ibid.

40 THE PHYSICISTS.

mode of manifestation," I do not see what more the vitalists can want,-although I submit that the idea of this vital force being only "a mode of motion" is but another illus- tration of the so-called "scientific use of the imagination."* "While, then, it seems to me that the idea of a distinct and separate force governing the organic world, plant and animal alike, and called by the name "vital force," accords best with the actually observed phenomena of life, and may therefore be accepted as, if not true, at leat highly pro- bable ; yet, on the other hand, even if "the physical basis of life," as it is called, could be actually proved, I should cer- tainly dissent altogether from the view which has recently been put forward by a very distinguished physiologist, to the effect that, as a consequence of such proof, "a complete and widespread revolution in reigious belicf" must necessarily occur. The writer to whom I am referring ex- presses his conviction that such a doctrine would be "scarcely reconcilable with the idea that man is made in the image of God," and therfore he adds, "The idea of a God, of Divinity of every kind," must be abandoned, because, "in such a , scheme neither a superintending Providence, nor a personal God, nor Christianity, could have place" ; for, asks this writer, "how could I believe that I was, nevertheless, de- signed and created by the power and wisdom of God ?"*

IX.

Professor Tyndall in his essay 'On the Scientific use of the Imagination' says " Life was potentially present in

. Dr. Meadowe. The Lancet 1871, vol. ii. p. 497. + Ibid.

THE ORIGIN OF LIFE. 41

Matter when in the nebulous form, and was unfolded from it by the way of natural development. There are the strong- est grounds for believing that during a certain period of its history the earth was not, nor was it fit to be, the theatre of life." He virtually lays aside the idea of a personal Creator, sending forth the fiat "Let life be" and creation followed. Sir William Thomson in his Presidential address at the British Association,* referring to the period when no life could exist, or when though fit, none was present said "We must not invoke an abnormal act of the creative power" in the presence of a "probable solution consistent with the ordinary course of nature." According to him, Life might have been produced from " countless seed-bearing meteoric stones moving about through space." "One such stone might lead to its becoming covered with vegetation." Turning for a solution of this mighty problem to positive Science, we meet with the same difficulty, and the question, How Life first appeared yct remains to be answered. "The earliest known geological record of the existence of life on this earth is to be found in the Lauren- tian strata of rocks. These, which are the earliest of all the known rocks, belong to what is called the Præ-Cambrian Period; and in them, within the last few years, there has been found a small fossil the organic nature of which was at first questioned, but it is now, I believe, generally admited that this little creature belonged to the class of Foraminifera, and it has been christened with the name Eozoon Canadense. This is undoubtedly the oldest known form of living creature on the earth. We may not, how-

. Hold at Edinburgh in Auguat 1871. 6o

42 THEORY OF EVOLUTION.

ever, affirm dogmatically that, because the geology of that period affords no evidence as yet of life other than that I have mentioned, therefore none existed; such a statement belangs to what I call speculative science, and he is a rash man who would speculate upon the condition of life on this earth at such a remote period

"Tracing life onwards, so far as geological records enable us to do, although there are at present a great many gaps in the series, yet I am not, I think, over-stating the case when I say, that from the Eozoon onwards there exists in the successive strata of rocks, evidence of a gradually ascending series of animals up to almost the highest verte- brata. Whether or not these are related to one another, and man to them all-whether or not the whole animal creation, from beginning to end, is to be regarded as one gigantic family, whose ancestral origin dates from the earliest geological period-is a problem which I certainly cannot pretend to solve. But even if it be so, and should it be demonstrable, as is so confidently predicted by some authorities, that man originally sprang from a shapeless mollusc, the thought need certainly not distress us over much, although it does not perhaps, at first sight, tend to raise our conception of self to be told that "man is descended from a haiy quadruped, furnished with a tail and pointed ears, probably arboreal in its habits, and an inhabitant of the old world"; nor will our pride be encouraged by know- ing that "this creature, if its whole structure, had been examined by a naturalist, would have been classed amongst the quadrumana as surely as would the common and still more ancient progenitor of the Old and New World

THE PRINCIPLE OF CAUSALITY. 43

monkeys, the quadrumana and all the higher mammals are probably derived from an ancient marsupial animal, and this through a long line of diversified forms, either from some reptile-like or some amphibian-like creature, and this again from some fish-like animal."* Thus does the great circle of Nature, link all created beings into one universal family.

Descartes demonstrated the presence of innate ideas in man, Dugald Stewart worked up, formularised and reduced them to number one. The principle of causality which makes us think and say that there is no effect without a cause, is admitted as the innate idea par excellence. It is the beginning of reason, and is universally present in the Human Mind after birth. It helps the individual to pry into Nature, and through Nature to Nature's God. To eliminate the idea of God has been the aim of all philosophies past and present, for such a purpose the East took the lead in experimental psychology and developed the latent powers of the individual by a hard and difficult course of study, and practice. In England, Locke was its most popular exponent; but it remained for France to give it so complete and logical a development that other countries soon followed in the wake. Holbach and Cabanis and latterly Henry G. Atkinson have said the last word of their school. They reduce every thing to physics, and hold that there is nothing behind phenomena, and the phenomena is the thing-

Introduotory Address by Dr. Meadows. The Lancet, vol, ii. 1871, p. 497.

44 PANTHEISM AND

in-itself. Kant on the other hand, observes distinction be- tween physics and metaphysics; the first treats of phenomena; the second treats of the thing-in-itself, the only Reality, but being also unknowable. He discards the idea of an immaterial power of pereeption in man to penetrate the phenomenal and reach the noumenal, but acknowledges a perception related to Forms and Categories and hence capable of being apprehended. Noumena being beyond human reach, our conceptions of time and space are mere 'mental forms' while propositions about God, the Soul, and Immortality, are inca- pable of proof or disproof, thus reducing all phenomena as phantasmagoria of the senses, and claiming identity in this particular, with what Vedantism authoritatively lays down.

XI.

We have thus been inadvertently led on to Panthe- ism and Anthropomorphism. It is not our aim to discard one and support the other, but put-forth the arguments for, and against, from which the reader has to draw his own conclusions. The Pantheistic aspect of the Deity has much to recommend in it; we are led to it by a philosophical contemplation of His agency in external Nature; for the more "we fix our attention upon the laws, which express the orderly sequence of its phenomena, and upon the 'forces' whose agency we recognise as their immediate cause," the more do we come to identify the Divine Being "as the First principle of the Universe, as an all comprehensive 'Law' to which all other laws are subordinate, as that most general Cause of which all the physical forces are but manifestations. This conception embodies a great truth

ANTHROPOMORPHISM. 46

and a fundamental error. Its truth is the recognition of the universal and all controlling agency of the Deity, and of His presence in Creation rather than on the outside of it. Its error lies in the absence of any distinct recogni- tion of that conscious volitional agency, which is the essential attribute of personality; for without this, the Universe is nothing else than a great self-acting machine, its Laws are but the expressions of 'surd' necessity, and all the higher tendencies and aspirations of the Human Soul are but a mockery, a delusion, and a snare," to the common- ality of mankind, those indeed who form the backbone of society and who can fix their mind nowhere. The Anthro- pomorphic view arises "from the too exclusive contem- plation of our own nature as the type of the Divine; and although in the highest form in which it may be held, it represents the Deity as a Being, in whom all the noblest attributes of Man's spiritual essence are expanded to infinity, yet it is practically limited and degraded by the impossibility of fully realising such an existence to our minds;" human failings and imperfections being attributed to the Divine, according to the standard of moral and intellectual devel- opment of the individual. Now such a view embodies a truth and an error like the Pantheistic. The Deity is here looked upon as a Person, with that Intelligent Volition, akin to what we exert ourselves on the world around us, and with those Moral attributes by which we seek to draw Him in relations of sympathy with all sentient crcatures. And here, the defect of such a conception is glaringly manifested, as it asks us to believe that the Deity is restrained by the same considerations which are naturally present in us, and

46 PANTHEISM.

leads us to think of Him as a "remote and retired mecha- nician inspecting from without the engine of creation to see how it performs." "Now the truths which these views separately contain, are in perfect harmony with each other; and the very act of bringing them into combination, offects the elimination of the errors with which they were previously associated. For the idea of the universal and all-controlling agency of the Deity, and of His immediate presence throughout Creation, is not found to be in the least degree inconsistent with the idea of His personality, when that idea is detached from the limitations which cling to it in the minds of those, who have not expanded their anthropomorphic conception by the scientific contemplation of Nature. On the contrary, when we have once arrived at that conception of Force as an expression of Will, which we derive from our own experience of its production, the universal and constantly sustaining agency of the Deity is recognized in every phenomenon of the external Universe; and we are thus led to feel that in the Material Creation itself, we have the same distinct evidence of His personal existence and ceaseless activity, as we have of the agency of intelligent minds in the creations of artistic Genius, or in the elaborate contrivances of Mechanical skill, or in those written records of Thought which arouse our own psychical nature into kindred activity."* And now that Pantheism is attracting increased atten- tion from the brightest intellects of the west, after sleeping

· Carpen ter p. 556.

CONCLUSION. 47

a sleep of death in this cradle-land of humanity where it first saw the light of day; and since the recognition of this First Prinoiple call it Prakriti, Purush, Para- brahma, or Matter, Spirit, the Absolute, or the Unknowable, clashes not, with the cherished ideas of the most inveterate Free thinker, the hard Materialist, the staunch Atheist, the inexorable Physicist, or the followers of the so-called isms who stand on the legs of logic, and reason; it may justly 'be termed as the center round which the satelites of Religion revolve. Our Adepts have been proclaiming from their high pedestal this solemn truth for centuries, it has been repeated quite recently that the Deist's God exists nowhere. Yet, even yet, the world is slow to profit by such instruction,' and so it must continue to the end of the chapter.

XII.

Reader ! we have travelled so long together that a word at parting may not be amiss, and then we have done. An introduction is the last place for the discussion of so vast a subject as the present enquiry entails; the limited space at our disposal was one of the most effective bridles to curb our speech where we thought prolixity would have rendered the subject more intelligible; laboring under such restrictions with the pressure of time snatched from moments of an anxious professional work, that knows no respite, none feels it more than ourselves, as to the imper- feet and hurried manner in which this portion of the work has been done : but it is hoped that the bringing together of such a varied epitome, however sketchy it may be, must hare its uses; if it tends to stimulate a study of those preci-

48 CONCLUSION.

ous records of thought which our progenitors left a legacy for us to inheirt, far richer than the priceless Kohi-Noor, or the collective totality of the world's gold, and which now are monopolised by the cobwebs of the spider; and if ib be so fortunate as to secure one ardent and earnest enquirer, patiently taking up the work and finding the lost key, our end and aim will be gained. In parting, we cannot but express our deep sense of indebtedness to Madame Blavatsky for a lucid exposition of the Aryan philosophies in the pages of the Theo- sophist,-to Pandit Kalibara Vedantabagisa whose version of Kapila's Sankhya expounded in his usual clear, lucid style had helped us materially in the compilation of the first few sections of the present notice. He is a profound Sanscrit scholar, and perfectly innocent of English, so that his conclusions need not excite any suspicion as to their borrowedness, or forced interpretation to make them fit in, with the modern views of the west,-to Mr. M. Mudaliar of the Inguirer whose journal has supplied us with many extracts besides much and varied information on the mighty problem of existence,-to Mr. D. K. Mavalankar of the Theo- sophist for kind encouragement and assistance, and to you reader, for your kind patience, N. D.

वेदान्तसार:।

परमहंसपरिवाजकाचार्य-

श्र्री वृ सिंहसर खतीक्वता "सुबोधिनी"नानीटीका संवचित: ।

परिडतओ्रोकालौवर वेदान्तवागोथे: संगोधित: ।

औौहोरालालोल प्रकाशितः ।

कलिकातारानधान्यां

१२० न० भवने मसूजिद् वाड़ोड्रिट वेदान्तयन्त

त्रीमीबाम्वरविद्यारबेन सड्रिता।

१२८८ साल।

वेदान्तसारः ।

कष्णानन्द गुरु नत्वा परमानन्द्मद्दयम् । वच्च वेढान्तसारस टीका नाम्ना सबोधिनीम् ।

6 दत्तगतज नविन्द व द्धिर गयग भदिस्तम्वपर्यय न् जीवआतं खाताश्ना त्योरासा

विबेकिनास् अपरत एव ऐडिकस्षक चन्दनादिविषयभोगेभ्य: का सु भभमक है ययगा द्यम्टतभोगेभ्यव वान्तायन दवातिनिरविससमा नस्वार्मा इ म टि्सासम्पसा ना सृ खापाततोडयगतासिलवेदाथंलाह हाद हद्द्रार पर्य न्जड पद र्थतद्विसकव्र काशस्रूपप्रत्यगातनि ब्रह्मनन्दल संचयापद्ानां तव्निव्ासनाम् चव्पच्य-

गमनादिफ पकत श्रिष्टाचार परिमाप प देववानमर्ारयनगमक्णाघरपस भवद्य कर्सव्यतां दर्शयन् बचपया अतुवन्वचतथ्यं निर्पयन् परमाक्ानं नम-

२ वेदान्तसार:।

अर्थतोऽप्य इयानम्दानतीतडैतभानतः । गुरुनाराध्य वेदान्तसारं वच्चे यथामति। (१)

सकुरते। बसरमित्यादिना। अमोषस निःन्यसस सिकये प्राप्तार्थम् वात्मानम् चात्त्रये एकलेन प्रतिपाद्ये दत्यधः । मन्वविषयस्ात्मन: कथं मतिपतिरिताशद्ाप्। वखिनाधारमिति। वसिषस चराचरातकप्रपमखय विषनतचिषानलवन कारणत्वाक्रान्त ब्रह्मेन प्रतिपद्य न सु शुद्धममित्वर्थः । मन्य वं सति प्रतियत्तिविषयत्वन दृश्यत्वापत्तिमाशख्ाह। अवाङमनस- गोपरमिति। वतो बाचो निवर्तन्न Sप्राप्य मनसा सह् दत्यादिशुतिभिरविषय- स्वप्रतिपादनात्। प्रतिपत्तिविष्यत्व कारणत्वोपक्षितब्रह्मविषयकत्व नौपचा- रिक मिति भाव:। नन्ववमपि ब्रह्मषः कारपत मृत्मिएवदनित्यलयड्कामपहरसाइ। नदिति। माशाभावोपसश्ञितसवरुपम्। सदेव सौक्येदमय वासीदित्यादिशुतेः । नसु तथापि जड़त्वापत्तिमाशद्याह। चिरदिति। रप्रका श् चैत््यसवरूप मिति यावद्। मनु तथाप्यपुरुषार्थत्वात् किमित्यात्रयण्तीयमित्वत बाह। ध्ानन्दरमिति।

मतु तथापि अद्वितेऽरषि लखुने न शान्तो व्याधिरिति न्यायेम प्रपस्- साधिश्ठनतया व्यतिरिक्रमतीयमानल्वात् वथमदतसिद्विरित्याय्टां सृपी

बम सज्िदानन्दमिति प्रयोजनम्। वसरषमिति विषय:। गास्त विषययोः प्रतिपाद्यपतिपादकभाव: सम्बन्वः। तत्बाभोडधिकारी। इत्त- वम् पतुष्टयम्रथौद्स्त नपर्पत। चिछ् यख् देवे परा भक्रिरवंधा देवे तथा गुरी। तक्ते कविता छार्था: प्रजाधन्त महालनः । इ्लाद््यित्या सुदनमस्तारकापि याखाक्रतमति-

वेदान्तसार:।

वेदान्ती नाम? उपनिषत्प्रमायं, तदुपकारीि शारीरक- सूतादीनि च। (२)

पृथगालोघनीयाः। (३)

पादनान्तन्नमस्कारोपि पृथकत्वेन कार्यय पवि तव्तिपूर्वकमविधेयथन्वं पति- जामोते। कर्थत पति। कपिना डित्यादिषत् संत्ामात व्यर्वाचधद्यते। न केवलं शन्दतः अर्थतः रन्द्तसति। अद्यामन्द्दपान् शवरन् आाराष्ड वेदान्नसारं यथामति वच्चे रत्वन्वयः । बहयास ते वानन्दासंति काया् मन्दासान्। तम हेतमाह। वतीतहतमानत दवि। पनीतं गतं है तमानं यतसखा- दमीवह्तमानतः निरस्समस्मेद्ज्ञानत्वादित्वर्यः। तान् शुदन् च्ाराध्य

नातानां मध्ये यत् सारं सिद्धान्तरइस यखित् माते पुमस्ातष्य नावशिष्यते तं वेदान्नवारं यथामति बुद्धिममतिक्रम्य वच्चे प्रतिपादयिष्ये दत्ारथेः । (१ ददानीं सर्वद्यापि वस्तुविचारोह अपूर्वकत्वात् प्रतिक्वातं वेदान्न नामतो निर्दियति। वेदान्त दवति।उपनिषद् एव प्रमाणमृ उपनषत्प्रमाणमृ छप- निषदो यत्र प्रमाणमिति वा। तदुपकारीणि वैदान्तवावयसंगराइकायि शरीरकसमादीनि व शरीरमेव शारीरं तम भवो नीव: शारीरकः ससलनते याथातय्यन निर्यते ये: तानि वरीरकस्रतायि कथातो बझ्वित्ासा इत्यादीनि। चादियन्दो भाष्वादिसंग हार्थ:। पथन्दो वेदानवन्दातृषड्गारथः। यहा शरीरकस्ताषि तद्यथार्थवादिवेदान्तार्थमंय्ह्ृवा क्यानि। प्यातो बम्-

स्ट इन्ले तेषाममि उपननमच्ळ्वाध्यत्वादिति भाषः। () मतु वद्यपि कवान्तरातुमन्वचसच्यमापद्येत पर्थोनर्दिए तवाि पर-

४ वेदान्तसार:।

तत्रानुबन्धी नाम? तररधिकारिविषय सम्बन्धप्रयोजनानि । ४ ) अधिकारी तु : विधिव द्धीतवेदवैदाङ्गलेनापाततोऽधिग- ताखिलवेदार्थोऽस्िन् जन्मनि जन्नान्तर वा काम्यनिषिद्वज्ज- नपुरःसरं नित्यनैमित्तिकप्रायथित्तीपासनानुष्ठानेन निर्गतनि- खिलकल्मषतया नितान्तनिमलस्ान्तः साधनचतुष्ट्यसम्पन्नः प्रमाता। (५)

भातुबन्वतु्यसा निछपितत्वाता प्रततन सादित्यत आ। फख ति। वेदान्नसार खेत्यर्थः । (२) नतु वेदान्तशास्त्रस्यापि किम् वनुबं्वचतष्टयं वेनासापि तद्त्तासिदि-

यथोहभमधिकारियं लक्षर्यात।अधिकारोत्यादिना। साध्यायोऽध्ये- तव्य द्रति वचनाच्वैवर्णिकानासुपनीतानामध्ययनं नियमेन विधोयते काध्य- यनविधिम्रयुक्कमेवाध्ययन नाध्यापनविधिमयुक्तमृ। तथाच। ब्धीतो वेदो वेदाकन च शिक्षाकजव्याकरणचन्दोज्योतिर्निरु क्ाख्यानि येन तेन छापा- ततोऽधिगताखिववेदार्थ: । वत स्वेवेदार्थरहख् घाते सति उत्तरगन्थ- वैयर्थ्य परिह्हाराय खापातत दत्य क्म्। नन्ववधीतवेदानामपि विदुरादीनां तत्वध्ञानोतृपत्तिदर्शंनात् अध्ययन- ततूमयुक्ककर्मातुव्नवेयर्थ्यमायङ्य्ोत्तरमा ह। जन्मान्र इति। तंषामाध्ु निकाध्ययनाद्यभावेपि जन्मान्तरीयाध्ययनादिना चित्तपरिपाकता वासित् जन्मनि विनास्यध्ययनादिना ज्ानोत्पत्ती बाधकाभावात् नाध्ययनादिवैयर्थ्य- मिति भाव:। काम्यति। काव्यख्यापि कमणो ध्मसाधनत् उपि यातायातसम्पादक लन वन्धकत्ात् निषिक्वत् तड्जनपुरःसरमित्य क्मृ। तथाष नित्यादि

वेदान्तसार:।

काम्यानि? खर्गादीष्टसाधनानि ज्योतिष्टोमादीनि। निषिद्ानि? नरकाद्यनिष्टसाधनानि ब्रह्महननादीनि। नित्यानि? अकरणे प्रत्यवायसाधनानि सन्ध्यावन्दनादीनि। नेमित्तिकानि ? पुत्रजन्माद्यनुबन्धोनि जातेश्वादीनि। प्राववित्तानि ? पापचयमात्रसाधनानि चान्द्रायपादीनि। उपासनानि? सगुपब्रह्मविषयकमानसव्यापाररूपायि

एतषां नित्यादीनां बुद्दिशुद्दि; परं प्रयोजनम्,उपासनानान्तु चिस्तेकाग्राम्। "तमेतमावानं वेदानुवचनेन ब्राध्मणा विविदि- षन्ति वज्नेनेत्यादिश्ुतेः, तपसा कल्षं हन्ति इत्यादिस्ृतेय"। नित्वनेमित्तिकयोकपासनानाथ्व अवान्तरफलं पिलोकस- त्यलोकप्राप्तिः । "कमणा पितलोको विद्यया देवलोक दत्यादि- स्ुत:"। साधनानि? नित्यानित्यवसुविवेकेहासुत्नफलभो गविराग-

नित्यानित्ववस्तुविवेकस्तावत् ? ब्रह्मेव नित्यं वसु ततोऽन्य. दखिलमनित्यमिति विवेचनम्।

चल निखविलपदं काम्यनिषिक्कअनितस्कतदृष्फ तपर तेन नितान्ननमेसखान्न: नितानसत्यन्त निर्मलं सच् खान्नमन्तःकरणं यस सः तथोक्र: वच्समाण साधन चतुष्यसम्मन्नः प्रमाता चन्तःकरणप्रतिविष्बित चैतम्यमित्वर्थः। (५)

वेदान्तसार:। CW

ऐहिकानां स्रकचन्दनादिविषयभोगानां कर्मजन्यतया अनित्यत्ववत् भामुष्िकाणाम्यमृतादिविषयभोगानामनित्य तया ते्यी नितरां विरतिः, दद्ामुत्र फलभोगविरागः ।

भमस्तावत् ? निग्रहः। (७) दम :? वा द्येन्द्रियायां तद्यतिरिक्विषयेभ्यी निवत्तनम्।(८) मिवर्न्तितानाम् एतेषां तद्व्यतिरिक्तविषयेभ्य उपरमणम्, उपरतिः, प्रथवा विद्वितानां कर्मणां विधिना परिब्याग: ।(2)

तदेव सट्ट' व्याकरोति। काम्यस्ादिमा। (६) नम श्म लक्षयति।पमस्तावदिति। यथा तोव्रायां बुभुचार्या जातायां भोजनाट्न्यव्यापारो मनसो न रोषते भोजने व विलम्ब न सहते तथा सक् चन्ट् ना दिविभयेव्वत्यन्तम रुचि: त्त्वम्ञानस्ाधनेष त्रयमननादिष च्ात्यन्त- मभिरचिनायते यदा तदा पूर्ववासमावलात् नवण्ादिषाधनेव्य: एडडीय

व सुत्तिविशेष: अम दत्यर्थः । (७) दूढ़ानी दमस सक्षपमाह। दम दत्यादिः। ज्ञानसाध्नत्नवणादिभ्यो विकयशेशर शव्दादिविमयेष प्रवत्तमामानि श्रोलादोनि बाह्यान्द्रिरयाि वेन स्तिविशेषेष निवत्यन्ने स दम रत्वर्थः । (८)

वाज्े न्द्रियार्णां चवयादिसाधनत्यतरिक्रेष शन्दादिबिषयेषु यथा तानीन्द्रि- याधि सर्वधा न गचन्ति तथा तेषां निसहो वेन इश्िविशेषेष क्रियते कोप- रतिरित्यथं: ।

वेदान्तसार:। 9

तितिका ? भीतोष्ादिदन्दवसहिणणता। (१०) निग्टहीतस्य मनसः त्वणादी तदनुगुपविषये च समाधि:, समाधानम्। (११) गुरुवेदान्तवाक्यष विश्वासः, श्षा। मुमुक्षुत्व ? मोपेच्ळा। एवम्भृतः प्रमाता अ्धिकारी। "भान्ती दान्त इत्यादियुतेः। उत्तान्न, प्रभान्तचित्ताय जितेन्द्रियाय प्रतीणदोषाय यथोक्र- कारिणे। गुमान्वितायानुगताय सर्वदा प्रदेयमेतत् सकलं मुमुत्षवे दूति"। (११)

उपरतेवंक्षणान्रमाह्। परवनेति। वि्ितानां नित्वादिकर्मणां विधिना चतुर्थांत्रमस्तोकारकर्मख्ा परित्यागः नाहं कर्नतेत्ववस्यानम् उपरति- रित्यर्थ: । (६)

सखदु:खादेव शरीरेश त्यक्र मशकात्वात् खम्तार्शचिद्र पे खात्मनि च गोतो- णा।देरत्यनाभावादिति विवेकदोपेन मिथ्याभानय शोतोष्णादेईनख् यत् सहनं सा तितिक्ेत्वथ:। (१) द्दामी समाधानं सक्यति। निग्टहीतखति। शन्दादिषिषयेभ्यो निष्टहीतखान्त:करषस त्वचादो तदनुयुरोम तदुपकार केषु अमानित्यादि- साधनविषयेष समाधिनैरन्तर्वोंथ तश्ञिन्तवं समाधानमित्यर्थः। न्रव्ादव: सहार्थाः । तवराम पूर्वोक्कसकमविशेमषविशिष्ः प्रमाता अधिकारीत्यथ:। वाषसर्षें सुतिं म्रमाथयति। वान्व हति। (11)

वेदान्तसार:।

विषय: १ जीवम्रभ्मष्य' शुबचैतन्य प्रमेय, तवैव वेदान्तानां तात्पर्यात्। (१२) सम्बन्धस? तदैक्प्रमेयस्य तत्प्रतिपादकोपनिषत्प्रभाणस्य च बोध्यबोधकभावलक्षणः। (१२) प्रयोजनन्तु ? तदैक्यप्रमेयगताज्जाननिव्टत्तिः, तत्म्वरूपान- न्दावाप्तिस्न। "तरति शोकमात्मवित् दवत्यादिश्ुतेः, ब्रह्म वेढ ब्रह्मैव भवति दत्यादिशुतेश्व"। (१४)

यथोहमं विषयं निरुपयति। विषय दति। अविद्यारो पतमर्वसत्व-

सर्वेषां वेढान्तवाक्यानां विषय द्त्यर्थः । (१) क्रमवाप्र सम्बन्ध लक्षयति। सम्बन्वस्वति। बोध्यबोधकुभाव दरति। बोध्यमय ज्रझमात कासरूपस्य बोधकसय वेदान्न- शास्तक्य प बोध्यबोधकभाव एव सम्बन्ध दत्यरछ: । (१२) धपशिष्ट म्रयोजनमाह। प्रयोजन नवति। बरम्मात्म कत्वलक्षणचिन्ाल-

नन्दपाप्ि: फलममित्यर्थ: । नतु लोकेऽप्राप्रथ क्रियासाध्यम ख्गोदे: पुरुषाथत्वेन फळतवं हष्टम् काल त नित्वप्रापथात्मसतरूपस क्रियासाध्यत्ाभावेन पुरुषार्थत्वाभावात् कथं फल- त्वमिति चेव्र वमप्रख्येव पुरुषाथत्वनियमाभावात्। यथा बोके कचचत्

गतचामीकरम्राप्नरषि पुरुषारथत्वात् फसत्वं उट्मृ एवमल्रापि नित्यप्राप्तस्या-

वेदान्ससार:।

प्रयमधिकारी जननमरणादिसंसारानलसन्तप्ती दीप्षशिरा जनराभ्रिमिवोपहारपाणिः श्रोतियं ब्रद्मनिष्ठ गुरुसुपसत्य तमतुसरति। "तद्विज्जानाथें' स गुरुमेवाभिगच्केत् समित्- पाषिः श्र्रोत्रियं ब्रह्मनिष्ठमित्यादिशुतेः"। (१५) स गुरुः परमकवपया बध्यारीपापवादन्यायेनैनमुपदभ्ति। "तम्मे स विद्वानुपसन्नाय सम्यक् प्रभान्तचित्ताय पमान्विताय

नन्तरम् वज्ञानमोह्ान्वकारनिष्ृत्ता सत्यां सयं प्रकाशमानचिद्रपस् सिज्रसे- वात्म -: फनत्वसुपचय्यते इवि भाव:। एका उर्थ खृतिं प्रभाणर्याति। तरमीति।(४)।

अथश लक्ितसाधिकारियः कर्त्तव्य दर्शयति। व्वयमधिकारीति। उक पक्षपलक्षितो बुद्धिसयहितोधिकारी सुरुसपसरतीत्यर्थ:। मतु संसारासक्वित्तस विषयनोलुपथ्यात्तिरा्िरितिस गुरुपसतपयमयुक्क्- मित्याशख्याण। संसारानजसन्तप्र इति। सन्तापे हतुमा। जनमेति। च्वादिशन्देन व्याध्यादयो गद्यन्न। सन्तप्रख्व शुद्धपसपंसमित्वत्र दद्टान्तमाइ। दोप्रशिरा पति। यथाऊ्- दग्वमत्तको दाकनिद्ठस्तिकामो भठिति शोतसं जलराशिमतुस्तरतति तथा

मोलियं बह्मानिष्ट करतवामकवत् खप्रकाशात्मखरपसमर्प्रकं शुरध समीप गत्वा चसुसरति ममोषाक्कायवर्ममि: सेवत दूत्यर्थः । वच्ित् सचें सुतिसदाहरति। समित्मायिरित्यादि: । (१५) सथ सुरुतत्वलाह। स परमळपयेति। ऊपव्यततिरेकेय साधनाम्वराभा- वादित्र्ष:।

२

१० बेढ़ान्तसार:।

येनाधरं पुरुषं वेद सत्यं प्रोषाचसं तश्वतो ब्रह्मविद्याम पत्या- दिश्ुतैः" ।(१) प्रस्यभूते रव्जी सर्पारोपवत् वलन्यवस्वारीप:, पध्या रोप: । (१9) वस्तु ? सव्िदानन्दमदयं ब्रह्म । (१८) अभानाटिसकलजड़समूक्, श्रवस । (१८)

नमास पडस म्रहसह पसागोपरत मोपदेष मशक्यात्वात् बथसुर्पाियती त्वन साइ।सध्यारोमेति। कसएडब्रह्मस्रुपस विधिसखेनोटेष मका

पदार्थनिषेधसुखेन सपरवक्षतमए ्ेवुनस न् न्यादिशृतिषतुखतृत्य बक्षपया विधिसुखेनास्य पदिगतीति भाग। तम सुतिमाष्। तखो स इत्यादि:। (१६)

.6 न्वे भामिसते रव्जो चासुभ तसर्यारोपो नाम रवर्वच्तिित् पेतव्यस्याविद्या सर्ष सानाभासाकारेख परियममाना सर्पाकारेष् विषनतते म पिवर्स:। रकचय चििव पैतन्य निठाविद्योपादानलवेन नायं सरपः किन्तु रव्ज रिति विशेषदर्शमो

दत्यर्थ: । (१७) एक्रमर्थ दार्शन्तिने योजयति। वस्विति। कावलवानपायी पात्ष वखुभन्दार्थः । (१८)

सरस्लस्ाबयनत्वविद्यारित्वस्रा मेमसिद्धिकत्वादिरेत मिरयसुतवमितर्थ:। (१)

वेदान्तसारः। ११

परम्ञानन्तु? सदसद्भ्यामनिर्वचनीयं विगुपाल्मकं ज्ञानाव रोधि भावरुपं यत् किञ्निदिति वदन्ति। "अहमत् इत्याद्यमु- भवात्, देवातथतिं खगुणेनिगूढ़ामित्यादियुतेख्"। (२०)

पतदेव विष्तरेख प्रतिपादवितमत्तानखद्पं तावदाह। च्रम्ताननविति। किलिदमन्ञानं सट्ृपमसड् पं बा, नाद: मशविषायतृस्यलेन तुच्नवाव, नामि द्वितीय कमतः वारणत्वातुपपत्तेरित्यादिह्ेतुमिः स्त्वेनामततव म बा निहपयित न सकते इस्वाप। चनिवचनीयमिति। नन्वद्ानसानियचनीयत्वम सर्वथा वातुमशक्यल्वात् तदभावम्रसक्कमा-

गुप्यात्ा कत्वप्र तिपाद ना दित्वर्थ:। मन्य वमलसास्ामस क्ुतिम्रसिबसध व्योमादिकमेय विततव्य सम्प-

मत्यनानमातापाच्यात्कारेप निर्श्संते दव्वथ: । तटुस् भगवता, देवी सोषा सुपमयी मम मावा दुरत्या। माभेव ये प्रपद्यन्ने मायामेतां तरन्ति ते इति। घानाभाव पशम्ञानमिति तार्किकमतं मिराकरोति। भावदपमिति। विगुक्ात्रमावसृपत्े उपि दर्दामत्यमेवेति पियदीकन्य प्रदर्गायद' म मक्यते इत्याई। यत्किप्रुदिति। किमययघटितघटनापटीय हत्यथेः ।

बह़मिति। बहनतो मामहं न जानामीतपरोक्षायभास एव प्रमाण- भिम्बर्व:। तरं पोषट मावलवम सुतिसदाइरति। देवातयक्तिरमिति। ()

१२ वेदान्तसार: ।

क्रियते। (२१) तथाहि यथा पृथ्वाणां समस्यभिप्रावे वनमित्येकत्वव्यप- देशः, यथा वा जलानां सम्यभिप्रायेष जलाभय दूति, तथा नानालवेन प्रतिभासमानजीवगताप्ञानानां सम्यभिप्रायेम तदेकत्वव्यपदेशः । "श्रजामेकामित्या दिशुतेः"।(२२) इयं समष्टिरुत्क्तष्टेपाधितया विशुद्स्त्त्वप्रधाना, एतदुप- हितं चैतन्य सर्वस्त्वसवेशरत्वसवेनियन्तृत्वादिगुणकं सदसद व्यक्कमन्तर्यामि जगत्कारणमीखर दूति च व्यपदिश्यते।(२३)

पक्षानं विभनते। ददमदानमिति। वस्तुतोत्ानसकरेउि समटय् भिप्रायेणकमिति ध्ययह्चियते व्यष््रमिम्रायेयानेकमित्यथः । (२१) एतदेव प्रपस्चयित प्रतिजानीते। तर्थाहि यथेति। यथा बह्नां रक्षार्यां ससदायविवचया वनमित्येकत्वव्यपदेशः यथा वा बच्नद्यािजखानां

बेन प्रतोयमामाणां जोवगताप्ञानानां ससदायविवक्या अस्ानमित्य कत्वव्यप- देय: । अत्तितर्थे तुतिं प्रमाणयति। कजामिति। (२२) मानाओोवगतमिलट्टान्:करपव्यटन् पाध्यमेक्षया समट्टुत्पाधेरख वेद- मषय दर्शयति। इयं ममा्टिरिति। विगतरागादिदोघसकजकार्य प्रपभ्कुकारण- मतसाध्ञानस्य सम्टिभ तोत्ळष्टोपाधित्वेन विशुद्धस स्वम्राधान्यममिति भावः। एतत्मटन पाधिद्वारेपयोश्वरचैतन्य बक्षया। एतदुपषितमति। एतत मधयम्ञामोपवश्षितं चैतन्य सर्वख चराचरात्कम्रपसुख साकित्वेन सर्वस् दव्मु च्यते। तथा सर्वेषां जोवानामोशिटलम क्ममातूपफलदाललवन ईवर

वेढान्तसार:। ११

सकलाम्ानावभासकत्ादस्य सर्वसत्वम्। "यः सर्वभ्ः सवविदितिशुतेः" । (२४) प्रस्येयं समष्टिरखिलकारणत्वात् कारपशरीरम्, श्रानन्द- प्रचुरत्वात् कीषवदाच्छादकत्वाच्चानन्दमयकोष:, सर्वोपरमत्वात् सुषुप्तिः, अत एव स्थूलसूत्तप्रपश्ललयस्थानमिति चोधते। (२५)

द्न्य च्यते। तथा सर्वेष जोवानां प्रेरकत्वेन नियन्ते त्युच्थते। तथा सर्वेभर जोवनामन्नहँदये स्थित्वा बुद्धिनियामकरवे नान्त्यामीत्युच्यते। म्रमाषा- गोधरत्वात् अव्यक्षमित्य च्यते। सर्वस चराघरात्कप्रपम्ुस विवर्शाषिणान- त्वन जगत्कारयमिति व्यपदिय्यते इत्यथेः । (२९) एक्र डये युक्किमाइ। सकसाञ्ञानेति। तम प्रमासमाष। यः सवद् हति। (२४) रदानी तस्य वेववरख ससुदायोपाधिरेव कारणयरीरलमानन्द्मयमोमत सुषप्ावस्यावेभितप्रत्त बमते इत्याह। वस यमिति। कारणशरोरत हेसमाह। वसिनेति। व्ामन्द्मयत्वे हेसमाह। वानन्दप्रचुरतादिति। कारणतावखायां

कोषते युक्तिमाह। छक्त्रादकत्वारदिति। यरीराध्ादकचमवत् कात- छादकत्वाद्न्तामखय कोष द्वति व्यवद्ार: । मतु तर्थाि कारणत्वोपाधेरस्वामख सर्षापत्व कुत वृत्यत बाह। सरवोपरमत्वादिति। सर्वस्य स्वू ससूच्योपाधे: कारघोपाधी बीमत्वाव सष्रप्रि- तवमित्यथः । नतु एव सस्त्तमपमवयस्वानस सयं सुषप्रित्वमित्वायद् संभ्ाभेदो न वसुभेद इत्याह। वत एवेति। यत: कारपात् सुष्प्रित्वम् पत एव पञ्षीकन-

१४ वेदान्तसारः।

यथा वनस्य व्यश्भिप्रायेम वच्षा इत्यनेकत्वव्यपदेश:, यथा वा जलाभयस्य व्यध्यभिप्रायेष जलानीति, तथाSम्ञानस्य व्यध््- भिप्रायेण तदनैकत्वव्यपदेशः। "दून्द्री मायाभिः पुरुरुप ईयते इत्यादियुतेः"। (२६) परत्र समस्तव्यस्तव्यापितवेन समष्टिव्यष्टिव्यपदेशः ।(२७) दूयं व्यप्टिनिक्यष्टोपाधितया मलिनसत्त्वप्रधाना एतदुप- द्वित चैतन्यमत्यप्नत्वानीख रत्वादिगुप्कं प्राप्त इत्यथते। (२८)

भूतकार्य्य स्व खप्रपशुख्ध जायदवस्ावितिष्ट सापश्ञीक तभू तकार्य्य स्वार स््ाणान- मपशुख्य तयस्थानसित्यप्त व्यर्यास्ठियते इत्वर्थः । (२५) समदिक्णज्ञामं सम्रपक् निहय्दानीं व्य्टिरृपमम्ञामं निद्वययत उदान्ी तावहथ्यति। यथा वनखोति। यथा वक्षत्षससदायख वनरूपत्े-

मळत्वव्यवह्वारः यथा वा वापीकूपतडागादिष समुदायविवच्चया जखाशय एसस कत्वव्यवह्वारेउषि प्रत्य कें वाय्यादिविव्त्तया बङ्डनि जयानि तिष्ठननीति म्यवहार:। तथा सकसममन्ुवारणसान्जानया मसदायकमेण्ेमर उषि च्राम्त-

रतवंः। वरिवर्षे नुतिं प्रमाणयति। इन्द्र इति। (२६) मतु तथाप्य कसय वास्तानक्य तदर्शक्स्रचेतम्यख्ध वा व्य्टिसमर्टिता कुत रखन चाह। अल समकेति। भेद्विवक्तया व्यहित्व महठादिवत् सभेद- विवसया समहित्व मत्मिएणवदित्वर्यः । (२७)

वेदान्तसार:। १५

एकान्ानावभासकत्वादस्य प्राज्जत्वम्, पस्पष्टीपाधितया इनतिप्रकाशकत्वम्। (२2) अस्यापीयमहङ्गा रादिकारण वात् कारणरीरम्, न्रमन्द प्रचुरत्वात् कीषवदाच्कादकत्वाच्च श्रनन्दमयकोषः, सर्वोप- रमत्वात् सुषाप्तः, अत एव स्थूलसूक्षपरीरलयस्थानमिति चोचते। (३०)

व्य्धरिति। इयं जीनगता समप्रावश्यापस्ा्हरिविकेंककारादिका निकषेपाधित्व न अव्तिनस्त्वप्रधानेत्यथ: । धनेनोपाधिमा मात्तचेतन्य सक्षयति। एतदर्पाष्तमिति। (२८) कत्ोपपतिमाह। एकेति। ईशरगतमूला व्ानस ओषमताइद्वारादि-

कत्व मित्व थैः । सौषप्तजोषचेतन्यसय मातृत्वं साधर्यात। कख प्रास्तत्वमिति। संस्कार- छपासक्ेपाधितया तदाहतत्व नातिप्रकाशकत्वाभावात् मात्जत्मस्ेव्वर्थ:(२) यथा अगत्कारपेश्वरोपाधे: कारणशरीरत्मान्दप्रघुरख न चानन्द- मयत्व कोमटष्टननन कोषस््र तथतत् सर्व तारतस्येन म्राशचतन्येज्यात- दि्यतत।वहद्ुारादीति। म्रथयकाले हिरगयगर्भादिप्र पञ्षोत्पादके ववरगत-

गतास्जामसापि कारणशरीरत्वम् दन्द्रियतद्विषयामाने व्यासङ्राभावादामन्द- बाछुत्यादामन्ट्मयत्वम् व्च्छादनत्वातृ कोषतवक्ष चुश्तमति भावः। 06 . वत् संग्रामेदों न वस्तुभेद दति वत्र तत्र युक्रिमाह्त। सर्वोपरमत्वारदिति ।

थाषितत्वात् तख्यापि म्रातिभासिकस सात्रमपचस स्वकारषेडनाने बीमलाव

१६ वेदन्तसार:।

ज्ञानव्टत्तिभिरानन्दमनुभवतः । "प्रानन्दभुक् चेतोमुखः प्राप्न द्ूतिश्रुतेः, सुखमहमखासं न किश्विद्वेदिषमित्युत्थितस्य परा- मर्थोपपत्तेख"। (३१) जलाप्यजलयोरिव चाभेद: । (३२)

सर्वोपरतिरित्यर्थ: । तथा चोत्त लये फेनस तवष्मा दवाययाः स्सरंङ्। तथ्ापि विलये मीरे तिषन्तय ते यथा पुरा। व्यापप्तारिकदेहसय जय: स्ात् पातिभासिके। तब्ये सच्चिदानन्दा: पर्य्यवखनन्ति साक्षिणोति"।() मसु मतयकासे सषप्रिकाले चान्त:करणतद् क्यभवेनानन्दपाह्काभावा- दानन्दप्राचुर्थ्य सङ्धावे प्रमाणाभावमाशक्म परिहरति। तदानीमिति। यथा सच्त्व नान्त:करपसय द्टत्तिरङ्गोक्रियते यथा चेतन्यप्रदीपाज्तानस्यापि सच्ता उत्तय: सीक्रियन्ने तथा चेवरः सकीयाम्तानव्ृत्तिभि: स्ानन्दवाकत्यम् षतु-

तव्यन ससुभवतति इति भाव: । धम वोपष्मकलन ख्ुतिम वतारयति। आ्ानन्दभगिति । एत्तरकाबीनसुखपरा मर्शेपपलतिररप पूर्वातुभू तस्ष्सबा ङ्ल्यातुभ वसङ्गा वे प्रमाषमिताह। उसमप्मिति। ससमप्तमखापसममित्यानन्दपरामर्थः। न किविद् वेदिषभित्व ज्ञानपरामर्यः । तथाच सु्षपप्रदशा ्या मरमयकासे घ मा्न्े व रावज्ञानद्यत्तिभिरामन्दमसुभवत एवेत्यर्थः । (२१)

समद्टिष्यमय्मिवावेष् भेदलानेउपि वस्तुतो मेदो नाख्ीत्येतत् सटष्टान्तमाह। बनवोरिति। (१२)

वेदान्तसार: । ११

रिव जलाशयजलगतप्रतिविम्बाकाशयोरिव चाभेदः। "एष सर्वेश्वर एष सवस् एषोऽन्तर्याम्यष योनि: सर्वस्य प्रभवाप्ययौ

चैतन्योराधारभूतं यदनुपह्ितं चैतन्य तत् तुरीयमित्युचते। "भान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स भात्मा स विभ्रेयः दूत्यादिञुतेः"। (३४)।

एत्तोपाधिद्य द्वारेपेश्वर प्रा प्योरप्यभे दं दष्टान्तसुरन दर््य्तत। इतदुप हितयोरिति। दसरस वनावच्किव्ाकाशवत् माम्स उवतार्वाच्कच्ाकाशवत् तब्गतमति-

वस्तुतोडभेद एवेत्यर्थः। तत्र प्रमाणमाष्ठ। एम दरति। तथा चोक्तमाचार्येः, कार्ययोपाधिरय जीवः कारयोपाधिरीखरः । काय्यकारपतां हित्वा पूर्णबोधोऽषिष्यते इति। (२२) उपाधिद्वयावछिनो मातत पवरी सप्रपञ्त निरुन्य ददानीम् वनव्किित सुरीयं चैतन्य तत् लक्षयति। वनष्टस्ेत्यादि। यथा स् लनोपाध्यव्ा कायापेवया सच्ताउदोपाध्यवचिकिन्नाकाशामेक्षया व महाकाशस तदुभया- धारतया चनवच्क्रिसत्वाज्च तरीयत्ाार् कााितदव्व्विस चेत्य - दयापेक्षया तदाधारभतं यदनर्वाच्क्विस्न सर्वव्याप चेतम्य विशुक रीयसु्यते इत्यर्थः। बख्य पैतम्यसय तरीयत्व वच्चमायविश्वाद्यपेपया द्रष्व्यम्। अषिद्रयें स्रुतिं संवादर्याति। शान्नमिति। (२४)

३

१८ वेदान्तसार:।

इदमेव सुरीयं छबचेतन्यम् प्रज्ञानादितदुपद्वितचैत- न्याभ्यां तप्तायःपिणडवढविवित् सन्म्रहावाक्यस्य वाय्य विविक्कं सक्व व्य मित्य चयते। (२५)

आवरणभत्निस्तावत्? अन्योऽपि मेघोऽनेकयोजनायतः माहित्यमएडलमवलो कयितनयनपथ पिधायकतया यथाच्का

एसदेव विशुद् चैतन्य तदेव पूर्वोक्ष चेतन्य दयेन सक ऐक्ाविषक्षायां महा- वाक्स वाच्यतं सभते भेदविवक्तायाञ्ज लव्चत्व लभते इत्याह। इदमेवेति। रयाथां चैतम्यामा चैतन्यन रूपेण एकत्वषि वार्वाक्कस्तानर्वष्कित्लवेन पेप बाध्यत्ववच्छत्व समभवत इवि भावः । (२५) रदानी खमकार्शच्िट्र पस्यात्मनः कथ कुसठतमकापृत्व कर्थ वा कास

प्ामस शत्तिदयं निरुपर्यात। अख्ान्वामखेति । ते एव नामतो निदिति आववरणनिक्षेपनामकमिति। च्ावरचक्करि

टिस्यावरान्त जगत् जनवद दाननामपात्मकं विदिर्पात सणतीति विच्चेप-

मव्यपरिच्सयय खम्रकाशचचिट्रपाखग्डपरिपूणस्रूपसात्ामः परि

तवेमाज्ञानसय आधादकतवसपचारादुव्यते रत्वाह। आावरयत्िस्ार्वदिति।

वेदान्तसार:। १2

रथर्यम्। तदुक्षं "घनष्कव्रटृष्टिघनच्छत्रमर्क यथा निष्प्रभममन्यते चातिमूढ़:। तथा बडवद् भाति यी मूढ़दृष्टेः स नित्योप-

कर्ट त्भोकत त्वसुखित्वदुः खित्वादिसं- सारसस्भावनापि भरवत, यथा सान्नानेनाव्टतायां रज्वां सप तवसभभावना। (३८) विन्ेपभक्तिसत? यथा रज्वज्ञानं साृतरव्जी खशत्या सर्पादिकमुद्भावयति, एवमन्जानमपि स्वावृताव्नि खपत्या आकाशादिप्रपन्जमुद्भावयति ताट्यं सामर्थ्यम्। तदुक्तं "विच्ेप भक्ञिलिंङ्गादिव्रझ्माणडान्तं जगत् सजेदिति"। (३८)

यथा चत्लोउषरि मेघोऽनेवयोजनविस्तीर्पस् व्वादित्यम यडसमवलोकयिळपुरुष टष्टिमाल्ाच्त्रादनलेन साच्ादयति तथा अ्वज्षानं पर्रिचरिन्नमष्यपरि-

दृच्छते इत्यर्थः ।

भेदबुद्विननकत्वे म संसारहतरिति भावः । (२७) पवातुकपं रहानमाइ। यथा साच्ञानेनेति। (१८) यदुस्तममश्रोदावीनखात्नः कथ जगत्कारयत्वमिति तवम्विराकत

सर्पसत्पाद्यति तथात्मविषयकमसावमवि आर्यन्रर वत्तनि विक्षेपर्थाक्क

वसिदर्थे पन्वान्तरस्षम्मतं दर्धर्यात। तद्क्कमिति।(२)

२० वेदाससार:।

मत्ित्यवद्त्तानोपहितं चैतन्य खप्रधानतया निमित्तं, सोपाधिप्रधानतया उपादानव्ठ भवति, यथा लूता तन्तुकार्य्य

मतु किमात्मा चरायरातकप्रपबुख निभित्तकारणमृ सपादानकारणं वा। नाढाः, दवादिवत् खकार्य्य व्यापित्व न खात् वातानः तत् सृक्षा तदे- वासुप्राविधदिति सृत्या खकार्य व्यापित्वत्रवयात्। नामि द्वितीयः, वचेतनस जज़य मपश्ख् चेतन्योपादानकत्वासम्भवात्।उपादानत्व व कार्यय कारणयो रमेदेन मपनुखापि चेतन्यरूपत्प्रसङ्गात् वनित्यत्व म सादित्याभड्डा अड़ पपस् प्रत्यात्मनय तन्यप्ाधान्यन निमित्तत कास्ानपाधाम्य मोपादानतब सन्भवतीत्वाह। शक्रिद्येति। यथा कयस्कान्तवतिवाने जड़मपि बोहं चेश्ते तथा पैतन्यसव्निधाने जड़मस्ाम घेष्टते दत्यस्तानविकार मति चेतन्यख निमित्तत्व' जड़ाकामादिकारय्य प्रति मायायाः साक्षादुपादानखन सायावन रचरखापि परम्परया उपचारादुपादानत न विरुध्यते द्त्यथः । यदक्रं वैतन्यथ्य निभिस्तकारपत्वे कार्य्यातुप्रवेशो म स्यादिति, तस, कारणख कार्य्यां-

नवा सह त्यादिशुतेरप्य पादानकारयपरत्वातृ। यदप्युक्कम्, च्ात्मन उ्पादान- कारपत्व प्रपपस्यानित्यत्वं न सादिति, तदपि न, तख्व परिणामविषयत्वेन विवर्स विषयत्वाभावात् मपमस् ब्रह्मविवर्ततलात। विवसत्क् खखरपा- परिव्यागेन खवक्पान्तरप्रदर्शकाव यथा र्वरव्चिनचेतव्यनिष्ठाज्ञानस रव्न

चेतन्यशर्पार्पार्यानेन व्ाकाशादिख्क् पान्तराकारय प्रदर्थकत्वम्। एतावता वाकाशादिपपसुथ्यापि मिथ्यात्म्। न चैतमध्ञानखुव मिथ्यात्े तत्पयुत्त बन्धमोक्तयोरषि मिध्यात्वप्रसफ् पति वाच्यम्, दटापस्ष:। तदुक्क भागवते, वदो सक कति व्यास्मा गुपतो मे न वस्तुतः । गुपख मायामनत्वात् न मे नोकषो न वन्धनरमिति । साबमतिविक्तरेय।

वेदान्तसार:। २१

प्रति खप्रधानतया निमित्तं, खशरीरप्रधानतयोपादानव् भवति। (४.) तमःप्रधान विच्ेपथ क्रिम दज्ानोपहित चैतन्यादाकाथ: प्राका शाद्वायर्वायोर्निरम्न रापः अरप्रदुभ्यः पृथिवी चोत्पद्यते। "तस्मादा एतम्मदातन प्राकाशः समभूत इत्यादिशुतेः"। (४१)

एकसवालनो निमितकारयत् उपादानकारणत्वे च हटानमाइ। यथा वृतेति। यथा लूता जन्तुः सोत्ादमानं कार्य प्रति खर्चतन्यप्रधान- तया निमित्त, चेतन्यसविधानव्यतिरेकेष जड़स देइस मतदेह्वत् तन्तुजमश्र- त्वाससभपात। खगरीरप्रधानापेक्या उपादामम्ु भर्वात, अधरीरख साक्षात् तन्तुज मकत्वासम्वात, शरीरस्य पाक्षात् तन्न पादानतवेन तद्व्क्रिस चैतन्य साथ्युपादानत्वसपचारात, एवमीप्रखापि सचतन्यप्रधावतया निभित्तत्व सरोपाधिप्रधानतयोपादानत्वंक्ष भवतीत्वथ:। (8) रदानीं विक्षेपथक्किकत्यमाह। तम दति। वाकाशादेजंड़लात् तमो- शुपप्रधानविद्येपर्थाक्तयुक्काम्ानावचित् चैतव्यलव वाकाशादिमप मुजनकतव. मिति भाषः । चखित्यें नृतिं प्रमाणयति। तम्रादत्यादि। एतेनार्थाद् वाद् नैवायिकपचो मिरसो, शत्ररस्ामसय यक्रिमत्मरतन्त्रतवाय, खतन्वख तल केवलस् जड़खान्तामखय जगत्कारणातुपपसेः, रैक्षतेमाशन्द, रचनातुपपसेख

भूतानि जायन्ने वेन जातानि जोवन्ति, सदेव सोस्येदमम व्ासीत, एतन्ा- ज्जायते प्राम्यः, वहं सर्वस मभशे मत्तः सर्व प्रव्तते। बीजं म सर्वभूता-

२२ वेदानुसार:।

तेष जाव्याधिक्ा दर्शनात् तमःप्राधान्य तत्कारणस्य। तदानीं स्त्रजस्तमांसि कारणगुपप्रक्रमेण तष्वाकाश दिषुतपद्यन्ते। (४२) हमान्य व सूष्मभूतानि तव्मात्राएपच्ीक्वतानि चोचयन्ते। एतैभ्यः सूक्षधरीरापि स्थूलभूतानि चोत्पदयन्े। सूकगरीराषि ? सपदभावयवानि लिङ्गभरीरायि । (४२) प्रवयवास्त? न्ानेन्द्रियपत्कं बुद्धिमनसी कम्मेन्द्रिय पक्ठकं

नन्वाकाचादिम पच्ोत्ादवपैतन्यावक्क दक्ास्नाने पुतसम: प्राधान्यमित्या शखाह। तेख्वित्यादि। कारणगुणा कि कार्ययगुपानारभन्ने पतति न्याया. दिति भाव:।

जनकत्व मित्वाशद्याह। तदानीमिति। तखासुत्मप्रिबेखवार्या स्त्वादयसयो ऽषि

चिकयो न जायन्ने इलाथ: । (8२)

तन्मामायीख् चन्ने इत्याई। इमान्येवेति।

कतस्य समूनेभ्यः एव समरीराध्ि चोत्पधने इत्याह। एतेभ्य इतति। (४२) परव् यरीरसद पभू ताम वयवाना ह् । अयवास्बिति ।

वेदान्तुसारः। २१

एतान्याकाशादीनां सात्त्विकांशेभ्यो व्यस्तेभ्यः पृथक क्रमेगोत्पद्यन्वे। (४४) बद्दिर्नाम ? निश्या त्िकान्तःकरपव्ृत्तिः । (४५) मनो नाम? सङ्कल्यविक ल्पात्िकान्त: करणप्ृत्तिः । (४६)

न्तःकरपव्टत्तिः, चित्तम्। अ्रभिमानात्मिकान्तःकरपषात्तः, ब्रहङ्गारः।(४७) एते पुनराकाशादिमतसात्विकांशेभ्यो मिलितेभ्य ळत्- पद्मेते। एतेषां प्रकाशात्कत्वात् सात्विकांशकार्य्यलम्। (४८)

सात्त्विकांशात् तेअससक्ः, सात्विकांशात अवात् जिह्ा, सात्विकांशायाः पृथिव्या पाशेन्द्रियक्षति क्रमेपोत्द्यन्ने इत्याह। एतानीति। (8४) बुहलंचगमाह। बुद्धिरिति। ब्रह्मोवाहमिति निसवयात्मिकेवान्त:करष वृन्तिरेष बुद्धि:। (४५) मनसो सक्षपमाष्ट्। मम इति। कड़ं चिद्र यो देहो वेति संशया लिमकान्न:करपडन्तिरेव मन इत्यर्थः । (४६) सरयातकचित्तमय गर्वत्त्ञाहङ्गारख थ बुद्धिमनसोरन्तर्भाव इल्रराह। धनयोरिति। यद्यप्यन्न:करपत्वेम चत्रर्णामेकत तथाप्येकसेव पुरुषस पाचकः पाठक इत्यादिष्ृत्तिभेदात् भेदयत् एकस्ान्त:करणस निययसंगय- सरणाहद्ार विषयभेदेर्वुद्धदिभेद त्यर्थः। (४७) बुछजादोमासुत्मत्तिप्रकारं दर्शयत। एते पुनरिति। पतेषा चसुरषीं सात्विकांश्िभ्यो भूतम्य: उत्पत्तो निमित्तमाइ। एतेष- पिति। बुकादीनां प्रकाशालाकत्वातू सात्विकांशभूतकार्य तमित्वर्थः। (8८)

२४ वेदान्तसारः।

दयं बुवधिर्न्रानेन्द्रियैः सहिता सती विज्ञानमयकीषो भवति। (४८) प्रयं कर्टतभोक्ुल्वाभिमानितवेन इहलोकपर लोकगामी व्यवहारिको जीव दृत्युच्यते। (५०) मनस्तु कर्मेन्द्रिये: सहितं सत्मनोमयकोषो भवति। (५१) कमैन्द्रियाणि? वाकपाषिपाद्पायूपस्थानि। एतानि पुनराकाशादीनां रजोऽभ्रभ्यो व्यस्तव्यः पृथक क्रमेणीत्- पद्यन्ते। (५२)

सर्तविव्ानमयकोषत् दर्भरयात। दर्यामति। बुद्: सत्वकाय्य खातू स्ानेन्द्रियशह्हत्यन मकाशाधिक्यात् विज्जानमयत्वम्, वाच्ादकत्वाज्ज क्रोमत- मित्यथं:।(४६) विशुद्धबु द्धिमतिविम्बितचिदातनो जोवत्व दर्शयति। व्पयमिति। तप्ताय :- पिरालपतू बुकारोपितं चतन्य वसतुतोऽकर्त अभोक्क नित्वानन्दमपर

मनोमयकोषं निरपर्यात। मनास्वति। सत्त्वगुयप्रधानं मनः रजो. सुपाशिष्यो आातेर्शगाट़िकर्मेंन्द्रियेरेव सवितं सत् मनोमयकोषो भवतीत्यथः।

वुधपेचया वाद्याधिक्यात् मनोमयत्वम्, वातमान्तरादनत्वात् कोषत्वर्मिति भावः ।(५9) कर्मेंन्द्रियारय हिर्थात। कर्मेन्द्रियाणीति। एतेषासत्सी साधनापेकषाया सइ़। एतानीति। भतानां लिगुपत्व उषि रजोगुगबड्लेभ्यो भूतेभ्यो वागा. दीनि पृथक पृथक क्रमेष उत्मद्यन्ते। रजोगषप्रधानादाकायात् वागयृत्मद्यते,

वेदान्तसार:। २५

वायवः १ प्राणापानव्यानोदानसमाना: । प्राणी नाम ? प्रागगमनवान् नासाग्रखथानवर्त्ती। प्रपानी नाम ? अ्रवाग्गमनवान् पायादिस्थानवर्त्तीं। व्यानी नाम ? विखगगमनवानखिलभरीरवर्त्ती । उदान: ? करठस्थानीय: अर्ध्वंगमनवानुत्क्रमरवायुः।

समीकरणन्तु? परिपाककरणं-रसरुधिरशक्रपुरीषादि- करएम्। (५२)

रजोगुणप्रधानाटु वायो: पाषीन्द्रियं, रजोगुणप्रधानादग्न: पादेन्द्रियं, रजोगुप्रधानातृ जलातू पाय्विन्द्रियं, रजोगुषप्रधानाया: पुथिव्या: उपख- न्द्रियम् उत्पद्यते इत्यर्थः । (५२) वायुनुह्यिति। वायव दति। यथोदशं प्रापस बक्षपमाह। प्राप् इति। ऊर्सूगमनशीलो मासाम- स्थायी वायुः म्राप दत्वथ: । कपनस वक्षपमाह्ट । अपान दति।अधोगमनशीत्ष पायादिस्यायी वायुरपान द्रत्यर्थः । ध्यानय सक्षयमाह। व्यान इति। सर्वनाड़ीगमनश्रील्तोसिबधरीर स्थायी वायुष्यान दत्यर्थः। उदानस बकपमाह। उदान हति। उमटसद्क्रमणथीत: कस्ठस्यायो वायुरुदान दूत्यर्थ:। समानस वक्षवमाइ। समान दरति।शरीरमध्यगतान्नरस्ादिनेता वायु: समान दत्वरथः। माशादीनां वायुलेन रुमेप एकत्ेउपि क्रियामेदेन भेट दरत्यर्थ: । (५२)

२६ वेदान्तसार:।

केचित् तु नागकूमअ्तकरदेवदत्तधनस्नयाख्या: पक्षान्य वायव: सन्तीत्याहुः। तत्र नाग: ? उदविरणकर: । कूम: १ निमीलनादिकर:।

ककरः? चुधाकरः। देवदत्त: : जन्भणकरः । धनज्जय: १ पोषणकरः । एतेषां प्राणादिष्वन्तर्भावात् प्राणादय: पच्चेवैति केचित्। ददं प्रायादिपश्चकम् आकाशादिगतरजोडशैभ्यो मिलि- * तैभ्य उत्पद्यते। (५४) इदं प्रापादिपञ्चकं कर्मेन्द्रियसहितं सत् प्रायमयकोषी भवत।

कवियमतातुसारियः क्रियाभेदेनान्ये उि पक्च वायवः सननीति वदन्ी न्याप। केपिप्विति। तान्येव नामानि निदभति। नाग इत्यादि। तथा चोप्तमृ, उदारे नाग बाख्यात: मूर्म सतूम्ीसमे सतः। ककरक्ु कुति सयो हेवदत्तो विजुम्णे। न जह्हाति मृतसापि सर्वव्यापी धनक्चयः हति। वेदानिनसु नागादोमां प्राषादिप्वन्नर्भाव वदनीत्याइ। पतेशरमिति। माणादिवायूनासृत्मत्तो कारणापेक्षायामाह। ददमिति। चपश्ोनतपत् महाभतेभ्यो रज:प्रधानेव्यः म्रापादयो लायन्ते दरत्वर्थः । (५8) एतेषां प्रापादोनी माप्तप्राचुर्थ्यात् माच्यमयत्वम्, मातान्त्ादवत्वात कोष- त्वभ्नु भवतीत्ाह्। ददमिति।

वेदान्तसार:।

पस्थ क्रियाम्मकलेन रजोऽ भकार्य्यत्म्। एतषु कोषेष मध्य विज्ञानमयो ज्ञानयत्तिमान् कतरूपः। मनोमय इच्छापश्रिमान् करपरुप: । प्रायमय: क्रियापक्तिमान् कार्यरूपः । योग्यत्वाटेवमतेषां विभाग इति वर्षयन्ति। एतत् कोषतरयं मिलितं सत् सक्षमरीरमित्यथ्यते। (४५) पत्ाप्यखिलसूक्षपरीरम् एकबुद्धिविषयतया वनवज्जला- भयवद्दा समष्टिः, प्रनेकबुद्धिविषयतया वक्षवज्जलवद्दा व्यष्टिस् भवति। (५६)

प्राजादीनां रजःप्रधानभूतकार्ययल निमित्तमाह। बष्ेति। म्राश्ा- दीनां क्रियात्मकत्वातृ रजोऽ मकार्थ्य स्वमित्वर्थः । एतेष पशक्त कोषेधु मध्य विज्वानमयमनोमयम्रापमयकोषार्णां क्रमेष ज्ञानेप्वाक्रियार्ात्तिमेदेन कर्ट करणक्रियाहूपत् दर्शयत। एतेख्िति। तत्र हेतमाहट। योग्वत्वादिति। ददमेव कोषलयं सच्जररमिति व्यर्वरहियते इत्घर्थः । (५५) कस्य समष्टित्वे हेतुमाह। कमापीति । एकवम्ीति, घराचर प्रारप्प्प मालख यावन्त्यनन्तानि सत्ताशरीराषि तेवां सर्वेषां मच्तायरोरर्या सला तना हिरययगर्भाखय म खोयेक बुबता विभयोक्ञतत्वाता सर्मा्रित्वर्थ:। चत् दट्टानमाह। वनवदित्यादि। कस्ेव सव्मपरीरछ व्यटटित्व दर्शयति। अनेकेत्यादि। चनेकेर्षा जोवानां मत्यकें अखवतक्मरीरख सणबुद्धिविषयत नानेकबुविविषयतया व्यष्टित्वमित्वरध:। तल दट्ानमाह। छुच्तवदित्वादि। (५६)

वेदान्तसार:।

एतत्समध्युपह्ितं चैतन्य स्वात्ा, हिरखगर्भः, प्राप द्ूति चोच्यते, सर्वातुस्यूतत्वात् ज्ानेक्काक्रियामतिमदपशी

परस्वेषा समष्टि: स्थूलप्रपश्नापेचया सूक्षत्ात् सूक्षमभरीनं विज्ानमयादिकोषत्रयं, जाग्रदासनामयत्वात् खप्नः, अत एव स्थू लप्रपत्लय स्थानमिति चोचते।

एनसमधयवच्छ्रिन्न पेतन्यसय सरत्ात्मत्या्द्संत् र्शयत। एतदित्यादि तम हेतुमाह। सर्बेति। सर्वम्रामिबिङ्गशरीरेषु कातुव्यतत्वाद्दिद्यमान- लादित्यर्थ: । हेलन्तरमाह। ज्ञानेच्तत्यादि। म्ानेच्ाक्रिया शक्िमत्कोषलयोपाध्य

विन्वानमयादिकोपलययय सव्मपरीरतां दर्शयत। असखादि। वस सलातनो हिरययगभाख्यक विद्यानमयादिकोषलयं सच्मशरीरम्, सस स्य सप्रपच्ापेक्षया सच्तात्वादित्यर्थः । वसव विजानमयादिकोषलयख्य सप्रत्ववे युक्तिमाह। जायदित्यादि। विराष पेणातुभ तस्य लप्रपत्वविद्ययकवासनामयत्वातृ स्पत्वमख्यो त्वर्थः। य सप्नत्व सरम्सत्वस्स वत एव स्य लप्रपशजयस्थानमित्य च्यते हत्यर्थः । विभ्ानमयादिसमटा पाध्यवचछिस्नचतव्यस हिरणयगर्भल मतिपाद्य इदानी तहुष्यट्टत परक्षक्षित चेतन्यस तैजसत निरुपयति। एतदित्यादि। तन हेतमाइ। तेजोमयेत्यादि। तैजसख्यापि सष्मथरीरतवमिति दर्वयति। ब्रख्ापीति। दच्सयरीरते हेतुमाह। एखेति। वखाः अप्रत्वे हेतुमाह। जामहित्यादि। विश्ववतन्य नातुभूत-

वेदान्तसारः।

एतद्व्यध्युपहितं चैतन्य तेजसी भवति, तेजोमयान्त :- करणोपहितत्वात्। प्रस्थापीयं व्यष्टिः स्थूलभरीरापेच्या सूत्षत्वात् सूच्थरीरं, विज्ञानमयादिकोषतयं, जाग्रदासनामयत्वात् खप्नः, अ्रत एव स्थूलभरीरलयस्थानमिति चोचयते। एतो सूवाम्मतेजसी तदानीं सूक्ष्ाभिमंनोव्ृत्तिभि: सूच्त विषयानुभवतः । "प्रविवित्ञमुक तैजस इत्यादिुतेः"। (५८)

वज्चाभेद:। (५८)

दिरण्यगर्भ तेजसावपि सप्रावस्थायां मनोदत्तिमिः वासनासयान् शब्दादि- विषयानतुभवत दरवि दर्धयति। एतावित्यादि। असतिसरथें सुतिसदाहरति। मविवित्रात्यादि। (५८) रह्ापि विजानमयादियोष्लयख समव्टिदपस तदर्वाक्िषसल्रात्ानसव

इत्वर्थ:। (पe)

३० वेदान्तसार: ।

स्थू लभूतानि तु? पीऊ्वतानि। (६१) पश्चीकरषन्तु १ आ्राकाशादिपप्ठखवेकेकं द्विधा समं विभव्य, तेषु दशसु भागेषु मध्य प्राथमिकान् पक्च भागान् प्रत्येकं चतुर्बा समं विजज्य, तेषां चतुर्णीं भागानां सखद्वितीयारष- भागं परित्यं्य, भामान्तरेष संयोजनम्। तदुक्न', द्विधा विधाय चेकेकं चतुर्दा प्रथमं पुनः। खखेतर द्वितीयांरभिर्योननात् पञ्च पक्च ते इति। (६२)

परच्तायरीरोत्म शषिम्र करणसुपसं हरति । एर्वामत्यादि। (६०) वधेदानीं स्यबधरीरोत्त्तिं निरपयित सपक्रमते । स्व सेत्यादि। तुशन्द: पूव्व भाइषम्य द्योत्यति। पञ्चीकतानीति। अपड्जीऊतपरच्मभतामेक्षया एव लभतान पक्षोकतानीत्थयं:। (६१) पश्ीवरणनेव प्रतिपाद्यित प्रतिजानीते। पञ्चीकरपन्तिति। पच्ीकरणप्रकार मेवाड़्। आकाशादिपक्ख्तित्यादि। अ्यमर्थः, सहि-

भतात् परमातन: सकाशादतकरमजातानि तान्यपस्चीकतानि सस्मानि ववहारासमर्यानीति लत्वा तदीयस्ोख्यामेकषार्या व्यवपस प्रागिणातधमां- धम्मरपेश्ययैव तान्चेव भूतानि पद्ोकतानि भर्वान्त। तानि च म्रत्य कें देविध्य- मापदयन्त तेम्वाकारशादिष दशस भागेष प्राथमिकान् पक्ष भागान् म्रत्येंकं चतदी समं विभव्य खातंपरित्यागेन चत्रुरणां मत्यकं भागान्नरेमु सव्रिवेशेन पत्ोद्ञनानि स्यव्ानि भवन्ीति। वतिन्रर्थे दुत्रपमतिमाह। तद्टक्कमित्यादि। (६२)

वेदान्तसार:।

अस्याप्रामाएं नाशङ्गनीयं, त्रिव्वत्करणश्रुतेः पञ्चीकरप-

पञ्चानां पञ्नात्मकत्व समानेऽपि तेषु च "वैशिश्चात् तु तद्वादस्तद्वाद इति न्यायेन" आकाशादिव्यपदेशः सभ्भ- वति। तदानीमाकाश पब्दोऽभिव्यज्यते, वायौ शब्दसथ, भ्रग्नौ शब्दसर्शरूपाणि, श्रप्म शब्दस्पर्शरूपरसाः, पृथिव्यां शब्दसपर्शं रूपरसगन्धास। (६३) एतभ्यः पञ्चीक्वतभ्यो भूतभ्यो भूभु वःसर्महर्जनस्तपःसत्य- मित्येतब्रामकानामुपर्य्य परि विद्यमानानाम् पतलवितल-

कस्ेत्यादि। भ तत्रयसविश्वृतो सट्िपरिपूक्य र्थमत्ाश्तुतम भूतद्यमाश्रित्य '5 थाकाशादिपक्रमूतेषु चतरदवा विभक्रानामन्यमां क्षुभूतानां मत्येकातु-

यादित्यायक्ञ परिहरति। पक्चानामित्यादि।वकाशादीनां पक्षानां पञ्चात्मकत्वे समानेपि तेपर पल्मभूतेषु तद्ियेमाठम्रवेभातू तत्तन्नामभि्व्य वह्ारः चम्भवतीत्यथः। यदा पक्चीकतान्याक्ाशादीनि तदामीं स्वसलवेन खस्कार्थोत्मादमसमर्थ- वादाकाथेडव्शदपेण स्थतः गब्द्रोडभिष्य्यते व्यक्रो भवतीत्यर्थः।(६) एक्त भ्यो भूतेश्यस चतरद शभुवनोत्मप्तिम्रकारं दर्शयति। एतेभ्य द्रत। एतैभ्यो मूतैम्यः ससत्मच्बझ्माएस् पत्षविधशरीरापात तद्योग्यबपानादी- नाक्षोत्मसिर्भ वतीत्थं:।

३२ वेदन्तसार:।

सुतलर सातलतलातलम हातल पा ता ल ना म का ना म धोडधो विद्य मानानां लोकानां, ब्रम्माएडस्य, तदन्तर्गतचतुविधस्थूलगरीरा

चतुर विधस्थूलभरीराि ? जरायुजाभुजसेद जोद्विज्जा- ख्यानि। जरायुजानि ? जशयुभ्यी जातानि मनुष्यपखादीनि। पएडजानि ? अरडेभ्यी जातानि पच्िपन्रगादीनि। खेदजानि ? सेदेभ्यो जातानि यूकमशकादीनि। उद्विज्जानि ? भूमिसुद्धिद्य जातानि लताव्टच्ादीनि ।(६४) पत्रापि चतुर्विधस्थूलशरीरम एकानेकबद्दिविषयतया वन. वज्जलाशयवद्दा समष्टिः, वत्तवज्जलवद्दा समष्टिरपि भर्वत। एतत् समच्य पहितं चैतन्य वैखानरो विराड़िति चोचते, सर्वनराभिमानित्वात्, विविधं राजमानत्वाच्च। (६५)

चत्रविषयरीराएय हिर्यात। चढ्रविधेत्यादि । तामि न यथोह्यं विष्ठणोति। जरायुजामीत्यादि। (६४) पूर्ववदवापि समद्टव्यद्टिभेदं दर्वयति। चत्नापीत्यादि। चतुर्विधघरीर- जातमपि शरोरमित्व कबुद्धिविषयतया वनवत् समह्टित्वं म्रत्यकं तचतवरोर- विषयतयानेकबुद्धिविषयत्वात् व्य्टत्व सभते इत्यर्थः । बधुना भरादिषतर्ई शभुषनान्तगतचतविधस्य सघरोरसमच्य पाहित- चैतन्यस वैश्वामरत्वापरपर्थायवैराजत दर्शयति। एतदित्वादि। तम युक्तिमाष्ट। सर्वेंत्यादि। सर्वम्राष्िनिकायेव्वमित्यभिमानल्ातू वैभ्वानरतं, विविध नानाप्रकारेष मकाशमानत्वाज्त वैराजतं सभते रत्यथं:। (६k)

वेदान्तसार:। ३२

पस्येषा समष्टि: स्थूलशरीरम् अत्नविकारत्ादनमयकीषः, स्थूलभोगायतनत्वात् जाग्रदिति चोचते। एतद्व्यथ् पहितं चैतन्य विशव पृत्युय्यते, सूच्षमरीराभि- मानमपरित्यन्य स्थूलशरीरादिप्रवेष्ट्तवात्। (६६) अस्याप्येषा व्यष्टिः स्थूलशरीरम्, अन्नविकारत्वात् प्रब्रमय. कोषः, स्थूलभोगायतनल्वात् जाग्रदिति चोचते। तदानीमेती विश्ववैख्वानरी, दिग्वातार्कप्रचेतोऽखिभिः क्रमात्नियन्त्विर्तन सोत्ादीन्ट्रिय पल्केन क्रमाच्कन्दरसर्थरुपरस- गन्धान्। परग्नीन्द्रोपेन्ट्रयमप्रजापतिभि: क्रमान्नियन्त्रितेन वागादी- न्द्रिय पल्चकेन क्रमाइचनादानगमनविसर्गानन्दान्।

वस्य विराट सेतन्यस एषा परष्योक्ता ब्रह्मएश्न्तर्गतचतुर्विधस्थ लगरीर- सर्मष्टिरेव स्य नशरीरमित्यर्थः । अत्रविकारबाणत्यादव्रमयलम्, व्ाच्ादक- त्वात् कोषत्व, स्लशरीरादिविषयप्रयुक्तसुखदुःखभो गा य तन त्वा्डा स्व स . शरीरत्वम्, दून्द्रियेरर्थोपलक्धय्य जायदनस्थात्व घटते दत्यर्थः। तुर्विधस्य लशरीरसमत्य पवितप्तेतन् समुमभिाय इदानी त व्यध्ु पहित चैतन्यम भिधत्ते। एतदित्यादि । एतरपरं तुवरीरा यां या व्या्टसत्तचरीरव्यक्रिसतदुर्पा्टितं चेतन्य विश्व दृत्य च्यते दत्यर्थः। तत हेतुमाइ। सन्त त्वादि। स्व्म्तङ्गशरीरभिमानमपरित्व्य स्थ लशरोरे मविष्य तत्ततुस्य लरीरेष सर्वेघ प्रत्ये कमहमित्य भिमानय स्वादु विश्वत्वतित्वर्थः । (६६)

स्य लशरीरमित्वर्थः ।

५

२४ वेदान्तसार:।

द्ारचित्ताख्येनान्तरिन्द्रियचतुष्केप क्रमात् संभयनिववाह द्वार्थ्यचेत्तांख सर्वानेतान् स्थूलविषयाननुभवतः "जागरित- सानो वह्िःप्रत्न इत्यादियुतेः"।

विम्बाकाशवच् वा पूर्ववदभेद: ।

एषां स्थूलसूक्षकारपरीरप्रपञ्जानां समस्टिरेकी मह्दान् प्रपक्ठी भवति, यथा अवान्तरवनानां समष्टिरेकं महद् वनं, यथा वा प्रवान्तरजलाप्यानां समष्टिरेकी महान् जलाभयः ।

येरथोपणम्भाव् जायर्वस् क्रमेय दर्शयति। अब्ेत्वादि। वघुना जायद्वस्ायां विश्ववेश्वानरयोस्तत्तह वतािषित तरोलादिभियत र्दगभि: करणैः अन्हादिविषयमहणप्रकार दर्वयति। तदानीमित्यादि। ससिबधे तुवि संवादर्यति। जागरितेत्यादि।

विम्बावाशवट्ान्त न च एूवयदमेदं साधर्यतति। चल्ापीत्यादि। एव नमपन्जीत्मत्तिसठपसं परति। एवामत्यादि।

मभिधायेदानी तेव समषटेरेव महाप्रपतृत्व दर्वयति। एवामित्वादि। तल दहान्नमाइ। यथेत्यादि। बचा धवखदिरपबाबाद्यणन्तषनार्मा

वेदान्तसार:। ३५

तदुपहितं विश्ववैखानरादीखरपर्य्यन्तं चैतन्यमपि श्ररवा सतरवनावच्किया कामवद्वान्तरज ला थय गत प्रतिविस्बाकाशवच् एकमेव। (६७) आभ्यां महाप्रपश्तदुपह्वितच्ेतन्याभ्यां तप्ायः पिएड वदवि वित्ञां सत् त्रतुपहितं चैतन्य "सव खल्विदं ब्रद्मैवेति" मह्ा वाक्यस्य वाथय भवति, विवित्ं सललव्यमपि भवति। (६८) एवं वसुन्यवसत्वारोपोडध्यारोप: सामान्यन प्रदर्शितः । ददानों प्रत्यगावनि ददमिद्मयमयमारोपयतीति विशेष उच्यते।

सर्मार्टिः ससुदायविवक्या एकं महदन भर्वत यचा वापीकूपतड़ागाद्यवान्तर जनाधयानां समुदायविवक्तया एको मन्तान् अबाशयो भर्वात तथा स्वल- पम्मकारणावान्तरप्रपज्तानां ससुदायः एको महात् प्रपन्नो भयतीत्यथः। एतदवान्तरमह्ाप्रपक्षोपद्ितानां विश्वतसमाज्जानां यैव्वानर्राहर पयगर्भी-

कायवश्ञाभेद त्वाष। तदपहितसित्वादि।(६७) चेतन्यप्रपञ्तयोमेंदे स्व सत्विदं ब्रह्मति सृत्या विरोधमान्क्म परि- हरत। वाभ्यामित्यादि। एक्रमहृत्प्पञ्ुतद्वचिस्चतन्याभ्यां तप्रायः-

सस्विदं ब्रह्मति महावाक्यस वाच्य भर्वतत, सन्योन्यतादातराध्यासाना पच्चश्वु सत् लच्च भवतीत्वर्थ:। (६८)

रशर पैतन्ये सामान्यतो महाप्रपत्ताध्यारोपप्रकारं सम्पक्षमभिधायेदानीं

२६ वेदान्तसार:।

तथाच। श्रतिप्राऊ्मतख पात्मा वै जायते पुत्र इत्यादिश्रुतेः, खस्ि्षित सपुन्रेऽपि प्रेमदर्शनात्, पुत्रे पुष्टे नष्टेऽइमव पुष्टी नष्टसेत्याद्यनुभवाच्, पुत्र प्रात्मेति वदति। (६८) चार्वाकसुस वा एष पुरुषोऽब्ररसमय इत्यादित्युतेः, प्रदीप्त गहात् सपुतं परित्यव्याषि खस्य निर्गमदर्शनात, स्थूलोऽहं ऊभोडहम् दत्याद्यनुभवाच्, स्थूलशरीरमात्ोति वदति। भपरसार्वाक: ते ह प्राया: प्रजापतिं समत्य ब्रूयुरित्यादि- श्रुतेः, दृन्द्रियाणामभावे शरीरचलनाभावात्, काणेह बधिरो Sहम् द्त्याद्यनुभवाच्, इन्द्रियाएयात्मेति वदति।

इदमा निर्देशः क्रियते। ददमिदमित्यादेरेव बीपसा। तथा च सतिस्य ल- बुदधिस्तु ददमपत्यादिक मेवाहृम् कयं पुत्न एवाह्मित्यन्त वाह्यधममातृ विशेदे-

घल सुतिमाह। आतत्यादि। तम युक्तिमाह। सत्िय्विवेत्यादि। यथा खघरीर प्रेमदर्शनादाताख् समः एवं परफादीनां धरीरेऽषि प्रेमदर्शनात् वात्मत्वभ्म इत्वर्थ:। चत्नातुछपसतुभवमाघट। पुक्त इति। (६६) पतदपेक्या विशिष्वद्धि: कन्य: वविदधिकारी खदेव्मेवात्मानं सम्यते रस्ाह। पाव्यांकस्विति। सलापि सुतिमाह्। स वा उत्त्वादि । पुच्तादिमरीरखाळत्वाभावे युक्षि दर्शयन् पूर्वोक्ताधिकारियः सकायात् सख वैखकयय दर्शयति। प्रदोप्न त्यादि। हेहखातले वतुभवध् दर्धरयति।एवसोगहमित्वादि।

वेदान्तसार:।

प्रन्यस चार्वाक: पच्चोऽन्तर आत्मा प्रासमय इत्यादित्ुते:, प्राणाभावे दन्द्रियचलनायोगात, बहमशननायावानहं पिपासा वान् द्वत्याद्यतुभवाच्च, माप् आत्ेति वदति।(७) द्ूतरस चार्वाक: श्रन्योडन्तर पराल्मा मनोमय दव्यादिशुतेः, मनसि सुप्त प्राणादेवभावात्, प्रहं सङुल्वानहं विकल्पवा- नित्याद्यनुभवाच, मन आत्मेति वदति। बौदस अरन्योऽन्तर पालमा विज्ञानमय इत्यादिशुतेः, कतुं- रभावे करणस्य अत्तवभावात्, ब्रहं कर्त्ता व्रहं भोत्ता इत्याद्यनु- भवाच, बुद्धिरात्ेति वदति। प्राभाकरतार्किकी तु अ्रन्योऽन्तर आ्रत्मा प्रानन्दमय दत्यादिश्रुतेः सुषप्ी वुद्यादीनामज्ञाने लवदर्यनात्, ब्रहमन् द्त्याद्यनुभवाच, पज्जानमात्ेति वदतः। (७१)

ततोडप्य सक्ष्टः कोऽप्यधिकारी कृतियुत्तातुभवेभ्य: हन्द्रिया एयाकति वदतीत्याह्। अपरसेत्वादि। वतोडय्य त्रमोडधिकारी कसित् कुतिप्रमाणातुभववलात् प्राय्य एशत- ाई। धम्यसस्विति। (७.) ततो विशिषाधिकारी कचित समतातुकूलन्ुत्तादिबत्ञात् मन एवात्े- न्याइ । दतरस्वति । एत्तम्य: पचथ्यो विलक्षण कविदिन्तानवादी सुत्वादिभिबिंग्ञानमात्- लाइ। बोतसिवति। एक्क भ्योडतिरिक्को माभाकरतार्किको वज्यानमातति वद्त इत्याह। प्राभाकरेत्यादि। (७।)

३८ वेदान्तसार:।

भटृस्तु प्रन्नानधन एवानन्दमय प्रात्मेत्यादित्ुतः, सुषुसौ

अज्ञानोपहितं चैतन्यमात्मेति वदति। (७२) पपरी बौद्ः असदेवेदमय्र आसीदित्यादिश्ुतेः, सुषुसौ सर्वाभावादहं सुप्तः सुषस्ी नासमित्युत्थितस्य साभावपरामर्थ विषयानुभवाच्, शून्यमात्मेति वदति। (०३) एतेषां पुत्रादीनां शून्यपर्य्यन्तानामनालत्सुचते।(७४) एतैरतिप्राऊ्वतादिवादिभिरुक्रेषु श्ुतियुत्य नुभवाभासेषु पूर्व- पूर्वोक्ष सुतियुत्य मुभवाभासानासुत्तरोत्तरश्रुतियुत्व्यनुभवाभासै रात्बाधदर्शंनात्, पुव्रादीनामनावत् सष्टमेवेति। (७५) किश्व प्रत्यगस्थूली अचसुरप्राणी अ्रमना त्रकर्त्ता चैतन्य चिनमात्रं सदित्यादिप्रबलत्रुतिविरोधात्, श्रस्य पुत्रादिशून्य-

पच्ानार्वच्छन्त चैतन्यमातत्याह। प्रज्ञानधन इत्यादि।(७२) बौद्ध कदेशी कवित् ववृत्मादिभि: अन्यमात्मोति वदतीत्याह। चपर रति।(७२)

प्रसिद्धमेवेति मतिषादयित प्रतिजानीते। एतेषामित्यादि। (७8)

पूर्व पूर्व पोत्तरोत्तरबाध्यत्वात् पुच्तादिसन्वान्ानामनातमात्व प्रविद्ध मेवेति प्रतति सातमेशर्थ प्रकटयति। एतेरित्ादि। (o)

वेदान्तसार:।

पर्य्यनसस्य जड़स्य चेतन्यभास्यलवेन घटादिवदनित्यलात्, श्रहं

बाधितत्वादपि, पुत्रादिशून्यपर्य्न्तमखिलमनालैव। (०६)

खात्म त्याशव्द्यासय लादिनिषेधवाक्यजतबोधित सत्य सवनमनन् त्याद विधिवाक्य को टिबोधितं यत् सत्यं ज्वानमनन्तानन्दाइयं ब्रह्म तदेवाह्तमालम्वन- मिति प्रबलक्ुतियुक्कततुभवेः प्रतिपादयितुमाह। किञ्चेत्यादि। वस्थ नदि-

जड़त्वादिहेत भिरनात्मत्व मित्वर्थः । वसिस्षयें प्रवलविद्ृदतुभवं प्रमापर्या। पहमित्यादि। (७६) परत्रादिशत्यादीनां दौर्बस्ं दर्थर्यात। तत्तदित्यादि। यतः परचादीनां जड़त्वादिह्ेतुभिरनात्मत्वम् वातः परत्नाटिभासकं नित्य-

नन्विदं विरुत् यत् प्त्रादोनामात्त्वपतिपादकमुतीनाममराम्ागय चस्थ नादिशुतीनां प्रामाणयममिति न हि वेदान्नवाक्य शु केषाब्रिदमामारय केषाश्ञित् मामाएयम् इति शक्य प्रतिपादयितम्, एवश्ेत् परच्नादिश्ुतीनां प्रामाएयम् चस्थ लादिश्ुतीनाममराम्मएयममिति वेपरीत्यं किंन ख्ात् वेदवाकय स्वाविशेषात्, किं केषाश्षिद्वेदान्नवाक्यानासम्रामाएय केषाश्तित् प्रामाएमिति मतिपादनार्थमिदं प्रकरणमारब्यम्, छतः कर्थं निर्यय दति चेत्, उच्यते, पच्ादिश्ुतीनां सर्वथैव मामागय नासीति न निषिध्यते, विन्तु क्स्थ बादि- मबनसुतिएततिन्याय विरोधात् सारये तात्मर्थांभावात् तेषरा स्ववावन्वतीन्यायेम पूर्वपूरवनिराकरपद्वारा छप्मस्तावल पदेये तात्मर्थ मित्वेतावदेव प्रतिपाद्यते।

वेदान्तसार:।

एवमध्यारोप:। (७८) अरपवादी नाम? रज्युविवर्त्तस्य सपस्य रज्ुमात्रत्ववत्, वस्तुविवरत्तस्यावस्तुनीऽज्जानादेः प्रपश्चस्य वसतुमावत्व, तदुक्रम्।

तर्थाfि घ्रुवमरुन्वतोक्ष दर्यतीति विधिबलात् वरबध्वोररुन्तीदर्शने पाप्त परमसम्मरप्राया वरुन्वत्या: प्रथमककषायामेव प्रतिपत्तमशक्लात् प्रथमं

ये तरतारकामिखा सप्रतारकात्मिकारुन्तीत्य च्यते, तदनन्तरमितरतार का- चसुष्ट्यमिखा तारफाल्रितयात्मिकेत्य च्यते, ततस्तन्मध्यतारकेत्य च्यते, ततस्तता- मोपर्वार्त्तिनी परमरन्मारुन्वतीत्युच्यते। न चैतावता एतेषां पञ्चानां वाक्याना परसरविरुद्धार्थपरतिपाद्कलेन कयप्रामागय शक् प्रतिपादयित किन्तु प्रतिपनृवधधतुसारेय सोपानक्रमवत् पूर्वपूर्वनिराकरयद्वारा सष्मारुन्वती प्रतिपादने तात्मर्य्यम्। तद्दवाषि अस्ममयः म्रायमयः मनोमयः विज्ञानमयः धानन्दमयः वातमा ब्रह्म पुच्त प्रतिष्ठत पुक्ब्रह्मापय्य वसितानां पत्तकोषय- क्यानामषि परसरविरुद्धार्थप्रतिपादकरवि प्रतिपत्त बुद्धतुसारेय सोपान- क्रमवत् पूर्वपूर्वनिराकरयद्वारा परमस्रच्ापुछत्रह्मपतिपादने तात्मर्यम्। सरमात् सर्वेधं वेदयाक्यामां साक्षात्मरम्परया वा वयद्ितीयवस्तुप्रतिपादने तात्मर्थात् ग्रामारयाविरोध: दति संचेप: ।(99) विभेषाध्यारोपप्रकरयासुपसंहरति। एवमित्यादि। (७८) वात्मवस्तुनि मिथ्यापरपज्नुस सामान्यतो विशेषतसाध्यारोपप्रकरणं सम- पञ्जुमभिधायेदानी तदपवादप्रकारं वक्त मारभते। चपवादो मामेति । कमन्रोदासीने परमातपसुनि तद्िव्त भूताम्ञानादिमिथ्याम्रपज्जस चिद्वसुमातवशेवतयावस्थानमेवापवादः दति वक्र प्रथम कौकिकं उष्टान्न- भाष़। रव्ज विघन् सति। रष्जुसरूपापरित्यागेम सर्पाकारेष भास- मानसय रष्ण विव्तत सापवादो नायो मामाधिषानरच्ज मात्रतया कावस्यानवत्

वेदान्तसार: ।

स त्त्वतोऽन्यथा प्रथा विकार इत्यदीरितः । प्रत्त्वतोऽन्यथा प्रथा विवत इत्युदाष्टत इति। (७2) तथाहि सलूचते। यथा एतज्ोगायतनं, चतुविधस्यूल भरीरजातम्, एतज्ोग्यरूपान्रपानादिकम, एतदात्रयभूत- भुरादिचतुर्दप्भुवनानि, एतदाश्रयभूतं ब्रम्माणव्तत् सर्वम् एतेषां कारणरूपपच्ीक्वतभूतमात्रं भवति। (८०) एतानि शव्दादिविषयसह्ितानि पशीक्वतभूतजातानि सूनभरीरजातज्जेतत् सर्वमेतेषां कारणरुपमपसीक्वतभूतमा त्र भवति।

चिद्धिपर्स वाम्ानादिप पपशय नाशो नाम चिम्मातते नावस्थानमित्यर्थ:। कल

विवस भावयति। तत् परिणामभावो नाम वस्तुनो यथार्थतः बसरूपं परित्यव्य सकपान्तरापतिः, यथा दुग्वमेव खखरूपं परित्य्य दध्याकारेप परिषमते। विवर्स सावस्तु वस्तुनः खखरूपापरित्यागेम सढपान्नरेय मिष्याप्रतीतिः, तथा रच्ज सरूपापरित्यागेन सर्पाकारेण मिथ्या प्रतीयतै। घम वेदान्ते ब्रहमापि मपनुभानख परिषामभावो नाङ्गीक्रियते दुग्वादिवद्

नायं दोष: बह्ति मपसुभानखय मिथ्यालम विकारित्ाभावात।तद्ुक्कम, सधिषमावशेधो हि माघः कव्पितवस्तुम दूति। तष्माजतिद्विवत्तक प्रपबख चिन्ालावस्यान मेवापवादः कति भावः । रच्िम पन्वान्रसंवादं दर्शयव। तदुक्षमित्वादि। (92) सामान्वतो दर्शितानपवाद्मक्रियां वित्तरेय मतिपादयित मतिणामीते। वषादीति। (८)

४२ वेदान्तसार:।

एतामि सत्त्वादिगुयसहितांनि अ्रपधीकतपचसूतान्यत्. पत्तिव्य तक्रमेपैतत्कारयभूतान्षानीपह्ितचैतन्यमात्ं भवति। एतदम्ानम्, पज्ञानोपहितं चैतन्य पेक्षरादिकम्, एत. दाधारभूतानुपहितचैतन्यरूपं तुरीय ब्रञ्ममात्र भवतत। (८१) आभ्यामध्यारोपापवादाभ्यां तख्वम्पदाथंभ्ोधनमपि सिद्ध भवति। तथाहि, पज्ञानादिसमष्टिः, एतदुपह्ितं सर्वक्षत्ा- दिविभिष्टं चैतन्यम्, एतदनुपहितं चैतन्यस्वैतव् त्रयं तप्ताय :- पिणडवटेकसवे नावभासमानं तत्पदवाचार्थो भवति। एतदुः

एय ससच्सकार प म्र पछ्ला मा सुत्मपरिवपरीस्येन तप्तत्कार पदयेप्ावस्थान - मेवापवाद इत्याह। एतदित्यादि। इतत् ए्वनमरीर खान्न्नयब्रझ्माय सहितं सकारणभतेम पञ्चीम्ञतेषु पय्ममहाभूतेष्य लोनं बह् तनमाल्यावततिष्ते, तानि च पक्कीक्वतानि भतानि शव्दादिर्या्िरितामि सप्रदवावयवातारकिस् भरीरायि सकारणेध्वपञ्ीक्वतभूतेष बोमानि भर्वान्त, तान्यपक्चीकतानि स्त्वादिशुणर्पा्ितामि स्रकारणाम्तामोपक्ितपेतळ् बीनानि अर्वान्न, तश्ाम्तानं तदुर्पाष्तितं चैतम्य सर्वम्त्वादिविशिषय साधारभू ातुपष्ितचैतने कोमं भवतति चैतन्यमेवावशिष्यते इत्र्थः । (८१) फसितमाह। चाभ्यामित्यादि। तथ्वम्मदार्थशोधनप्रकारं प्रतिज्ामीती। तथाहीत्वादि। प्ज्ञानं तदय-

मनाध्याक्ेम एकत्वेम मतीयमानं सस् तम्पदवाच्यार्मों अवतोत्वर्यः ।

वैदान्तसार:।

भवति। (८२)

मानं तम्पदवाचार्शो भवति। एतदुपाध्युपह्िताारभूतमनु- पद्टितं प्रत्यमानन्द तुरीयं चतन्य लम्पदल्यार्थो भवति। (८२) प्रथ महावाक्याषा वख ते। इदं तत्त्वमसिवाक्य सम्बन्ध- वयेण प्रखणडार्थबोधकं भवति। सम्बन्धवयं नाम? पदयो: सामानाधिकरए, पदार्थयो-

भतं यद्तुर्पाह्ित चैतन्य ततू ताभ्यां विविक्व सस् भेदविवच्या तत्मद्वब्ार्थौं . भवतीत्वयथ।। (८९) तम्मदवाच्यार्थथाष्। बज्चानादीत्ादि। व्यष्टिभतमज्ञानं यदन्:करणं तद्षक्कित् औोवमंतन् तद्सुपा्ितचेतन्यध एतसतरयं तप्रायापिरावत् पर

तवम्पद्वच्छार्थलाद। एवदित्यादि। चन्तर:करणोपहित चतन्यसाधार मतं यद्हुर्पाहितं प्रस्यगानम्द् सरीमं चैतम्य तत् ख्वम्पदलभ्याथों भवतीत्यथ: । (८२) पहार्थमनिधाय वाक्यार्थ वसप्क्रमते। अथेत्वादि ।

मत्ववस्ादिय द्वावाक्यानि परसरविकत्वार्थप्रतिपाद्मामि कयमसकक करसं

मवेपायएं पार्य प्रतिपाद्वमीखाय। पदनित्वादि।

वदान्तसार:।

बटुत, सामानाधिकरस्यन्न, विशेषणविशरेषता। लच्चतमप- सम्बन्धः, पदार्थंप्रत्यगाव्नामिति। (८४) सामानाधिकर एसम्बन्धस्तावत्? यथा सोडयं देवदत्त इति वाकय तत्कालविभिष्टदेवदत्तवाचकसभब्दस्य एतत्कालविभि ष्देवदप्तवाचकायंशव्दस्य व एकम्तमिन् देवदत्तपिण्ड तात्- पर्य्थसम्बन्धः। तथा तत्वमसिवाक्ेऽयि परोकल्वाटिविभिष्ट सेतन्यवाचकतत्पदस्याप रोक्षत्वा दि विभिष्टचतन्यवाचकत्वम्मद् स्य चैकस्मिन् चेतन्य तात्पर्य्यसम्बन्धः । (८५) विशेषयविशरेष्यभावसम्बन्वस? यथा तत्रेष वाक्य सभ-

सम्वन्लयसरपमाष्। सम्वन्वतयमित्वादि।

पदयो: सामानाधिकरपयम् उदाप्रयनिष्ठ सत्वा द्धयति। सामाना- धीत्यादि। भिन्नप्रष्टप्तिमिमिसयोः शव्दयोः एवात्िवर्ये उत्ति: सामानाधि- करएय, तज सोडयं देवदत्त दृति वाक्ये स दति तत्पदख्य तत्काबतहथ- वेरिच्ट प्रिनिभित्रम्, एतत्काखेतह् पर्वेशिक्ाम च्यंचन्दप्रड्त्तिनिमिस, तथाच भिन्नप्रष्टत्तिनिमित्वोः सोडयंशन्टयो: पवचिन देवद्तपिणफ तात्मय सम्बन्: सामानाधिकरपवमित्यर्थ: । उत्तमर्थ दार्शोन्तिके योजयति। तथेत्ादि। तथा तत्त्वमयीति वाक्य डपि परोक्षत्ववर्वत्रत्वादिवैगिष्वा तत्दम त्षिनिमित्तम, चपरोकषति- चिजनत्वादिवैगिष्ा तवम्मदार त्तिनिमित', तचाय भिन्नम्रततिनिभित्तयोज्त स्वम्मदयोरेकश्ित् पैतन्ये तात्यंसम्बन्धः पालानाधिकर एवमत्य:। (८प)

बेदान्तसार:।

तस्य चान्योन्यभेदव्यावसतंकतया विशेषणविभ्रेष्यभावः। तथा- वापि वाक्ये तत्पदार्थपरोयलादिविभिष्टचेतन्यस लम्पदा-

विभेषण विभेष्यभावः । (८६)

विशेषयं व्याव्य विशेष्यम्। तथाच यथा सोडयं देवदत्त हति वाब्ये एव पयंशव्दृषाच्यो योऽसौ पतत्कालैतह अपम्वन्तविशिष्टो देवदत्तपिर: चर्य

यदा प्रतीयते तदा तचन्दाथख वयंशब्दषाच्यार्थनिष्भेदयावर्सकतया विशेषणत्वम्, ववयंशन्दारथख व्यावक्यत्वादिशेष्यत्, यदाच स हतति तमूशन्द वाच्य सत्कावर्ईविशिषटो देवस्तपिए: स यमितीदंशववाध्यात् एतत्कालैतह गप्म्बन्वितिष्ात् तथ्मपात् देवदसपिसचात् न मिद्यते इति यदा प्रतीयते तदा सयंशव्दृवाच्ययय तच्न्दार्थमिष्ठमेदव्यावर्सकतया विशेषणत्व, तनन्दार्थश व्यावक्य त्वात् विशेष्यत्, तथाच वयमेव सः स एवायमित्वन्चो न्यभेदव्यावर्सकतया सोऽयंगन्हथंयोः परसरविशेषण विशेष्यभाष दव्यरथः। एत्ता विशेषण विशेष्यभाव दार्शनिके योजयति। तथालाघीत्यादि। रड्ाषि तत्त्वमसीति वाकय उपि त्वम्पदवाच्यं यदपरोक्षबिम्धिजसत्वदि विशित्पैतन्य' तत्ष तत्मदवाच्छात् सर्वपत्वादिविभिट् चेतम्यात् न भिद्यते पति यदा म्रतोयते तदा तच्दन्दार्थस तवम्पदार्थनिष्मेदव्यावस्षकतया विशेषणत्वं, तम्पदार्थख्य व्यावन्य त्ात् विशयेष्यत्वम्। तथा व तत्पद्वाच्य यत् सर्वपत्वादि- विशित चैतम्यं तत् त्वम्पदवाच्यात् वित्भिणन्रवार्दिबिशिष चैतन्व न मिद्यते पति बदा प्रतीयते तदा तवम्पदार्थखय तत्मदार्थनिष्ठमेदव्यावर्सकत्वेन विशेषयत्वं, तत्पदारथंख्य व्यावक्य तेन विशेष्यत्वम। तथा त्वं तद्षि तत्त्त्वमशीति तततवश्ष- दारयंथो: परसरभेदव्यावर्स कत्वेन परसर विशेनविशेष्यभाव दस्वः।(८g)

बेदान्तसार:।

स्तदथंयो्वा विरवतत्कालैतत्वाल विभिट्टपरित्यागन ि कस्देबडसेम शड सव्यलचयभाव:। तवावापि वाक्य सख-

न्यागेनाविरषचेतन्य न सह लच्यलवपभावः । इयमेव भाग- सचसेत्यथते। (८०)

नमप्राम्त वज्चवसणभावसम्बन्वपदूपं निरूपयित्रसाह् कच्यक्षकषणे आदि। बदाधारणधर्मपतिपाटय वाक्य लक्षण, तक्षम्रतिपाद्यमविशिष वसु बमास्। तथाथ सोडयं देवदस् हव्यस्तिन् वाक्य सोडयंगन्दयोस्तदर्सयोग विश्व तत्ताजी सत्काखतह शतह यवित्रिट्ट त्वपरि क्ारे थ्वावि यत देवदत्तत्वविश्िष देव.

एहमर्ष' दार्शोम्के योजयति। तथालायोत्मादि। र्रह्ाषि त्त्व

वेन सछ् तत्म्मदवोसंश्लकसभावः सम्बन्त दत्वर्थः। चत एव सच्व. मयदयोसद्ययोख त्वन्नविदताथयोतंचयलम् कमरचेतनयस् बच्चलरमति भाग:।

मोधवत्वसत्तमृ ब्न्दम व पास तेर्शं वाब्यानां भामवचयवैव प्रतिषाद्यते।

वखुमेद रखाफ। रवनिद्वादि। नत्वमदादियाक्याना बिय्वांगपरित्ानेन करिषत नैतन् माल बोधकल्मेव- मामवम पेत्ुच्यती रलर्थ: । (द०)

वेदान्तसार:। ४9

पस्मिन् वाक नीलमुत्षलषमितिवाकावदानार्थों न सङ़च्छते। (८८)

प्रमाणान्तरविरोधाभावात् वाक्यार्थः सङ्गच्छते।(८८) पत्र तु तत्पदार्थंपरोच्षत्ादिविविष्टचैतन्यस्य तवम्पदार्था- परोक्षत्ादिविभिष्टचेतन्यस्य चान्योन्यभेदव्यावर्ततकतया विशे-

मतु यथा नीकोत्मलमिति वाक् मोलत्व्विशिट्टनीलगुपस उत्पलत्व-

विशेषणा विशेष्यभावनिकपितर्माङ्गव्वसंसर्गख्य नीलगुब्वैिच्ास वाकयार्बल, नथेह्ापि तत्त्वमश्यादिवाक्य नत्मदार्थख्य परोनषल्वादिवििषट नरपैतम्वस

किज्रिजसत्वादिविशिष्टेन सह ऐक् वा वाक्यार्थो सवत्वित्याशद्ा टान दार्शन्तिकयोवैषव्यास् वमित्वाई। वतिव्ित्वादि। वभित् तत्तमयोति वाक्ये नोश्षोत्पनमित्यादिवाकापत् संसर्गों वा विविटो वा माक्याथों न संगचछते इवर्थ: । (८८) नोशोत्मपमिति वाक्यस संसगवैदिच्ार्थपतिपाकत्वने विरोधभाष दर्शयति। चत्त्यादि। नीदोत्मसपदार्थयोः गृखगुदिमोदिगरेषयविश्ेष्

प्रमाणणन्तरविरोधाभावात् तल तथा संगचते पति भाव:। (रट) तव्मशीति वाक्ये स तत्वमादाथयोः विश्धिणत्तत्वादिबिसिए जीवपेश-

वेदान्तसार:।

सङ्च्छते । (20) पत्र तु गङ्डायां घोष: प्रतिवसतीतिवव्जइ्सच्षमा न सफ्कच्छ ते। oF

पतो विरुबत्वाद्दाथ्यार्थमशेषतः परित्यव्य तत्सम्बन्वितीरलक्ष पाया युततत्वाज्हज्चणा सङ्गच्छते। (८१)

तदुमयवित्िष्ट चैतव्य कास या बाक्यारथाँड्गरोकारे मरत्यक्षादि प मार्यन्तरविरोधात् पूर्वमाद घम्य दर्धयत। अत्र लित्यादि। तदुत्न', संसर्गों वा विशिष्टो वा वाक्यार्थों नाल सममतः। कखगफ करसलेम वाक्यार्थों विदुषां मतः दूति। (80)

विमनहतूसार्थलचपया, कहोखित सहदण इत्सार्थलक्षपरया इतति लिषा विकत्न्र बाद्ये दूषसमाह। वत तिति। चल तत्वमसीति वाक्ये जडतृ- सार्यनच्तपा न संगच्ते उत्वन्वय:। नदेव दर्शवित महत्स्तार्थवत्तपाया उदाह्वरणं तावदाह। गङरगया मित्यादि। मामान्तरंविरोधे व सृस्वाथद्यापरिपहे। सस्वार्थेमाबिनाभूते मष्ट्त- अंमपोध्यते दति बचनात् गङ्गायां घोषावस्यामासम्भवातृ मङ्गायां घोष इति वाक्यक्य सुख्याथें विरोधे सति सख्यमरयें परित्वयन्य वकमया उस्या तव-

वुश्चते इत्वाइ। ततेत्बादि। वाधाराधेयभाववच्चणं सर्वचा परि- तम क्ो बर्षः। (21)

वेदान्तसार:। 82

पत्र तु परोघलापरोवल्ादिविग्िष्टचैतन्य वलरूपस्य वाक्यार्थंस्य भागमात्रे विरोधान्वागान्तरम् अपरित्यन्यान्यलस. पाया प्रयुत्तत्वात् जहसचणा न सङ्गच्छते। (८२) न च, गङ्गापदं सार्थपरित्यागेन तीरपदार्थ यथा लच- यति तथा तत्पदं तम्मदं वा वाच्ार्थपरित्यागीन त्म्पदार्थं

तथ्वमसोति वाक्ये माकमतिद्ञातं जहत्खाघंनक्षणासमभवमाविष्करोति। अत तित्यादि। तुधन्दः पूर्वसादधम्य द्योतयति। तत् त्वमसीति वाक्य परोछापरोव्चतन्य कत्ववक्पस वाक्यार्थंख विरोधाभावात् परोक्षलाप- रोकत्वप्रतिपाद्कत्वांशे विरोधात् केतन्य कत्व विरोधाभावात् गङ्गाधोषादि- वाक्यपत सर्वात्मना सुख्याथपरित्यागासमपात् जहत्खार्थवत्तया न

तत हेतुमाष। भागान्र मित्यादि। विरुङ्धयो: परोक्षतापरोक्षतयो- रेकत्वासम्भवेन वत्यागेडपि चैतन्यस भागसकत्व विरोधाभावात् त्वागो न युच्चते द्रा्यर्थ: । (६२) मतु यथा गङ्गायां थोष: प्रतिषसतीति वाक्य गङ्गापदं खारथ परित्यन्य खसम्बन्धितीरपदार्थ बक्षयति तथा तत् त्वमसीति वाक् तत्पदं खार्थ परोक्षत्कार्दिविशिष्ट परित्वव्य जीवचतम्य लक्षयत एवं त्वम्पदमपि सार्थ किश्िजस्नत्वादिविशिष्ट' परित्यव्य ईववरचेतन्य वा सक्षयत तम्पाद् जहत्- सार्थवक्तपैश अर्वत्वित्यायद् मिराकरोति। न चेत्यादि। निराकरणप्रकारमेवाह़। तल्रत्यादि। मुतवाक्यस सुख्यार्थविरोधे सख्यारथंसम्बन्विन्वमुतपदार्यें लक्षपोति सर्वजनसिवम्। तथाच गफ्गार्या घोष: इत्यत्र ऋृतवाक्यारथंख गङ्गाघोषयोराधाराधेयभावसम्बन्वस्य विरोचे ्ति न् यमामं गङ्गापदं सार्यपरित्यागेन तोरपदार्थ सक्षयतीतियुक्ष

वेदान्तसार:।

तत्पदार्थं वा बोधयतु तत् झुती अहजचषा न सङ़च्कते इति वाचम्। (८२) तत्र तीरपदाश्रवपेन तदर्थाप्रतीती लचचया तत्प्रतीत्य पेचायामपि, तत्म्पदयी: स्रूयमापलेन तदर्थप्रतीती लक्षपया

अत शोणो धावतीतिवाक्यवद्जहल्लच्षणपि न सङ्च्कते। तत्र भोमगुणगमनलक्षणस्य वाक्यार्थस्य विरुध्धत्वात्तदप रित्यागेन तदाश्रयाशादिलच््णयां तद्विरोधपरिहारसभवा दजहलक्षणा सभभवति। अत् तु परोक्षलापरोन्षत्वादिविशिष्टचैतन्ये कत्वस्य वाक्या धंस्य विरुषत्वात्तदपरित्यागेन तत्सम्बन्धिनी यस्य कस्यचि-

सच्यारथें समभवति बकणाया चन्याव्यलात जहतूसतार्थवम्तपापि न सम्भव तोखर्थ:। (६२) द्वितीयं दूषवति।जनत्यादि। कल तत्त्वमवीति वाक्ये बनहत्- सार्थवक्षणापि न सभभवनीत्वन्वयः । कत दव्यत चाह। तल शोधेत्यादि। तल गोषो चावतीत्वादिवाको शोपदुपस नमनासन्तबेन बाक्यस सस्वार्थविरोधे सति का यमाथं शोषपदं सार्थापरित्यागेन सान्नयमश्रादिकं लच्ययतीति युक्रम। कमक्ध तत् नतादिका बये त्त्वम्पदार्थल परोक्षलापरोय्षल्वारदिबिविष पेतम्य पत्वसपस

वेदान्तसार: ।

सभ्भवत्येव। (८४) न च, तत्पदं लम्मदं वा सार्थंविषचांभपरित्यागेनां शान्तरसहितं तत्पदार्थ तम्पदार्थ वा लक्षयतु अतः कथं प्रकारान्तरेय भागलक्षणाङ्गीकरयमिति वाचम्। एजरेन पदेन साधीथपदार्धान्तरोभयलच्णाया त्रसभ्भवात्, पदान्तरेप तदर्थप्रतोती लच्षपया पुनरन्यतरपदार्थप्रतीत्यपेक्षा भावाच। (e५) तस्मादु यथा सोडयं देवदत्त इति वाक्य तर्दर्यो वा तत्-

सुख्मवाक्यार्थक्य विरुवत्ात् परोक्षतापरोक्षतापरित्यागेन तवित्रिष्टचैतन्य-

समभवतीस्थः। (2७)

लवागेन तवम्पदारथविस्ञिजनत्वार्दिबिगिष्ट जोवचेतन्व सचयत्ष, तम्पदं

पदार्थ सर्वप्त्वादिवििट्टमोत्वरपैतम्य बक्षयत, किं भागवक्षणाङ्गीकारे- पेत्वापद् विराकरोति। न चेत्यादि। एकेन तत्पदेन त्वम्पदेन वा साथीथा-

आषादिखर्थ:।(2k)

५₹ वेशान्तसारः ।

कालेतत्काल विभिष्टदेवदत्तलव्गस्य वाष्यार्थंस्यांगे विशोधात् विरदतत् कालेतत्काल विभिष्टत्वांशं परित्यन्याविरुष देव दत्तांभमात्ं लक्षयति। तथा तत्तमसीति वाक्य तदथां वा परोक्षत्वापरोख्चल्ादि विशिष्टचैतन्य कत्वलवणस्य वा्यार्थस्यांशे विरोधाह्िरुद्दपरी चत्वापरोक्षत विशिष्टत्वांभ परित्यञ्याविरदमखएडच्वैतन्यमात्र लच्यति। (८६) पथ ब्रहं ब्रद्मास्म्रीत्यनुभववाक्यार्था वर्ते। (29)

दित्यादि। यम्माप्समस्वादिवाक्य जहत्स्तार्यवक्रणाज्ुसार्थकयो रसमयः तस्मात् जवदजहत्खार्धेनक्षपया विरुद्ञांभ परित्यच्याविकत्ा स राड चेत न्यमात् वक्षयतीति योजना । तमर टष्टनसाह। यर्थेति। यथा सोडयं देवदत्त दति वाक्ये माशुत अहतृण्तार्थममपराजप् त्खार्थसम्षपयोर ससवेन तदर्थख् तत्कानशविशिष

ज्जयतीत्यर्थः । सामान्तर विरोध दत्यक्रम्यायेनेत्य्थ:। एक्मर्थ दार्शोन्तिके योजयति। तथा तत्वमशैत्यादि। तथा तत्त्व- मधयादिवाक्यख्ापि परोक्षलापरोयलादिविशिष चेतम्य कत्ववक्णमुर्मार्थ-

शंशपरित्या गेनाविरुद्वास एड पेतन्यमात्र प्रतिपाठ्कतवं तम्येत्दर्थ: । (६६) वससडपतन्यप्रतिपाद्वख ततृतमसीतियाक्यखारयें सम्रपन्ुमभिधाय इदानीं यजुर्वेद्यतुभववाक्यार्थों वर्षय ते इत्वाइ। बधेत्वादि। सुरुसखा- चषतत्व सतृत्वम स्यादर्िवा क्यन्रयपात देवाय इ श्रानजड़पदार्धममदरसयविय

वेदान्तसार:। ५ ३

एवमाचा्य्ये पाध्यारोपापवादपुरःसरं तत्वम्पदार्था शोध-

क्सव्यसभावपर मानन्दानन्ताड्वयं ब्रश्मास्मीत्य खणडाकारा का· रिता चित्तवृत्तिरदेति। (2८)

कणम्रत्यगात्नः शुद्धम परमातामा सहैकत्वबोधाननव कविदधिकारी लख्ा

दिष्महं ब्रह्माकीति वाक्यार्थमतुखरत् सात्ानन्दमतुभवतीत्र्थ:। (६) तत्मकारमाह। एवमित्वादिना। एवं सक्केपेष प्रकारेष्ाधिकरय चित्तवस्िरुदेतीति सम्बन्धः ।

प्रपाधिर्रा्ितेडसक निष्कसे चेतन्ये मशपट्ङ्रयमानावद्यिया बडकारदि शरीरान्तमिथ्यापदाथमध्यारोप्य तद्पवादपुरःसरं ततृत्वम्पदार्थी शोर्धायत्वा

चेतम्ये साते पतीत्यथ: । किंविषयिणी विशव्त्तिकदेतीत्वत्वन्ड्डां निवारयति। चहमिति। फडं मत्यगात्मा परं ब्रह्मासीत्यन्यः । ब्रह्मानित्वत्ववङ्धां निराकरोति। नित्येति।बङपदेन खम्रकाशपरतवेन जाद्ादि व्यर्वनबद्यते। सक्तपदेन सर्वोपाधिराह्ित्यम्। एुद्रपदेवाविद्यादि-

मसुष्यानन्दादिपतस स त्रम्मानन्दपर्यय न्तानां कर्मजन्यल्वेम सातिशयत्ेन नयिष्णुलेन च तुच्जलवात् तेस्यो विशकण निरतिशयावन्दखरपत् प्रति- पाते। चमन्पदेन चटादियत परिक दराहित्येन देयतः कालतः वस्तुत- चापरिच्किद्तं बोध्यते। चदयमिति नानत्वविवेधेन एवत् बोध्यते रत्यथं:। (६८)

वेदन्ससार:।

सातु वित्मतिबिम्मसह्िता सतौ प्रत्यगभिन्रमन्नातं परं ऋ्द्म विषयोक्तत्य तव्ताभ्रानमेव बाधते, तदा पटकारणतन्तु दाहे पटदावत् मखिलकार्यकारपेडम्ाने बाधिते सति तत्वार्थ्यस्याखिलस्य बाधितत्वात् तदन्तभ् ताखक्काकारा कारिता पिसवृटसिरपि बाधिता भर्वात।(८2) तब हत्तो प्रतिविम्बितं चैतन्यमपि बथा प्रदीपप्रभा भादित्यप्रभावभासनासमर्या सती तयाभिभूता भवति, तथा

मसु यढा दीपपरभा आदित्यमएडसं न व्याप्रोति नय प्रयोजनलास तया नित्ययतत्तम्रमाश्मात्मानं नर्ड़ापत्तडतति: कय विषयीकत्योदेति किं पयोजनं वेत्ावदाह। का लितादि। या चिशदृ्ति: न एवद्तविर्षायणी

पयोजन मित्वर्थः । नज्यधिकारिय सतृतम खादियाकया न्रय पोत्मवाम्यएत पैतव्वप्ृत्या तमान्रि ताज्ाने निवारितेउषि तत्का्थ्यक सकयचराचरम्रपबुस्त प्रतच्षतया भासभा- मत्वाव् बयमई तवितिरित्यान्ष्द बारपान्ताननाये तत्वार्थ्य स्रमस्मपचनाश दर्ह तसितिरितेतत् सदडान्माह्। तहीख्ादि।

वेदान्तसार:।

स्वयं प्रकाशमानप्रत्यगभिव्नपर म्रआावभासनानईतवा तेनाभि- भूतं सत् खोपाधिभूताखण्डव्तत्तर्वाधितत्वात् दपयाभावे सुखप्रति- विम्बस्य मुखमात्रत्ववत् प्रत्यगभिन्नपरब्रद्ममातं भवति। (१.) एवस् सति मनसेवानुद्रष्टव्यं, यम्मनसा न ममुते, इत्नयो: स्रुत्योरविरोध: । दृत्तिव्याम्यत्वाङ्गीकारेण फलव्याप्यत्वप्रतिषेध-

माततया अवशिष्यते दरपणोपाधिबिगमे तत्षम्रतिविष्बितसुख्ाभावस विम्य भतसुख मातताष श्रेमवदित्वर्थः। चयं भावः, शोधितततृत्वम्पदार्थक्याधिकारिय: तदा विअुन्मिते शुरुयास्त्रादिभ्यस्ततृत्वमसीत्युपदेये वहं नित्व सुड्बुववक्षत्तपत्य

मेव तस्याथिव्यक्रासएण चेतन्यवलेन ततृत्वपरिपोड्िताध्ानमाय भर्वत। तदानीं तत्कार्य ए सर्वस्य माशास् तटुडतत्तिव्वक्रिरपि सयभेव कतकरजोवत् दारूमथन- जनिताग्निवत् उदरसदुष्टमलयान्तयथपीततप्रजलवज्ज नट्टा भर्वत। तदामीं

दर्पपबिगमे तद्रपाधिकस साधिशानसुखमात्त्ववद्िशानमालो अवनीति वेदान्नसिद्वान्रइस्यरमिति। खम तसातुभवः, लोकास भान्ति परमे माय मोहजन्या: सप्रन्द्रजासमरमीरसमाविचिताः। व्य त्यानकास दरह न शुरळं विशुद्धमत्यकसुखा व्धिपरमामृतचत्तत्षी। मत्तः परं न बयु वित्रमवाि

भातुप्रभाविवसते क गतं न जाने। निरतिययसवाब्विखमकाशे परेउिन

श्रतिवा परभवषयबोध भ्य त्थिते5इं न जाने दति। तदेतत्वर्षे मर्नास्त निधायोपसंहरति। प्रत्यगभिखनति।(1०) नतु ममसैशसुद्ष्टव्य, नमसैवेदमाप्रव्य, दस्य्ते तनथा मुझा, नयायोकनषाध्यडन् वसतुन्वसमिते यदि, ुदियोगसपानित मनिता

वेदान्तसार:।

प्रतिपादनात्। उत्स, फलव्याम्यत्वमेवास् शास्तत्तम्मिनिरा

प्रकाधमानल्वाव्नाभास एपयुन्यते, दूति घ । (१०१) जड़ पदार्थाकाराका रित चित्तवत्तेविभेषोडस्ति। (१.२)

सतसं भव इत्यादिश्रुतिष्रतीनां, यतो वाचो निवरन्न डमाय्य नमसा सह, यननसा न मतुते, अन्यदेव तद्विदिताद्योऽविदिताद्धि, वविच्चात विजा- नतां विज्ानमविजानतास, बनाशिनोप्रमेयस, यदिघातं त्या विप्रयन्न विज्ातमालना। ताज्यामन्यत परं विद्धि यद्द' तव्जड़मित्यादिशुत्तिषती- माखु परसरविरोधमाशक्ष परिष्हरति। एवस्त्यादि। एवसुक्तमकारेय चग्ातचेतव्यख्य हत्तिव्याय्यलाख््रीकारेय फलव्याप्यत प्रतिषिद्व सतोत्यथ:।

सयं म्काशमामं चैतन्य फलचैतन्यमित्युच्यते, व्मित् फबचेतन्य मिष्कसस्ध निप्तशत्तिर्न व्याप्रोति चावरणभक्स प्रागेव आतलेन प्रयोजनाभावादित्यर्थः । अभिवर्ये पन्बान्र संवाद्यति। उकत्त्यादि। षृर्तिमतिविम्याभाष चैतम्यसयापि फक्षचैतन्वप्रकाशकत्व' नेव्यलापि सम्मति- भाइ। सयमित्यादि । (१०१)

वृत्तिसदावरकमन्ञानमात् मिवसयति, ब्रह्म व खमकाशातात्वात् खयमेष प्रकाशते, मत उ्त्तिम्रतिविम्यितचिदाभासेम चतन्य प्रकाश्यते तल तखा- सामर्थ्याव। कयं चट दति घटाकाराकारितचित्तव्ृत्तिस्तु घटावक्किस चेतन्या- वरकाज्ामं निवस्य सप्रतिबिष्धितचिदाभासषेम अड़ं घटममि मकाशर्यतति, वतसतो विश्ेषोऽस्ोत्थं:। (१०२)

वेदान्तमार:।

ताहि, बयं घट दूति घटाकाराकारितषित्तव्टत्तिरक्षातं घट विषयीअ्वत्य तद्ताप्जाननिरसनपुरःसवं स्वगतचिदाभासेन जड़मपि घट भासयति। तदुत, बुद्धितत्स्थचिदाभासौ द्वावपि व्याप्न तो घटम्। तत्ाज्ञानं धिया नश्य दाभासेन घटः स्फ़रेदिति। (१०३) यथा प्रदोपप्रभामणडलमन्वकारगतं घटादिकं विषयीक्षत्य तद्तान्धकारनिरसनपुरःसरं खप्रभया तद्वभासयतीति।

एतदेव प्रपज्जयित प्रतिजानीते। तथाहीति । नड़पदार्थविर्षायणों चित्तषत्तिमभिनीय दर्शयतत। व््रयममिति। प्ृ्ति सम्बन्वात् माक घटस्यान्नातत्यादस्ञातं घट विषयीकय प्रषत्वा चित्तक्ृत्तिर्घट- मतास्ानं दूरोकुषाया चटमपि भासयति दल्ल्रथेः। असतिरितनये हदसतमतिमाह्। तदुक्रमित्याि।बद्धिष्व तत्र बुद्धौ प्रति- विष्बि तचिदाभासख बुद्धिततृस्यचिदाभासी घट व्याप्तः। तल तयोमध्य धिया उृत्त्या घटाद्ामं नश्येव् चिदाभासेन त घटः एफ रेदित्वर्थः । (१०२) चल्ातुदपं दष्टान्तमाइ। यथेत्यादि। यधान्कारावस्थितं घटादिकं विषयीकत्य प्रवर्सतमामं दोपप्रभामएडलं घटावरकान्वफारनिदत्तिद्वारा सम्रभया चटादिकं म्रकाशयति तद्वदित्वर्यः। इयता यन्वनालेन प्रतिपादितम प्रत्यगभिसपरमामन्दाखएड चेतन्यथ्य माजात्कारवद्तपाम कसएडाकारान्ःकरवश्टत्ति मरतिपिपादयिष: तत्साधम- भूतनषमादेरपश्यातुप यत्व तेषां लक्षणानि च क्रमेष दर्शयति। एवमित्या- दिना फईतं वस्तु भावत द्रत्यन्नेम।

५ू८ वेदान्तसार:।

ध्यासनसमाध्यमुष्ठानस्यापेत्तितत्वात् तेडपि प्रदश्य कते। (१०४) श्वयं नाम ? षडिघलिङ्ग रशेषवैदान्तानामद्वितीयवस्तुनि तात्पर्य्यावधारणम्। (१०५) लिङ्गानि तु? उपक्रमोपसंहाराभ्यासापूर्वताफलार्थवादोप पत्याख्यानि। तदुक्म्, फलम्। अर्थवादोपपत्ती च लिङ्ग तात्पर्यनिर्षये। तत्न प्रकरपप्रतिपाद्यस्यार्थस्य तदाद्यन्तयोरुपादानम्, उप क्रमोपसंहारी। यथा क्वान्दोग्य षछ्ठे प्रपाठके प्रकरणप्रतिपादय स्याद्वितीयवस्तुनः एकमेवाद्वितीयमित्वादी ऐतदाकामिदं सर्व मित्यन्त च प्रतिपादनम्। (१'६) प्रकरणप्रतिपाद्यस्य वस्तुनः तन्मध्य पौनःपुन्यन प्रति-

एवं भू तस्योक्र म्ृतियुक्त प्र तुभये रनरस्तममस्ो पाधियत्यगभिन्नपरमाननदचचिदू- पव्य सान्तात्कारपर्य्यन्त व्रवणादीन्यनुछधेयानोति प्रतिजानीते। तेऽपीि।

तत्र वपणस लक्षपमाष्। व्द्चुर्पेति। लिङम् फार्य गमयतीनि

सर्षेषां वेदान्नवाक्यानामद्ितीये ब्रह्मगा तात्पर्यनिखयः ववणाभित्यर्थः ।१५) तानि व विक्नि क्रमेणोपदिर्यात। उपक्रमेत। तथा चोत्म्, उप- क्रमोपसंद्वाराषभ्यासोडपूर्बता फलम्। अर्थवादोपपत्ती व विक्र तात्मर्थ मिखये दूति। (१.६) चपक्रमोपसंहारौ तावदुर्भयति। प्रकरथप्रतिपाद्याथति।

वेदान्तसारः।

पादनम्, प्रभ्यासः। यथा तत्वैवाद्वितीयवसुनो मध्य त्त्त्- मसीति नवक्वत्वः प्रतिपादनम्। प्रकरणप्रतिपाद्यस्य वस्तुनः प्रमाणान्तरेणाविषयीकरगम्, अ्रपूर्वत्वम्। यथा तवैवाद्दितीयवसतुनी मानान्वराविषयो- करगम् । (१०७) फलन्तु१ प्रकरणप्रत्विपाद्यामज्ञानस्य तदनुष्ठानस्य वा तत् तव शूयमार्यं प्रयोजनम्। यथा तत्नैव आ्राचार्य्यवान् पुरुषो वैद, तस्य तावदेव चिरं यावन्र विमोन्ते अ्रथ सम्मत्से दत्वद्ि तोयवस्तुज्ञानस्य तत्प्राप्तिप्रयोजनं सूयते। (१.८)

तदुदाहृत्य दर्शयति। यर्थेति। एकमेवाद्वितीयमिस्य पक्रम्य ऐतदालन मिदं सर्वमिति प्रतिपादमम् उपक्रमोपसंह्ारावित्यर्थ: । सभ्यासस्य सक्समाष् । पोनःपुन्येति। चल्नाषि श्ृतिसदाइरति। यथेत्यादि। सपूपत्वस्य मततसमाह। प्रकर्णोति। तनवोपनिघट् पुरुषं पृथ्वाी-

बहसपकाशलेन सव्यपद्ारे स्वातिरिक्षप्रमाणाभपेणलातृ ब्रह्मपोडपूर्वल मित्यर्थः । (१.७) कमप्रापथ् फलस बनपमाइ्। फनमिति। चलासुरपसुदाइरथमाइ। आषार्ययानिति। नणादिपाधनामां महव ऋत्वविद्ञानं म्रयोजनं ब्रह्मपानस तव्माप्तिः फलं, ब्रभ्म वेद गहोष सर्वात, तरति मोकमात्तविदित्यादिघ्युतरित्यर्य: । (१८)

वेदान्तसार:।

प्रकरणप्रतिपाद्यस्य तत्र तत्र प्रशंसनम्, अर्थवादः । यथा सवैव उत तमादेशमप्राच्ती येनाशुतं युतं भवत्यमतं मतमवि-

प्रकरणप्रतिपाद्यार्थसाधने तत्र तत्न सूयमाया युक्ति:, उप- पत्ति:। यथा तत्, यथा सौम्यकेन मृत्पिरडेन सर्व मरमयं विभ्ातं स्यात् वाचारभ्भणं विकारी तामधेयं सृत्तिकेत्येव सत्यम् इ्रत्यादावद्वितीयवस्तुसाधने विकारस्य वाधारभणमाततवे युत्ि: स्रूयते। (११०)

रनवरतमनुचिन्तनम्। (१११)

पक्षमलिङ्मायवादस लक्षपमाह। मशरंसनरमिति। प्करयप्रतिपाद्या द्वितीय म्रह्मास्वरूपस्तावकवाक्यमर्थवाढ़ इत्वर्थः । सतापि सुतिमाष्ष। एत समादैशमित्यादि। येमासुत सुतं भवतीति।

येम म्हानानेवापातं सर्व अगत् जातं भर्वात, येन ब्रह्ममाक्षात्कारेश साज्षात्. हंत भर्वात ब्रह्माणः सर्वतः संघ तोदकस्यानीयत्वादित्वर्थः। (१०६) ववशिषाया उपपतेलचषपमाह। युक्तिरिति। तामुदाइरति। तत यर्थोत। मद्िकारेष घटादिष विकारनामधेययो वाचारम्भपमाततवन यथा मदेयावशिष्यते नान्यत् तथा चिद्धिषसख् मप-

मशिष्यते रच्न विवतत स रष् मात्रत्वायशेभवदित्वर्थ:। (१०) नवयनिपण्रानतरं तद्टतराङ्ट्रय्. वद्पमाह। मननन्वति।

वेदान्तसार: । ६१

विजातीय देहादिप्रत्यय रह्विता द्वितीयवसुसनातीय प्र त्ययप्र. वाहः, निदिध्यासनम्। (११२) समाधिसु ? द्विविधः। सविकल्पको निर्विंकत्पक- ख्ेति।(११३) तत् सविकल्पकी नाम? ज्वाटन्वानादिविकत्पलयानपे- चयाद्वितीयवसुनि तदाकाराकारितायावित्तवृत्त रवस्थानम्। तदा मृरमयगजादिभानेऽपि वव्ञानवत् छैतभानेऽप्यद्वेतं वसु

पष्षिधषिङ्रतात्मय्य पूर्व कं भिनेरनयोप्य अतुचिन्तनमित्यर्थः। (१११) निदिध्यासनलक्षयमाड। विजातीयेति। विजातीय रेहादियुक्न्त जड़पदार्थविषय कप्रत्ययनिराकरणेन सजातीयाद्ितीय वस्तुविषयकप्रत्यय- प्रवाहीकरणं निदिध्यासनमित्वर्थः । (११२) व्यु त्याननिरोधसंस्कारयोर भिभवम्रादुर्भाने सति चित्तसेकाय्तापरियाम: सभधि:। स व हिविध इत्याइ। सविकत्पक इत्यादि। (११२)

संध्य सविकल्पकोषि दिविध:। कहं ब्रह्मासीति शन्दासुवत्ृितया ि- तोये वस्तुनि चित्तववत्तेववस्थानमित्य कः । द्वितीयसु सातधानसेयलपुटी नयानपेकया वह़ं ब्रह्माशति शव्दानतुविद्वतया चहितीये वस्तुनि कवि- देन चित्तवत्त रवस्यानमिति। मसु भचितेऽषि वशुने न शान्नो व्याधिरिति न्यायेन उक्रसषविकल्पकः समाध्यो: सकशभेदनिराकरणाय मवर्समात् तयोरि घत्ादिभेदविघयव- ल आई तवसतुमालमानं ततेव्या यद््ोसरमाह्। नदेति। ता विक

६२ वेदान्तमार:।

भासते। तदुक्नमभियुक्तिः, दृशिसरुपं गगनोपमं परं सकदि- भातं तजमेकमव्ययम्। अलेपकं सर्वगतं यद्पयं तदेव चाहं

समाध्यतुभशकाले पवादिभेदप्रतीता्व वह्धतं वस्तु भासत एव। सपगा- मयकएण लादिमाने सवर्यमानवतृ मृणमयगजादिमाने मद्रानवञ्, गज्ञा दिमानयय वाचारमगमातत्ात् वात्रादिभानसापि वाचारमाग्यमात्रखवात् सद्धतं वस्तु भासते दत्यथः। यद्ा सब स्विदं ब्रह्म, ऐतदातामिदं सर्व- मिन्यादिश्ुतिबलात् सवसइमिति गिरिनदीषसुद्रातमकं सबे जगत्

पश्िदानन्दलक्षपं वस्तु भासते एवंत्यथे: । तदुक्त भगवता, वासदेव: सर्व. भिति स महात्मा सुदुलभ दूति। मुसकारोऽपि वात्तिमस्रथें यन्थान्तरसम्मसिं दर्वयति। तदुक्कमति। चोमिति यद परं ब्रह्म तदेवाहमित्यन्वयः । मिं तदित्याह। दशिसरपरमिति। द्गिट हिस्तसा रप दरटटत तदु वख परमात्ासरपस्य ततू दृशिस्तरपं साश्षिस्रपमित्वथः । तदुत भगवता, उपट्रश्टतुमन्ता व अ्त्ता भोक्का महेनरः। परमातोति चाप्य को देवेडभिन् पुरुषः पर हति। पुनः किंसरूपं तत् गगनोपमं गगनं उपमा टष्टान्नो

यथा सर्वगतं सौचपादाकारश नोपसिययते। सर्ववावस्थितो देहे तथाल्रा नोपखिप्यते कति। यहा गगनोपमं गगनवद्मस्त स्वरूपमित्वर्थ, व्ाकाश- शरीर ब्रह्मति खुतेः । पुनः किंभत सलत्विभात सकदेकदैव विभातं सवदैकसरपेप भाषमानं न चन्द्रादिप्काशवत् दव्ित्षय शौजमित्यथः। पुभः किंभतमअं नन्मरहितम्। एकं मिरससमसोपाधिभेदम्। वक्षरं विभाश धमराह्ित्येन कूटस्यसक्पमित्वर्यः । तथाच भगवानाइ, सरः सर्वाषि

वेदान्तसार:।

मततं विमुत्तम। दृशिस्त शुह्धोऽहमविक्रियात्मकी न मेडस्ति बद्दो न च मे विमोन इत्यादि। (११४) निवि कल्प कस्त ?

वस्तुनि तदाकाराकारिताया बुदधिव्वत्तरतितरामेकीभावेनाव- स्थानम्। तदा तु जलाकाराकारितलवगानवभासेन जल

भूमानि कूटस्योउन्तर उच्यते दति। अलेपकम् वसक्त्वादविद्यादिदोघरइत- मित्यथः । घमङ्गो हवायं पुरुष द्वति खुतेः। सर्वगतं सघत्र ब्रह्मायादिस्यावरा- न्य व्र भतेष गतं व्याप्रम्। अद्दयं खजातीयिजातीयखगतमेदर्राह्त्ये न द्वितोयरह्ितम्। सततं विसुक्कमिति सर्वदा कार्य्यकारणात्मकसशयाधि विनिमुक्तत्वन सन्नतेकरूपमित्यथ: । तथाघ भागवते, बड्ो मुक्क दति व्याख्या गुपतो मे न वस्तुत दूति। तथाघ एताटशं निरतिशयमानन्दु यत्मरं ब्रह्म तदेवाहमिति आवयतो निषेधप्रतियोगिेन तत्तदुपाधेभानाव् सतूमयुक्तमेदभानेडप्यद्व तं भासत एवेत्यर्थं.। (११०) निविकल्पकसमाधिसरपमाइ्। निर्विकलकसस्वति। क्यस हिविघ:, चिर कालाभ्यल्यदुत्तर सविकल्प कस माध्यतुभ ्ननतसंस्कार महत्तताया यित्तष्टते सोतरादितिपुटीमयपूर्व कमद्ते वस्तुन्य कन्तीभावावस्यानात्मकः प्रथमः । एत- विर्विकल्पकसमाध्यभ्यासपाटवेन लुप्नसंसारतया न्ावादिविपुटीकयपूर्वक मखएष्कारा कारितायासित्तत्त विनापि खस्फूति केववचिदानन्दावनाव- स्थानात्मको द्वितीयः । तत्र द्वितीयं पक्षमभिमेत्याह। बातम्वानादीति। नन्ववं समाधिसप्रपोविक्षेपाभावेम त्यमानादभेदमाशक्ा परिषरति। ततखेति। तल्र युक्तिमाह। उमयन्रोति। समाधिठ्वष प्ररि त्वर्थः । ् म ्र े

६४ वेदान्तमारः।

द्वितीयवस्तुमात्रमेवावभासते। ततव्ास्य सुषन्शामेदशड्गा न भवति। उभयत्न व्ृत्त्यभाने समानेऽपि तत्मद्ावासन्ञावमात्े यानयोभैंदोपपत्तेः। (११५) अस्याङ्गानि? यमनियमासनप्रणायामप्रत्याहारधारगा- ध्यानसमाधयः ।(११६)

भौच सन्तोषतपः साध्यावेखर प्रपिधानानि, नियमा: ।

भ्रासनानि।

रेचक पूर क कुन्भक लच्षण: प्रायनिग्रहोपायाः, प्राणा यामा:।(११८)

तंयो में दोपपत्तेरि- त्य थ: । (११५) ए क्तम माधे: साधनामेवायामाइ। चसाङ्रानीति। तामि च साधनानि क्रमेयोदियति। यमेति। यमाद्यष्टाक्रानि समाधे- रन्रङ्साधमाभीत्वर्थः । (१६) पथमं यमस्य लक्षणमाह्। तत्रेत्यादि। तेष यमाद्यट्ाक्कष मध्ये काहिंसादयः पञ्च यमा पतुष्ठया हत्यर्थः। (१७) तदनन्तरं मियमानाह। शौचेत्यादि। भैषादयः पञ्च नियमा इत्यर्थः। वाममं लक्ष्यति। करेत्यादि। माषायामवक्षगमाह्। रंचकेत्यादि। इड़या पूरयेद्ायुं सचे-

वेदान्तमारः।

दुन्द्रियाणां स्वखविषयेभ्यः प्रत्याहरणं, प्रत्याद्ारः। ((१2)

इन्िषयानिकम्। यावतृ न्वासं समासीन: कुम्भवेक्ष सुषम्त्रया। यदा योगी पद्मादयासने छपविक्य योगसभ्यसति तदा गुलफाभ्यां गुद्यमूलं मिष्पोध सेचरोसुद्रासाह्थ्येन पायधारयया समुम्ामामेख मूजाधारात कुखि-

महस्ट्ल कमव कर्चिकायां विद्यमानघरमात्मना सह संयोष्य तलव चित्त निर्यातदीपवदचल ल्ता सात्मामन्दरसं पिवतीत्यतत् प्रापाबाम- फनमृ। सचदधिविधः, अगर्भः सगभखति। सक्षत् दविपया वायु माताहीनमनन्यधीः। पूरयेद्वामया तद्त् कुम्भयेज्व सुषसाया। यावत् व्वामं

पूर ककुम्भकक्रमेप मणनिरोधोSगर्भ: प्राणायामः। रेचयेत् बोड़मेमेव मदुह शुगय न पूरयेत्। कुम्भयेश् चत्ुःपध्या प्रयावार्यमनुसर्ष्रिति वचनात् भोड़शसंख्याकं मथर्य मनसा जपन् दक्षियया वायु विरिच्य हवामिंशत्- संख्याकं प्रसुषं मनसा असुचुरन् वामया वायुमापूर्य चतुःव्टसंख्याकं

चिन्तमषि तदेकप्रवर्थ कुर्वनृ याववत्वासं कुम्येत् तटुक्रमाचायेंः, बोड़य- हिगुप चत्रः प्रटिमा तवाषि च तानि व क्रमशः। रेचकपूर ककुमकमेदेस्विविधः मभख्जमायानः रति मायायामप्रकारः । [१८) क्रमम्राप्त प्रत्याहार निरुपयति। दन्द्रियाण्ामित्यादि। त्रोमादीना- मिन्द्रियायां सखविषयेभ्य शन्दादिभ्यः सकाशात् पापाणोपिप्रयुक्कर सक्ातवत् मरत्वावर्सनं म्रत्याहारः। नन्बिन्द्रियायां सवुस्तविषयेभ्यो निवर्सन प्त्याहार दस्वमां तमन सम्भवति, शन्दादिविषयाणां सकसाधनलेन हैस

2

वेढान्तमार:।

तत्राद्वितीयवसुनि वि्किद विि्द् अनतरिन्द्रियह्त्ति प्रवाइः, ध्यामम्ं। (१२१)

भोमदरपरे याधि त्यक्क मशकात्वादिiत चेव्र, मूढ़ै: कमंजड़ेःघयक स्पर्टए्यक्र- मधक्यलउषि शुद्धान्तःकरगोन संसाराविद्यकत्वदर्शिना विषयद् षदर्शनेन तच्ोकत शब्दादिविपयप्रपमुन पुरुषोत्तमे त्वक्ाा, कन्यथा संचार एव कोमुप्येत। तर्मरात सन्यासमेमां तपरसामतिरिक्रमाङ्क:। एतमेप वोषमिच्कन: प्रव्राजिनः प्रव्रजन्ति तत्सरपें भ खाह्ेत्ववस परित्वन्य वातान- अम्विच्क्रेत् न कमण्रा न प्रजया धनेन व्यागेनेके चम्द्रतलमामशु:, बरक्म पययोिव प्रवजेत यदहरेव विरजेत् तदहरव प्रब्रजेत् बनादा ग्टह्ाहा। वर्बधमान् परित्यव्य मामेकं शरयां व्रज। संसारमेव मिःसारं ददा बार टिर्सव प्वजन्यरतेद्ाहाः परं वैराव्यमान्ति्रिता। मरत्य्वविदिषा- सिबन बैदासुपचनादयः। ब्रह्मावापा शृतत्यागमीपसन्ीति खुतेरबनादि माविछुतपतिभि:। तथा वमन्दो ब्रह्मति व्यजानात, एरखेशमन्दख्ा- न्यशन भतानि मात्रासपनीवन्सीति, एबेडस् परम आ्रनन्द:, खातमवा- मन्मूः, मदेष व्यशाश वानन्दा म साठ, वामन्दाओव खस्विमानि

प्रभाणाभावादित् तर्दाप मिरस वोवृव्यम्। (११६) सम्प्रति धारसां सक्षवति। चहितीयेत्यादि। सर्वेंवां नविषाचितया विध्यमानेद्वितीयवसतुनि चिप्तनेषण धारयेत्श: । (१०) धारणापाढयाभावेन चित्तकीर्थ्याभावाव वदितीयशसुनि बित्रिय पिकिय वित्तउ्त्तिमवाह्ीयरय ध्यानमित्वाह़। तलखादि। (१२२)

वदाममार:।

समाधिसु?उतः सविकल्पक एवं। एवमस्याजिनी निर्विकष्यकस्य लयविचेपकवायरसाल्ाद. लकपायत्वारी विघ्रा: सभ्भवन्ति। (१२०) लगस्तावत् ? प्रखण्डवस्वनवलम्बनंन चित्तहस्तेनिद्रा। श्रखएडवसत्वनवल्म्बनेन चित्तव्टत्तर न्यावलम्बनं, विक्वेपः। लयविव्नेपाभावेपि चित्तवृत्तेरागादिवासनया सब्धो- भावात् प्रखगडवस्वनवलम्बनं, कषायः ।(१२२)

समाधिरुक्र एव सविकत्पकः खर्त्तत् इत्ान्। बमाधिस्विति।

मानव्यततरेकेय मिराकरचख कर्भ्षुमधक्तात् चाख चतरो विद्ञान् सन्दयंयति। एवमित्वादि। (२२) तमादं वित्र बचयति। सयस्तावर्दिति। कवो द्विविधा, चिरशास-

वत् तेखरष्ितदीपफलिकावख्च मत्यगभिख्न परमानन्द चित्तछत्ेखेयः प्रथम: । द्वितीयसतु मूर्चजावस्यायत् आसखेम चिसस बोद्यायन्दादिविभययइषा-

तलाद्यमश्रीक्वत्य द्वितीयखध विज्वलेन तत्षत्यागाय तठ्सरूपमाह। चसएषर्वस्वत्वादि । द्वितीयं विम्रमाह। चखरठ त्यादि। कामएवसतुग्रइ्ण्तायान्तस सतबा

महतिविद्येप हत्वर्थ: । वतीयं विजमाह। लवेत्ादि। रागाद्यस्तविधाः वाह्या साम्यन्तराः वासनामालकपार्योति। वाझ्या: पच्वादिविषयाः। सास्यन्तराः मनोराज्या-

वेदान्तसार:।

प्रखणडवस्त्वनवलम्बनेनापि पित्तवस्ते: सविकम्पानन्दाखा दनं, रसाखाद:१ समाध्यारभ्समचे सविकत्ामन्दाखादनंवा। पनेन विव्रचतुष्टयेन रहितं चित्तं निर्वातदोपवदचलं सदखएडचेतन्यमात्रमवतिष्ठते यदा तदा निर्विकल्पकः समा-

दयः। द्यशुभवअनितसंस्कारे : कलुषीव्वतं ि्त र््षत न ि सानेा्वर् मषि पैतन्यग्रइपसामर्थ्याभावात् मध्य एव सब्ोभर्वति यथा राजदर्शनाय सष्टर्पार्ट्रिगंत्य राजमन्दिरं प्रविषसय कसचित् पुरुषस द्वारपासमिरोधेन सब्ोभावः तथा परित्यक्तवाह्मविषयस चसएणवसुपउचाय मटटतखोद्नुव रामादिसंस्कारस्तश्वीभावादस एवस्पप्णं कमाय हत्ययः। (१२२) पतुथ विम्रमाह। असगहति। उक्कमविकत्पकसमाध्योर्मष्य द्वितीय:

भारतागमयुक्तो मत चेतन्वप्रयुत्त: यथा निधिग्रहथाय मदतस निधि- परिपासकमतम्र ताद्याषतस्य निधिम्रापमभावेषि मुताद्यनितमिकृत्तिमालष कोडपि महानानन्दो भर्वतत तथा सविकल्प कममाधावस्सषवस्वनवक्म्वनेम

सकपान्रमाइ्। समाधीत्यादि। निर्विकस्न्समाध्यारमाकासे चतु- पुमसख वाल्ादमं रसालाद

माशुककविम्मसष्यनिहसेः फबमाह। धनेनेस्दि। पवादिविक्वा आवर्सइितं चिच' यदा तदा निर्वातदोषयढ़मयमस यषचैतन्यमालमबतिर्ते तदा निर्र्िकस्क: समाधिरिताय:।

वेदान्तसारः।

धिरित्युचते। तदुत, लये सम्बोधयेत् चित्त विचित्न भम येत् पुनः। सकषायं विजानीयात् भमप्राप्त न चालयेत्।

बित्यादि। पूर्वोप्तमक्षपे उये ज ते सति ताब्रिष्ठत्त्यर्थ चिप्त सम्बोधयेव् चिसगतजाद्यादिपरित्यागेन चित्तसदुबोधयेत्। उक्रविक्षेपयुत्न चित्तं यदा भवातति तदा विधये वैराग्यादिना चित्त समयेतृ र्वा्िसुखतां परित्यज्यान्त- सुसं कुर्य्यात्। उक्वरागादियषायपहितं चित्त यदा भवेत तदा विजानी- यात् एयं रामादिवासमा वाह्यविषयमामिका न लवखयडवस्तुमापिका चतो नेयं समोधोनेति विविच्य मत्यक प्रवणवासनाया: सकाशादियं निकश पतस्यान्येयमिति जानीयादित्वर्थः । यहा मव्यग्वस्तुन्यप्राप्त चिस्त वदा भवति तदा तज्ञिततं काषावर्षाषतं जामीयात। नञ्ञित्त यावता कालेन रागादिवायनान्तयर्ह्ततं भवत तावत् काळं तक्वित सस्यानात न चासयेत न वम्मवेत् वासनाच्यानममरं चिस्त' स्वत एव प्रत्यक प्रवथं भवतीत्वर्यः। नासाद्येदिति पूर्वोक्र सविकत्सकरसं विषयम्रपक्तुभारत्वागजन्य मासादयेत् मातुभवेद। तल युक्तिमाह। निःसस्र दति। यतो नि:सक्को वैर्णायकसखदु:खा- दिसङ्रुरािितः पतः मज्या युक्षो भवेतृ स्थितम्रत्रो भवेदित्वर्यः । तदक्र भगवता, पनह्ाति यदा कामान् सर्वात् पार्थ! ममोगतान। क्रात्मम्य- बातना तुषटः सतम्रपस्दोष्यते दृति, तव्सयादिविव्ञाभावविरिटचित्तस

तत भगवद्कमाह़। यथेत्वादि। चथ निर्विकत्पकसमाधो समुदपदिट- नागेप वचार्णा कििद्धिचार्यते। पस्मभूमिकोडपेतख वित्तस भूमिका- वयपरित्वागेमार्वशिम् िकाइयं समाधिवच्यते। कालाव भूषिकाः । चिप्र, मूढं, विच्चिप्रम्, पकाय, विरुदशति पथ विशममिका:। तलासुरसम्पक्ो-

वेढ़ान्तसार:।

नाखादयेट्रस तत्र निःसभ्ः प्रभ्रया भवेत् इत्यादि। यथा दीपो निर्वातस्थो नेङ्गते इत्यादि च। (१२४)

कशाख रेष्वायनाछ वर्लतमानं विप्रासत्य चते। निङ्कातन्द्रादियस चिसं

डिविस्तया विचित्र चितसुच्ते। तत चिप्रसदयो: समािशक्ष गासोति। विशिन्न व सेतसति विद्येपानर्गततवा दहनान्नगतवीलर्वापितख्य सद्य एव विनाधात् तदापि न समाधि:। एवाप्रतां पतभ्नषि: सलर्यत, यानोदिती वत्यपत्वयौ चिततस् पाघतापरियामः हति। कखार्य: माननोउतोत: गदतो वर्सनान: प्रत्ययदितवृत्तिः कतीतप्रत्ययो यं पदार्थ परिष्टक्काति वदतोषि तमेव बेहु म्टह्ोयात् तदा तावुभो सख्यप्रत्यया भवतः तादम एव विशस् परियाम एवापतेत्य च्यते। एवापतामिरद्ृाद्धि रक्मं समाधिं सम्र्यतति, सर्वावितेकाय्रतयो: कयोदयो विशुख् परिणाम: बमाषिरिति। रनोशुयेन चा्यमामं चिस्त क्रमेख सर्वामर्धात् परि- वक्ाति तखा रवोगुयनिरोधाय क्रियमाशेन प्रयत्नविशेषेध दिने दिने योगिवः सर्वार्धता चीयते एकायता नोदेति ताउथचिशख परिणाम: वनाधिरिखरई:। तख बमाधेरटाक्क्रेम यमनियमास्न म्राप्ा य्ा्मपरत्वा द्ारा पमत र्वहिरप्रानि इिंसादिव्यो निविकभ्यो योगिनं कर्मभ्यो यमयन्ति निव- संवम्मोत्यहइंसादयो यमाः। जन्मद्ेतो: वाष्यधर्मान् निवस्य मोजहेतौ सासथमें नियमयन्ति प्रेरयननीति शोचादयो नियमा:। यमनवमयो रसुदानवैषयणय सथंते, यमान् सेवेत सततं न नित्म नियमान् बुधः। यमानृ पतत्पुवाषो नियमान् देवलान् अजिति। तुका यर्मनयमौ

द्रा: वाखाता: । ध्यानधारमसमाधिलयं मनोविषयत्वात् सम्पन्वात- समाथेरमर्ट्र वमादियन्त्ु र वाहिरक्र, तथा व बोमापि पुषकेनान्तरत्र

वेढान्तसार: ।

पथ जीवन्यप्तलक्षणमुथते। (१२५) जीवम्मुक्तो नाम खम्वरूपाखरडशुद्ब्रह्मन्नानेन तदन्ाम- बाधनद्वारा खखरूपाखगड ब्रह्मयि साक्षात्क्वन सति प्रम्ञान-

परथमं सब्धे सति वह्िर्क्तृलाभाय नातिप्रयासः वत्तष्यः । यद्यपि पतञ्ज-

प्रपत्चिताः तर्थापि तेषामन्प्माकाशगमनादिसिविहेततया सकक्तिसमाधि विरोधित्वात् नालभिसतव्रादरः क्रियते। तथा चोप्त यशिष्ठटेन, श्रीराम उपाच, जोवमुकयरोरार्या कथमानरविदा वर! यक्तयो नेह दश्यम ककाशगममादयः। वत्िष्ट उवाच, वनात्मविदसक्ोऽषि सिद्धिनालामि वञ्छति। द्रव्यमन्त्रकक्रियाकावयुक्रयाप्ोत्यव राधय! नाताजशेव विषय वातजो झालमाताटक। चातनात्नि सन्तुष्टो नाविद्यामनुधार्वत। ये केवन नगङ्भावासानविद्यामयान् विट्ु:। कयं तेष विख्वातनस्यकाविद्यो निमति। द्रव्यमन्त्रक्रियाकाणयुक्तयः साधुसिदिदा: । परमाठपदमाप्ो नोपकुर्षन्ति कायनेति। वातमविषयसतु सम्पन्नातसमाधिवासनाक्षयख निगेध- समाधेय हेत: तथासल्ादर: नतः। चरथ पक्चमभूमिकाहप: चितस निरोधलकणः समाधिर्निदम्यते। तक् समाधिं समर्यातत, व्युस्ाननिरोध- संस्कारयोरभिभवम्रादुर्भावी निरोधतच्यचचित्तान्वयो निरोध: परियाम दात। व्य त्यानसंस्कारा: समाधिरोधिना, ते व निरोध्ेवमा योगिम्रयेन प्रतिदिनं मतिक्षणक्ञाभिभूयन्न तद्विरोधिमत् संस्ारा: प्रादुर्भषनन्ति। तथा सति निरोधे एकैकशित् चरणे विसमतुमच्ति सोयमोउर्थाचसस परि- पामो भवत यदा तदा वसंम्ञातवमाधिषच्यते इत्बर्यः । (१२8) एतत् सुमाधिहयं लोवमाक्तख्लेष भर्वात नान्यखति ममत निाय प्रथम जोवमुप्तसदपं प्रतिपादवित प्रतिजानीते। अचेत्वादि। (१२५) तस वनयमात्। जोयमुक्रो नामेत्मादिया अङ्जनष इत्नेन।

वेदान्तसार:।

तत्कार्य्यमच्ित कर्मसंभयविपर्ययादीमामपि बाधितस्वादखिल बन्वरहितो ब्रह्मनिष्ठः। भिदसे हृदयग्रनयम्क्िद्यन्त सर्वसं पयाः। वीयन्त चास्थ कर्मापि तस्तिन् दृष्टे परावरे इत्यादि श्रुतेः । (१२०) पयन्तु व्यत्थानसमये मांसभोगितमूतपुरीषादिभाजनेन

नाया पिपासाथोकमोहादिभाजनेनान्त: करदन व तत्तत्पूर्व

पलासितबन्वरणितो महानिषो जोषम्ाक्र हति तस्य लक्षगम्। जीवतः परुषस हि कर्ष स्वभोप्त तसख्दु:समयगो इिनी यचिप्तघमः स क्रमसरूप- त्वाहु बन्धो भवति तेन रव्िरित: परित्यप्तमन्घनः, बरह्माषि निण तदेकपरता यख स महनिष्: जोषन्मक्त इत्यथः । सकनयनरात्ित्य हेतमाइ्। ससकमेति। गुरुश्ुतल्लातुभ्वक्का

राष्िित्यसपपद्यते दत्यर्थः । तम प सृतिमाह। भिद्यत हत्यादि।(१२६) नन्य ताडपलीयम रस देहेन्ट्रियादिमानमरति म नेत्यायड्ा दग्घपट स्यावेन दन्द्रजावनिर्मितसौधससक्रादियज्ञ बाधितासुष््क्या मिथ्यालेम भाने- उषि परमार्थतया भामं नेत्याह। षययमित्यादिना न पद्ठतीत्यन्तेन। वसिसये सृतिमाह। मचन रत्यादि। काचार्थय वचनं प्रमापयातति उक्रस्व्यादि। दढ् जगतत व एवातवित् नान्य पूति मे मिसय रत्यव्वयः । स क दत्पेषायामाढ़। य इति। यः कोडपि मढापुरुषो मम्याता कत्व- मछात्कारेप निरससमसमेदबदि: उत्रपरपस्थार्या यथा हैतें न पष्ात

बैदान्तसार:।

पूर्ववासनया क्रियमाणानि कर्मापि भुन्यमानामि प्ानावि- रहान्यारव्यफलानि व पशवपि बाधितत्वात् परमाथंती न पश्यति। यथा इद्मिन्द्रजालमिति ज्ञानवान् तदिन्द्रवालं पश्यवपि परमार्थमिदमिति न पश्ति। सचसुरचसुरिव सकसोडकर्ण दव समना बमना इव सप्रागोडप्राय इव इत्यादि- त्रुतेः। उत्नन्न, सुषप्तवव्जाग्रति यो न पश्यति वयक्ष पशव्षपि चादयत्वतः। तथापि कुर्वअ्नपि निष्कियस यः स श्राम्मविन्यान्य दूतीह निश्चय: इति। (१२) पस्य ज्ानात् पूर्व विद्यमानानामेवाद्दारविद्वारादीना

सीन्य वा। तदुत्ां, बदाद्वतसतत्वस्य यथेष्टाचरणं यदि। शनां

तथाअछदर्िदार्यंन जायदास्ायामपि इवतंन पर्शात तदुषखा अ्रम् व्यतिरिक्षनड़पदारथाभावात्, स ययोकः। किश्ध, वदाचित् व्वत्ानदया-

भ्यासमामर्थ्यषश्ाद्शयत्वम पशयति, सथतथोक्तः। यथ बोकसंसड़ाथं नित्यादिकर्माण्ि कुवसपि व्ातमवि वर्तत्ाभावनिययेन निष्मि य: कमं र्ितो भवति कसफलेन न सिप्यते स जोवन्् तो नाल संघयः कर्क्षव्य रत्यथं: । (१२७) मन्वस जोवन्मर तखय योगीतरख मम पुसयपापवेशो नालीभिमान वयात् वथेषपरणमाब्द् परिष्ृरति। बसे त्वादि। वख्च पूर्वोत्जीय- ु कस चनात म्रानेव वान्य्यादियुणेरशुभवासनाया निवारितत्वाव संसार

नानापतूड़ नरिर्भवति नाशुभमामित्वथे।। १०

1

वैदान्तसार:।

तखवटमासेव की भेदोऽशचिभचणे। ब्रह्मवित्वन्तया मुक्षा स आवाज्ी न चेतर दति। (१२८) तदानीममानित्वादीनि नामसाधनान्यई षटृत्वादय: सद्गु

मतु शुभवासनानामतुष्टन्तरषि प्रयोजमाभावात् किं तदसुदृक्या दवत्यव चाह। सुभेत्वादि। पस्ाप्नीवव्यक्वय्य यथेटाचर पम्रसङ्गे नासतोति भाष: । कख्तिखर्थे पन्चान्र संवाद्यति। तदुक्कमित्यादि। जोवन् कथ्य ब्रह्मम्ञानित्वाभिमानो नासतीत्यलापि सममतिमाह। महाविष्व मित्यादि। (१२८) मतु विदुर्षा यचेष्टाचरणम्रसक्ो नास्तीत्युप्त तदतपपस्र, न मातवधेन न पिबधेन, यख माहंकतो भावो बदधिरयद्य न विप्यते। इत्वापि स दमान् बोपानू न इन्ति न निवध्यत दति, इयमेघवतसहसाएयय कुरुते बह्यात- मक्षायीति, परमार्थवित न पुरायेन व पापैलिययते मतुजा, कतमेघसढ- स्रांपि ब्ह्महत्यायतानि च । कुवसषि न सिप्येत यद्देकत्व पपसवति। सभयाद्मयं म्राप्तसतदथे यतते च य:। स पुनः सभयं गन्तु खतन्तवेख् शीखति। आारव्वर्षनामात्वाव बुधानामन्ययान्यया। वत्तनं तेन मासतारथें विश्वाननव्य न परिए तैरितादिश्ुतिषठत्यियुक्षवाक्याविदुषा यघेक् चरयत्वाक्टरीकारादिति चेत्, सत्यं, तेपरां वचनाना विद्त्सतुतिपरतन तत्कत व्यसित्यल तात्पर्य्याभावाद। तदुतमाचार्यें:, चधमाष्जायतेञ्ानं यचेष्ठाचरणं ततः। धर्मकाय्ये क्थ तत् खात् यम धर्मो विमस्यतीति। नन्येवमवानित्वमदाम्भित्वर्माइंसा च्ान्तिरा जवित्वादिस्रत्युरपाघनयय कढाषा

वेदान्तसार:।

छृत्वादयो गुणः। घयलती भवत्तस्य न तु साधनकपिष: दूति। (१२2) किं बहुना प्रयं देधयावामातार्थमिच्छानिच्छापरेक्काप्रा

विरोध दत्याह। तदामीमित्वादि। जोवन् क्ावस्वायामित्यर्थः । वशिस्रथें वार्तिकषमतिमाष्। तद्शमित्वादि। बख विद्वतन्या- दिनो जोवन्प क्ययाद्वेष्ट सवादयो गुपा: अ्प्रयत्नेन सत एव भर्वन्ति, न स् साधनदूपिय: सं मति ते साधनरपाः न भवन्ति । तल हेतमाह। उत्पय ति। यत उत्व व्ात्तवबोधो म्रहात कल- मिच्यरूपः वातसख ते सुखाः लक्षपतेनेव भवन्तोत्यन्वयः। (१२2) सयता प्रबन्धेन प्रतिपादितेऽसिन् वेदान्नवाराख यन्थे श्रीमत्परम- शु रुपर मवंसप रिव्राजक्ा चार्य मदामन्द योगोन्द्रे य महापुरुषेष अाय वेदान्ी नामेत्यारभ्य साधमचतरत््यसम्पव्रख्य प्रमातुरधिकारियो मूलाद्ञान-

ध्यारोपापवादपुरःसरं सविस्तरं निष्मपश्तत्व प्रतिपाद्य तत्ाधनत् नषादियं

सक्ास्क्ारेय निरस्तसमख्रभेदबुवजवन्म कृत्व प्रदर्शितम् एतावतेव कार्य- सिद्धि किं बचलेखनेनेति मनसि विधाय सम्पति अासव जीवन्म तख्य

कर्म भुख्ामो मिच्चाटनादिदेह्याल्रामाल्क्रियाविगिटो म्रझ्मीभत एवावतिवते दत्यु पमं हरति। मिं बञनेत्ादिना। मारब् लिविषं सच्ारतं भि का. रमादि, समाध्यवस्ाया शिष्वादिभिर्दीयमानमन्नादिकं घरेच्ाऊवतं, समा

वेदान्तसार:।

सादोनामवभासक: सन् तदवसाने प्रत्यगानन्दपरब्रभ्मणि प्रापे लीने सति पज्ञानतत्कार्थ्यसंस्काराणामपि विनाधात् परमकेव

ध्यवस्सायां व्यत्यानदयारयां वा व्याकाशफतपातवत् चरुसात जायभामं पाषासपतनकराटकवेधादिकमनिच्चालतमृ। य चायं लोवना कः म्रोक्तलिविध मरव्मापितं सरदुःश्मतुभवन् वुद्धादिसाच्ततया सर्वावभासक: सन् भोगेनारव्कमचये सति प्रत्वगभिन्नपरमात्नि प्राणादनयानन्तरं प्रमष्- बिद्यनसंबार: जतकत्यः सन् गवितमकबभेदप्रतिभासी ब्रह्मोपावतिषते इति ममयवेदरइसतात्मर्थ मित्वयः । चयं जोवन् क्तो वुधाध पाधिविसये सति चटायुपाधिविनिस ल्ञाकाशवम्य क दत् पचारव्यय हारभाग भर्वात बहुत्व- साषि सवास्तवत्वात्। तद्टक्कमाचायें, न निरोधो न चोत्मत्तिरन बड़ो न च साधकः। न छछसुर्म वा सुक्क द्रत्येषा परमार्थता इति। फस जोव-

बिन्दुवत् म्रत्यगभिन्नपरमानन्टकौनल्ातू स्यूनशरीर नोसिष्तीति। तम सुतिमाई। न तख त्यादि। घयं जोवन् को जीवक्रेय दृश्यमानात् रागदवाटियन्यनात् विशेषेण् एकः सन् वर्समामदेह्हपाते सति भविदह्बन्वात् विशेषेष् सुच्यते इत्यमापि सुतिमाह। विसुक्धवति। वृहदारययकेडि, यदा सषें प्रमुच्यन्त कामा येख इदि सिताः । फाथ मत्यों मृतो अवत्यत् ब्रह्म समस्त ते पति। वाशि- वेडि, जोवन्म तपदं त्यक्का सदेडे वावसातृकते। भवत्वदेह्सक्वत्व' पवमः सन्दतानिर्वेति। चसक्रने झयं पुरुषः, व्ाकाशवत् सर्वगतत नित्यः, चक्षा-

नित्मनिट्त्ताविद्या ववत्तिमालेय माप् एवाल्ा पनर: म्राप्त इरा्युयचर्व्ते।

वेदान्तसार: ।

स्व मानन्देबरसमखििलमेद्प्रतिभासरद्वितमखणड' ब्रझावतिष्ठते,

वषिष्ठामस गमनाभावे अध्यसख बोकान्तरगमनायोगात् म साक्षोक्यादि- सुक्रिषम्भग: । मतु चपाप्रस्य क्रियासाध्यख वसतुनो विद्यमानामर्यनिष्ृत्तेखय पुरुषार्थत् दष्म् चल तदभावात् कर्य पुरुषार्थत्वमिति चेत् म बनवोरेव पुर्ुषार्थत्वमिति नियभाभावात्, सच्ायायामारोपितरच्सो विषवतसष्गतचाणीभरख

सातमाज्ञानमलं निरसममळ प्राम्ृत्व त्त्त्व परं करठख्वाभरणादिषटुश्म-

युरोकत्यिताङ्टस्तध्वान्तविराशतः परसखं प्राप्त तवोकृच्यते पृति।

नवखात् केवसं ज्ामोत्यत्तिसमय एवात्त्तामानामखाव सुक्तिर्भवतीति क्थ विव्वाससतनः, वतो ज्ञानव्यतिरिक्षमपि उपायान्तरं किश्चित् कर्व्यमिति बाच्य शास्त्रप्रामागयादेव तदुपपततः । ब्रझ्म वेद बहन भर्भत, तरति शोकसाल-

नीथें खपचम्ठडे वा महसवत्रतिरषि परित्वजन् देहम्। ज्ञानसमक्ासे सक्रः मेवदयं याति इतयोक दूति। वशिष्ादीनान्वाधिकारिकपुरुपलवेन यावदधि-

भोगस्य निवारयितमशक्यात्वात् मरारब्वस् बिना भोगेन छयातुपपसेः।

दादीनाख प्रारक्कमद्योडनेकटेव्वारव्ाकत्वसन्वेडयि चरमदेवं विनापरोय- जामोत्म सेरसम्तवात् वामदेवे तथा टष्ताव, बन्चया गर्भस्ख् नवषाद्यभावेन पामोत्यक्यसुपपतः। मतु म्वामिमामि सप्नावस्यायां देहानरसीवारवत् सक्षानार्माध पुनर्देहान्रख्तीकार: मिं न खार्दिति पेत्र, कछठे सम

वेदान्तसार:।

न तस्य प्राणा उत्क्रामन्त्यलेव समवलीयन्से विमुत्तस विसुचते इूत्येवमादिश्ुत्ेः इति।

वेदान्तसारप्रकरणं समाप्रम्।

न्वर प्रतिपसा वित्यल देहाव्षिर्गसनअयपात् ववव्यम्। तदुत् स्कान्द, बचिन् देहे हढ़ जानसपरोक विजायते। तहकपातवर्य्यन्तमेव संसारदर्यनम्। पुरापि नासिति संसारदर्शनं परमार्थतः। क्थं तहर्यमं देवविमाशादूर्ई- सच्यते। तसादू ब्रह्मात्विद्ञामं उद़ चरमवियहे। जायते सुझ्तिदं ज्ञान- मसादादेव सच्यते दति। तम्पात् सुशूप्' विसुक्रय विसुच्यते हति।

धततूतदर्जितं सदसदस्म तत्परम् । गोववमप्र रचया विशुत्त क्षेत्र पवित् नरसिंहयोगो। वेदान्तसारख बकार टीकां सबोधिनीं विचवपते: पुरस्ताव्। जाते पक्चमताधिके दभशते संवत्मराणां पुनः संजाते शतवत्सरे प्रभुवरः तोशाखिवाहे थके। प्राप्त दुस सघतरे शुभशुषो नासेऽतमत्यान्तिया म्राप्त

सरस्तीळता वेदान्नसारटोका सबोधिन्यास्ा समापा ।

वेदान्तसार।

परमहंसपरिवाजकाचार्य- थोसदानन्दयोगौन्द्रने प्रशोत है।

पणिड़ता रमावाइने संस्कृत और अनुवादित है।

यौहौरालालढोलने प्रकाशित है।

कलकस्ता

१२७ न० मसजिदु वाड़ोट्रिट वेदान्तयन्त्रमें

१२८८ साल।

वेदान्तसार।

परिष् दशून्य, नित्यञ्ञान, शनन्दस्वरूप, वाक्य और ममके भगोचर और जगत्के आधारसरूप परमाव्को दष्ट- सिद्धिके लिये आश्चय करता हं। नामसे अद्दयानन्द जिनमें इतज्ञानका अभाव था इस वास्ते जो यथार्थं अद्दयानन्द, उन गुरुजीकी उपासना करके यथामति वेदान्तसारकी रचना करता ूं। खतःसिब प्रमाण उपनिषत् और उसके सहायकारक भारीरसूतर वमेरह (अध्यातविचारपूर्णग्रन्थ) वेदान्त नामसे कहे जाते हैं। यह ग्रन्थ वेदान्तप्रकरणही है, अर्थात् वेदान्तप्रतिपादित विषयही इसमें प्रतिपादन किया जाता है वेदान्तके अ्रतुबन्ध चतुष्ट्यमें इसके भी अनुबन्ध सिद्ध हैं दूस लिये इसमें पृथक् पनुबन्धोंकी आलोचना करनेका प्रयोजन नहीं हैं। अधिकारी, विषय, सम्बन्ध, और प्रयोजन ये चार वैदान्त में अनुबन्ध कहे जाते हैं।

२ वैदान्तसार।

यथोक्षक्रमसे वेद, वेदाङ्ग दत्यादिका अध्ययन करके वेदार्थज्ानी दहजन अथवा परजन्ममें काम्यकर्म और निषिद् कमोंका परित्याग करके नित्य नैमित्तिक प्रायित्त, उपासना कार्य्यके अनुषान करनेके कारण सब पाप निर्गत हो जानेसे जिसका अन्तःकरण निर्मल हुआ है और जो साधन चतुष्टय सम्पन्न है वह जीव प्रधिकारी कहा जाता हैं। खर्गादि सुख प्राप्ति होनेके लिये ज्योतिष्टोम प्रभृति यम्नादि कमोंको काम्यकर्म कहते हैं। नरकादि दुःखभोगोंके कारण ब्रह्महत्या प्रभृति कमोंको निषिड् कम कहते हैं। जिन सन्योपासनादि करमोंके नहीं करनेसे पाप होता है उनको नित्यकम कहते हैं। पुत्रजन्म प्रभृति (विशेष समयोंमें) जातेष्टि प्रभृति यत्ता- नुष्ठानोंको नैमित्तिक क्म कहते हैं। केवल पापक्य होनेके कारण चान्द्रायपादिको प्राय छित्त कर्म कहते हैं। चित्तके एकाग्रतासाधक भाण्डित्यविद्या प्रभृति सगुण ब्रह्मविषयक मानसव्यापार (ध्यानधारणादिक) उपासना कहे जाते हैं। इनमें नित्य, नैमित्तिक, और प्रायित्त इनका सुख्य प्रयोजन चित्तकी शुदधिही है और उपासनाका सुख्य प्रयोजन चित्तकी एकाग्रता करना है।

वेदान्तसार।

इस में वैदका प्रमाष जैसा "वेदाध्ययन" यत्, दान, तपस्था और अ्रनशनादि व्रतोंको करके ब्राह्मण इस पाममाको जानने चाहते हैं। नित्य, नैमित्तिक, और उपासना करमोंका प्रामुष्गिक फल पिटलोक सत्यलीकादि प्राप्ति यह है इसका सुतिका प्रमाण है जैसा "कमंसे पितलोक, और उपासनासे देवलोंक प्राप्त होता है।* नित्या नित्य वस्तुविवेक, ऐहिक पारत्रिक फलभोगमें विरकि, यमदमादि साधनसम्पत्ति और सुमुत्तुत् ये चार साधनचतुष्ट्य हैं। ब्रहही एक नित्य, और सब अनित्य इस प्रकार विवेधन- को नित्यानित्य वस्तुविवेक कहते हैं। जिस तरह दह लोकमें मात्यचन्दनादि सब कर्मजनित भोग अनित्य हैं उसी प्रकार परलोकमें खवर्गादि विषयभोगभी कमजन्य होनेके कारण अनित्य हैं इस लिये पन सबोंसे निवृत्तिको ऐहिक पारत्रिक फलभीग विराग कहते हैं। प्ान्ति, इृन्ट्रियनिग्रह, उपरति, चमा, समाधान और श्रहा ये प्मदमादि साधन हैं। ईश्वरसम्बन्धि श्रवय मनन और निदिध्यासनके व्यतिरित्र और सब विषयों से अन्तरिन्द्रियोंका निग्रह रखना शम है। ईखरसम्बन्धि कार्य्यों के व्यतिरित इूतर विषयोंमें बाद्ये- न्द्रियोंका नियश करना दम है।

वदान्तसार। 50

ईश्वरसम्बन्धि कार्य्यों के व्यतिरित इतर विषयोंसे निवस्तिंत रन्द्रियोंका दूतर सब विषयव्यापारमे विराम अथवा विधि- पूर्वक विहित कर्मका परित्याग उपरति है। भीत, उप्ा इत्यादिको सहन करना तितिया है। ईखरसम्बन्धि श्रवणादि प्रथवा तत्सटम और कोई विषय में निग्रह किये हुए मनकी एकाग्रता समाधान है। गुरुवाष्यमें और वेदान्सवचनमें विख्वास श्ा है। मोचषकी इच्छा मुसुक्षत् है। इूस प्रकारका जीव अधिकारी होता है। "शान्ती दान्त" इत्यादि अुतिवाक्यसे यह प्रमाण है। औरभी कहा है कि पान्तचित्त इन्द्रियदमनकर्त्ता दोषरहित प्रान्तावह्य,गुणवान्, सर्वदा अनुगत और मुमुन ऐसे मनुष्यकी ये सब उपदेश करना। जीवचैतन्य और ब्रह्मचैतन्यका ऐकारूप शबचैतन्यप्रमेय, उसमें ही सब वेदान्तोंका तात्पर्य् विषय है। जीव और ब्रम्मके ऐक्यरूप प्रमेयके साथ तत्प्रतिपादक उपनिषत् प्रमाणका बोध्यवोधक भाव सम्बन्ध है। ऐक्प्रमेयविषयक अज्ञाननिव्ृत्ति और उसकी फलखवरप प्रानन्दप्राप्ति प्रयोजन है। इसमें अ्रुतिप्रमाण जैसा "श्रत् भानी भोकसे उत्तीर्पं होता है, जो ब्रम्मको जानता है वह ब्रह्मही होता है।" जिसका मख्तक जलता है वह जैसा शीतल जबके पास

वैदान्तसार।

जाता है उस तरह जनन मरणरूपी संसाराम्मिसे जलता हुश मनुषय समित् आदिक उपहार लेकर ब्रम्मनिष्ठ गुरुके पास जाकर उसकी सेवा करे। "ब्रमन्ानके लिये समित् ग्रहसपूर्वक श्रिथ्य श्रोतिय और ब्रह्मनिष्ठ ऐसे गुरुके पास जावे" ऐसा स्रुति कहती है। वह गुरु परम ऊपापूर्वक अ्रध्यारोप और अपवाद न्यायसे शिषको उपदेश करते हैं। इसमें श्रुतिप्रमाण है जैसा-"बह विद्वान् गुरु, जिस विद्याके द्वारा नित्य सत्य पूर्ण ब्रह्म जाना जाता है वही यथार्थं म्रम्म विद्या उत्त प्रकार शिष्यकी उपदेश करेंगे।" रज्जुमें सर्पका आरोप करनेके सदृय जो वास्तविक वसु नही उसमें वस्ुत्वका आरोप करनाही अध्यारोपन्याय है। नित्य, ज्ञान, आ्रनन्दसवरूप अद्वितीय ब्रह्मवखु है। प्रभ्ा- नादिक जड़ पदार्थ सब अ्रवस्तु हैं। सत् और पसत्से जुदा सत्व, रजस, तमस इस विगुणमय ज्ञानका विरोधि भावस्वरूप जो कोई पदार्थ उसके प्रम्ञान कहते हैं। इसमें "मैं अत् हं। में मुझकी जानता नहीं" इरत्यादि प्रनुभव प्रमाण हैं। "उञ्चल आताकी अत्ि जो प्रज्वतति वह सत्वादि अपने गुणोंसे आच्कादित रहती है" ऐसा स्रुति प्रभाय है। इस पज्ञानको समष्टि अभिप्रायसे एक और व्यष्टि अ्रभि- प्रायसे भनेकरूप व्यवहार किया जाता है। जैसा बहुत ववोंको समष्टि अ्रभिप्रायसे एक वन कहते हैं

वेदान्तसार।

पथवा जैसे बहुत मलको समष्टि अभिप्रायसे एक जलाशय (तालाव) कहते हैं वेसाही नानाप्रकारोंसे विराजित जोवोंके पध्ञानको समष्टि अभिप्रायसे एक पभ्ान कहा जायगा। "जन्मरहित सत्व रजस् तमस् इन गुणोसे व्याप् प्रभ्ञान एकही है ऐसा स्रुति प्रमाण है। यह प्रभानसमष्टिही उत्तम उपाधि है, अतएव विशुद्ध सतही मुख्य है। इस पज्जानसमष्टिमें रहते हुए चैतन्यको सवत्त, सवेश्र, सर्वनियन्तत्वादि गुणयुत्त प्रव्यत्, भ्रन्तर्यामी जगत्कारण और ईश्वर, इन सब शब्दोंसे निर्देंभ किया जाता है। सब पज्ानका प्रकाशक होनेके कारण वह सर्वत है। सामान्यसे और विशेषसे वह सब जानता है ऐसा न्ुति प्रमाण है। दरखरकी उपाधिसरूप यह प्रज्जानसमष्टि सब प्रपन्नका कारण रहनेसे 'कारणशरीर' आनन्दबाहुस्य और कोषके सटभ प्ाध्कादक रहनेसे 'श्ानन्दमय कोष' और सब दन्द्रि योंका उपरमस्थान होनेसे 'सुषुप्ति' है इसलिये स्थूल औीर सूक्षम प्रपञ्नका लयस्थान कहा जाता है। जैसा बनके व्यष्टि अभिप्रायसे नानाप्रकार हक्ष कहे जाते हैं और जैसे जलाभवके व्यष्टि अ्भिपरायसे बनेक जल कहे जाते हैं उसी तरह नानाप्रकारसे विराजित जीवोंके अध्ान की व्य्ट अभिप्रावसे नानाप्रकारका पध्ान कहमेमें भ्राता

वदानसार।

है। दसका प्रभाम शुतिमं है जैसा "इन्द्र अर्थात ईखर भनेक प्रकारकी मायासे नामाप्रकार रूप धारण करता है। इस स्थानमें प्रत्येवजीवव्यापिनी और समस्तजीवव्या पिनी होनेके कारप मायाकाभी व्यष्टि और सर्मा्टि रूप व्यवहार किया जाता है। इस पज्ञानकी व्यष्टिहीन उपाधि है इसलिये तमोगुप- मिश्रित सत्वही शेष्ठ है। दूस व्यष्टि प्रज्ञानमे उपहित चैतन्यको अन्पज्नता, निरी. खरत्वादिगुपयुत प्राप्त कहा जाता है। पृथक पृथक व्यष्टि अज्जानका प्रकाशक होनेसे यह प्राप्त, और मलिन सत्वप्रधान अस्पष्ट उपाधिविभिष्ट है इसलये इूसकी अ्रनतिप्रकाश कहते हैं। दूस व्यष्टि पज्नानको पहङ्गारादिकोंका कारय होनेसे कारण शरीर आनन्दबाहुत्य और कोषके सटय आच्कादक होनेसे आनन्दमय कीष, इन्द्रियादिकोंका उपरमस्थान हैं, इसलिये स्थूल औौर सूच् प्रपन्नका लयस्थान कहा जाता है। उस सुषुप्तिकालमें ये ईखर और प्राप्त दोनी चैतन्यसे प्रकाशित भये हुए अति सूक्ष अन्जानव्वत्तिसे आ्रनन्द पतुभव करते हैं। इसमें स्रुतिप्रमाण है जैसा "चैतन्यके प्रकाशसे प्रानन्दका भोत्षा मात्तहै।" सृतिप्रमायभी है जैसा "मैं सुखसे निद्रित रहा उस समय मेनें कुकमी नहीं जाना"

बेदान्तसार। U

इस प्रकार मिद्रासे जाग्टत हुए व्यक्तिका परामर्शं (अनुभव प्रथवा वाद कहना) होता है। जिस प्रकार इक्षकी समष्टिका बनसे और वनकी व्यष्टिका उचसे जलकी समष्टिका जलाशयसे और जलाभयकी व्यष्टिका जलसे भेद नहीं होता है उसी प्रकार इस अध्ानसमष्टिके सहित अन्नानव्यष्टिका भेद नहीं। इस अन्ानसम्टिरुप उपाधियुत्त चैतन्य जो ईखर उसके सहित व्यष्टि पज्ञानसे संयुत चैतन्यप्राप्नका भेद नहीं है। जैसा वृचसमष्टिरूप वनमें स्थित आकाशसे वनव्यष्टिरुप हस्में स्थित पाकाशका भ्भेद है और जलसमष्टिरूप जला अयमें प्रतिविम्बित आकाशसे जलाशयव्यट्टिरूप जलमे प्रतिविस्बित आकाशका रेद नहीं। इसमें स्ुतिप्रमाण है "वह सबका ईखर, वह स्वक्, वह प्न्तर्यामी, वही सबका कारय, और वही सब भूतोंके (स्थावर जङ्गम प्राणी वा पदार्थ) उत्पत्ति और प्रलयका कारण है।" वन अथवा तत्नस्थ पकाश, वच त्रथवा तद्गत प्रकाश और जलाभय वा तद्गत प्रतिविम्बस्थित पाकाश, जल प्रथवा उसमें प्रतिबिम्बस्थित आकाशादिकका आ्यखरूप अ्रसीम महाकाशके न्याई यह सर्माष्टव्यष्टि प्भ्ञान और तत्संयुत्त चैत- न्योंका आधारभूत जो श्रसीम चेतन्य हैं वह तुरीय ब्रद्म चेतन्य कहा जाता है। 'मङलसरूप द्वितीय चैतन्यको चतुर्थ करके मानते हैं, वह भाका, वही विश्रेय के" ऐसा स्ुतिप्रमाय है।

वेदान्तसार।

जिस प्रकार दग्ध लौधपिएडसे अ्रभिन्न प्रग्निको "लोहा जलता है" इस वाक्यका वायय और लोहपिएडसे जूदा उसका लक्य कहा जाता है उसी प्रकार इस व्यप्टिसमष्टि प्र्पज्जान और तत्स्थित चेतन्यके सहित अभिव्षस्वरूप यह तुरीय च्ैतन्य 'तत्वमसि" इत्यादि महावाक्योंका वाघ और जूदे प्रकारसे महावाक्योंका लच् होता है। इस पूर्वोक्ष अधानकी आरवरय, और विक्ेप नामकी दो पत्रि हैं। जिस प्रकार मनुष्यके नयनको आ्र्रध्कादन करने- वाले अज्पस्थानव्यापी मेघमणडलको बहुत बड़े सूर्य्यमणडलका भी आक्कादक बोलते हैं, उसी प्रकार अविवेकी ममुष्यके परिच्किन ज्ञानकी आच्कादक छोनेसे भी सर्वव्यापी परब्रभ्म की आक्कादक कहानेवाली अभ्ानपत्निको आवरयशक्रि कहते हैं। इसमें प्रमाण भी है-"जैसा अविवेकी मनुष्य आप मैघावृत चक्ष होकर कहता है कि "सूर्य्य मेवाच्छन्र होनेके कारण प्रकाशरहहित हुआ है" वैसाही मूढ़ व्यत्रिके दृष्टिमें जो बहरूपसे प्रकाशित होता है वही नित्यन्ञानखरूप आात्मा मैं हूं।" जेसा भूलसे रज्ज (डोरी) में रन्ज ज्ान न होकर वह सर्प है ऐसा ध्ान होनेका समाव रहता है वेसा इस भावरण अत्निसे श्रव्टत आम्मका सवरूप ज्ञान न होकर कत्तुतव भोक्त त्व और सुख, दुःख, मोहातक प्रपत्नका संसारी ऐसी उसमें सभभावना किई जाती है। २

वेदान्तसार।

जैसा रज्जविषयक प्रम्ञान अपने पततिसे रव्जमें सर्पका रूप दिखलाता है वैसा अन्ानभी जिस पक्तिके द्वारा बाहत पामामे आकाश्ादि समकी उत्पन्न करता है ताटय सामर्थ 'विशयभति' कहती है। इसमें प्रमाण-'परज्ञानकी विक्वेप प्रत्ति ब्रझ्मादि स्तम्बपर्यन्त जगत्को उत्पन्न करती है। एत अत्तिद्वययुत्त और अज्जानसे उर्पाहत चैतन्य आ्रप मुख्यतः प्रपञ्जका निमित्त कारण और उपाधिरूप पभ्ान मुख्यतः उपादान कारण है, जैसा अर्णनाभि (मकड़ी) अपनेसे मुख्यतः अपना कार्य जो तन्तु उसमे' निमित्त कारण, और शरीर मुख्यतः उपादान कारष होता है। तमोगुषप्रधान विव्वेप पक्िसे युक्त श्रभ्ानोपहित चेतन्से आाकाश, आकाशसे वायु, वायुसे अग्नि, अग्निसे जल, जलसे युथिवी, कमसे उत्पन्न हुए हैं। इसमें स्रुतिप्रमाण है यथा- "उस नित्य चैतन्वसवरूप आवासे आ्रकाश इत्यादि उत्पन्न हुए हैं," एन आकाशादिकोंमें जड़ताका आधिष्य रहनेसे उमका जो कारण उसमें तमोगुपका प्राधान्य रहनेका अनुमाम होता है। उत्पत्तिके बाद उन आकाशादिकोंमें कारण गुप क्रमसे तारतम्य विशेषसे सत्व, रजः, तमः ये गुप उत्पन्न होते हैं। उन्ही भवस्याप्राप्त आकाशादिकोंको सूक्भूत, मशांभूत,

वदान्तसारा। ११

पछतलात, और अपनीकत कहते हैं। इन सब सूक्षमभूतों से सूच शरीर और स्थूलभूतभी उत्पन्न होते है। सप्तदश प्रवयवयुता लिङ्गशरीर सूक्ष शसीर है। पांच प्ानेन्ट्रिय, बुद्धि, मन, पांचकर्मेन्द्रिय, और पस वायु ये सप्तद्श अवयव हैं। प्ेत्र, तक, वस्तु, जिक्ष और प्राग ये पांच प्ानेन्द्रिय हैं। ये सब ज्ानेन्ट्रिय जुदे जुदे आकाशादिकोंके सात्विक अंश मे उत्पन्न होते है जैसे-आकाथके सत्वांभसे सीत, वायुके सत्वांशसे त्वक, तेजके सत्वांपसे चक्षु, जलके सत्वांगसे जिद्वा और पृथिवीके सत्वांशसे प्राण उत्पन्ष होता है। निव्याम्मक अ्न्तःकरसव्ृत्ति बृद्धि है। सङ्क्जिकव्पाम्क अन्त:करणप्ृत्ति मन है।, चिप्त और अहङ्गार ये बद्धि और मनके केवल अ्रन्तर्भाद हैं। पमुसन्धास्मक अरन्तःकरसकी तृत्ति चित्त है। अभिमाना- तक प्न्त:करणप्ात्त श्रहङ्गार है। बद्धि और मन ये दोनी मिश्रित आकाशादि पञ्चभूतोंके सात्विक अंशसे उत्पन्नहोते हैं। ये पांच ज्ञानेन्द्रिय बुद्धि और मन, प्रकाश खभाव होनेके कारण सात्विक अंथोंके. कार्य्य हैं। न्ानेन्द्रियोंके साथ, मिलित यह बुद्धि, 'विज्ञानमय कोष' हेता है। वही विज्ञानमय कोष, कर्तृत्व, भोतृत्व, सुखित, दुःखित्व

वेदान्तसार।

द्रत्यादिका अरभिमानी इहलोक परलोकगामी व्यावहारिक जीवश्रब्दसे कहा जाता है। पांच कर्मेन्द्रियोंके साध मिलित मन मनोमय कोष होता है। वाक, पाषि, पाद, पायु, और उपस्थ, ये पांच कर्मेन्द्रिय हैं। ये पांच कर्मेन्द्रिय जुदे जुदे आकाशादिकोंके 'रजः' अंभसे उत्पन्न होते हैं, जैसे-पकाशके रजींशसे वाक, वायुके रजोभसे पाषि, तेजके रजोभसे पाद, जलके रजीभसे पायु, और पृथिवीके रजोंभसे उपस्थ उत्पन्न होता है। प्राप, अपान, व्यान, उदान और समान ये पांच वायु हैं। नासाग्रमे रहनेवाला अर्ध्वगमनशील वायु प्राप है। पायु आदि सथानमें रहनेवाला अधोगमनशील वायु सपान है। समस्त शरीरव्यापी सर्व नाड़ीगमनशील वायु व्यान है। कएठस्थायी अर्ध्वगमनशील उत्क्रमण वायु उदान है। खाये पीये अब्नादिका समीकरणशील वायु समान है। परिपाक अर्थात् रस, रुधिर, शुक्र, मल, इत्यादि करण समीकरण कहा जाता है। साक््नमतामुयायी आचार्य्यलोग कहते हैं कि नाम, कूर्म, अकर, देवदृत्त, और धनन्जय नामी ओरभी पांच वायु है। उद्गिरणकारी वायु नाग है। पच्ुका उत्मोलनकारी वायु कूर्म है।

वेदान्तसार। १२

नुधाजनक वायु ककर है। जुमभगकारक वायु देवदत्त है। पुष्टिकारी वायु धनस्जय है। परन्तु वेदान्तिक आचार्य्य प्राणादि पांच वायुमें नागा टिक पांचोंका अन्तर्भाव करके प्राणादि पञ्चकही कहते हैं। ये प्राणादि पश्मवायसंयुतता आकाशदि पत्भूतों के रजींभसे उत्पन्न होते हैं। पञ्जकमेन्द्रियोंके साथ संयुता ये प्राणादि पञ्चवायु प्राणमय- कोष कहा जाता है। गमनागमनादिकक्रिया इनकी स्वाभाविक होनेके कारय दन प्राणादि पश्चवायुत्ोंको रजांशके कार्य्य कहते हैं। इन पञ्चकोषों मेंसे ज्ञानपक्तिविभिष्ट विज्ञानमय कोष कर्तृ- रूपसे है। इच्कापशिविप्िष्ट मनोमय कोष कारणरूप है। क्रियापक्ियुकत प्राणमय कीष कार्यरूप है। इस प्रकार इनकी योग्यता रहनंके कारण इनके विभाग- को ऐसा वर्णन करते हैं। ये तीन कोष एकत्रित होनेसे सूक्ष शरीर कहा जाता है। यहां भी सब सूक्ष शरीर एकरूपसे वन, अथवा जला- पयके सदय समष्टि, और अनेकरूपसे वृक्ष भ्रथवा जखके सटृभ व्यष्टि है।

१४: वेदान्तसार।

इस सूक्ष शरीर समष्टिरूप उपाधिसे उपहित चेतन्यको सूवाता, हिरसयगर्भ, वा प्राय कहते हैं, कारण वह सृतके वयाई सकल वस्तुओंमें शत प्रोत है और न्ाम, इच्छा, क्रियापक्रियुत्त अपञ्ीक्वत महाभूताभिमानी है। हिरस्गर्सके उपाधिस्वरूप इस सूक्ष शसीर समूहको, स्थूल शरीरसे अति सूक्ष्म रहनेके कारण, सूक्ष शरीर और कोषत्रय कहते हैं, और जाग्रस् वासनामय होनेसे खप्न और स्थूल प्रपन्नका लयस्थानभी कहते हैं। दस सूक्ष शरीरकी व्यट्टिरूप उपाधिसे उपहित सेतन्य तेजसभव्दका वाघ होता है, कारण तेजीमय प्रन्तःकरष उमकी उपाधि है। तैजसका उपाधिरूप इस व्यष्टि सूक्ष शरीरको स्थूल शरीरसे प्रति सूक्ष रहनेके कारण सक्ष शरीर और कोषत्य कहते हैं, और जाग्रत् वासनात्मक रहनेके कारण खप्न श्रीर स्थूल शरीरका लयस्थान कहते हैं। ये हिरसगर्भ और तैजस दोनों सूक्ष मनोवृत्ति द्वारा सूक्षम विषयका अनुभव करते हैं इसमें "सूच्ः वसुका भोगी तैजस" ऐसा स्रुतिप्रमाग है। यहां भी सूक्ष शरीरकी समष्टि और उसकी व्यष्टि ये पर- सपर अभिव्न हैं, और उसमें रहनवाले हिरखगर्भका बर तेजसका परसर प्रभेद हैं, जैसा वनसे वृक्षका अ्रभेद और वनमें रहनेवाले और ृक्षमें रहनेवाले आकापमें अ्रभेद है,

वेदान्तसार। १५

जलाशयसे जलका भेद नहीं और जलस्थित प्रकाशके प्रतिबिम्बमे जलाशयस्थित आ्रकाशप्रतिबिम्बका अ्रभेद है। इस प्रकारसे सूक्ष्म शरीर उत्पन्न होता है। पच्चीक्वत स्थूलभूत हैं। आकायादि पञ्चभूतोंमेंसे प्रत्येक भूतको समान दो भागमें षिभत्ता करके जो दभ अं होते हैं उनमेंसे प्रत्येक पश्भूतोंके पहिले पांच भागोंकी समान चार अंभोंमें विभन्न करके वे प्रत्येक चार अंग अपने द्वितीयार्ईको छ्वोड़कर दूतर चार भूतोंके द्वितीयाई भामके साथ मिश्चित करनेको पञ्चीकरण कइते हैं। इममें प्रमाय यथा-पांच भूतीमेंसे प्रत्येक भूतको समान दो भागोंमें विभक्क करके पद्मात् प्रत्येकके प्रथम भाग को चार भागोंमें विभक् करना और अपनेको कवोड़कर दूतर चार भूतों के प्रत्येक प्रथमांशमे उत्र चार अंगका एक एक श्रं मिला देनेसे पश्ीकवत होता है। इस प्रकारका पञ्चीकरण प्रमाण नहीं ऐसी शङ्गा नहीं है कारण विव्वृत्करण शुतिमें पञ्चीकरणका उपलक्षण हुआ है। पश्चभूत पश्चाम्मकरूपमें समान होनेसे भी प्रत्येकमें पृथक प्ृथक आकामादिका व्यवहार होता है। इसमें न्यायकी प्रमाय है यथा-अपने अपने अ्रंभका आधिक् रहनेसे उस नामसे प्रख्यात होता है। एस पञ्चीकरणके समयमें प्रकाशमें शब्दगुण अ्रभिव्यक्ष होता है, वायुमे शब्द और सर्भ, अ्निमें शब्द, सर्भ, औद

१६ वेदान्तससार।

रूप, जलमें शब्द, स्र्श, रूप, और रस, पृथिवीमें शब्द, स्पर्थं, रूप, रस और गन्ध, ये गुपव्यत्ष होते हैं। दून पञ्चीकत भूतोंसेही एकके ऊपर एक ऐसे रहनेवाले भूर्लोक, भुबलोक, खर्गलोक, महर्लोक, जनोलोक, तपोलोक, सत्यलोक, और एकके नीचे एक ऐसे रहनेवाले अतल, वितल, सुतल, रसातल, तलातल, महातल, पाताल, ब्रह्माएड चार प्रकारोंके स्थूल शरीर चर उनके भोगोपयुत्त अब्र, पान ादिक सब उत्पन्न होते हैं। जरायुज, अण्डज, खेहज और उब्विज्ज ये चार प्रकारके स्यूल भरीर हैं। जरायुसे उत्पन्न मनुष्य पश प्रादि जन्तु जरायुज हैं। पचि सर्पादिक भएडसे उत्पन्न भणडज हैं। यूका, मथक आदि केद और धर्ममादिसे उतान्र खेदज हैं। भूमिसे उत्पन्न तणव्ृच्षादिक उद्विज्ज हैं। यहां भी चतु बिंध स्थूल शरीर समुदायमें वन अ्रथवा जलाशयके सटभ समष्टि और पृथक रूपमे वन ब्रथवा वन्तके सदभ व्यषष्टि होती है। इस स्थूल शरीर समष्टिमें रह्ा हुश चैतन्य 'वैखवानर' और 'विराट' नामसे कहा जाता है, कारण सवदेशभिमानी भी श्रनेक प्रकारसे विराजमान हैं। इसकी समष्टि यह स्यूल शरीर अबका विकार दोनेसे

वेदान्तसार। १७

'अत्रमयकोष' और स्थूल भोगोंका आयतन रहनेके कारण 'जाग्रत्' शब्दका वाष्य होता है। इस स्थूल शरीरकी व्यष्टिमें रहा हुआ चैतन्यके विशव कहा जाता है, कारण ये सूक्ष शरीरके अभिमानकीन छोड़कर सल शरीरमें प्रविष्ट है। इस व्यष्टिको स्थूल शरीर और अन्नका विकार रहनेके कारण 'अन्नमय कोष' और स्थूल भोगोंका आयतन रहनेके कारग 'जाग्रत्' कहते हैं। जाग्रत् कालमें विख और वैश्वानर वे दोनी दिक, वायु, सूर्य्य, वरुया और अख्विनीकुमार इूनके द्वारा नियुक्त होकर भीत, तक, पचः, जिन्वा, घ्राप, इन पञ्च न्ानेन्द्रियोंसे क्रमशः शब्द, स्र्श, रूप, रस, और गन्ध इन पांच बाह्य विषयोंका प्रनुभव करते हैं। अग्नि, इन्द्र, उपेन्द्र, यम, प्रजापति इनसे नियुत्त होकर वाक, पागि, पाद, पायु, और उपस दून पांच कर्मेन्द्रियों के द्वारा क्रमशः वचन, ग्रहण, गमन, त्याग, और आ्रनन्द ये पांच बाह्य विषय अनुभव करते हैं। चन्द्र, ब्रझ्मा, शङ्गर और विष् इनसे नियन्त्रित होकर मन, बुद्धि, अहद्गार और चित्त ये चार अन्तरिन्द्रियोंके द्वारा क्रमसे सङ्ल्प विकन्प, निवय, शहङ्गार्य्य, चैत्त, ग्रे स्थूल विषय त्रनुभव करते हैं। इसमें "जागरितस्थ विश, वैखवानर, बाह्य स्ूलविषयोंका पनुभव करते हैं" ऐसा श्रुतिप्रमाय है। ३

वेदान्तसार।

यहां भी स्ूल शरीरसमष्टि और तद्ताष्टिका अ्रभेद है औरर स्थूल शरीरसमट्टिमें उपद्टित वैखानरके साथ स्थूल शरीर व्यष्टिमें उपहित विश्वकाभी अ्रभेद है। जैसे कि वनसे वक्ष जूदा नहीं और वनस्थित आकाशसे वन्नस्थित आकाशका भेद नहीं, और जलाशयसे जलका भेद नहीं और जलाभयमें प्रतिबिस्बित आकाशसे जलमें प्रतिबि्बित आरकाशका भेद नहीं। इस प्रकार पन्नीकृत पञ्च भूतोंसे संसार उत्पन्न होता है। इन सब स्थूल सूक्ष कारणोंका समूह एक महान् संसार होता है, जैसी सब वनोंकी समष्टिको एक बड़ा वन कहा जाता है और सब जलाथयोंके समष्टिको एक महान् जला. भय कहा जाता है। इस महत् प्रपथ्नसे उपस्थित वैखवानर, विख, हिरएगर्भ, तैजस, ईख्वर, और प्राज्त ये सब एकही चैतन्य है, जैसा कि समस्त वनोंमें रहनेवाला आकाश और समस्त जलाभयोंमें प्रतिबिम्बित आकाश एकही है। इस महत् प्रपप्नके साथ उसमें उपस्थित चैतन्य त्रविविक्र रूपसे "सर्व' खत्विदस्बह्म" इस महावाक्यका वाच्य, और विवितरूपसे उत्र महावाक्यका लच्ष्य है। जैसा दग्ध लौह पिएडसे अभिन्न अ्म्मि अयो दहति" इस वाक्यका वाच और लोहपिएडसे भिन्नरूप होकर उक वाक्यका लक्ष्य होता है।

वेदान्तसार।

इूस प्रकार वस्तुसरूप ब्रम्म चेतन्यमें अ्रवसका पारोप सरूप अध्यारोपन्याय साधारणतः प्रदर्शित हुशा। शरब जीवचतन्य में विशेष अध्यारोप अर्थात कौन कौन मतावलम्बी जन किस वस्तको जीवात कहते हैं इसका भेद कहताह। अति मूख जन पुत्रकी आम्मा कहता है और उसमें आलाही पुत्र होवर जनमग्रहण करता है" इस ग्रुतिका प्रमाण देता है, उत् युत्रिके बलसे कहता है कि अपनेमें जैसी प्रीति वैसीही पुत्रमें दिखाई देती है और पुत्रकी पुष्टि हुई प्रथवा वह नष्ट हुआ तो अपनी पुष्टि हुई अगर आपही नष्ट हुआ ऐसा अनुभव करता है। कोई चारव्वाक अपने स्थूल शरीरहीकी प्रात्मा कहत हैं और इसमें "यह अबरसका विकार पुरुषह्ी आ्रात" ऐसा स्रुति- प्रमाण देता है, इस युक्निसे कहते हैं कि जलते हुए घरमें पुत्रको छोड़कर आप उस घरसे निकल आते दिखाई देता है "में स्थूल, में छ्वश" इत्यादि अनुभव करता है। दूसरा चाव्वांक दृन्द्रियोंकी आत्मा कहता है, और इसमें "वे सब दृन्द्रिय प्रजापतीके निकट जाकर बोले" इस सुतिका प्रमाण देता, इस युक्िके बलसे कहता है कि "दून्द्रियोंका प्रभाव होनेसे शरीर अचल होता है और मैं श्रन्ध, मैं बधिर" ऐसा कहता है। बीर एक चावयाक प्रायको आात्मा कहता है, और इसमें

२० वेदान्तसार।

"यरीरादिसे भिव्न प्रागामय अन्तरात्ा है" यह श्रुतिप्रमाख देता है, और ऐसी युक्तिका बलसे कहता है कि "प्रायका अभाव होनेसे इन्ट्रियगणोंके क्रियाका अभाव होता है और 'में स्रुधित में तषित' ऐसा त्रनुभव करता है इत्यादि। और भी एक चार्व्वांक मनको आत्मा कहता है औ्रर इसमें "शरीर, दृन्ट्रिय, प्राप इत्यादिसे भिन्न मनोमय धन्त- रात्मा" इस खुतिका प्रमाण देता है, और ऐसी युत्तिको कहता है कि "मन स्तब्ध होनेसे प्रायादिकोंका अरभाव होता है, और में सङ्गन्पयुत्त, में विकल्पयुत, ऐसा अनुभव करता है" दूत्यादि। बौद्धमतानुयायी लोक बुद्धिको आत्मा कहते हैं और इसमें "शरीर, दृन्द्रिय, प्राण, और मन इनसे विभिन्न श्रन्त- रातमा विज्ञानमय है" इस शुतिका प्रमाय देते हैं, और ऐसी युति बोलते हैं कि "कर्णके अभावमे करणका प्रभाव होता है और "कर्त्ताके अभावसे कारपभक्रिका प्रभाव होता है ऐसा अ्रनुभव करता है" इत्यादि। प्राभाकर और ताकिक ये दोनो प्ज्ञानकी प्रात्मा कहते हैं और इसमें 'शरीरादिसे भिन्न आनन्दमय अन्तरात" इस शुतिको प्रमाण देत हैं और ऐसी युत्नि बोलते हैं कि "सुषु प्निकालमें अज्जानसे बद्ाटिकका भी लय दिखाई देता हैं और 'में श्रज्त' इस प्रकार प्रनुभव करता है इत्यादि। भट्टमतानयायी लोक अभानीपह्ित चैतन्यकी भराका

वेदान्तसार। २१

कहते हैं और इसमें "प्रज्ञान घन स्वरूप आ्नन्दमय ही आरत्मा" इस श्ुतिको प्रमाम देते हैं, और ऐसी युक्ति कहते हैं कि "सुषप्तिकालमें सबका लय हो जानेके बाद श्रम्ञानोप- दित चैतन्यके खप्रकाशका अ्नुभव होता है और 'में मुझकी जानता नहीं' ऐसा बनुभव करता है इत्यादि। और एक बौद्ध शून्यको आत्मा कहता है और एसमें "यह जगत् पहिले असत् था" इस श्ुतिकी प्रमाण देता है, और ऐसी युक्ति कहता है कि "सुषप्निकालमें सबहीका अ्रभाव होता है और थयन करके सुषप्तिकालमें मेरा अभाव हुश था" दस प्रकार सुष पनिसे उठे हुए व्यक्तिका अपने अभावसरूप स्ृतिका अनुभव होता है" ऐसा अनुभव करता है। त्रब ये सब पुत्रादि्शून्यान्तका अनात्मत कहता हं। ये सब अति मूढ़ प्रभृति वादियोंने कहे हुए उत्तरोत्तर श्रुतियुत्ति अ्रनुभवाभासोंसे पूर्व पूर्व श्ुतियुत्ति अ्रनुभवाभासके आ्रव्मत्व प्रतिपादनका खणडन होनेके कारण पुत्रादिशून्य पर्य्वन्तका अनात्मत्व स्पष्ट प्रकाशित होता है। और भी 'प्रत्यगात्मा स्थूल नहीं, प्राप नहीं, मन नहीं, कर्त्ता नहीं केवल चैतन्य सत् इत्यादि प्रबल ्रुतिविरोध रहनेके कारण, और "पुत्रादिशून्यपर्य्यन्त जड़पदार्थका श्रत्म- चैतन्याभास्यत्व" ऐसी युत्ि होनेके हेतु और "मैं ही ब्रम्म" ऐसा न्रानियोंका प्रबल अनुभव रहनेके कारण पूर्वोक्ष श्रुति युत्ति प्रमुभवाभासोंकी बाधा पहुंचती है, इस लिये पुव्रादि-

१२ वेदान्तसार।

शून्यपर्य्यन्त सबही अनामा हैं ऐसा स्पष्टतः प्रकाशित होता हैं। अतएव पुत्रादिशून्धपर्य्यन्त जड़का भासक नित्य, शुद्ध, बुद्ध, मुक्त सत्यस्वरूप प्रत्यक चैतन्यही आक्षा और वस यह वेदा- न्तन्नोंके अनुभवसे सिह है। इस प्रकार वस्तमें अवस्का आरोपरूपी अध्यारोपन्याय विशेषकरके प्रदर्शित हुशा। जैसा रञमें सपके बदले अर्थात् रब्जमें सर्पका भ्रम होके फेर भरमनाथ होनेके बाद सपज्ानका नाथ होकर केवल रजही रहती है वैसा वस्तुविवर्त्त पवस्का अर्थात् सव्विदानन्द ब्रह्म वसुमें अ्म्ानादि जड़प्रपस्च जी स्रम उसका नाथ होनेके बाद केकल ब्रद्मकी अवस्थिति होती है, यह अपवाद न्याय है। कारण विषयमें प्रमाण स्रूपके अ्रन्यथा होकर जो कारण कार्य्यको उत्पन्न करता है उसका नाम विकार अथवा परिणामी उपादान कारप, जैसा दुग्ध दह्ीके लिये परिणामी कारय है। और सरूपका परिवतन न करके जो कारप कार्य्यको उत्पन्न करता है, उसका नाम विवर्त्त उपा. दान कारण, जैसा रव्ज सर्पको विवत कारय है। भमनाशसे जिस प्रकार ये सब प्रपश्न परस्र खख कार- शोंमें लीन होकर परिशेषमें केवल ब्रह्मरुपसे रहते हैं यह प्रकट करता हं। यह सथूल भोगोंका आयतन चतुरबिध स्थूल शरीर ये भोग्यरूप अन्नपानादि और इन सबोंके बाधारखरुप

वेदान्तसार। २२

भूलोक आदि चौद: भुवन और यह आयतनसरूप ब्रझ्माएड, से सब अपने कारणरूपी केवल पञ्चीक्वत पत्चभूत हैं। शब्दस्पर्शादि विषयोंके साथ ये सब पञ्ीकत पञ्चभूत और सकल सूक्षम शरीर खीयकारणरूप अपन्नीक्वत पत्त- भूतही हैं। सत्वादिगुणयुत्त ये अपचीक्वत पत्चभूत उत्पत्तिके विपरीत क्रमसे अर्थात् पृथ्वी जलमें, जल अग्निमें, अग्नि वायुमें, वायु आकाशमें, आकाथ पज्ञानमें, इस प्रकारसे कारणरूप केवल अभ्ञानीपहित चैतन्य होता है। यह अज्ञान और प्म्ञानोपहितचैतन्य ईखर प्रभृति सब ही उनका आधारसरूप अनपहितचैतव्वरूपी केवल तुरीय ब्रह्म होता है। इस अध्यारोप और अपवाद न्यायके कहनेसे 'तत्' और 'वम्' ये दो पदारथोंका शोधम और सिद्धि हुई। जैसा अज्ञानादिकोंकी समष्टि पर्थात् अज्ञान, सूक्ष और स्थूल शरीरसमष्टि और तदुपहित चैतन्य अर्थात् ईखर हिर्गर्भ, और विराट चैतन्य, और अनुपहित अर्थात् तुरीय ब्रह्म चैतन्य, ये तीन तप्त लौहपिएडसे सदृय अविवितरूपसे 'तत्' इस पदके वाचार्थ होते हैं, और अज्ञानादि समष्टिस्वरूप उपाधि और तत्स्थित ईखरादि चैतन्वका आधाररुपी अनुपहित तुरीय ब्रह्म चेतन्य 'त्वम्' शब्दका लख्षार्थ है। श्रज्ञानादिकोंकी व्यक्टि अर्थात् अध्ान, सूच्स और स्थूल

२४ वेदान्तसार।

भरीरोंकी व्यष्टि और तत्संयुत्त चैतन्य र्थात् प्रान्न, तैजस और विखचैतन्य और अनुपहित तुरीय ब्रह्म चैतन्य ये तीन तप्त लौहपिएडके सदृश अप्रकाशित भावसे 'त्वम्' इस पदके वाच्यार्थ हैं, और अम्ानादिका व्यष्टिरूप उपाधि और तत्- स्थित प्राप्त प्रभृति चेतन्वीका आधाररूपी अनुपहित श्ररानन्द- स्रूप तुरीय ब्रह्म चैतन्य 'त्वम्' इस पदका लच्यार्थ होता है। अ्रब महावाक्यके अरथका वर्णन करता हं। 'तत् त्म् अ्रसि' यह महावाक्य तीन प्रकारके सम्बन्धींसे अ्रखएड ब्रम्म च्ैतन्यका बोधक होता है। सामानाधिकरए अर्थात् 'तत्' और 'त्वम् इन दोनो पदोंकी एक अधिकरणमें स्थिति, विशेषण विश्रेष्यभाव अर्थात् दोनो पदोंके अर्थइयका विशेषण औौर विश्रेष्यरूपसे सम्बन्ध, और लच्चलक्षणभाव अर्थात् प्रत्यगात्मा लच्ष्य और पदद्वय लक्षण दूस प्रकारका सम्बन्ध, यह तीन सम्बन्ध हैं। इसमें ऐसा प्रमाथ है "प्रत्यगात्मा, पद और उनके अर्थकी सामानाधि करए, विशेषण विशेषरूप और लक्ष्यलक्षणभाव ये तीन प्रकारके सम्बन्ध हैं।" जैसा "वही देवदत्त यह" इस वाक्यमें पूर्वकाल दृष्ट देव- दत्तका बोधक 'वही' यह शब्द और वर्त्तमानकाल दृष्ट देव दत्तका बोधक 'यह' शब्द इन दोनोंका एक देवदत्त व्यातिमें तात्पर्य्यभावसे सम्बन्ध है, इसकी सामानाधिकरएय सम्बन्ध कहते हैं। ऐसाही 'तत् त्म् असि' इस वाक्यकमें अप्रत्यच

वेदान्तसार। २५

चेतन्यका बोधक 'तत्' शब्द और प्रत्यन्न चैतन्यका बोधक 'त्म्' प्रब्द दून दोनों शब्दोंका एकही चेतन्यमें तात्पर्यस्वरूप सम्बन्ध है। जेसा उक्र लौकिक वाक्में 'वही' शब्दका अर्थ पूर्व कालदृष्ट देवदत्त और 'यह' शब्दका अरथं वर्त्तमानकाल दृष्ट देवदत्त ये दोनों अरथ परसर विशेषण विभेषरूप होते हैं कारण दोनों अरथांका परस्पर अभिन्न भावसे एक वस्तमें ही तात्पर्य् है इसको विशेषण विशेष्य भाव सम्बन्ध कहते हैं। ऐसाही 'तत्त्वमसि' इस वाक्यमें 'त्वम्' इस पदका अरथ प्रत्यच् चैतन्य और 'तत्' पदका अथ अप्रत्यक्ष चैतन्य ये दोनो अर् परस्पर विशेषण विशेषरूप हैं कारण दोनी अर्थ परस्पर अभिन्न भावसे एकही वस्तुका तात्पर्य्य है। जैसा पूर्वोक्त वाक्यमे 'वही' और 'यह' ये दोनों शब्दोंके दो अर्थ जी पूर्वकालदृष्टत्व और वर्समानकालटृष्टत्व उसको क्वोड़कर केवल अविरुद् देवदृत्त लच्ष्य और दोनीं गब्द लच्षण होत हैं। यह लक्ष्यलच्नणभाव सम्बन्ध है। ऐसाही यहां 'ततत्वमसि' वाक्यमे 'त्वम्' और 'तत्' दन दोनों पदोंके श्रथ्में नो प्रत्यक्षत्व और अप्रत्यक्षत्व है उसकी क्वोड़कर केवल एक अरविरुद्ध चैतन्य लच्ष्य और दोनो पद लक्षण हैं। इसका नाम भास्त्रमें भागलक्षण एसा कहा है। इस वाक्यमें 'नील उत्पन्न' इस वाक्यके सटभ वाक्यार्थ ठीक नहीं है।

१4 वेदान्तसार।

इस 'नील उत्पल' वाक्यमें 'नील' पदका नर्थ गुण और उत्पल' पद्का अर्थं उत्पल् द्रव्य, ये दोनो शुक्कादिगुय औरीर वट आदिक द्रव्योंका व्यवच्कदक रहनेके कारण विशेषष वधेष्यभाव सम्बन्धरूप, अ्थवा एकतर विश्िष्टके साथ श्रन्य रका ऐकरूप वाक्यार्थके सीकार करनेमें प्रत्यचादि दवतर माणोंका प्रविरोध रहनेसे वाक्यार्थ ठीक होता है। 'सत्वमसि' वाष्यमे 'तत्' पदार्थ अप्रत्यक्ष चैतन्य और त्वम्' पदार्थ प्रत्यक्ष चेतन्य इन दोनोंका परस्पर प्रभेदद्योत- सत्वसे विशेषपविशेधभावरूप सम्बन्ध, अथवा एकतर विशि के साथ अन्यतरका ऐक्य इस प्रकार वाक्याथका खीकार हरनेसे, सवेत, किव्वितन्ष रुपसे प्रत्यच्षादि दूतर प्रमाणोंका विरोध रहनेके कारण वाक्यार्थ ठीक होता नहीं। इस वाक्में "गङ्गा में गवाला रहता है' दस वाक्यके रट्टभ जहत्म्वार्थलक्षणारूप वाक्यार्थ सङ्गत होता नहीं। एत लोकिक वाक्यमें जलप्रवाहरूप गङ्गा और गवाला न दोनोंके प्राधार और आधेय लक्षण वाक्यार्थका सर्वप्रकारसे विरोध होता है, उस विरोधको परिहार करनेके लिये गङ्गा प्रब्दका निज अरथ जो जलप्रवाह उसको परित्याग करके लक्षणाके द्वारा तत्सम्बन्धि तीर ऐसा भर्थ करना युत्तिसिध होता है, इस लिये जहत्खार्था सवषा सक्गत है। 'तत्वमसि' वाक्यमे प्रत्यक्ष और अप्रलक्ष, ये दोनो सेतव्योंके ऐक्य रूप वाय्यार्थमें विरोध नहीं, केवल प्रत्वच बौर

वेढान्तसार।

प्रात्यक्षके प्रतिपादक अंभह्ीमें विरोध है, इस लिये भपने अर्थको परित्याग करके अन्यव्र लक्षणाका सीकार करमा युक्रिसिद नहीं इस कारण जहत्खवार्था लक्षणा बसङ्गत है। और यह भी उचित नहीं कि, जैसा गद्गा शब्दके अपने परथंको छवोड़कर लच्षणाके द्वारा तीर अर्थ युक्ध होता है, वैसाही लक्षणाके द्वारा 'तत्' पदके अपने अ्थको छोड़कर 'त्वम्' पढका अथ लक्षित हो, अथवा 'त्वम्' पदके अपने अर्थको कोड़कर 'तत्' पदका अर्थ लचित हो, उसमें जहत्- खाथलक्षणा सङ्गत होती है। क्योंकि सक पूषवाक्मे तीर शब्द अमुत्त है इूस लिये तदथंज्ञानकी अपेतामे जहतखार्थ लक्षणा सङ्गत होती है, और इस वाक्यमें 'तत्' और 'स्म्' दनो पद उत्न हैं दूस लिये दोनो अरथोंका ज्ञान सतःसिध् है उसमें लक्षणाके द्वारा फेर और पदका और अर्थ करनेकी पपेचा नहीं, अतएव जहत्म्वार्था लक्षणा सङ्गत होती नहीं है। और एक वाक्यमें "रन्नवण जाता है" इस वाक्यके सटय भअहत्सवार्थलक्षणरूपी वा उार्थभी सङ्गत होता नहीं। एक लोकिक वाक्यमें कगुणके गमनरूपी वाक्यार्थका विरोध रहनेके कारण 'रत्न' शब्दके अरथ्रंकोन कोड़के भी लक्षणाके द्वारा उसके आथय प्रखादिरूप अ्रथकी करके उसके विशोधको परिहार करना सभभाव्य ै इस कारण भ्रज- इत्खार्था लक्षण युक्त है। 'तख्वमसि' वाक्यमें प्रत्यव और प्रप्रत्यक्ष चेतन्यके ऐकरूप

२८' वेदान्तसार।

वाक्यार्थमें प्रत्यक्ष और अप्रत्यक्षके प्रतिपादक अंभ्का विरोध रहनेके कारण विरुद् अंभकोन कवोड़कर भी लक्षणाके द्वारा 'तत्' सम्बन्धि जो कोई अरथ लचित होनेसेभी उसके विरोधका परिहार करना समभाव्य नहीं इस लिये जहत् खार्था लक्षणा सम्ाव्य नहीं है। और यहमी उचित नहीं कि 'तत्' पदके अभवा 'त्वम' पट्के अपने अथांको कोड़कर अ्रविरुद्ध अ्रथांशके सहित 'व्वम्' अथवा 'तत्' पदका अर्थ लचित हो, उसमें उत्त प्रकारके भागलक्षणाका स्वीकार करना निष्पयोजन है। क्योंकि एक पदके द्वारा अपना अधांश और पदार्थान्तर ये दोनो अथ लक्नणासे सभाव्य नहीं, और अन्य उत पदमे जो जो अथ ज्ञात होता है उसका फेर लक्नणाके द्वारा दूसरे पदार्थके जानकी अपेचषामी सभाव्य नहीं है। इस लिये जैसा 'वह वही देवदत्त' यह वाक्य वर्त्तमान और अतीत कालमें दृष्ट देवदत्तरूप जो वाच्यार्थ है उसके एक अंभका विरोध रहनेसे विरुड अंभ जो अतीत अधवा वर्त्तमानकालटष्टत्व उसकी परित्याग करके अरविरुद्ध अ्रंं देवदत्त लच्चाथ है। उसी प्रकार 'तत्त्वमसि' यह वाक्य प्रत्यन् और श्रप्रत्यक्ष चैतन्यका ऐक्रूप जो वाषयार्थ उमके एक अंगमे विरोध रहनेके कारण विरुद्ध अंभ जो प्रत्यक्षत्व और श्रप्रत्यत्तत उसको क्ोड़कर अविरुद्ध अखएड चैतन्य अंभह्ी लच्ष्यार्थ है।

वेदान्तसार।

अरब "मेंही ब्रह्म" इस प्रकार ज्ानजिद्ठींका है उनके अ्रनु- भव वाक्यके अथको कहता हं। आचार्य्से पूर्वात्त प्रकार अध्यारीप और अपवाद न्याय कथनपूर्वक 'तत्' और 'त्वम्' दन दोनों पदोंके अर्थको शोधन करके 'तत् त्व' असि' इस वाक्यके द्वारा शखगडचेतन्य ज्वात होनेके बाद में नित्य, शुद्ध, बुद्ध, मुत्त, सत्य सरूप, परमानन्द, शद्वितीय, ब्रह्म इस प्रकार अखणडाकार अन्तःकरणवत्ति उदित होती है। उस अन्तःकरपव्टत्तिमें चैतन्य प्रतिबिम्बित होनेके बाद उसके प्रकाशसे प्रत्यगात्मामे अभिन्न परब्रह्मविषयक अस्जान नष्ट होता है, उस समय जैसा वस्त्रका कारण सूत्रका नाथ होनेसे वस्त्मी नष्ट होता है, तद्दत् सवकारण अज्ञान नष्ट होनेसे तदन्तर्गत अखमडाकार अन्तःकरणव्त्तिमी नष्ट होती है। बाद, जैसी दीपकी प्रभा सूर्य्यप्रभाको प्रकाश करनेमें समर्थन होकर अभिभूत होती है उसी प्रकार अन्तःकरण- वत्तिमें प्रतिबिम्बित चैतन्य खप्राश्तम्वरूप ब्रह्मचैतन्यकी प्रका पित करनेमें असमथ होनके कारण अभिभूत होकर उपाधि- भूत अन्तःकरपव्ृत्तिके अभावसे आप परब्रह्ममात्रही होता है, जैसा कि दपके अभावसे मुखका प्रतिबिम्ब केवल मुखह्ी होता है। इस प्रकार मैंही ब्रह्म" दस प्रकार ज्ञानिलोगोंका अतुभव होता है।

३० वेदान्ससार।

प्रतएव मनमें हो दर्शनयोग्य और जो मनसे ममन किया जाता नहीं ये दोनो शुतिवाक्योंका विरोध नाशित हुआ्रा, क्योंकि मनोवृत्ति द्वारा पधान नाथ होता है लेकिन प्ात्ति प्रतिबिस्वित चेतन्य उसकी प्रकाश करनेमें समर्थ नही होता यह सिद् हुआ है। इसमें प्रमाय है जैसा "पास्त्- कर्टगणोने परब्रम्मके अन्सःकरणप्रतिबिम्बित चेतन्यके द्वारा प्रकाशमानता निषेधपूर्वक वत्तिसे तड्विषयक पन्ञानमाप्को सवीकार किया है, क्ोंकि परब्रह्म सप्रकाशसरूप है इस लिये अ्न्यके द्वारा उसका प्रकाशित होना सम्ाव्य नहीं। प्रखण्डाकारसे आ्रकारयुता अन्तःकरगव्वत्तिसे जड़पदार्था- कारसे आकारयुक्त अन्तःकरणव्ृत्तिका थोड़ा सा विशेष होता है यह कहता हं। जैसा घट प्रत्यक्ष रहनेके कालमें घटा- कारसे आकारित चित्तवृत्ति प्रभ्ात घटको अधिक्वत करके एसकी अज्ञानतानाशपर्वक प्तिगत प्रतिबिम्बके द्वारा घटको प्रकाशनित करती है। इसमें यह प्रमाण है "शन्तःकरगवृत्ति और तद्त प्रतिबिम्बित चेतन्य ये दोनीं घटको पाते हैं, लेकिन अन्तःकरपव्टत्तिके द्वारा घटकी पज्जानता नष्ट होती है और प्रतिबिम्बित चैतन्यके द्वारा घट प्रकाशित होता है।" जैसी दीपकी प्रभा पन्धवारस्थित घटपटादिकींको प्राप्त होकर तद्गत ब्रन्धकारको नष्ट करके उनको प्रकाशित करती रै, वेसीड़ी अन्तःकरणवृत्तिके द्वारा बटादिकोंकी प्रभ्नानता

वेदान्तसार। ३१

नष्ट होती है और अन्तःकरणव्ृत्तिमें प्रतिबिस्वित पेतन्यके द्वारा घटादिक प्रकाशित होते हैं। इसी प्रकार परमात्मचेतन्यका सान्तात्कार होनेतक शवगा, मनन, निदिध्यामन और समाधि इनका अ्रनुष्ठान करना अवश्य है इस लिये पब अवणादिकोंका लक्षण दिखलाता हं। तात्पर्य्यनिश्चायक कः प्रकार लि्गोके द्वारा श्रद्वितीय पर- ब्रमममें समस्त वेदान्तके तात्पर्य्का प्रवधारण त्रवय है। उपक्रमोपसंहार, अ्रभ्याम, अपूर्वता, फल और अर्थवाद, और उपपत्ति, ये छः प्रकारके लिद्ग हैं। इसमें प्रमाण है जैसा उपक्रमोपसंहार, अभ्यास, अपूर्वता, फल, अर्थवाद और उपपत्ति ये छः लिङ्ग तात्पर्य्य निर्षायक हैं। जिम प्रकरणमें जो वस्तु प्रतिपाद्य हो उस प्रकरणके श्रदि और अन्तमें उसी वस्तका कथन, उपक्रमोपसंहार है। जैसा छ्वान्दोग्य उपनिषत्के छठे अध्यायके आदिमे "एकही शद्वि- तीय ब्रह्म" और अन्तमें "यह पाममा जगनाय है" इस प्रकार प्रतिपाद्य अरद्वितीय वस्तु कथित है। जिस प्रकरणमें जो वसु प्रतिपाद्य हो उस प्रकरणमें वारंवार उसी वस्ुका प्रतिपादन अभ्यास है। जसा उता षठ्ठ प्रध्यायमे 'तत्वमसि' इस वाक्यसे नव बार शरद्वितीय ब्रद्म बसका प्रतिपादन है। जिस प्रकरणमें नो बखु प्रतिपाध हो उसको उसके विना

३२ वेदान्तसार।

दूमरे प्रमाणका अविषय है ऐसा प्रतिपादन करना अपूर्वता है। जैसा उक्त षष्ठ अध्यायमें अद्वितीय ब्रह्म उपनिषत्को छोड़के दतर प्रमाणोंका अविषय है ऐसा प्रतिपादित हुआ है। जिस प्रकरगमें जो वस्तु प्रतिपाद्य हो उमी प्रकरणमें उसका अथवा उसके अनुष्ठानका स्थमाण प्रयोजन फल है। जैसा उक्र षष्ठ अध्यायमें "आचार्य्यवान् पुरुष ब्रह्मकी जानने सकता है। उस ज्ञानी पुरुषका देह क्ूटनेका ही विलम्ब है। देह छ्ूटनेके बाद वह ब्रह्ममें लीन होता है" इस प्रकार अद्वितीय वस्तुके ज्ञानका प्रयोजन और तत्प्राप्ति यह सुना गया है। जिस प्रकरणमें जो वस्त प्रतिपाद्य हो उसकी प्रशंसा अर्थं- वाद है। जैसा उक्त षष्ठ अध्यायमें गुरु कहते हैं कि "हे श्रिष्य तुम मेरे पास यह पूछ्ते हो कि जिसकी जाननेसे अश्रुत पदार्थका श्रवग, अम्मृत पदार्थका स्रण और अज्ञात पदार्थका ज्ञान होता है इस प्रकार अद्वितीय वस्तुकी प्रमंसा किई है। जिस प्रकरणमें जो वस्तु प्रतिपाद्य हो उसमें बह वस्तु प्रतिपत्र करनेके लिये स्ूथमाग युक्ति उपपत्ति है। जैसा उत्त षष्ठ अ्रध्यायमें हे सौम्य, जैसा एक मृत्पिएड ज्वात होनेसे सब मृत्तिकामय पात्र ज्ात होते हैं, (उनकी) विक्वति और नाम केवल वाक्यही हैं सृत्तिकाही यथार्थ है,

वेदान्तसार।

दूसी प्रकार प्रद्वितीय वसके प्रतिपादममें विकार केवल वाक् हैं" ऐसी युक्ति कही गई है। वेदान्तकी परविरोधि युक्नियोंके द्वारा सवदा स्ुत अद्ि- तीय ब्रह्मवस्तुकी चिन्ता मनन है। विरोधि जो देहादि जड़पदार्थोंका ज्ञान उसका निरा- करण करके अद्वितीय ब्रह्मवस्तुके अविरोधि ज्ञानका प्रवाद् निदिध्यासन है। सविकल्प, और निर्विकल्य ऐसा दो प्रकार समाधि है। साता, ज्ान, और ज्ेय इन तीन विकन्योंका ज्वान रहने- सेभी अद्वितीय ब्रह्म वस्तुमें शखएडाकारसे आ्रकारप्राप्त चित्त वृत्तिका रहना सविकष्य समाधि है। उस कालमें जैसा मृत्तिकामय गजमें 'यह गज है' ऐसे ज्ञानके रहतेभी वह मृत्तिका है ऐसा ज्ञान रहता है, वैसा द्वेतज्ञानके रहतेभी श्रद्वेत ज्ञान होता है। इसमें प्रमाण है कि "साचिरूप, सवं- व्यासी, उत्क्वष्ट, प्रकाशखरूप जन्म, और विनाभरह्ित, निर्लिप्त, सर्वगत, सर्वदा विमुत्खभाव जो अद्धितीय चैतन्य है वही मैं इ"" इत्यादि। ज्ञाता, ज्ञान, और ज्ेय यह विकल्पत्यके ज्ानाभावसे अद्वितीय ब्रह्म वस्तमें एकौसूत होकर अरखणडाकारसे प्रकारयुक्त चित्तव्वत्तिका अवस्ान निर्विकल्प समाधि है। एस समयमें जैसा जलमिश्चित और जलाकार भये हुए लवयमें लवपत्व नानके अभावसे केवल जलकाह्ी न्ान

वेदान्तसार।

होता है वैसा अद्वितीय ब्रम्माकार भये हुए चित्तवृत्तिका स्ान न होनेसे अद्वितीय ब्रह्म वसुमात्र ज्ञान होता है। इस लिये सुषुप्तिसे इस समाधिका भेद नहीं इस प्रकार भङ्गाका सभव नहीं रहा, क्योंकि सुषुप्ति और समाधि इन दोनो कालोंमे वत्तिम्ानका पभाव रहना इस अंभमें समानत्व होनेसे भो वृत्तिको सत्ता और असत्ताके द्वारा दोनोंका भेद है। एक्र निर्विकत्प समाधिके ब्रङ्ग यम, नियम, श्रसन, प्राणायाम, प्रत्याहार, धारगा, ध्यान, और सविकषप समाधि ये हैं। पहिंसा, सत्य, अचीर्य, ब्रह्मचर्य और अपरिग्रह ये यम है। शचिता, सन्तोष, तपस्या, अध्ययन और ईखवरमें प्रपि- धान ये नियम हैं। इस्तपदादिकींके संस्थापन प्रकार पझ्मासनादिक, भासन हैं। रेचक, पूरक, कुश्भक रूपी प्रापको दमन करनेके उपाय प्राणायाम हैं। भब्दादि विषयोंसे श्रोतादिक इन्द्रियोंका निराकरण, प्रत्याहार है। परद्ितीय ब्रह्मवसमें अन्तःकरणका प्रभिनिवेध धारणा है। पद्वितीय ब्रह्मवसमे अन्त:करपव्ृत्तिका प्रवाह ध्यान है।

वेदान्तसार। ३५

सविकल्प समाधि पहिलेही सता हुआ है। ये सब भफ्गोंसे युश्त अङ्गी जो निर्विकत् समाधि उसके लय, विक्षेप, कषाय, और रसास्ाद ऐसे चार प्रकार विघ्न सभाव्य हैं। अखएड ब्रह्मवस्ुकी अवलं्बन करनेमें पसमर्थ होनेसे अ्रन्त:करपव्ृत्तिकी मिद्रा लय है। श्रखएड ब्रह्मवस्तुका पवलम्बन करनेमें श्रसमर्थ होनेसे चित्तव्ृत्तिका अन्यावलम्बन विन्षेप है। लय और विन्ेपके पभावसे भी रागादि वासनाओोंके द्वारा स्तब्ध होकर अन्तःकरपवृत्तिका अखएड ब्रह्मरूप वस्ुका प्रवलम्बन करनेमें प्रसमर्थ होना कषाय है। निर्विकल्प श्रखएड ब्रह्मवस्तका अवलम्बन न करके अ्रन्त :- करपव्ृत्तिका सविकन्प आनन्दास्ादन अथवा निर्षिकल् समाधिके आरभमें ही सविकल्प आ्रनन्दका आस्ादन रसा सादन है। ये चार प्रकारके विघ्ीसे रह्ित चित्त, जब वायुसे अ्रस्पृष्ट दीपके न्याई अपल होकर केवल अखणड चैतन्यकी चिन्तामें तत्पर होय उसको निर्विकल् समाधि कहते हैं। इसमें स्ुतिप्रमाण है कि "लयरुपी विघ प्राप्त होनेसे अ्रन्तःकरगकी जाग्टत करेगा, अन्तःकरण विच्ेषयुत होनेसे शान्त करेगा, कषाययुत्र होनेसे ज्वात होकर निवृत्ति रकवेगा, श्रखणड ब्रझमवसुमें प्रविधान होनेसे अ्रन्तःकरणकी चालित नहीं

वेदान्तसार।

करेगा, उस समयमे कोई सविकन् प्रानन्दका ब्राम्वादन करेगा नहीं और बुड्धिके द्वारा निःसङ्ग होगाइ।" स्मृति- प्रमाणभी है यथा "जैसा वायुरह्ित दीप अचल होता है वैसाहो होगाइ।" अब जीवन्म तका लक्षण निरुपण करता हं। शरखरडचैतन्यसवरूप ब्रह्मज्नानके अनन्तर उसका प्रभ्ान- नाथ छोनेसे सर्वव्यापी चैतन्यसवरूप ब्रह्मका साक्षात्कार होनेके बाद आज्ान और तत्कार्य्सरूपसच्वित पुए, पाप और संशय, समादिकी निवृत्ति होनेके कारण सकल संसार बन्धनरहित ब्रह्मनिष्ठ जीवन्म ता है। इसमें सुतिप्रमाण "उस सर्वश्रेष्ठ परब्रह्मका साच्षाक्कार होनेसे अन्तःकरणके सब स्ररम नष्ट होते है, सब संशय दूर होते हैं और सब सदसत् कमोंका नाथ होता है।" इस प्रकारसे जीवन्म ता पुरुष जाग्रत् कालमें रक्र, मांस, मल, मूतादिकोंका आधारभूत शरीरसे, अरन्ता, मन्दता, शरपट्ता इत्यादिके आश्तयभूत इन्द्रियोंसे, औौर सुधा, तषा, शोक, मोह इत्यादिके आकररूपी पूर्व पूर्व वासनाविक्ृत ज्ञानाविरोधि प्रारब्धकमोंका भोग करके यह दृश्यमान जगत् परमार्थ सत्य वस्तु नहीं ऐसा जानता है। जैसा कोई ऐन्द्र- जालिक पदाथोंको देखनेवाला जानता है कि यह टृश्यमान इन्द्रजाल परमाथ सत्य वसु नहीं है। इसमें स्रुतिप्रमाण है, "बाद्वस्तुओ्ोंमें चत्रु रह्तेभी चसुदीन वर्णं रष्टतेभी कर्णहौन,

वेदान्तसार।

मम रहतेभी मनोहीन और प्राग रदतेभी प्रापद्दीन द्त्यादि।" अ्रन्य प्रमाण जैसा "जाग्रत् अवस्थामें जो सुप्तके न्याई बाह्यवस्तुओंको देखता नहीं, दवत वस्तुभी जो अरद्वितीय देखता है, और बाद्य कर्म करकेभी जो अ्रन्तःकरपमें निष्किय, वही ब्रह्मज्ञानी जीवन् ता है, तद्यतिरित्त व्यक्ति जोवन्म क्ष नहीं यह निष्चित है इू०। जीवन् क्निके बाद जीवन् ता पुरुषका तत्वज्ञानके पहिले किये हुए आ्हारविह्ारादिकोंकी अनुव्ृत्ति जैमी होती है वैसो ही शुभ कमोंके वासनाकी अनुव्ृत्ति होती है, श्रशुभ कमोंके वामनाकी नहीं। अथवा रभाशुभ दन दोनों प्रकारके कममें उदासीनता होती है। इसमें प्रमाण है, "अद्वेस तत्वच्वान होनेके बाद भी यदि यथेष्टाचरणमें बासना हो तो अशुचिभक्षणमें तत्त्वज्ञानी और कुता इनमें क्ा विशेष रहा? इस लिये ज्वान होनेके बाद भी जो पुरुष यथेष्टा- चरणमें प्रवृत्त होता है वह जौवन त नहीं वह आक्क्ष है दू०। उस जोवना पनिकालमें निरभिमानित्वादिक ज्ञानसाधन, और पद्देषिता प्रभृति शुभगुग अलद्गारोंके सटृय उस जीव मक्र पुरुषका अनुवत्तन करते हैं। इसमें प्रमाण "अ्रद्वेत. ततवव्ञानी पुरुषके अ्रसाधनरूपो परदषत्वादि गुप विना प्रय- सके अनुवन्तित होते हैं।" और अधिक क्ा कहं, यह जोवन्ात् पुरुष देशयावा

वेदान्तसार।

निर्वाहके लिये इक्का अनिच्छा और परेच्छा इस तीन प्रकार आरव्कमैसे उत्पन्न हुए सुखदुःखोंका प्रनुभव करके साचि चेतन्यरूपी बद्धादिकोंका अवभासक होके प्रारब्धकमके श्रन्तमें प्रत्येक शानन्दम्वरूप परब्रद्ममें सयं लौन होनेके बाद पभ्ान औौर तत्कार्य्यरूप संस्कारोंका विनाश होनेसे परम कैवत्यरूपी, परमानन्द, अद्वैत, अ्रखण्ड ब्रह्मसवरूपमें रहकर कैवन्त्रानन्दका भोग करता है। इसमें अ्रुतिप्रमाण है, "देहा- न्तमें जीवन् त्ा पुरुषके प्राण अ्रन्यलोकेोंमे न जाकर इस परब्रद्ममें लीन होते हैं और संसारबन्धनांसे मुत्ता छोकर परम ब्रझ्मानन्दसे कैवस्य सुखमें मग्न होता है इति। समाप्त।

बफार-माना

9खिक बोकानोरह (दमाउनाभीग कडूक

3 म्टनाधिए।

वशय मश्यूदन।

कनिकाण

यूजि।

मन 2ाS मान।

वषा-मान।

कटनाषय, अथठ जगतउन्र उथान्, वर्वायष भव्रभाशटक (उकटरु) आमि अाखलसिछ मिफित निमिड वाखम्र कवि।

बोवाथा 3 भवमाशा, खरे कूरेजज उसफोम विमूबिल एउसटऊ यौश "अषयानक" नामणि मर्थक इडयाटए, मे कासयानन उबटद

मिकास छात्र वर्नन कविय।

(बमाख कि? अरणक सवटमव वट अशिद रगवकाटन Cय बकाश खिशामर वोका प्रानि कथिक इडेयाटक् छशन नाय "डेशनियक"। Cमरे ेशनि-

उ बनगना ब्यनू सवमाए। छेश+नि+यम+किन= ऐेननिसद।

उिनिरे बया, परेकरश निष्डय़। बम=नाग; अशीद काषदमव नान। मिलिकार्थ बडे टस, व्व विमा कनूनोलन कबिरल दू:स,अभा 3 भन्न- मिव मूलोकए अकाम नान हस, दमरे वकविनारि केशनिसद।

बसासु-मान।

पेननिस 3 तवमास नाटयवर ्यागा। कामात खडे जनू स्वमरउव्र बकदण अशाक व्वमारसय अधान काटमत अरिभिामक। मूउदार (वमारखप्र वय अानूवक्र, ईषत्र ८मरे कानूबर बलिय्ा टम उलि फात सण्सुकटन वलिटक इशटब ना। काशूबक् कि? निमिउ। कानूबक आत्र निमिक बकरे दथषा। अधिकानो, विषस, मनक 3 अतयबन। बरे कवि ुय्र कानूवक् वा निमि जरजक गरसरे शक ाखिखाग परे एस, अधिकात्री आशीर यूविटर 3 कव्रिटफ मनय, बक्न नाकि यमि ना शटक, छटव बला ना बला छूला। काउयव सकता गरखन जाशिकाओी टकर आटकू कि ना म थ्षा कवनाक।

घषिशोमा बसू बाका कवमक। जश ना थाकिटल वाशशरक

कविखक; नटरद (मरे कामयक अलरथ कि कल मर्णिर्व? काशिकाग्रो, विषन 3 मनक शाकितिल रशे ना, वरयोजन शाकां जारबाद। (कनना बिना बटयाजदन रकरे द्बान बाटया बहृख् रूख ना। खरे

जरे तमर उशब्र कामसाव नारे। किक्रम चाकि व्वमादसत्र अशिदायी? यिनि विधिभूलक तवम व्वमाछ काशायन कव्रिया छांशय कन् भर्धी

अविक भूक कवल निषा, देगिखिस खयनकिर उन्र खनूकीन सआ निवनान मिशल िस ररेका उडकारमत सेनकाड़ो कावि असद शार्मा वणाम करियारकून, तमहे दाखिरे चक्रक अशियादो।

तसाल-माौन।

कोया कभा कि? गरख सर्ग कि कनरवद सूरकत कायनाश य मरुल कप कव्रिवाड

(माययात्र, बाजमूर सख थठूषि। निर्षिक कभ कि? बखक कि कना कन अानिरटरत (इडू बलिमिया गारख याश कविटस निषिक घरस, (मरे मकल काथा नियिक बलििया हना। यक-अथया इणा तथा हिरिमा बपा। निण कम-याश ना कवटल शाशखश रूख ना, ोशरे मिलक। व्समन मका बन्मना बरि। देनमिखिक कम-(य मकल कम, (कन बरु निमिए हेनलरमा कनू- किं शय, छश देनिदिए नाटय धा। यथा- भूट कियोत्र 3ख/ख

आयकिस-य मकल काया (कतल ऋरयव्र जना विशिकि,

हनटमन घाटकू। ेशमना- नटखक बनाली अतलयन कब्रिया, मधन खाया

उमात्यर "िलाविषा।" नमक ेनामनाण कटकोगा बाकरन हेस

केलिथिक करमीव पाथा यूफिकि घर्शर किरियद् टमारवान बिमूबोछ

व्वम कर्थe व्वसविकिकि यात्र वकमि सवर मानम-वाशाप्र क्रभ सेना- मनाव पाजा मरे-खरे आाशराटक (cमरे=भवनाथा। जरे=ओदाका।)

टबमांख-मान।

जतर ेनामनोव साया टमोक लाफ रस।" हिडिथ कि उवकोघण लाख डिन डेशटमन निफूटनारमछरमोक

(य, "निका टैनमिखिक करयाव्र पोता निषुतमोंक आाहि बसार सर्गगि दूस अवर देनामनार बांता मठारमोंक अशिर बयरलोंक लोछ दय।" भूरखाक हावि लकाज्र माथन कि कि? (5) (कोन् बछू निका, (कोन बखू छानिका, छाश वित्वकना कक्षा। (२) बेशिकि 3 भाबटलोकिक कम्टछटन देवद्राता देशीजम कया। (०)शरतभमयामि छछ कास सरनद्र करजक कुद्रा (8) खतर यूयूकू रउय। खरे छकि बकव कध-वाशदवव नाय माकन अशाक कापज्डकटमत उेनकाजो। मूषयार परे कावि बकांद्र ना शाकिटन कषिकाजिष भूव इस ना। निणोनिण बसू विषान किक्रन ?

विट्वकना कक्षा। ऐक वित्वकम। मूड़्कव्र इशेटल कक:रे पैरि्कि आगूशिक कलषर कांर विव्रात जाय। परिखाय बडे (य, शक्र-मोला-वनिषोमि बेरिकि टडगा विषस व्यमन सङ्क्रमाधा बलििया कानिख कशा ऋ्नदिनाको; (मरेकन, खशामि बावटलोकिक गा विषक् सङ्रमावा बलिका अनिणा

खनिट्छ नोबिटल जोटवव्र कट्य काटयरे नबद सूरबन खषि देवद्ांगा

शमसभामि कूछ अरांतर कि ि? (5) नम, (२) मन, (0) छेशवि, (8) डिडिका, (6) मर्भाशान (७) खका।

तवसास-मान।

गाय- कास निव्ितवय्र नियम: - पर्शर आाध्र आरमन कानूशरयांगी तथा विषश रेट वाछ: कबनटक बउिनिद्रक कुद्रन।

बनि इशेटए सफूब्रामि रेलिियटक बिनिद्धउ कुद्न। ऐेशविविषय-अह्खि निहरख ररेन याशटक भूतवीद विषय बहखि ना रूस, धक्रम कता, किश्या विधिभूतकु कमयाए नविषांग कशा९ मकामक्षमा पश्न कज्ा। ििा-ो मवशमोन उ व्नारुशय अकरि पक्क (यूगल) मछ कुथा, जधीद जे से विषद्य केविश ना इडया ।

बका-उक् 3 (बमाउवाटका वियाम। यूयूकू- यूक इशबान ईेछा। बणमूण गाकिरे यथार्थ अधिकाओी, रेश टवटम डे इरेशषाटक। यथा- "शाए, माख, विषस इरेटउ छेनव, इम्, मरक उ वकाष- छिड रुडेका आशटउरे शजमाथ मर्नन रुविक।" बनिष, "य

घारक, कयक्धमि गटनाटमास मरुल मूओीछूक इडयटक, वय फेलिसिक

अधिकाओो निर्वय रडेल, जयटण विषय कि? छांश बला बाऐे

परे नरखन विषय बशार अशन अडिशामा जोव-बटभाव बैका।

आाज्रा इरेटछ शृथक बलििया खाटन, ाशटमन मरे जाखिकान विमूबिल इशेटन य नमय देजनयर अदमक्ष भरमार्थ कार्यानन्द शादर, Cमरे

तवसा गाच।

बत्मय (ऊजासफटमन विसस=जोवबरयव बेका) नमारथ सवमरखन विरस। cयटशछू डशटण्डे बमाएनारअन उte नय। मनक आटफ; (घटइछू शाख सामसक कथा बहलन ना। मथूफ, थरिशामाबकिशामक वा (वांधाप्वशक मसक। टयटकफू मईे बेकाक्रन अट्मय ेशनियमामि गटखनर बाथ वा खलिनामा, Cमरे टशडू नास 3 जशब व्वाशक वा बरिभामय। अटयोजन कि?

मा, सूय फू:य जार गभव्रनवान जौव बलिखार जाटन, मई काकन निहाखि पवर जमनसद्र शनयनयसद बनूख्या घरे दूरें सयतर अयोजन। कडिडि रे कथा बलियटून, यथा-"आभक बाकिरे षखन कब्लिक टबाक ररेट ऐेखोने इस।" "बकष दाकिर बकजव बाड हए।" मखक खूलिया केण्टिल लोक बमन ममलड शंव्रिकशन कविया खल-

अशिउस रशेशा भुदखाऊ अधिांशी नटणेकन वश्न भृमर (वम

इम। तम वदेक्रम कथा बलियरकून। यथा- "मयिह अशद सबब उेनसूक उेनोवन शाख लरेय विदान खवर अयाक उक्रव निरुढे सारेदियन।" अनसद मरे विषान् उक्र, कुमा रविय्ा विवारक "वशो" 3 "लशवास" रे कूरे यूकि शश फावलमन कडिय अदकाशटमण (काकाल वखू जोनानटक डेशटमन बटल) कनिटवन। (कनना, शोरख फैक घाटकू (य, "विदान् उस निधिविशानकटम ममोर न डेशामूल निषासक बचविषा। डेनटज कविर्वन।" (उदशया जड् दय, शद्रण

9

कथसटजा थे कि? खम।जम रयोन बकरे ककषा। कषि +था+ क्रमं = अकार जरा श। अधि = अषिकुद्न काशा रणू। आ = यिथा।। क्रभ= वकन्र। मिलिकारथ बडे टस, मटर्शव्र मश्डि (कॉन मन्बक बारे, पद्रन पक वख्छूटए (बमन मशखय रस, Cमरेक्रभ बखूटछ अबसूबर कटिवo अश जरमतर नाम अशरजाथ। कल कथा घरे टय, मठा बखूरछ

परु, घमिठैय, म्सूक्रम, अनवाश्रक कानमय बचरे बशू; कत कफन 3 उषिजुसिक मनाना (य किकू भमार्थ, मयखरे कावसू। काकन कि? अन रुबरात खान-नागा अिरष्नौड़ भमार थे।

कर्थाe झन व्ययन खउ भूदस, दूधद वश्डिए (मरेक्रभ। ाषाम

अश जोवमािजर "कटक् बलिया" अनूखब कुविटण्टून। अाशन बक शमरर्थव नाय रखछ बटर: (कनना, छेश खन इशेटेल थाटक ना।उटनाउपकाटल देश मिथाा बलियाई बठौडि इय। याश शीरक मा, याशन्र रेजकालिक काखिक नारे, याक मिथा वा अग बलिसा बकक कूय, ाशतक किक्रटण दखू बला याय्र? कउजन देश नखू कि अवसू, महकि समद, मावक्ब कि निद्धवसव, किफूरे बता याय ना। योशटक "देश अयूक" बल्या कावशाजन वृदा वाख ना, छारर अनिक्नौय़। यमि बल, सटमव साउदवज नागरे अाअन; छश बलित्छ भाीव ना। "कगटनर चछाव ऊाछन" पमूटल आनगरमत्र कार्य नवरिलाठमा कविका Cमबिटल रेश (य अखत भमार्थ इरेटड नटड ना, छांझ साईरे अबूडूल इय। नाटज ेठलनाटक कम बहल, आवास यूर्फि हक्टिकऊ खान बहल, जदर ८वश

सउ- माना

शक़िया खयर किकूरे वकान कब्रिटक मनूम नटक, उसन टम अकड

डेनकान् कटम फॉम बलििया केटलय कटन। सूफझार उशत्र अजव

"यमि अकान छ्विमन-किफूरे जोनिटडिलोम न" बल्नितव उथन उथनर Cलभाव काटमवर अखिक मखनोन इडेटक। उ९कोटल cगोन कना (वान छम ना थीकूक-समविसयर खम छिल-रेश निरकानिस रछेटवक।टकनना जूर्मि त्य अश्णम क्विटल-जकनूरवणिक खान। "सा ऊम छिलाम" रशव कार्य कि? ना आभव कान उeकोटल आकान िब खना टकोन विययटक आलिनन कविटउछिल ना। रेशर ऐेशन्र कार्थ। वउजत, अाशन भमार्रणै सलाव खशाद भूना सक्रन नार।

घशीद ज अनाद्र फाकिद् भमार्थ। बाज अकाम बलितम (लटक भीटक अडाव शमार्थ दूखिया (कटल, मरे उत्य "छयक न2" वित्यायण Cमउस! इरेल। निकात्िषक्रान पेशाव्र सकश निबय कना चाय ना बलिया "मसमखामनिर्सजनीय" बनना इरेशटण। देश मिथाा नामक फंफ्रकन मटय, रेश खानरियाद्र जना "विउ"घर" बला इडेयटक। मकन जना खटल शमरथर मय ब्रख उमकन थाकास अऊन चिछनाप्रक पलििया पबूमिल रुप। खटमतर मटण विरवाषिका थाकास चर्शा९ कोन ररेटनरे काकान छि्वा-

जव बलिया काया। कविदल केश वकशमादर्थव्र नगप भाव्रमार्थिक

ययाछ-मान्र।

कंय नाए बलिया "सदकि(ि" विर्वायन जिका सूबान लान।

काफन (य खटक-ड5 सबूखब मिफ्क। मरुल (लाट कईे "यह्शफाऊः" लामि काक काशी आमि अनिवा-आभि (र? ७इ। खर्मि ज।निमा- हेश कि? ऐेश कि ? छश वामि खानि स वक्रन बजिया बाटवन जसर कारूख्ब कव्रियक शटकून। सूख्जार कँ।शिय य मकटलरे का कन-

ऐुक्रम कयूसतईे थाजक वाकित अाकनमसातवद्र खमान। बवर

मलयोन इडयाटण। अखन कि? होर निक्ोनिष्क्रटन खाना शोकिटल करनरे कामिता केखक्रटमोटश फाफिकूड रशेणम ना। काउजस,ाव नोमस जयऩ कानिकडनौडरा सर् नमार्थ

बटकू य, ससव कर्शाe वसश्धकान आधव्र मक्ित सकरन अाफन बबन छटनत बोबा 3ख छाटफून"।

विरणय डाच लष कविया बू बलिय उेरलथ रुब्रियोटून। वयमन विर्गय

णश बद। (मगूज, उद्रम, ल्यी, कन असूि यमम जल दहटल

बटरू बनर अदन द-मश्बत बउरे इडेक, गमसरे छाखहान खिन

व मद दरज 3 ऊरमा8वोखक ऊ फन उर।"

2

टबसाकमान।

भून टेड्छर बाव कार्शार ेद्रवद्र डेभाशि पलििय। विखक महशधान।( ऐ + +था + रे= व य निकट्णे पांकिया बाशनात्र कव मयोशम दखूटड कवाथ करप-मरे केनायि। जया भूथ गिकनिकटसे शाकिका कनिनाड प्लार्रिण कज्टिक ारवाशिक करय बलिया खया गकन सैतोवि। काकन ना-मवरिर्धारन शाकिया बाशमात्र रनटमाय देउटना आदयशिक करज बलिया टेछटनाव केनाधि। एय यशन

गरवव धाँचा परेदन अावारय नाउया बाहेटणक वय, मृष्ठि काटल टछरमाव मूल थकषि कित गन बूकि खड़षि खना टकोन फूज केनाि हिल ना सूखवार G९ कोटल जिनि ऐे९कहै। मऊ नरख ७ उम रे ३ जब्र यवन मयान छोटव थटक उपन मृषि इूस ना। यधन (कान

3 छानमय मद बरनई बह्रस ररेक मशखउ मृष्ि करव, कटय

मए कनणै धशान धवल थटक,- द्रज ७ उम ० दिलूश बायना कडिडिक शटक। काट्य काटसरे कोशटक विकक मह वधान बला

(ेठजना) (ठउना मरछ, मासषत्र, ममनियखा, भवाक, (मद काटयाअ बौज) अासयायो, जगधदावन, जवर बेवंदर अछकि नाम सात्रा अडिश्छि रन। जकामून ममहि, का रबन कावखामक बलििया जिनि मरछ। ममकिव़

फिमि जानिटज्टकून मूषजार किनि मदख।ज वियटस खार्गड जरे (य,

८वमां ख-माब!

भवटमबेड।" नेयरवत नाधि सक्रश बडे ममाठे बाकानजिरे सावक अना

बादूर्या थाकाटक बोवकमस बवर (कोरसव नगप माष्ासक बलििक् (काय; दूख मिलिया वनवमसकाय नाटय े कय। ककगमि ममए खना दखूरे फेशटड डेनव अशीद लय आख इय बलिय डेश यशसूयूकि अशा अलय् नटय काडिश्कि इडेया थटक। (य (इफू

विवाछि अवमूा 3 मूक बन बाशीर रिविनाग्य अवशप् लय-

खल ७डश भानक; (मरेक्रन, पूला-छन वा ममकि का क्तनब याक्धि का गमउ अरवक्ष। ब्ग आतस (य, "भ वदयभत्र रकु यषात् छा नलू क बकान भाईटणटकून।" खमूटल, क् : कनि नाना बम ुक जौव

पेशटक कनीशवशमि न विविद याद (+ अद) बला याय।"

वकन बकि का सूकवार उफूबशिकि देकउना कार्यीद जोन काम्भक।

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बवलामक नटइ्न, माज नाषि सषात्य कानखामक। खवर रेशद् उलािणै ामभक अार्शाड रखसटमामिखिक रखयाय मलििन। कटय करयरे इनि ब यदबद। बरे जनारे ऐनि खाख (आदयन का खः) कशीध आसरे खाटनन ना। जडे वाकिि वफाम इन पेलाशिकै औरवद् काशकाग्राजिन कषि कावन बलिया कावन नगैव, आानरववर बोलू्ला (शफू आनक बलििया काय, जाखर उ स बवार्र मयखरे ईशट लय शय बलििया सयूि (औरवत्र मूयूखिर बाक्ति अकन चूविवाय डेखय पूहीए) सूखवार डेशटक कूल भूख गयोदवत लय मून बलििक्ा वायशबर कुबा याख। (पशयूयूि कटल ा अलस कटल शा मेगरवब्र मूयूशत बतर रछ खेलटय या जौरदद

बमान कि? इेश सूसाईवाय जना बलिटणून।) मरे सूयूि कटल अवर याक उकरयरटउना-अमोक आि सूख ानपउत्र पाम्ा कनक अनूखब कद्रिकषा वारकन। (उावार्थे जरे दय, ररकाटल काना कान अविषर हकि वा काम शटक ना, किसू

थटक; rtवार ७eकाटल काना यन देवबधिक आनन्य शाटर ना,

आमान खरेव्य "था सूयूखि काटल णछदनदव अरगन बाताऐे मनिक धानक (छा" कुविया चटकन।"व वियद्य कानूखब वमान खदछ। सथा-लरकव्र सूयूचि उम इशेटल, "कार्यि सूटय छिलाम, किफूर खबिटउ फिलाय ना "खरेक्र मूदन रेया शटर। सूयू कारणमा

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तकन कवन कब्रिटउ ममर्थ रुस। भूदस तय याक्डि मयस्िद् कथा बना इरेसाटड, छांश कुहना बांख।

अकित्, उमून Cनरे बाषि ममाषि, दूरे भनरे रसूक फरित शा९ जक किवक रुवमा बावशिक।

धलिवििक बोकाण टसमन फिस् नटश, लोविय। (मथ, छाश बखूछ: अर, cमरेक्रन, अेवव मक ममा्ठे अाकणन-ेल्कि टेउना, कान्र

माश। कोविया टमथ, उनाि मुझ्र कम्रिटल टेष्डना जिन्र फाब्र किफू वखुयान शरक ना। सूखबार टउना शमार्थ बर। व्गउ बशनूदूरि 3 थ० सूसूि भवशशत्र 2लमाटक ऐेखक्रटन वर्नना कवियाटन सथ।- "इनिरे मकटमव मेष, रेमिश मक्ऊ, रनिरे मम्ीखयामो, इनिशे मकटलबर काद्रन, रेमिरे मरुल छूटउन्र फेरनाउ थलरवद्र शम वा मूल कावण।"

अलवषष्त आाकान; बरे मगूमाव वय घबछ मखास्मान मशकाटण कबरिक इशयाटक-मरे मशांकांबदक व्ययन वतनयक्रऊ कदौद्ध खाथी ९ हदूर्य नमार्थ बला याक्, cमरेक्र थ, ममार्ठ वाषि साखान जसर छाश-

वक्किस (कवम दे्ठना कशेर काशाe हदूर्थ। (उवार्थ बडे (य, विय्राणे हियनागाई नेषत वरशम कवन देेकना समन पपूर्थ; C मरेक्रन,

वनाए- माद।

माव ववूणि पशोर। विछ् नडा टइजू नाय कुहना ना रखयास कदूर्श बटय केदलय इक् 1) व विवरस बर्गक समान खरे (य, मस Cमास वर्र्छिक मजलमस्र 3 वविषोय वा सबछ विखय टे्डनातक नटिषड्ा हदूर्य बलिया मोना करबन। जिमिरे ससबाघ्रा उ उिनिशे विरऊस।" "(ल्याशय परर कवरिटकटक"खरे बट व् वघमन कूरेणी कार्य कार्शा

वकाम्थि" अठूषि कारेम व्वाशक मशवांका निकतखन्र परणे गाठार्थ की मवारय कटक। ोविया तमथ, जणक मशयांत बाल (लाशज्र मश्छि जकोकूक रयय अभि 3 (लाश एव भनुमभव काकास जित्र शरमार्थ पवर प्लाशड (य मोरिका गकि मारे देश वित्वठना ना कब्रियारे टलटक बटल, "लाशय शूकियातक" उवव लेख (लइ बढकव कर्थ (लाश बार, प्लोटश्व मदिष बकोडाव आख आमिरे लाई बरकव अर्य बतर बडेणरे लोर बटकव यााय 3 प्लाशटक

पेलिबिक ममार्ठ 3नाषठि काखान, आव सकूशश्स देष्उना, खड दूखड्र

उछामब अरबब कूछेठी माक भटण परुणिव नाय जाववन मकि, अननजैद नाम विटकन नाि।

मवरकस नवन याज आष्कत् करव, किसु मर्मक महन कढव्र जय, (यघ

मववश कशम सबूखब इख ना। (मदश शक टेक कारनव टय फारटन दूकि- त मरे करय किस कारयाननिई जोव करण बहक रउसाय बाशनाटक

ननय/र-मान।

वक 3 मर्माजी बलिया अनूख्य करव।) काउजन काउिडोन, टय मकिज्र छातरो आशाय सर्थार्य चुक्रन ठोकिया बरथ- मरे वकिणिव नाय आवदन गकि। आजूक बाकिश घरे कथाडे बलिमिसाटजूम यशा- "न मनूया व्यमन मय इडया सूर्याटक Cमधोष्कन उ थंडोमूना मटन बरब, Cमरेकश, सविट्यको भूख्स मोय फाउगटन आाषछ-मृषठि इरेखारे खाशवाटक बंख Cमरथ। यिनि यूड़ डूफिद मृषटक दाकद नगय मूर्छ इन,-(मझे मखगाशी बद्रयाष्ा काकि।"

शा मथे किरममूण खना वरु कक्रिए मृखा मूर्छ इय, टमरेदन,

बरे वितकगकि आव मकि कवियाग मामर्था बरुरे कथा।

मिक्त) वख्जू विसयक उफन (ब्रश्जू, मन्ारया ना खोना) वयबन मशामिन्र मूकिि करव, (बरे मूही (बमा मटर ममस मुणार रक्विक)

मृकि कवरिधदक।अमस वय मकिव बाता छामृन मृषि हय, cमरे गकित नाय विरकन-नकि। जणवयत्स बाअथायोंन खडे (य, "कान- तब विटकम-गाकि रमज पकारउड मृकि कविया बारर।" (ऐेनटमय अशिद (मणिवज्मम =( काथाय ? व आश्रदधि मसतव ना।(रूम ना) लूज अशीद मोहड़ना कोटे व्समन आंध्र दे्लाटना न्र यीवरला cखeशोमर छखूत निमिख काव्रन खवर गगोड मोबा डेशोमान

जगए मृष््वि ेनामान वाद्रन 3 टेछरबाव थावरना निमिख बादन

ददसाउ-मान।

वजिया बना इम। (कार्थाe नू का खोड् C5छनाणखि्व् म/शटया वा मत्रि- पव वबकः अश गय्ोद्र वा बंगौद्राखव को विकाय बर्यार लालान्र छोज्रा सूरजन मृष्ठि करव; cमरेक्रन, नवरयाधान्र मत्रिधान व्बऊ: उमोक्ष मोषाक्रम बग्रोद्र विकल इशेयोर विष्जि बनर डेवनव्र शय) ७- थछि बनालो बडे क्रम ;-

सथम: बाकान, खाकान इरेट बायू, बांयू इशट कथि, अय्रि रहेट

वकन शियाटक पवर टमरे आाकन इशेटछ बायू, बांसू रशेट कामि

गेटउडे ट6डट ना व्र डेशश्डि डाब चाटक, रेश यूविट् रशेक।)

छरदव आशिका शोकास केशटमन अटजटकब मूल कोवटन वय छटया- अद्नव बावला छिल णश महखर बनूमि ररटउ भटव। ड शखिद्र अवा बरिकि भटबरे टमरे मरुल ोका बामिटक काव्रनउ८ नद्र छब्रउमा कटम मखामि एनमकल ानउमा क़टश से९नत करेशा फिल।

कोरक नहछूछ बलिय थाटकन। Cमरे मकल मूफा डूल रशउ जोरवव मूका गगौद् खूल हूछ मशल सेदनंव रख। (भूमः अलय ना इय नयास Cमरशकगदीन आाद खूल छूछ मरम वर्समाम शाकित्वक। पबन जय कमिव्रा कोकोन, बांयू, जल, ७ मृिका डेनटलान वब्रिटि अंश नसो ह जरे बनारे वामतरा घटल वांत्र खात 018 शम (र्वन कोत्र ऐेनमक्ति कविक्ा शाकि। )

नाय निमगबौद।

८वयास-गाव।

मशमण (99) रयशन कि कि? नीठकाटमख्लिय, यूकि, मम,

अशत मश्यत नाठ तबोख, एक,कू, जिस्वा 3 जान। (रेरक्ष मकल सणरभत छट नोछद। खूल Cमटर मश्लम वव छफूः खडूि जशडा इैकिस नटश, रखियन गलक कार्श बामशन गांख। यद्न कटल कूल पाशव खूल डूए उलि निय थाटक, पेल्िशिए ५१णे वकबिल रदेश निर्भल कय। (मरे जमारेकण औौद यत्र उन मरि, सायद गकि, मरद गकि 3 निकडयकबन गकि ममखरे शाटक; वद्र अधिक शाटक।) रे मरुल टनकिय आकनामि सूक जूरखब मोषिक कारय इरेटल ३े९१न इशेयाटक्। अास: वसटनत निकस-कदन-मकि-सूक हिदि नाम यूकि; आात्र मररुद् 3 विकन (विविश कझना कत्रियाज गकि) गकियणी अ: कदन हूखित नाय नम। किस आाव कइहाड बरे कूरेठी पूकि मटमव्र कसर्नका,

हषिद्र नाम अरकाव्र। ऐेसिथिक यूकि आबर मन, मिलिक श डाउव्र मोछ़िक फारमा

कोशय मछु छ। मड जिन् कना तकन छतयय अदन सखावजा माहे।

6कोस बता चांख।

वलिया वावशयर कंता इडेया थारक। रेशटउडे रुजंड, cडए इ, कखियाम वर्दधयाम अयाद घरे विशानमस (कांसरे "लाइ: करडा, फाइश- करपामि, कहश्खाख, बाद्र सूधी"बरेंदन अखियाम कव्रियषा शटक।

मन आंव नीठ करर्मिस मिलिक इशेटल कोशटक मटनामक्र ८काय बला चाय। बाशीकिस कि? बाक, शानि शाम, नायू डेमनू। परे लाष्जिज छांडा कुर्थ वा काया मकल माशिछ कय बलिया करर्गाय नाटय बहाड।( नाठ जै3 ईवििथव घटनाषड्; मूणामान इुस भामामि छेशटमन वाम- हेम ।)

बासू भखडक कि कि?

बासू नोम कटब 1) खोन- बर९ अयनिःमद्रन सडाव नामाल मखाबी बायू।

बांसू1 वहान- मवनाकोमबओी मयस बाग्रोन्र यानी बांडू। क्रमोन- ऐेकिगकि सर्लाव बसर कशछ बायू। ईशटक देसकयन नोझूज बटल। इेनिरे अवगवा बासू रेखििस मिशटक लरेक्ा cपर- हरेटउ वब्गिक कम। ममान-सूक अतयात् मयोकअणकाडी बायू। मयोकबण पशीर फूछ जरवाज श्रतिशाक, उमनखब्र प्रमनकमिव्र सथायथ विकाग। तकछ टकर बहलम (य नात, कूर्षा, क्रमद, (मरमख, उ सवअस्र नायर धात नाठ जकान बायू घटक। नात्र वायूव काया के ोदन। कूरशी

गणा कूध। शमकवतखत काया भूछधि। ददान द्कान साशया बरनम वय, नात अछूषि फेशवांयू मदल्ष

रयासु-माव।

लनामि बोसूय फाखडू उ; मूछवार नाठ यांसू खित नण वायू बलियोज आत्शाकु मारे।

दियनाकि नाईे।)

वानयसट काय नाम खाए रय।

बदर बवयय (कोयणे किया-नकि गुकु 3 कायायक्रन। वयागाउ कमूमरसरे विकात्र कहना कना रहेल। मयोनिए जरे

बस्र मयणे अवर याषि आदक्। खरछ दृकिद् विषय इशेटल मयष्ठि; खात्र वलू बूकिन वियध इशटल बाहि। (भूववर अधय मयस खानीव्र मकबब्रोद भूखाशा नयक शव्ना गरर्शस नूफित वियस एखझटछ ममष्ठि; यांद्र अरणाके जोरवव्र खोड खोस बूकित विसस़ र3यटड ताहि।) परे मयषि मखणऔोरडाभर उना, सूबाया रितनदगई उ खन नोटय वावझछ इन। सूरजब नाय बटणटक करूमाछ बलिया सखाजा जतर फगन रेक किया गकि-यूक मूकष छूछरियानो बलिया रिद्ना

मयाषठि( क) कूल-अगर कार भकण सूक्ष बलिया भूष; विशोन कख बलिया

छतपोमव्र वखकअनमांज ऊशय्र ेनाथि। (अथीर वश्र काटल :कतन टकतम सौध कबना कबरिए दिससर अमूखय करन।) हउजमाशरत कशाि याषठि अशार भरकाक मकाण वेरव्त्र वा विकान-

जमष्ठि भख गयोब्राखियानो सूबाधा आव खटडक मूख गीगादि मानी तेउमाजा उेकायरे सश्काटल काकि मूख मटनाहखित साज्ा य कर विषयानूख्य करवन। (धह कानूखन (सयन मर्द दां

८ष, सूश् करलव मरवा्शतउ रेकिस सखिदि व्याग ना भोकाय्र उार

वक्कित बखन बवरलगय जल उ उरयरिविसिक माकान

खूल अनरशद् वर्नमा कुबा वाहेटछटछ्।) खल डूछ कि ?

नखेकड्रन किक्रुन?

मशूतकम अखाक मशकूछटक ममान कूरे खाटन विउस कविया

नौक कंशटक ममान कावि खात कविकषा मरे सरणाक काति काति

6वामछ-मान। 25

पिजेया फिजटगव्र महिि मिबिल कब्रिया हिटलन। अउरन मिली- सुव्ररणद्र नाय भशीवद्रन। वाणयंगण बलिव्वारकन (स, "धाणर न8 महंडूटक ममान कूरे खाता कविर्बद, शटद्रवरण यका- छूतउब्र अथम सांगटक कावि क्ात्रा कदरिय्षा कना जूरण्य साणाक अथ मारतय गति कर रगन यक बढ़ कारना प्याग कविटल अक्षणेकऊ ररे- तवक। नकषेकप्रण नटथ समान नारे बला बाय़ ना। शद्रण, भह्णेकदन दाधक बि ना शाकूक, विद्रहकुतन बकक बर्गक बटइ। (मरे जिद्द

छशत छाद शया सूखदरार भशीकव्रन मिक्ाखण गांख मिक्क। भेरउजूछ लेकटन नखप्रकणस ममोन इशेटमउ डशटमर थटड कर क सथाययरणमि नाटय वायशय कवा याय। बरशा बायूट सकोन,अल, Cउख मृजिकाव्र वश्न थाकिटल वायूबर साधिका भाटक बलििया बायूरे बला यास। जलामि नटक परे्क्रम जानिरव।

इश्या कूल एरेल, जथन छशटमअ बौस ग न उलिक लशटर

कशिरक गाम, ममर्ण 8 कभ, जटल गाय, ममर्ण, कुभ 3 ब्रम, मृिकारउ बल,

कब्राम (बयपूरखर् उन अधिक ररेयाटछ।)

ाखद्रोघटलाक, ख्गालाक, मशालाक, जनालाक, जनामाद

कटशाविमा मान फउल, वि्ल, डूछल, बमाछल, उलाउल, मशंउम नजन पलाव फदशव ररेवाट। रशवर नाम बचाछ। जरे अन मट्या कावरि द्र सूलबदोग जशतमत्र Cछाटगा-

२२ बमाछ मान।

नयूक विविध अशामाणि C्कोया बसू मरुल परवव इडसोटड। षपूर्र्विष सूलगशोद् किकि? उबांसूख, छजज, Cसमअउ केसि्द। खदासू (शर्हप्वर्दटन) रशेट निर्भ सनूया 3 शम अक््ति अदासूख। ममख बर्शार किन्र

द्रमामि मलसमार्थ इशेट देदनव सूक, परकूण, मनरु खडूषि (समख। सूर्म टउम कविया ेरनत क्रण उ व्ृव्वानि केडिडिक 1(बरे षावि त्बनो चि् नाठ टबनोव बयोद गथिवो दलाटक बाडे, काना (मदक खटकू।)

किर्ाललगटयब्र मूछठटख उरखम बूकित विषय 3 Cउम यूकित दिसश कटय मयाे वाषि कहना ररेका थाटक। ममरठि मूल गयोर्यद्र हेलरिकि ्टेकडना देभामतर विदरासि बरमव बांगा। (कनना, उाश मखतम शाखियानीउ विविष अकाद्व विव्राखयान।

इूलन बरीन,वविकास (इदू यवमय (काय बदर कूल वा दिन्न छ टकर गद्र कवन बलिया बायर नाटम फेक शय।

नाटय कार्डिश्डि रशेशा थाटक। वय टश्पू जिनि मकषणऔीरवत्र यािमान

बजमूण वाहितक मूलबदीद वर्वा काद दइ५ू (थापउजा वाद्र

बलियिया जावन गटक ेरकाथ कप्रा याय। बंघर अवहाख विय 3 दवभावद फेडपरे मिक बायू, छर्र, वदन 3 अधिनोकमात कर्रक स्थबिक इशेया त्बाज, इरु, इभू खिस्ा 3 जान खरे नब खटनसिसन पाजा यथाकटम बाय, जार्ण, वर्थ, अम, शक,रे नाफ बांश या खूल विवय बानूख्य कविय़ा घाटकूम ।

तमासु-गाव।

निक् पोयू खकूषि त्याज डदिद अशिकाओो ना कानूयाश्य (मवणा। कवि, रेव, प्ेटेशल, सम उथजाशक कर्कु क जनणशेख बाकु, नान शाम, नाथू, ऐेशन, खडे बे करमकिय साना सथोक्टम कशन, वडन,शन् आथ, घवक (मिथूबअ बांङ्गास) खरे लाठ बाशवियय कानूखय करजन। ल, बका, गह्र वियू कक नियसिए ररेशा मन, यूकि, फाश-

अनूवा समय वा कानूमन-रकवियरव कूलवियस बनूखय कविक।

देवभावव बाश बियसर खाटनन।"

व्ययन तकक शछटछ जिस मटरू बतर बना बष्कित ाकान वयमन वथाव- ित फोरन इशेटउ लित नटर, करे बू; (मरेकन ।)

पडे मश्द बनरएड डेनशिड विभावत, वियव शिव्नकाई, (ेउखम,

उनाधिक वा काडणनकलिक, c मररुथ।

रमाछ-मांद्।

बन" जरे करेय उत्बाथक महावातकाय्र नाष्थि, आद्र विविक कधार

खंड रशेटल छाक अाशत लकार बल्िया बना रुया साय्। भूटक बला रशेयाटक एथ, बखूटछ अावखूद क्धर कामर शमादर्यत्र

केनद्र दविछ सकार्वन वकासकन बावसू अशीर समर शमदर्थन्र काबमिक मृषिरेशाटण, रेशर ष्णब े वर्वनात छर भथ।) अपदण सूरज़जा अकि गयौदवडी छामृन भजमाज्राटछ वय मकल विट्मय विट्षय करिब्ाम कुवरिया शाटक- मई मरन वित्णय बरवदनन्र कपा वक्षा बाहटछटण। (रेशरे उसूउ्टमय विटमय डेशरवांश।) अकि सूलमृरषि भूरज़्जा "बआाई भूजकरन जया प्यक्न करजन" जरे वर्गक धमान मिया बहल एस, भूदध मनूतसाव्र वश्किद्र बाय्रा।

मन इशटल कमि गलाय, अरेक्रम जनूख्य इउसार उदरक बमान। अउसर न किशवर ुकिनाली हवटिकतरा खरे मूल Cमशवरे बोंधा मटन करय। छशनाड "जरेटम याजा-बाश चन वरटमद् विकान" बरे ब वमोन टमक। बदर यूकि बटन दय, वक्षम टपथ। बांद्, खानी मदल गुटर अयरि लागिटल शुंजरक जाग कव्रिक्षा Cनक त्रय्त बरद्र जवर टमड यूल वा क्ण एशेटल आाषि मूल, आामि क्रनण बलिया

उसरनका किशिवर अंत्रिकाद्र यूकि कना जद डयीद बटलम (ष, नूम गगोज आांजा मटर, रेख्िय ममठठिय जाजा। रेशब्रांड "मरे मकल

इविियमन अजनकिट निकसे गिका जिडमा कविल "शमारिमन मरशा

नर हकूवर अछातब आमि काना, बददबव बाखदस कायि वशिद, जडे

उकर किविक मूय तूकि बना खरुसल कासक बदलन (य, इेरिजिय आश़ा बार, बनरे खाग़ा। काइन, खान ना शोकटल मकल रकिसरे निक्कि वश्य, वदर यान थकटरे कायि कूया, कगि कूखाक, बरेकन यन शगा मकल आानूखब कय, भूल्तार बानहे आाथ। हेशनड "षटनार सर्राय। खीनमग़ः" परे बर् अयोन टय। वषमर अन किधिक: मोक्जि ूकि काना बक मन्माख डालोक बालन वय, धान आगा बढक। काब्न खडे एव, सशन बन वायम कविरल

देष कनि, आमि कवना कषि, मि मटन कवि, ऐणािकन कानू

कक कारशका सूख् ूकि लोष बहलन वय, मन आथा बटर विडानरे आध।। विकनरेय ग़विवास ब बमान बडे (य, "असब्राखा बन इरेटड खिन, जिनि विदानयय 1" व वियाय यूकि वडे य, मन रेकि्किय मरुल उनरश वियव कद्न; (वय कौद- बद्वज शव का्या निष्नाछ इस णाशव्र नाय कक्ून। टवयन (5मनकन कियाय कदन राख) किसू कुछ ना शोकिरल, कर्स। वरोक्ष वाशात, कुदरणज पेशव अयोन ना कबिटल, कतन चिफूड़े कडिटल शटव् ना। मन सथन कद्रण, उशन मवटक अयाग कटत, वक्रन टकान कुक घारकू मटजर नाई। (म कुजा (क? ना विकाम खाशी यूकि। दूकिरे

8

सूकिरे ममटक 3 रकिस मिगटक कालना कब्रिया घटक सूउवार यूछिके गाशा। आंखोकप (जक मस्माय मोम मक) लोर्किकशन ((वयायिक) बहतन (थ, काकल नपक शमार्थके यूकित् अधिकद्धन जय।

कवसमय"जरेकन कनलियटकन। मूयूखिकाटल यशषन बूफि धटकमा, काडटन मय इस, जनर 'कभि काअ" बरररम आनूउन ड्स, उथन फाऊानर आज। उदे नाभक क जन मोमार मर बहलन (स, नियस्किस काकाम सुरुन अड़ फाउन (्यन करमरे वाश्रा मटर, अफान फेशशिटि

कनके थटक। मूयूसिकाटल यक्षन अउ्ारनव बटमराचिकान नताथ्र (हिर काष्टि) केख्य कनण कनूडूल डय-ज्थन अाखान 3 टेफडना

सथा :- "वघन वकमय वाघा।" व वियत्य तलकद्र अनूखय "आावि आामाटक जानि ना" बडेकरनर रशेय शरक। कना जटयोक बहमन (य, मयर खब्र अखाव कायर भूनार खाध्रा। (कम ना, मूयूखिरछ किछूरे शटक मां, मूनावटवस इस। सूयूशिद्र भाद्, "मोइयामर = या्यि छिलाय ना" वडेकन भदन इडेया थाटक। ज डित क 3 जडेक्रम केकि आटठ। यथा :- "रे नमकरभाशक जग गूदव अ मद फाशीद मूमार छिल।" अज्बन भूवार जाज्रा। काडनाक चाकितन बरेकटन भूद ररेट मूना भयासदक आंग्रा बहल। सवदण देशन टकररे व्य घाधा बटर-छाशरे सर्मानत इहेटछटइ। भूदखक सूड़पिर गव्र कथिक शूंख, Cपर, रेखिय, जान, गन, यृकि 3 मूंमा, रेशअ (कछरे य व/जर नटर, ममखरे वनाथ़ा, छ।श,

२१

छोशवारे निटस पंखन कब्रियाटक्। सूठजर कषिक भुजामि बूला शरय-

कूल बटर, इकिस बटक, खान बटर, मन बटरू, कडी नटद। भाघ्रा मद

पेमाकड बर्गड करनका ददल मूखबार (मरे मछे मूर्खल बचि दशय निकछे वाशिक कशा छशतमप सथाख कार्थ वययाश। छशन प सूकि कथा बलिसाटक श (ममल मटर) वाषिए कार्श "भूजामि मूना शध ममखडे छफ़,-(व बफ़ टम निट्ज सकान भार्र ना,- शव वखिद दकोन वर खएः मिक्ठ सथकान शमार्थरे सदांग करय,-मरे सधकान दखू कि? ना देडना। टय टस टेणछटमा अ्र

गूर रजानि व्ययन अड़ 3 ननद- Cमरेकरन भूखापि ढ़ बलिया नशषतर।"रे यूकिदि निकसे वाशिए जशाद टम मकल सकल युकि नटर, यूककव मठन जरड़ें कथा माज। हाज्ाजय "कायि काना,

करय -म अनूल्बउ अमर। (कन ना छाशजा गूढ़। बशजा विषाम कॉशना सबूख्य करदन "कायि बक्क" । विशारनत्र कानूखरबत्र निकस मूज़्स कनूखब रुशिउि कर जवर वाकर वाकिद बनूख्ब करशक जयवियमटर वनूब्ब य बवल-Gाश बला बाहला। बर मकल कवटण वूजामि सूवा भधस कररे घाश नटर, ममखरे कावथ्। उत्य याधा कि? मा मरे मरे अमादर्थर निश्ता दस (कान भमार्थ बत्िद्व ममल श्रमारर्थनर अदाबक मिष, छक, बूक, भूक मत. मक्रम थरि गगोबानाइडि (oकना र आाजरा, यथार्य घाया। रेक (वमाख- वखामिट गम बनूखर मिक्क।

छशतथा कयडब ने बनालोणे बला इडेल। जयरण अाशयाम कि? छाश बलिटउडि। का नवास कशार खना- नमादर्भव्र मिशाष्ि (वांकषन। भूटख्क काथा।- व्यान बनालोव विश्रसोछ कटम जना-न्रमारर्थव् मिथाड़ Cमधान। उर्थीद काया मरुल विथत काडनई मठा, रेश थमर्नन रुदा। मृखिका इरेटउ घडे खटमा, सूयन रहेटउ कूअल अटमा, जमूटल घड़े मिथा।-मुखिकार मणु बवर कूखल जजे कथा-काबनीडूए मूरन ई मण। वरेकन रज्जू-विरर्स म्ण गिथा।, उं्सूरे मण। उम छटस, बसू बिवस काबसू जदल मिथाा, - वसूरे मणा, सशीर ियखरट कानकल ज मयखरे मिथा।, षिमाखा मठड।(बिबस कि? छाश उन) कोनिशन रलियाटकून (स, कायों कूरे थनगन। वु विकाया, जात्र दिखख। वय बदब सक़रशशल इदेया कायी अशाय, मरे करर्याव्र नाय विकाया उभविनाय जबर छामक कवरनद नाय विकाओी का अविवायी उ सेनामान। (यगन दूक आख मधि। अवर वय काजनणे वकशशरना रशेया काया सेशत करन- (मरे काया वा खना-बखूद नाम विवस बबर खामूण राअरणद् नाय वियऔीधिकान। यमन स्छू ७ मथ। कल दथा बडे (य, जय कब्रिक श्ेसार्थे मारखरे पिवछ। हिमबऊ कशिकाटन अगद बिवरा ्खड रशेजाज, अकिटणटक ना। काडनरे विकानी, भवरिनायो का सूणा बखूद ऐेन जोन। कियाथा कबल मत्रिशिकरथ निरयिक शर्न।(मनजय विजद इशेटल यमन कवल अज्जूयब कार्यानद शदक, (मरेकभ, जगदखन

शंबटन लोन इडेश उच माव अनािक थाकित्व छाश बलिदर्ण।

जरे मयूमार यद्र कायाद्र शशिवामि सफूकिया छूदन, मयूमातयद्र कधिय उचाख, ख मयखरे खोड़ डनामान काबटन लोन इरेशा भखणे क्रुछ नक्ष मशछूल गाजकर्याबाह कय। (मश अलरस उ वबक कनकाटन)

22

बिनक इय काशार मूका छूल माब कार्या बाह शदक।

कफटन) लोन इशेटल एथन टकरल अकारनाशेशकि किम, घ्रा बाज करसिष्ट शटक।

छोशत मत्र अशिकद्धण खरुब अनूब्कि देकउना बाज क्वानर्थ इस।

(पवटस य 'Ge, पू" अ्श जिनिरे दूयि बरे दूरे गतमव वाना खकाज़

शीमा निगय कुपा इडल) कितरशे? छाश खन। काकान, मुकमाओोन

अशप्र, शविना नई 3 विवास टेषडना, बतर अनूशश्ि बशाद विशक बच देड्ना, परे किन, लजडत्लोशउलिकास नायर खकड

ैक जतबन डिवडा वित्वडना ना कबिया गटस उद गाकब

जना बाखकारवता उe गस वट्याग कविया शारकम, किसू वितबकना कविया पसरिटले Ge गरमत सामृन कार्य मणड इस ना। कमना, विविकबब निकसेशव उकक ऊर्थ बच टेबरना

निक्षा नवदमिष कय। Cमरे वितर्वाष्क अर्शणे कशव्र लयोरय बलििका फेक इेय शाटक। जरेक्रन काकानामित बाष्टि कार्थाद वाहि सड्ान, वादि मूदबडीव़

घरे फिन, ममटलोर-निरखज नगाय कमूबककरन काशार कानिविककन 'पूश' श जूर्षि गाकन बाार्थ बतर भंधक कृल करन, निदर्वाून्न फनसकश टेडउना छशव लकार्थ बलिया मिकाखए रय।

८बन, तमरे उर उ दूर कटकव बाण)थ लार्य बला इड्ल, जचटन कैक मशवादकाय कशाय उसुममि बारकाव्र व्यक्टन कार्थ खश्न कविटठ रशट- छाश वर्नन कना याऐक।

नवदर्थव व्वासक वय वाका छशव नाम मशवांका। टबर, सुभ्य, वख, खरे किनणे शम ना मास वदबिक रदेया, बक विट्णय बखू- कन शसातर्थव्र प्वास जयाेटल छांक बांका इशटब, नटषड बाल याज् वाकित्सक। गरमव ऐेकोवन कविलरे य कर्श व्वाय रूय का5] इसना। छाश यगाख), आामाउ बावए अनूमाटव लेकानिक इडटलरे कार्थ व्नायक रख, बार कूय ना। मनकउदब 2ग ना शकाज नाय व्योनाख, ठिक भव भव्र पकाव्रन कबोज नाय मखि जवर विष्णमातर छेक थाकाज नोम आाकाखका। इम अखड बरे वाटका याशाछ नारे, कनना, कटन अखव यूकि अभिबाज्र बाघार क/टष्। जथन बलिटल (बिछ, कव्र 8 मछ शरत वलित्व वख, अक्र ररेटल व्य कार्थ प्वाधक रशट छार बदाश। (कन ना यर्माख मारे।

दनस/ सु-मांन।

डत्व केक बिंक शहलरे कोर कार्य, बधक इस-मअउ गाका कार्य ्याधक रूखना। एस टय कूटल कामस वाक खनिरव cमरे टमरे सूदल मणकिद् जना कुक छकिया मिस, कोथा ना किफु बाफ़ा- दया लशेया अर्थयर कवितक इशय। शोफिया टमउया वा बाड़ाईस। लउम्रटक लकना बहल। लकना छाया वय अरर्शन छेटवय रस ोशटक मगार्थ बहल। बरुसे काटला याश छटक बलिटल कारन कशर कृष्षवन खोन, जकमूस बाढ़इिया कार्य स्वाथ कवटर इय।बडे ब्ाय बलिदल, मरवब काल न असूरि छाफ़िया जिया टकवल भूख पूछ मनूबाक वूखिट रहेत्य। बरे मरुल विक्म मनमा बावसड रडेसा शरक। टलोकिक व काव नगय शाख बोका जे

७रु3निस ककन। किक नालट ामृन यशवाक

अरभव किरुन मसक अशितल अक्षण ब्वार (कवल किए वकुश कथणि सूकिकद खय? छोश वर्नना कुा जावणाक। फटयागा आाक-

करय बतर 3 ग यीव पेशटमन कब्रिया अयर बटस केनटमन कवितलन य, उर दूर कमि अशद भूदमाशिक अगरकाद्रन जूषि वजुमान। (यछटककू (मर उन्ममि बटकाअ पातरा वय किक्रान जगद

नाडियादिट्लन, छांश बर्निष ररेटजटर। उद्यमि वाकाणि जिन अवाव मछतरूब बात्रा काराल घथीद निव्विटणय चन टेष्डना मौरजव्र अवर बापक रुय।

अशिकद्ण वा यक घटर्थ पृषियान थारा, शरमार्थ छोज्ा वित्णयाविर्बयन

देजनाने ा पता ्वाथा। जेदूरे शम छशद्र लकना गारऊ 3

वकाशिकवनक1, वित्ययन वित्णवा-उाव बसर लगग-लकन डोन, रे

मयवकाभिककणा मयाकद मूछीछ सक्षा :- '(मझ (मयमक घड़े' खरे बाढका व्ययनशृविकढल मूर्के Cमवमरउद्र (वशक'(मर' गाय,

भेवशरमि देउता स्वाशक कर बाक, आत्र खयर कानूदूक सरेषलानाय्र

वित्वसन वित्य छात मनाकर कार्य बडे (य. शरमकु "मके (ममबरे" परे लोकिक वाकाक् '(मके' बारकद कार्य भूतत- सूर्छ तमवसक, बव 'बडे' गतमद्र कार्य वर्खमात मूर्छ Cमवमड, पडे दूडे कर्य (अधर (मवमख नामक बाकि) (्घयन भनमभव नद्रम्भ दवूब्र विर्यासन 3 विरणया इस, छाश ऐेक लेडस कर्धरे ऐकायव्र

'उसूयमि' बोकाम् काअणय अवामि रे्उनाररन उeशमार्य, प णय जोव टेण्उनाकय दुश बवार्थ, परे केखय बर्थरे (नणू) वमभवत विषिवण मूयर कविया अनभब नदमरडड विदवासन विरणया इस। योश दखूबर वानाउत्यांथ नियादन

cमझे टवाथा वसूणे छाशेव्र विरनया। टघमन शेम वलििटन तबिउ ब्रऊ नोन बाना जदातर नरमूत फोन छामा, किसू मौल कि ब़क गामन्र

वयाकु-माग्र।

इशेटबक। घमूटल बोल गायणि जिस्न जिस नामूद्र कान रूवनिर्योजन कविल बलििया विट्णसण डूडेल अदर अमवारणी छाशन विरणया ररेल।

शउ निवाजन कविया बरुम मवमल साकटक खाटन डेनक्स कविया रजस् बलिया जे कूरे बार वित्बसण जबर (मरमछ गाकि विटणया रयत नगय 'उद' उ'पूुर' जरे कूरे बाक3 दलरनान् डिवज स्वाथ निर्वाजन कविया उरम बाय कुपाय बलिया परे दूरे नाक भमभद विट्वासन वितबया सूखिट्क रछेटर।)

भूरखाक '(मह (मवसख बरे' वउमवारका '(मडे' गाल, जग 'बडे' गाय केख्य टकत सक्षाकटय भूसकाटल सर्देद याद्र रखयानकाल सू्कप घरे ेख्य विश अर्थ अज्ञमभव विकस बलिया नंत्रिणरजा बर्थ९ जे कूरे अर्य भविकाण कविया टकवल काविद्फ Cमदमखरे

तमशेकन, उद्ममि बदकाउ उद उ पूर पर लेख्य भटमत् विमकार्य मरल नविकरत्र कविक्षा (अणकण सणवण जब मटक बलिया थे कूरे कार्य विदरक मूखवार जे कूरे कारर्यव्र भद्धि- जतत) कवल अविक्रक टठउना मोबरे केशव्र लकग वर्य दुवितछ

बाकि लगग। उद्यर्मि वारणिक लकण खाव दे्खना बखूणे लनग। परेत्रने मचग-लकवजत मसरकर नाय 'जन मकणा।' 'नोल शंम'जरे बात्कव अार्यममि त्य अरद्व रय उसयमि वाटकाव वर्थमसकिन टमरे सरात्व दय ना। सथ्ा :- 'बोलनग' अउमादाम् नोल गरकद् कर्थ नोल छण, खात्र शम ऋरवन अर्थ उश्यक जया। घरे कूती भजुमभव भव्रम्भरवद

98 (वमाए-माँग।

वह सकादक निवाज्रन करब बलिय्रा (टकवल मोल बलिटल घड़े,

बब्मितम 3 (बंछ, लोहिडि, मोल, माना बरव्र नम् मटन इत्, किसू मोल-नंमा बलाटऊ Cमरे (मरे बानाड दूकित्र निर्दछि रय) नदरमभव्र विर्णयन विरणया लाद वाख एरेटछ भाटव, (कन ना, छकूकम जकु कधिटव वोकव नटथ टकॉम अकतक्क नाये; किसू

प्वांध निवाजण कविटल (वित््बायण विटणया डाय योकांत्र कद्रि-

पूडशार ऐेक केख्टयव्र वित्नयन वित्णया लाव इउय नक गोथाल घाटक। बांघोक कि? वणाययोि बमारनत्र विरयाथ। मटन कड, सिनि काथंकाय (डना, जिनि मरख। भाव याशदक बकक रे्कना बलियाकि उिनि किहिदा बधि साकान खान - शाली। सूणजार यूकितक लेक डेखन्र रुबनरे जक रशेटछ नाटव

बोल अनविनिक्ट शरमूत नगर सणना-विनिह वणाक दउमा, जबन कार्स मसऊ छूछना।

कना (जहुर कयी आग। गरकव शक्रऊ धर्य नत्रिषतत कव्रिय्ा

७ पइरमर्थि मकना ) अर्थ मनउ इस, किसू छममि गावा बरनकना इरेटक नाटव मा। वित्वठना कब, रजा बरबद् (लाक स्मिक वर्य बनथवोक। छोशटछ नाम कवरा जछतब मा। (कम ना, जनद्रानि स्यास मामक मनूया आषित् चाषात्र, भात्र जटनत्र

वमाए-मावर।

यूकि, गजव घलखवाड कन बर्थ बविकग बविया उदमजर

कन3 मूमसक। किसू उद्य्मि वटकान्र (मकन कार्य कवदरिवाग (न कोवन नाई। (कन नारे? वित्वडना व अण टलना बग अथणाय देरकना बरे केकस दजदबाब रेवणनागक बकड नटर (कोन विरवाथ नाडे,

पर गाकतर मनस सार्थ अव्रिणोग कबिया मन ने ब बूउन बखूटफ लभना रुद्ा कासूक। कासूक बलिया पश्लकनाई कव सममर। खल, घहेकम इफ़े य, गधा मस (वमन यांशन कार्थ (ल ) रव्रिणन कबरिया छोन वा उ९मरमूह पलोकांक्रन अर्थटर लवषग कटुब, Cमरकरन, उ९नव शन कार्य नविकाण कड्रिय्ा

कविय उरगामवर अर्थ लभग कबक, ाश इशल थात अशस- कना अमसए रशटव मा। यूक। मटन कबर, भूरो वाटका रौन्ध करभव फेटलय मार, पथक छाशव फान रखस भवणाक सूडव तमशाटम वल्नाणी सूकि मिक्ष इरयटक; किसू उसुभमि

घटनका वाटक मा, (बिना लकनाम पर्य चठोलि इशेटन मरना कुत्रिवांड यूकि इशेटव (कन?)

दाल, 'जबजे बमुवर्न याह टछटक्' खडे वाटयडज माग्र बजरूतसार्य लकना इडेक? मा-डंश मखल नार। बटन कुद्र, अ वहनन्र भमन निकाख विदरष बलिया मरदर्न गरकन् धक्रक अर्थ वखाय अायित् वितवाय नविशत्वत मिर्मिख वक बहुनन आधाव दकान खवटक लकषणा कबा बाशटल शरव, किसू ममि बदकाक अयक व्वाश्षक विक वाश्य अविषदन कुबिया, लरनास वाज्ा उ९मयकौय अना ज्य (कान कातर्यव्र लकष क्रिटल द्कान कटमरे विरबाथ निवासन रूय ना। सूणवा: माशयलना मखत इय ना (न+अरद= 07ग+लकन= साय वखाय आाधिया करमरखाख अमार्थ प्वांष कन्रात्र नाय काअ- इछखार्य लकना)। बकिा, यात बक धदाब छतलकना सौकान्र कत? कि थकात ?- 'र' किश्वा 'र बरे दूयन कणे हष्शा टमरजैव दि्ध अर्यारण अंत्रिजाम भूकक अवित्र पथारग लशेय छाशब मश्छि बनाजिव बाण्डर्थ लक्ष कुब्र। केउवर परे (स, विकरफण (माय ना थाकिटम उक्रम खाग्र लकना सौकात्र कवा याय मा। कब ना, व बटकन सादा, सौय भविषफ अथारन बव जाना बक काखड शमार्थ, बड विविश खदर्शव् न इउयव मछोबना माहे। अशिक, उद-बटक, किश्वा उद गटक, एय बटक हेजा टमरे बटक सेक्रम लखना खोकान कविटड भाब ना। कव्रन भा्वासिद बरकन्र छात्रा बिना लक्कनास छामूल फाटर्शव खलोलि रशेका

खत लकना कन निन्न ्याम। सरजन, तमहे Cमवमख जडेपरे बाका व्यमन जशत उदकाल विबिष्टे cमवमख आद्र

कूरक्ष बेदा कान विक्रष बलिका, माख जे दूरे छात्र नविषाम

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कबिटलर भविदक मकरन, उसुमि बातकवनितिनिक 3 नाडा- परामिविनिक-2नक्रन कारश जैका (अित्) कान कक्षा विबक बलिया मरे वि्ध काशया अशर भटमाशताक अर विकन कविया कवल बोव वरु काषिकोय टेकउना गाख प्वाप कबाय।

मनूबा, आमि जौद, आमि खूल धायि क्ृण रणामि बरांत़ कायूखब विदृरख इख। जीव प्थन "आमिरे बच्" बरेक्र

अरवत्र कर्शक्र निष्बन इस जाश वर्नना कबिटउठि।

3 जद खरे कूजद सथार्य सकरन भूतखक सकारव बदमल इडेया, नटव

अथर डाव अफोक इशेटल, भूदव व्य जश्रमारक जोर खाविए- छशंब्र उथन "आमि निषा, छक, यूक, गूर, मदगक्रश,

नहे करम (कर्शर भूदस दय जया विषयक काकणन किल-ाश

उरकाल टचमन पटखब काबनीडूछ सूख मकल मर्य श्शेटल ७९कागीडूछ

वकाड िस्ह नह कय। मोनथखा व्यमन मूर्या सखादक यकान कबिटर ममर्श इस ना, अक म बाशनिरे काखिकूष

वमास-मान।

कव्रिटक काममर्थ इडेखा कारिडूक (विनह्ट) इस। मूछव्वार केनाविककन शिसिपस्ति वछात्वव्र भेव् बक माव शाटक। रेशय्र लोकिक मीख जरे तष, व्ययम मर्भर्बद्र बकारब मूबयकिविकणि सूथमारज नयदमिक

मिटशम "आमिे उच"रणामि फाबूख्य इशया थाटक।) अरेकम मिकाख इथटछ "क।शटक मरमव्र बबाह आानूऊब कवित्वक"जतर "मम यशटक भवन (बदान) कविटक नाटन मा"जरे दूरे ए्यडिद्र विरवाथ उखन ररेल। ८कन मा, मटनाहखिय पाता वच-विषसक काआनणैव मान इस मांज, बक वकाशिक रूख ना।

कत्रिटछ काममर्स इस्र (सूरवार मरवव बांजरा पर्नम कय, मन मर्णम बतिरछ भामवर्थ बरे कूरे गकर सथार्थ) दवमाखिटकद्रा बलिया

अवबरयन सकान रउ्या बैक मिद्राकव्रण कवरिशाटछून। ढकन ना,

मा। कदल जच विससक सन बटगत्र निमिखरे हषि पारण

कवम उफाल अखाबटकर माण करव्र, अचरक अशान करन ना- वच सोशनिरे धकानिछ इन, (यटकणू फिमि सयश अकानस खाय।) (लोकिक पडे नणषि खफ़ नमारर्थव खाम, भांद्र भबख ना नत्रिमू्न सठाय अटमाव कान,रे कूसबर मरथा विट्वस देवलकना

इशेवा मांज छाश सखाउ चठे वा मश्ारशकटिक विषय कवरिक्षा (पर्धान

टयमार-मांत:

वराशिक्षा) अधदय घरछेव् वा अतषेवर वाष्णामणा मूद्र करव्र बीर क कखमट नान करड,डार मथिविधिए टेकटमात्र

परेक्रन मिकाखरे छेऊ आरछ। बथा :- फासःकव्रनवि यत्र

नहें इच, ाव मरे चाडम-टेकरनान बाज्रा घरछेन्रक कि अर्थाद

न्रेजारथटक विसस कव्रिय्रा (याख इरशा) उााल वरकात नहं दवछः स कोक्ष

धणेनि श सखनक नहे कदछ: सथाविधिक टेछटनाप्र बाग्ा धणेमि बखूक लकान रुरयर।

घरणाक। (फामूम नजापटे्उना माकाeकाव्र सफ: वा मश्टम रव्

कमर्न्निष रशेटछटइ। धरन-(र दयूर चद्र कका ना बमखगरमन्र कषा वर्न कूष्टम् शेम मिटमईे खवन कना इख ना। फटन कि?) छनवा निक्ाबक इत् सवाद्र वाधक निगटमन्र पाय्रा अविकोस वचकम नखूटण छादनवा ववथाग्रम कब्राब्र नाम खवन। हत थयात्र मिन्र चशी९ आशक मिद्रन कि कि? डेनकम • डेनमरशव्, घणन, चशूलंका, रम, चर्थवांम जनर डेननि। गाजकारवना बलिआाटकन टय, जरे छूत्र सयरअनर बाबरार नारख तर यथार्थ फाडनया खाना बाड। (सूछनार नाजाचत नाठे दविक़ा,

80 बना-मान।

अकजाय मदल आंक इरेका, फेलिबिड छतर वकरवद्र चटलाठना कविया, वकबिक मसूमारसब्र उरनया कि? बर्शाद कलिकार्थ कि? छश सवथोदन कब्रिटछ नाबिटमरे यवार्य खना इय, उनिवाद्र कल इस, बाषर कन खविर्द् नाम कर्नरे लोम रय गांख।) ऐेश्क्रम 3ेशशन्-(गाखकनमिटिगद निखमर बडे टय,ाशन एस बकडटन (विडटन) वो एय करअ, वय बखूद सेनटमण करदन,

शाटकन। मूउवार कारअन्र ए वकवतनन आव्रस 3 मयाखि भथा।- (लाकना कबिटिलरे काशन बडिभामा बखू खोना याग। व्यमन,-

बच' वसर ममाखिरउ ' ममसर आधय छाममोन' बडेकन कैकि घटक। सूडबार बूका तल वस,व काविषौद भजयाशाऐ ममय

कजाम-बज बाव बलय नोम जजोम। एय थकवटन जय बसू

बसू अिनन कथा। (इश नाज कोबरगटनज निनि बोफि।) रे केशनियतमत ऐक अथडटस 'उस्यमि' बडे बाटकाअ साता वक्ष बाद

वयानाखतबत्र वविवय करण खिशन कथ। मथा :- ऐकु ऐेन-

घना समादनंद्र बशोद थडाकमि समोटनज्र घटनाणऩ बलिया) अस- र्चिक इदेशाछ। छन-अकत्रब खठिशोरमडन किर्या उरमाशक कानूफाटनन बटया- जम वर्नना। डेक छननियटम्य केकशरस "चणयदोन बाकिरे

काटमत बन माफद़न पल वा अटयोखन लेक इडेयोटण। कर्थवाम-अकिभाषा बखूत बनरमा। डेऊ डेननिवटमत्र फेर- अधार्व्र अकिामा कपिकौद अकरक उदबरे क्रन अगर्मा कतरि- घोटकून टय, "याशटक छनिटल काबज्ड वसूबउ यदन मिक्ठ सत, याश कथन मटन कप नारे ोर3 महन रूय, अबऊ नमारर्यव खन इस।'

ऐेनशसिबनूकूल यूकि। धरुद्रन बउिनामा बसू बरनन कव्रिया जना बाखानूयायो यूकि अपर्नन। डेक घटमूउ "८र बटनाक (श्िछट कपू! व्ययम मूखिदा निटखन्र खोन रशेटल कप्िकान्र ममख ृर-

नाय उलि (कवल माय माख कसीर मिथा।, मूखिकाई टम मकटलव्र मठा। रजामि अकाट्व करयउ बसू यूवाशेवाय डेनरवांनी विकारव्द्र कनि उज थड़षि यूकि मरुल बनर्निक इडेशटण्। (बरतकारय नाखर्थ अवधोवन कबब्र नाम बवन, कवल कर्मनाल कवा खदन माडू।) मनम कि?

मवम। अष्विोस बक कुभ वसूब्र किछा कब्राब्र नांय मवन। मिनियामिन कि?

इस उक्रम सूनिव्रत्म अषिकोयबाओस लकान्र- (खान) भागेय, नाम निमिषडामन। पशीद फावटिष्कटम भगान।

मविवद, विषोय निर्व्तिकब। मविकिम् मनोसिटल खांडा, फोन उ खय

8२

विससक औरमत लब् रयव् अरबका नाहे। मे जिन उगन मह्द्उ उक्ताकातर छिखहाषिति विवास कब्रिटउ शरद। व्यमम मृनाय इखोटक शचि फान मटसुछ मृखिका कन थाटक, cमरेक्रन, देपरक्ान मासू3 करेशक उन इरेया वाटक, रेश नाष्कमन बलिियाटछूम। यश्ा :- "मख दखूदर मा जदटी अशाद माषणे, मर्वबशक, मार्वारक्रटे,

विव्राखिण, मर्सकाटमरे विभूकमकाय (व उकर्टु टउना, जशरे आथि।" निर्वितिकम् मघाबिटउ खांडा, उ 3(जयर, परे विरम्न उतयत्र तक्ष इछयय्र अरभका शटक। काशार ऐेक विरुन् अतयत्र दतन कय्टिकोय बच कखूटछ लौम रशेया (असोडूक रशेय्ा) याय् मूठदार उरणे माज् कवखाकय गनावि जर्यानढट थाटक। खलविलौन लवन, छलाकान् खख इश्टल लवन-टन मय (इडू (समन (कवल खल-डमरे वरसुयान शटक, मरकरश, उयदाय्र बिठदखित्र (उटमन्र) दिलस (इकू बच मावरे वलमान शरक। उकभ ममाचित्र लकन निकानिक रुउसाटउ मूसूच्िन्र म्छि गमाभिद्र फारखरमत काबडा शाकिल ना। सूयूकि उमयामि केखय्र करछारउके जति विबयक उरन वाटक मा मठा; किसू मूयूशितऊ हाडि नारक, ममोसिरल छाश थटक मा, सूरमार सूयूखि 3 मायाधि मयांन बटर। जतत्काय्र निविकन्न मयाधित्र अरिन बाय कार्शा माशन भादकू। यथा :- यय, विषय, मन, वानाकाय, याशड्, भाक्रना, शाम 3

निर्त्ति कपक मयोधि मिष्ठ शय सूलार केशव्रा रम बलिया गना।) यम-षडिरिमा, मणड, अमउभवरअवा खशन ना कबा, उचयी

वज्जन कता, खडे बाठ अकाद कादर्यडव नाम "सम।"

80

विधन-ष, मासास, उनमत्, नआशयन जवर वेष-कसि, जड़े शांड धकावक 'निय्य' बटल।

आवाबाय-वन वोयूरक खोसख कद्न। रेश उक,ूबर 3 कूस नामक कियाद कणााटमवर पावा माथिछ रशया शाटर। अणाशव-वावानि रेकिय वयन्मि वाश निसय इशेटछ भोविक इशेल छाशमगटक अजोबिड कत्रा।

मविक्शमयाधि-मविकन- मयाि कि? काडा ऐजिशू बला इश्याटक।

किकि? ना लय, विटकश, कुबास़ खवर बरमान्ामन। मग्न - जूर्वि मयाधि-िकोसीड सेनविर्ट इशेटल, - किसू (छामांत मन कथ क सू कवलमटन काममर्थ इशेया कटय निर्मिक इरेल। परेक्रन विध श्शेटल छशटक 'लक्ष' बटल। वितकन-मयाधि-ियोयस बमिटल, किसू टणायात्र िस Cमरे बरछ बन बसू ऊावलमून कबरिटल ना नाजिसा बना बक बशू फावलमन कुत्रिया बमिल। बक्रश इरेटल छारव् नाय 'विटकण।' कथाय-मयोधि-ियोसासा वमिटल,ल्ष वा विरकम इडेलना, किसू व्ागामि नामनाय अिडूर इशेया मन एक्कउा थास इहेल, यष्िलोक्ष बक कखू आवलमूल कबिटछ शोबिल ना, ना बविक ना उिक किडूरे कनिल मा। जक्रन इटल छाशटक 'कथाय़' बला याय। वमायामननिरतिविकम अ्शद बचक्रम निर्वटमय बशू खरममम

88 वया सु माते।

पब़न इरटन निर्विकन ममाचित्र विद् इस खयर छशत्र नाम "बमा सामम" विष। केलिसिक कावि वकाब्र वित्र यूमा रशेश किछ यथन निकाडम मोननिवाड नगव नि्ज्ल निकन्न इरेका बरुमाल बारस 20उना मरजन किसा कवटछ शारक, उथम छाश निर्व्धिकक्त मयाशि नाटय।

कसु:कननटक केपक कविद्। विटकन लेनिड रशटल अशटक नाए कविटब बर्शार विकिशल मृत्र कवरिटबक। कषाय़ कम वित्र केशक्ििड इशेटन छाश काछ ररेश दिसदकाल निहस

कव्रित्वक ना। तम ममत्य Cकान मविकबक कानक् कायूकसउ क्रि- तबक ना, छान साता मिःमम रशेक।" नृकटड फेक र३े- आरछ वय "मिस्ीउस् मोने ट्ययम नि्डन कय-(मडेकन ३शेटयक।" अयटण औवया रख लन बला यांडिक। आध्रकक्रन उथत उयप्रारमम्र पात्रा उफाल काक्कटमत्र बांय (विलय) इशटम नत, खस- कर अथस अतयव माफाकाटवव अखदब, अाफन &काफ्न कलिक बूगा, नान, मश्वस् विनषीस अदविद विदति इव्र; मूखवार दमर अवछटक मनन मरमात वरन इशेटउ विभूक 3 वक्कनिर्क बला वोच; अवर खोवमबास यूक वलिया खोवना क बमा बाब। कलिटउ फैक रशेयाटज टथ,"Cमर मसाध्रक शव्रखदयव्र मांकादनाव्र कहेटल रमतयद्र यष्ति अधार असः कप्रमनिर्क जम मरल मर्त इस, मश्वय मरुल ष्ित एस; अवर मद बमद हेखस विश कमी कल मछ इछेया याय।'

अछ मारम विर्का मूज खडलि बोउदमउब्र मरलव वषाब्रक्रम बबोद़, वक्षण कयज मनकेण थडिन आधम्र हेखििय, जदर कूश

टवसाछ-मांत। 80

भूतकक कप मकल (याशवर टजन खावरछ इशेघाटछ) Cजन कव्रउ:

करामकरवन ना। व्ययन जेखालिक शमरर्थव उसूछ बाकि मृणामोन इसखलटक टपटथम माज, उशय मठाला मटम कटबन मा, Cमरेकन। कण्टिक्ड बडेक्रन ऐे आटक। यथा :- "जोतमा क वाछ भू शकतउअ फषकू अथीर लशन ठफू समश्यूर मूणाटक तसू बलिय्। यकन करव मा, बवर कन शकटउ कर्नशेन, यन शाकितउर वयमक खन मटखू मिधान रणामि।" वणटशडड बलियाटज्न (य, "यिनि आंध्यमवशरउ मूसूद शब्र मास शारकम, जित्र जिन्र मूगाकुख विमि काषिकौय मर्गन करवम, वाश करमी कविक्ा यिमि चस:कन निरश (यिनि एकबल भूखमरकरबब्र बटल उकारखव्र बगाख काषा रुरबन, अखियोन शूक क करवम ना) जिमिरे आशक वा जवमू क, लिम बाकि जोवम क मटर, हेक मिक्डय़।" अजमृण बाकि भूटस वय आशन्र विशव्रामि कब्रिए अवटण टकयन अशनरे मबूहषि इशटब हेकानूलक करिट्बन ना। (चूछवार ऊशब्र सटथष्काउव्रन इरेबद्र मसावमा 8 मोहे टवन मा, भूटस जिनि उखकतमज्र षणम 3 फाछक करमूनर नविषन कविका किटलम) किश्वा सख ७ फखक फेख्य का्मरे फेमामोन इरेटवद। रशव्र धर्मान खडे दप,

उकनामि वियरस कूककूग्ामिति मडछि उस्कानीव्र थाकम कि? (जशीद

इस-फिमिशे वकण, जिमिरे चाज्रऊ; घटमा नार।"

उक शिर्मामि मफा न मदल यनूयर्सिक रशेका थाटक (शूटरतर काका।-

HUTE OF GULT LIBRARY TUnE

टवनाख-मान्।

अधिक बला वाछला, मिफाए कथा खरे टय, खोवश क भूद्रष, बात (सइ यांजा मिल्तारइड्र निमिख रेण्डरा अनिजज्उ बटवब्ा खरे उिन अशरव् आख सूष कू:य कन वग्रक करभव कल मरुल बाडामक्रान कबूकय कवउः ासकयनामित् वकानक वियाबस् रदश बाटकन।

इरेटल ऊाशय्र थान खडक टेेउटना लोन इद्र, भूर्वर अाशम 3 उरकाय मश्काव्र मकल विनर्ह इशेया साग। उथन जिमि नज्म टकबलड कन ((कवम+यह=मर्क सकातर रेखव विटलय आम भूनर) भै कय वालम, भबिभूर्न, सदेषउ बर्शार मर्स अकाव (ऊम यूमा, ऊसल उचकरथे अबर देमवनिखवर बढ़ द्रम अश्तकरण अयशन करव्रन। बण्टक ऐेक इदेशटफ (ष, "Cमहवमाटन जोवन ए भूकतयद् धान मवल टलाकखव् गमन कटय मा, अटकटउरे लोन दय। सूउमार जिमि जशमांतर वक्म रशेरछ बिभूक रशेय। शव्रम बचा देकवला आधु इन।" मनांख।

THE

VEDANTASARA,

OR

The Essence of the Vedanta Philosophy,

OF

PARAMHANSA SADANANDA JOGINDRA.

TRANSLATED WITH COPIOUS NOTES AND ANNOTATIONS

BY

NANDALAL DHOLE, L.M.S., LATE SURGEON TO THE COURTS OF KHETREE AND MARWAR, AND FORMERLY IN CUARGE OF THE CHARITABLE DISPENSARY AT ALLYGHUR.

CALCUTTA: EDITED AND PUBLISHED BY HEERALAL DHOLE, 127, Musjeed Buri Street. 1883.

PRINTED BY NILAMBUR VIDYARATNA, AT THE VEDANTA PRESS, 127, Musjeed Bari Street, Calcutta.

THE VEDANTASARA.

I REPAIR to the Supreme Self, the Indivisible, Everlasting Intellgence and Bliss, the Container of all, beyond the reach of word and thought, for attaining the desired ( sidhi ) eman- cipation.

Having paid my salutations to my (Guru) preeeptor, who for his knowledge of non-duality (the Individual Spirit is one with the Universal) is deservedly ealled Adwayânanda, I undertake the task of expounding the essence or the con- clusion of the Vedanta according to my lights.

Vedanta? The concluding portions of each Veda bearing as they do, exelusive reference to the Brahma* are called the Upanishads. These, with the Shartraka Satras and other works corroborating the Vedunta doctrine, are all included under the term Vedanta. [Upa+ni+shad+kkip= Upa-

• This word is nenter, and must not be confounded with the mas- culine Brahma, a member of the Ilindu triad. It is derived from the root Brith, 'to grow or increase,' and " perhaps its earliest signifi- cation was the expansive force of nature, regarded as a spiritual power the power manifested most fully in vegetable, animal, and human hfe, but every where present, though unseen."-Calentta Review, Vol. Ixvi, p. 14.

2 THE VEDANTASARA.

nishad. Upa 'near' the internal self in close proximity to the Absolute, ni 'certain' that is certainly the Brahma, shadt 'to destroy' (e. g.) destruction of ignorance; hence it implies that system of learning which destroys ignorance, the root of misery, birth and death, and helps the individual to ascertain or discover the Supreme Brahma non-different from individual self.] The present work, being explanatory of the main portion of the Vedanta is necessarily moved by the same considera- tionst with it, hence they need not be entered in detail. The four " moving considerations " are :- I. Adhikari. The qualified individual or fit vessel. II. Vishaya. The subject. III. Sambandha. The relation. IV. Prayojana. The necessity.

t Mexmuller confounds shad 'to destroy' for sad 'to sit down.' and considers the fiist interpretation to be "wilfully perverse." According to him "it would exprese the idea of session, or asseutb'y of pupile sitting down near their teacher to listen to his inetruction " In that case Grammar may as well be classed with the Upanishadas ! t Each Shastra is guided by four incentives or moving cousiderations. For if an individual capable of understanding and performing what ig enjoined of him be not found, it is uselees to impart instraction, clearly therefore it is necessary that the qualified individual be found. Then the Shastra must have a subject to treat of. It must contain & body of instruction from whith the qualified individual or 'fit vessel' u ay reap cortain benefite, for man is so inteusely selfish that unless euch a promise be held out to him, le is sure to break off. So much then for the subject. Now between the Subject and the Shastra a rela- tion is establiehed of explainer and what is to be explained, to wit :- tho subject is explained by the explainer "Shastra." Even then there must be a necersity for all thie, otherwise no one will seek such knowledge. Heuce 'necessity' constitutes the last liuk in the cbain of incentives, moring consideratious, Nimitta or Anubaudha.

THE VEDANTASARA. 3

I. Adhikari-He, who by studying the Vedas and the Vedângas in the prescribed order,-constantly to the best of his ability-has obtained an insight, so as to form a general idea of their meaning, who in this or in a previous existence, by avoid- ing actions originating from a desire of reward, as also those forbidden in the Shastras, who by his practice of the daily and occasional rites, penance, and devotions has been absolved from sin, who has become pure in mind, and has adopted the four means for attaining spiritual knowledge, is the ' qualified individual.' Kamya Karma-' Actions springing from a motive of re- ward' as the Jyotishtoma, Shoma &e., sacrifices, which secure happiness in heaven or something equally desirable 1 Nishiddha- Forbidden acts' are such as, cause suffering in hell as slaying a Brahman. Nitya-'Daily rites,' nonperformance of which are harmful as the repetition of the Sandhya &e. Naimittika-' Actions undertaken occasionally' are such as are observed after the birth of a son &c. Prayaschitta-'Penances' are observances enjoined for the destruction of sin as the Chandrayana. Upusuna-'Meditation', to be en rupport with the triattri- butive Brahma by concentrating the mind, as the system of Sandilya cited in the Chandoyya Brahman. Of these, the daily and occasional rites, and penancos purify the intellect, while meditation enables the individual to con- centrate his mind. As in the Sruti "By the study of the Vedas, by sacrifice and by meditation Brahmans seek to know Him;" and in the Smriti. " Refraining the mind (the eleventh organ,) and the rest of the ten organs from innate Such aotions are emphatiouliy iuterdiciel ,a8 : -"Enjoy Him by relinquinshiug desire" Vide B.jasinaya Sanghitopiuishad Vetse 1.

4 THE VEDANTASARA.

passions which each of them is subject to'* extinguishes sin." As a result of the observance of the daily and occasional rites, and of intense meditation, the individual attains to a higher state of spiritual existence in the blissful abode of his ancestors (Swargaloka), of truth (Brahmaloka ),&c. As in the Sruti, "Actions lead to the blissful abode of ancestors : while knowledge inherits the abode of the gods." Sadhanani -The four 'means' for attaining self knowldge are :--

(1) Discrimmation of things eternal and transient. (2) Disregard of reaping any benefits here or hereafter (3) Passivity, self control, abstinence endurance &e. (4) Desire of deliverance [from future rebirths.] (1) 'Discrimination of things eternal and transient.' This consists in looking upon the Brahmu only as a Reality while every other thing besides is nonreal because non-eternal.+ (2). 'Disregard of reaping any benefits here or hereaftar, is to show a complete indifference for the enjoyments of this life as flowergarland, sandal and other sensuous objects; all such gratifications deriving their origin from action are but shortlived, for actions are non-eternal. In the same way, en- joyment of happiness hereafter, cannot but be temporary, therefore one who has discovered the real Brahma, shews an aversion for all unrealiti es.

" Tapasya is thus renderod Vide .- Theosophist December 1880, P. 55. + To know as truth that which is true, and to regard as false which is false, this is peifect rectitude, aud shill bring true profit. -Buddha's Sermon to Seventy Drahmaus.

THE VEDANTASARA.

Sumadama &c., These include (a) suma, (b) dama, (e) upariti, (d) titilsha, (e) samadhan and (f) sradha.

(a) Sama, 'Passivity', is to keep the mind aloof from sub- jeets which stand in the way of attaining knowledge of the self. (b) Dama. 'Self-control' is to subdue the external senses as they are opposed to hearing (the precepts of the sages for the cognition of the Brahma.) (c) Upariti. 'Abstinence' is continually to keep the exter- nal senses aloof from sensuous objects, after they have been. turned away from them, thereby to keep the mind engaged in hearing the precepts on the Brahma; otherwise to abandon all acts enjoined in the Shastras, in the prescribed order [by turning a Sannyasi.] (d) Titiksha. 'Endurance' is to bear climatic influences as heat and cold ; [honor and shame, happiness and misery] &e. (e) Sumudhan. 'Intensity of thought' is all engrossing attention of the subjugated mind on self. (f) Sradha. 'Faith' is to have a belief in the teachings of the Vedanta and in one's spiritual preceptor. (+) Momookshtra. Emancipation' is desire of being set free from continued rebirths. Such an individual is a qualified person or fit vesse'. As is said in the Sruti. " The quiet restrained man &c." And as else- where said " To one of tranquil mind who has subjugated his senses, who is faultless, obedient, meritorious, always depen- dent, and desirous of emancipation is this to be taught." [Thus having settled the question of qualification, the subject is next considered.] II. Subject. To prove the unity of the Individnal and the Universal Intelligence Brahma, is the purport of the Vedanta. III. Relation. Between this unity, a thing to be proved,

6 THE VEDANTASARA.

and the explanatory demonstrations of the Upanishad, there exists a relation of 'explainer' and 'what is to be explained.' IV. Necessity. To dispel ignorance concerning the non- duality, to be demonstrated, and to acquire the blissfulness of Brahma. As in the Sruti." The knower of self surmounts grief. He who knows the Brahma is himself a Brahma." Such a qualified individual, embittered with the experiences of an earthly existence, with its births and deaths, should repair to a preceptor learned in the Vedas and devoted to Brahma, with a bundle of fire wood &c., for a present, as one with hot head rushes into water, and serve him. As the Sruti says. "The pupil should repair with the bundle of fire- wood, for acquiring a knowledge of the Brahma, to a spiritual preceptor, learned in the Vedas, and devoted to Brahma. The said teacher with great kindness, instructs his pupil by the method of attaching a signification due to illusion, (the very reverse of reality) and by its withdrawal, [bringing out the truth in relief as it were.] As is mentioned in the Sruti. "That learned preceptor should instruct his pupil, when he approaches him with a tranquil mind, and with senses subjugated, in such a way that he may know the eternal, the true Brahma.

Adhyaropa [adhi+a+rup= Adhyaropa; adhi 'thing,' a ' fatse' rupa 'shape'] A rope is not a snake, yet it is apt to be mistaken for one, from illusion. In the same way to attribute unreal to the real is what is meant by this term. [This illu- stration is frequently used.] Real. The One Ever-lasting Intelligence and Bliss, without a second, (Brahma) is real. Unreal. Ignorance 'and insentient material objects evolved from it, are unreal.

THE VEDANTASARA.

Ignorancet It is something different from being and nonbeing; it is made up of three qualities, (Satwa, Raja and Tama) and antagonistic to knowledge. It is established from the individual conception "I am ignorant, myself I know not" and likewise from the Sruti text. "It (Ignorance) is the power of God concealed by its own qualities." This Ignorance is used either definitely or indefini- tely to signify one or a plurality, according to the mode of observing it either collectively or individually. For instance as the resulting product of a collection of trees or water may be looked upon as one thing viz., a forest, a reservoir ; so the collective indication of Ignorance as manifested in divers

t It ie antagonistio to knowledge, something indeacribable ; it ia seperale from being aud non-being, and qnite a distinct entity from reality and unreality, just as neuter is neither male nor female, But it cannot be compared to the saying 'rabbit's horns, or a sterile woman's son, for such conditions are neither possible nor do they exist, while Ignorance is universally admitted ap something existiug, in a state of beiug. But this does not necessarily imply that it is the Brabma, which is Sat, or 'being,' and therefore considered a reality, beoause Ignorance lasts so long as knowledge ie sbut out; with the advent of knowledge it disappears, or is reduced to nonbeing and tberefore an unreality, the very reverse of Brahma, which is reality and which is everlasting ; henco Ignorance cannot be said to be that which is either real or unreal, which ie, or is uot existent, with or without a shape. That which cannot be particularised as something definite is termed indescribable. It caunot be ~ said that waut of knowledge is Iguorance, for want is a negative, nou- existent unreality, and knowledge is a positive, existent reality, there- fore the conuection of a reality with an uureality or in plainer terms to eay 'being ' when reduced to ' noubeing' is an abeurd proposition, - implying a contradiction. For 'being' is eterna), intelligent and self- existent, and hence cannot by any stretch of plausibility be reduced to nibility or nothing to constitute the condition of A-knowledge or want of kuowledge ; uot to upeak of the emphatic protest of the Vedautins

8 THE VEDANTASARA.

ways in all individuals is regarded as one. As in the Sruti. "Not created by any one the tri-attributive Ignorance is one." This collective Ignorance for its being the associate of the excellent (perfect Intelligence or Consciousness of the Brahma) is composed chiefly of the pure 'Satwa.' Consciousness asso- ciated with this totality of Ignorance (as present every where in all animated objects) is designated the Omniscient, theLord of all, the Controller of all, the Unspeakable, Internal ruler, Cause of the world and Iswara.

about confonnding all unrealities with reality. One is thus eboved into a corner, and compelled to admit that want of knowledge is not Ig. norance. For the further elucidation of the point, it is to be remembered that Chaitanya ' Consciousness ' or 'intelligence' is termed knowledge, then again the mental perception is also called knowledge, and a third class of writers consider knowledge as an attribute of the Atma. Of these three kinds, which can be said to be nonexistent to conatitute the condition, of A-knowledge. The knowledge comprised in the first signification is eternal, formless, hence cannot be nonexistent, the second is not a de facto knowledge, for it is naturally insentient ; the mental perception can only illuminate or disoover an object when it is overtaken with the reflection of intelligence ; but apart from intelligence it is quite powerless to discover, comprehend or discern anything. Hence it cannot but be an insentient entity. But from its nearness to intelligence it is usually identified with it, and called as such. Hence ite want cannot be the same with ignorance. The third variety also implies a contradiction ; for the Atma who is styled knowledge can never be without it. The common expression " when, I was ignorant I knew nothing," im- plies a state of knowledge along with it, for the very idea of 'not knowing anything' must spring from a positive fact or knowledge, hence it cannot be the same as want of knowledge. It is some- thing worthlees because it cannot establish the Brahma,-hence knowledge or ignorance not culminating to the Brabma is worthless- such an appellation is mainly requisite to establieh its ezistenco, leet

THE VEDANTASARA. 9

He is the Illuminator of all Ignorance, therefore Om- niscient. As in the Sruti "Who knows generally and particu- larly all things." This collective totality of Ignorance, for its being the cause of all created objects constitutes the causebody of Iswâra. It is called the blissful sac for it is full of bliss, and has a

one should miscarry its interpretation and come to think it as nonexistent. It cannot definitely be compared with anything, there- fore it has been deoribed as neither existent nor nonexistent, and indescribable ("Sadasadvyamanirbohanya.") It is further described as the triattributive entity. Because all material objects shew such qualities, and as these are the derivative products of Ignorance or Prakriti or Matter, the presence of the three qualities in the cause may safely be inferred. Therefore to speak of Ignorance as something worthless and indes- cribable, as somethiug which can neither be particularised as being or nonbeing entails no contradiction. Like the Biblical article of falth, of man's first disobedience and the visitation of Divine wrath, con- demning the whole human family to inherit as a patrimony, the original sin of the firet parents, the, Vedantins have their special dootrines. The key.stone of all such, is Ignorance, aud when one has fully compre- hended ite importance, and its real inport, he is on the high road of knowledge, and no obstacles need prevent his onward progress. Ig. norance assumes a diversity of forms, it is present in each individual, no one is witbout it, it shrouds us all in its meshes, it blinds us with illusions, it leads us entranced to follow the multifarious pursuits of an every day-life, forgetful of the real end and aim of ezistence, it leads us to Karma and to successive rebirhs. It is the throne on which sits in regal splendor, with the mighty rod and the equitablo balance, the Christan's God and the heathen's countless deities ; it is the gulf whioh seperates the Chohan and Koot-hoomi from the common herd, the Apostlos St. Mark, Paul & Co. from the Christian minister of the day, the Vedio Brahmans from their worthless descondants, and Zoroaster and Buddha, from Mr. Cbunder Sen and the Now Lights. 2

10 THE VEDANTASARA.

sac-like covering, and as it is the resting place for ether* &c., and all created objects, it is designated the dreamless slumber, and as such [Pralaya,] the site of destruction for all gross [Iswara's Virat condition] and subtle [Hiranyagurbha's condition] bodies.

. "Above the atomosphere there extends another region, with which astronomers and physicists are acquainted, which they call ether or planetary otber. The atmosphere which surrounds our globe, and is drawn with it in its course through, space, as it is drawn with it in ita rotation upon its own axis, is not very high. It does not extend be- yond thirty or forty leagues, and it diminishes in substauce in pro- portion to its elevation above the earth. At three or four leagues in height the air is so rarefied tbat it becomes impossible for men or ani- mals to breathe it. In aerostatic ascents it is impossible to go be- yond seven or eight kilometres, because at that height the air loses so muo density, is so highly rarefied, that it no longer serves for pur- pomes of respiration, nor counterbalances the effeot of interior pressure of the body on the extorior. After that height, the deneity of the air decreases more and more, until there is absolutely no air. At that point begins the fluid which astronomers and physicists cull ether. This ether is a true fluid, a gas, analogous to the air we breathe bat infinitely more rarefied and lighter than air. The existence of the planetary ether cannot be disputed, since astronomers take account of ite resistance in calculating the speed of the heavenly bodies just as they take account of the resistance of the air in calcnlating the motions of bodies traversing cur atmospbere. Ether is then the fluid which ucoeeds to atmospheric air. It is spread, not only around the earth, but around the other planots. More than this, it exists throughout all space, it occupies the intervals between the planets. It is, in fact, in ether that the planets, wbich with their statellites, compose our solar world, revolve. The comets, too, in their immense journeys through space paas through ether," FIGUIER's "The Day After Death" pp, 20-21,

THE VEDANTASARA. * 11

As the composite units of a forest signify a variety of seve- ral trees, and of a reservoir, a large quantity of water, so the Ignorance univorsally present in beings, is manifold. As in the Sruti "Indra through the agency of Máya assumes divers shapes." As the configuration of the body, the organs and senses, and the mind are dissimilar-in no two individuals being alike or similar-so Ignorance differs in each individual, and for this constitutional difference, it is necessarily particularised as the individual or segregate unit of Ignorance in contradistinction to the indivisible, original Ignorance called Mahatatwa, centred in Iswúra, the sum-total or collective aggregate of Ignorance. This individual or segregate unit of Ignorance is the com- panion of the parviscient finite being, hence it is but a sorry or humble associate. The preponderating element of its composition is the impure Satwa. Necessarily therefore Consciousness associated with it, has limited perceptions and powers for which it is called Prajna .*

. Parviscienee differentiates the Jiva, from Iswara, who is omni- scient. Prajna (pra+njna = Prajua) siguifies almost ignorant. Iu the beginning of creation, Piakiiti (Matter) or Ignorance (uccording to the Vedantins) undergoes mutation, the Satwavic element in its com- position is proport ionately increased, aud in due course produces the Mahatatwa (it is wherefore called the Mulajnana or (o iginal basio Ignorance.) This basic Ignorauce undergoes futher mutations by a proportionate increment of the impure constiteutuents of the two other quhties the Raja and the Tama and produces Ahankera (Eyoity) and Authakarana (Mind). Hence the illumiuating 'powers of the mind whose origin is so humble and defective or impure cannot but be limited and consequeutly its associaled Consciousness is aleo parviscient.

12 THE VEDANTASARA.

Prajna has the faculty of illuminating one Ignorance only, and that even, not very distinctly, for its composition is impure. This individual or segregate Ignorance forms the causebody of the individual, because egoism owes its origin to this integ- ral unit of Ignorance. It is called the blissful sac for its sac-like covering and blissfulness ; and dreamless slumber, because it is the resting place of the organs and senses, hence the scene of dissolution for both the gross and subtle body. In that state of dreamless slumber,* through a subtle function of Ignorance illumined by the ray of Consciousncss

. Tbe profound slumber of a man is a trite instance for com- prehending individual or segregate Tgnorance. During 'Mahasushupti' or 'Pralaya' or the dreamless and profound slumber of Iswara and the 'Khandasushupti' or the dreamless profound slumber of the Jiva, there is perception of felicity. In the last mentioned oondition the mind with the other functions como to a perfect stand still, leaving Ignor- ance in full sway, so that the connection and relationship with the world which serve to fetter the Atma, are for the time severed, and the individual spirit is enabled to arrive at its acme, so to speak, a state of passivity and complete Ignorance, the real condition of Brahma, (the Universal Spirit, the Absolute.) " When a man with all his wits about him is wide awake . he is regarded as being furthest removed from the state in which he ought to be,-he being then enveloped in the densest in- vestment of Ignorance. When he falle asleep and dreame, he is considered to have shuffed off hie outermost coil ; aud therefore a dream is spoken of as the scene of the dissolution of the totality of the gross: The objecte viewed in dreams are regarded as ' subtile.' Whem a man sleeps so soundly that :be has no dream, he is regarded as baving got rid not ouly of ' gross body' but also of his 'subtilo body'; hence profound aud dreamless sleep is spoken of as the 'scene of the dissolution both of the gross and of the subtile body.' But although, in profound sleep, a man has got rid of all the develop- meute of Ignorance, yet be is still wrapped in Iguorauce itself,

THE VEDANTASARA. 13

Iswara and Prajna both experience felicity. As -in the Sruti "For the illumination of Consciousness Prajna enjoys felicity" [in the state of profound or dreamless slumber]. The evidence of individual perception also tends the same way, for a man on getting up from sleep says "I was sleeping pleasantly, I knew nothing then". [Had there been no such conception of felicity and Ignorance, people wou ld neither have remembered it nor expressed so]. As the tolality of trees representing a forest-its collective indication,-and the integral units constituting a forest-its individual indication-or the collection of several bodies of water into a reservoir and its segregation, are conditions of the same forest and water without any appreciable difference. Si- milarly the difference between the totality and individuality of Ignorance, its aggregate and segregate indications, is none. Both the conditions refer to one and the same Ignorance. Between Iswara (Consciousness associated with the totality of Ignorance) and Prajna (Consciousness associated with in- dividual Ignorance) the difference is nill, just as there is none whatever between the ether or space which environs a forest and a tree, or as the sky reflected in the whole mass of waters of a reservoir is inseperable, from its integral unit reflected in a small piece of water. [In the same way the conditional difference created by their respective associates if seperated, there remains Consciousness only. The Intelligence accom- panying the uninterrupted dreamless slumber (Iswára) and

and this muet be got rid of. He must not, like the sleeper who 'slept pleasantly and kuew nothing,' 'enjoy blemteduess by means of the very subtile mo lifications of Ignorance illuminated by Intellect,' but he mnst become Iutelleot simply-identical with, Blesceduese. Du. BALLANTYNE'S Lecture ou the Vedanta, para, 152 (').

14 THE VEDANTASARA.

the broken or interrupted, dreamless slumber (Jivd's) is thus described in the Sruti]. "It is the Lord universal; omnisci- ent, internal knowing, cause of all, the source and final anni- hilator of all matter. As the wood with its etherial environment, and the tree with its individual unit of space, or the sky reflected in a reser- voir, or its integral component (a small collection of water), are but fractional units of the unappropriated infinite space from which they can neither be demarcated nor seperated; and as this 'Mahakas' or infinite space has by way of distinc- tion been mentioned the fourth, so besides the collective and in- dividual Ignorance with their respective associated Conscious- nesses there is another which is unassociated, pure, non-dual, impartite and the only Consciousness. This is the fourth .* [That is to say saving Hiranyagurbha, Virat, Iswara, as consciousness alone is the fourth condition, so besides the conditions of Jiva, Viswa, Taijas and Prajna. the state of pure, simple Consciousness is that of ecstacy (Turya).] As it is said in the Sruti "Faultless, blissful, secondless, impartito, and pure Consciousness is described by the Pandits as the fourth. This is the Atma that is to be known."

The following four conditins are thus illustrated : -1. Jagrut or waking. 2. Supna, Dreaming aleop. 3. Sushupti, Dreamlees sleep. 4. Turya, Ecstaoy. We call & thing by several names, for instance a golden ear- ring, aud a golden baugle are equally derived from gold, the difference in their shape determines their individuality, and if this be omitted, the remaining gold is one in both, yet each has its name. In the same way the Individual Spirit is one with the Universal, the difference consiels in the associates, and if these be left out, there rewains ouly one Oonsciousuess. If therefore

THE VEDANTASARA. 15

As in the phrase "An ignited ball of iron" the relative con- dition of the iron, which is ignited and the fire, which ignites it, has two sepcrate bearings namely when the iron and the fire are regarded indiscriminatly as one, and when they are

the individual state be one of everlasting Intelligence then vir- fually it is one with the Absolute. But thie requires proof, and for such a purpose it is necessary, in the first instance, to estab lieh Consi- nees as one, and if this can be proved, then it is eternal and true, for what is always one is eternal. With such a view, the anthor of tho Panchadasi propounds the oneness of Consciousnese and its everlast- igness in the following manner :- There are three states of Consciousness [a] waking, [b] dreaming and [o] dreamloss slumber. The first is defined as that condition when Consciousness takes hold of a subjeot by the inetrumentality of the sensee. In the Consciousness of the 'wakeful state' are floating sound, touch, make, taste, smell-ether, sir, fire, water, and earth - that is multiform subjeots. What floats, are objecte of cognition, sub- jeots, &c. and that in which they float is Consciousness, The respeo- tive Consciousnesses which enable us to cognise an object by touch, sound, &c. may appear different and multiform, but such difference and diversity exist only in tho subject or object which the Conscious- ness covers,-while Consciousness is one and alone; and such differ- ence in the subjeot or object is easily recognisable by the individual charaoteristics or features present in it. For instance, a cow and a horse are different from one another ; a pitoher is also a seperate object from a oloth ; hence for variety, all objects are different from similar other objects, and for oneness Con- sciousness whether as regards sound, touch, sight or in any other con- dition is non-different. In short, the condition which enables an individual to form an idea of an object by touch, or sight, or by its sound, has reference only to one and the same Consoiousness, and wbat appears to us different viz., sound as quite distinct from touob, is due to the diversityin, and variety of, the objecte. Therefore, the Oonsciousnens presont in the waking condition is one, but the sub-

16 THE VEDANTASARA

distinct, therefore when it is said, This is burning,' it literally signifies the first named condition, but the second condition is what is indicated, so the collective and distributive Ig- norance with their associated Consciousnesses, when looked upon as one with the unassociated or fourth Consciousness is the literal signification of such transcendental phrases as "That art Thou," "I am the Brahma" &c., but when vicwed as distinct is what is indicated. This Ignorance has two powers Abarana (envelopment) and Vilcshapa (evolution).

ject or object of such Conscicusness is several, and for this multiform- ness we are apt to mistake the one and impartite Consciousuese as several, but if we can shake off such difference-creating-a-mistake, then Consciousness appears as one. The same is true in the state of dreaming, when the organs of action and senses are at rest, the impressions which revive au object in the mind either from the force of habit, or from being accustomed to it, is called a dream. Now the objects seen in a dream are as manifold as in the waking condition, and they are constitutionably different too, but the Consciousnees which coguises them is one; the difference in the former is established by the individual characteristics or features of the objeot, to wit :- an individual dreaming of a horse gives the usual features to the animal, and if a cow, a horse, or an olephant crosses his dreams, the respeotive features of the subject dreamt, are usually present, hence variety of the subjeot or object constitutes the differ. ence here as in the waking condition, but Consciousness which euables Lim to percoive the several objects in the dreaming condition is one and non-different from similar Consciousness wlich oognises such another object. The only difference actually exiating between Consciousn ess of the waking and dreaming states is the duration in time. The sub- ject of a dream is transitory in duration, but that of wakefulness is permanent.

THE VEDANTASARA. 17

' Envelopment' is thus illustrated. A small cloud inter- cepting an observer's vision, leads him to conclude that the sun is clouded, an erroneous inference, in as much as, the sun being infinitely larger in dimension than the cloud, it is

It will appesr thus, that Consciousness is one, but the subjeot of Consciousness is manifold, for this it appears to assume divers shapes. As the Consciousnees of the wakeful condition when over- taken with sleep is converted into a conditional Consciousness of the dreaming condition ; so under the influence of profound slumber, Consciousness is reduced to the third condition, viz. of dream- less slumber. Hence, the Consciousness of both the last mentioned conditione is one, but its subject is different .- For when the mind and its impressions are at perfect rest, then only follows, profound slumber ; no sooner the mind ceases to receive the impressions of ob- jeots seen at a previous time, than the dreamless slumber sets in- therefore, this condition is virtually one of absolute ignorance, or which ia the same thiog, it is one of objective darkness (Tama) and insensibility. Hitherto, were floating in the Consciousness reflected Bhadows of various objects, but now they are all replaced by one of complete ignorance (Tama), and for Consciousness thus taking possession of ignorance one on waking is apt to say "he knew nothing then." In such a state, Cousciousness was not entirely absent, it was simply in a conditional incapability of grasping or spreading over various objeots, it wae simply ocoupied with, or taken possession of, by ignorance. Hence it can not be said that there was no Con- sciousness present, there was enongh of it to enable the individual to know that "he knew nothing." Even here the subjective Consciousneas is different from the sub- ject, as we have seen in the dreaming condition. As the pitcher is different from its cognition, so ignorance (the subject) is different from (ita cogniser) Consciousnoss. Subjeots are different, not so the (cogniser) Consciousness ; and as one subjeot differs from another by ite espocial characteristic, Oonsciousness oannot be differentiated in that way. Now then we find that in the three conditious of an 3

18 THE VEDANTASARA.

impossible for the latter so to enshroud the former, as to cause total darkness. Ignorance, in the same way, so enshrouds a man's spiritual intelligence as to disable him from realising the Atma, in close proximity to it and which is illumined by the reflected intelligence from the same source, as the infinite and all pervading entity; and leads him to believe that He (Atma*) is bound up in him, thus converting Him into the condition of the finite and material,-a condition the very reverse of what is true, for He is infinite, uncreated immaterial and everlasting. Therefore, that force, attribute, or faculty which enables Ignorance so to enshroud the Atma as to convert Him into an agent and patient as enjoying plea- sure and suffering pain, or misery is Abarana. Vikshapa 'Evolution.' This is identical with power of cre- ating. (It is always present with envelopment.) As ignorance regarding a rope, creates a snake on it, so that ignorance,

individual's daily life, kuowledge or Consciousness is one ; it necessarily follows, that as all days are alike, and as the past and future are made up of days, containing the three conditions of waking, dreaming and profound slumber, which are merely conditions of oxistence, Con- sciousness comprised in them is one. Following the line of argu- meut used above, one will easily be led to form similar conclusions as to the oneness and presence of Consciousnees in all conditions of time, extending to eternity, and for such, it is called etornal, without a beginning or termination, unoreated, (Sat) in contradistinction to subjects, which are divers, oreated, and impermanent (Asat). What bas neither begiuning uor end is called free, that is possessed of self- mainfestibility, therefore, Conscioueness is free : not so are subjects which are dependent on it for being discovered. And thus the one and secondless Consciousness (Sambit) whose nature is manifestibility is the real condition of the individual and the Brabma. This word is masculine.

THE VEDANTASARA. 19

which creates the illusion or mistaken impression of ether, and the other elements on the enshrouded Atma is called Vikshapa. As it has been said "Through the agency of its creating power, Ignorance, creates the world &c." [ Whence do the materials come ?] [The answer is :-- ] Consciousness associated with Ignorance, possessed of the two powers named above, when itself is consis- dered is the principal or immediate cause, and when its asso- ciate Ignorance is considered, is the material cause. Just as a spider which creates its web from its saliva, needs no other extraneous material for it, beyond its own intelligence, which therefore, stands in the relation of an efficient cause to (its pro- duct) the web; its body, producing the material out of which the web is produced, being considered the material cause. [In the same way the Paramatma through the agency of (Maya) illusion procreates the world.]* This creative force of Ignorance abounding in insentiency, helps Consciousness associated with it,'in the evolution of ether or space (astral light), which in its turn produces air,-from the air is produced heat,-from heat, water,-and from water, earth in a consecutive order. [In each the presence of associated Consciousness is to be understood.] As in the Sruti "From the everlasting Consciousness of the Atma is produced ether,- from ether, air,-from air, heat,-from heat, water,-and from water, earth." From their possessing little manifestibility, and abounding in inanimation, a preponderance of (Tama) insentiency in the cause of these elements is easily inferred.

. Illusions overlying the Brahma is the cause of the production of all things.

20 THE VEDANTASARA.

Inmediately after production arise in these elements the Satwa, Raja and Tama* qualities, from a difference of plus and minus quality in ther causation. These primary elements are called subtle elements, atomic condition of matter, without the combination of five; from them are produced the subtle astral body and gross elements.+ The subtle (astral body) has seventeen characteristic features. It is likewise called the Linga Sharira. These are, the five organs of sense, (spiritual) t intelligence, mind, five organs of action, and five vital airs. The ' organs of sensej are the ear, skin, eye, tongue and nose.§ They derive their origin from the good (Satwa) particle of the different elements ether &c., in a consecutive order: that is to say, the Satwa of ether produces the ear, that of air, skin,-heat, eye,-water, tongue-and earth, nose.

Satwa-good, pleasant and happy. Baja-active, meddlesome and painful. Tama-Insensible and and sluggish. + The air, water &c. we enjoy at present are all quintuplicated and not elements. They were elemente originally. Mr, T. Subba Row considers Boodhi to be 'Spiritaal Iutelligence.' Vide 'Theosophist,' Janusry 1882, page 96. § The external appendages which go by the names of the ear, nose &c. are merely the seate of the individual organs and not the crgaus themselves, for the Vedantins alike with Kapila, hold that with death the gross body lags behiud, but the astral body draws the organs and senses [both 'the active and sensual organs] as also the Mana and Boodhi, and the five vital airs, and thue attended makes its exit. Hence the vieible eyss and ears &o. which remain attached to the gross phy- sical body, to undergo decomposition and disintergration are not the actual organs. Probably the Nervoue centres which enable the organs to act in their special capacities or the sensory sanglia with the nor. ves of special sensation are moant.

THE VEDANTASARA. 21

Boodhi (Spiritual Soul or Intelligence,) is the organ which establishes the certainty of a thing or object. Mana* (Physical Intelligence), Mind is that faculty which determines the desire of action or its reverse [in short, which conceives an action or takes hold of several concep- tions and ends in doing none.] Chit (Thought) and Ahankara (Egoity) are two subor- dinate faculties included in the Spiritual Intelligence and the Animal Soul or Physical Intelligence; Chit is the searching function of the Sensorium, and Ahankara is self-conscious- ness, due to conceit. The Spiritual Intelligence and the Amimal Soul (fifth principle+) are both derived from a conglomeration of the good (Satwavic) particles inherent in ether and the four other elements. Such an inference is derived from their luminosity, or manifestibility. This Spiritual Intelligence in combination with the organs of sense, constitutes what is called the (Vijnan- mayakos'ha) the cognitional cell. This cell, for the conceit that it is the entity which expe- riences the usual phases of an earthly existence, such as the enjoying of felicity, and suffering of pain; and for its being subject to births and rebirths is called the (Jiva) "life principle. '+ The Animal Soul in combination with the five organs of action is called the mental cell. The 'five organs of action' are those of speech, the hands, feet, anus and sexual organs.

Vide Theosopbist August 1882, page 289 and Jauuary 1882, page 94. + lbid.

22 THE VEDANTASARA.

They are derived from the unmixed active (Raja) parti- cle of each element in the following wise. The etherial active particle produces speech,-aerial, hands,-calorific feet,-aque- ous, anus,-and earthy, sexual organs. The five vital airs are Prana, Apana, Vyana, Udana and Samana. 'Prana is the ascending air with its seat at the fore-end or tip of the nose. 'Apana is the descending air with its seat in the anus. 'Vyana moves in all directions and is present in all parts of the body. 'Udana is the ascending air situated in the throat. 'Samana is the air situated inside the body which helps the digestion of food. 'Assimilation Conversion of the food into chyme and chyle and its further elaboration into blood, lymph, and semen. The professors of the Sankyha system include five more airs and designate them :- (a) 'Naga' is that which brings on eructation. (b) 'Kurma' that which opens and shuts the eyes. (c) 'Krikara' creates hunger. (d) 'Devdatta' produces yawning. (e) 'Dhananaya' is the nutritious or tonic air which adds to the bodily strength. The Vedantins take objection to this classification and contend that they are included in their division. These five vital airs originate in the Raja or active attri- bute of ether and other elements. With the five organs of action they constitute what is designated the life-sac.

THE VEDANTASARA. 23

From their action resembling progression, and retro- gression, the origin of the five vital airs in the Raja or active attribute is established. Of these five sacs, the intellectual, for its knowledge (jnana) is regarded as the subject. The mental, for its accompanying will-force is the instrument, and the vitis re- ceptaculum or the life-sac, for its active energy is the object ; such a division is in accord with the fitness of each. The sum-total of these sacs represent the subtle astral body. The subtle astral body has one or several indications, according to the manner of observing it collectively or indi- vidually like the wood and the reservoir, or the tree and water considered before; that is to say, either it is the subject of one Intellect (Spiritual Intelligence or Boodhi) or of several. In the former condition it is the Thread-Soul or Sutratma for it pervades like a thread through all created beings, and is the subjective Intelligence of Hiranyagarbha, thus constituting a collective totality. In the latter or indi- vidual condition it is the special or seperate intelligence of every living-being. Consciousness associated with the collective totality of subtle astral bodies is known by the names of Sutratma (Thread-Soul), for it pervades through all such bodies like a thread, and Hiranyagarbha* or Prana for the conceit of its being the five great elements in a state of simple uncombi-

Iswara associatod with [Maya] illusious abounding in pure goodness and for the conceit that He is the astral body ie called Hiranyagarbha. Prajna associated with Ignoranee abounding in impure goodness, for nimilar conceit, that he is the subtle astral body, is called Taijara .- Vide Panchadasi page 24, verse vi.

24 THE VEDANTASARA.

nation, with knowledge, will-force, and active energy for its attributes .- It is the subtle body itself. This collective associate of the subtle astral body (Hira- nyagarbha's associate) is called subtle, because it is subtler than the gross physical body, it is likewise called the triplicate sac, for its having the intellectual and other coverings, and for its condition of wakeful desires it is called a dream* hence the site of destruction of all gross elements. Consciousness associated with the individual subtle (astral) body goes by the name of Taijasa (full of light) for it has the sensorium for its associate which illuminates all darkness. In its composition it differs from the gross physical body by its subtlety, and for its likewise being inserted with the intellectual and other sac-like coverings, Taijasa is called the subtle (individual) body, and for its condition of wakeful desires it is called a dream, hence the site of destruction of the gross [Physical] body. The Sutratma and Taijasa, through a subtle function of the mind perceive in a state of profound slumber all subtle bodies. As in the Sruti " Taijasa is the enjoyer of subtle objects." In this place it is to be observed that between the col- lective and individual signification of the subtle (astral) bodies there is no difference, and the Thread-Soul and Taijasa associated with them are one and the same, as

. For to a dreamer the world exists as it were not, and the Vedantins hold that "to the dreamer it really is not." t Hiranyagarbha's or Brahma's dream and the dissolution of the matorial phenomonal world are identical.

THE VEDANTASARA. 25

between the forest and the trees (its component units), or the space occupied by each, or between the resorvoir and its waters, or the sky reflected in them, the difference is nill. Thus do the astral bodies originatc. The 'gross elements' are the products of a particular method of combination of the five elements, as follows :- Divide each of the elements, ether &c. into two equal parts, of the resulting ten parts, take the first five of each and equally divide them into four, then leaving the undivided second half of each individual element, add to the. above four parts, the second halves of the other four elements, each to each. This is corroborated by the Panchadasi as follows :- " Divide each element into two equal parts, take the first half of each and divide it into four parts, add to it (one- cighth) each first portion of the other elements." There need be no apprehension for authority as to such fractional combination, for the Sruti (Tribitkarana,) combi- nation of three, refers to this combination of five. Notwithstanding the composition of each clement being capable of demonstration in the above manner, as made up of fractional units, each has a seperate appellation as ether, fire, water, &c., " For a preponderence of its special attribute" (Sruti). [As will appear from what follows.] During this fractional combination of the elements, ether, is said to possess the quality of emitting or creating sound; the air is rendered tangible by sound, and touch,-fire, by sound, touch, and form,-water, by sound, touch, form and taste; and the earth, by sound, touch, form, taste, and smell. [Thus each of the clements has several properties in common

4

26 THE VEDANTASARA.

with an additional special attribute, for which it receives seperate name.] From the said fractional combination of the element: have likewise been evolved, one above the other, the severa abodes designated as Bhur, Bhuvar, Swar, Mahar, Janas, anc Satya; and one below the other the nether spheres severally called Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala, anc Patala, together with Brahma's egg, the four physical (gross bodies with their adequate food-grains and drink. 'The four different varieties of the physical body' are vivi parous, oviparous, parasitic, and the earthy or germinating. Viviparous, born from the uterus as men and animals Oviparous, producod from eggs as birds and reptiles (aves anc ophidæ.) Parasitic, produced from moisture, and dirt as lic and musquito. Earthy, springing from the earth as grass trees &c. Like the collective signification of forest and reservoir or the indication of tree and water (the component unit: of the forest and tank), the four classes of physical bodics may be regarded to contain collectively as one intellect, o severally to be the seat of many (individual) intellects. Consciousness associated with the collective totality o physical (gross) bodies is called the Vuiswanara, for the con. ceit that it is universally present, and Virat for it manifent: in divers forms .* This collective totality is his physical gross body,-it is likewise the receptacle of food, and for its enjoyment of al grosser pleasures, a state of waking is attributed to it.

. "Because it rules over the various kinds [of bodies.]" BALLANTYN as quoted by Major Jacob in Lis 'Manual of Hiudu Pantheism,'-p. 65.

THE VEDANTASARA. 27

Consciousness associated with its segregate individuality, receives the appellation of Viswa, for without relinquishing its conceit of the subtle (astral) body, it occupies all gross bodies. This segregate individuality is his physical gross body, for its being the receptable of all kinds of food, and the seat of enjoymeut of all gross pleasures, a state of wakefulness is attributed to it, Both Viswa and Vaiswanara, through the external or- gans of sense, ear &c. controlled by the quarters, air, the sun, Varuna, and Aswinicoomars, become gradually accustomed to appreciate, to conceive, or recognise sound, touch, physical make, taste, and smell,-the five external perquisites of matter. By the help of the five organs of action, which are con- trolled by fire, electricity, magnetism, death, and procrea- tion,* they gradually become accustomed to appreciate, or to

. A werd of explanation is needed, for such arbitrary rendering of the words 'Agni, Indra, Upendra, Yama, and Prajapati.' If an account of the several functione, controlled by the above-named agents, be taken into considoration, it will be found that nerve-force originates speech, the third frontal convolution is the seat of speech, and in aphasia, it has been found, that disease situated there (though there are excep- tions) fails to communicate the nerve-force, so as to render speoch possible. Now every species of action whether muscular or nervous engenders heat, as evidenced by the increase of temperature, if this be not due to ozidation, akin to combustion, we know not what else it is. In the same way reception and progression imply muscular action, which to be in a state of efficienoy must have besides the nerve-force a certain energy of its own, due to electricity and magnatism (science may some day establish it) ; excretion is the product of disintegration, each living tiseue having received its pabulum, charges the effete materials into the general current, when they aro removed by the process of dofwcation, &c, Emissiou is guaided by the iustiuot of procrealion.

28 THE VEDANTASARA.

have experience of speech, reception, progression, excretion and emission. Controlled by the Moon, Brahma, Siva, and Vishnu, both Viswa and Vaiswanara, through the four internal organs of perception,-mind, intellect, egoism and thought,- learn to doubt, ascertain, individualise, and think. To this end the Sruti says :- "In the state of wakefulness they have cognition of external gross objects." Here also, there cxists no difference between the collec- tive totality, and the segregate individuality, of gross physi- cal bodies, or between their respective associates Vaiswa- nara and Viswa; as there is none whatever between a forest and its trees (its component units) or the space covered by each respectively, or the reservoir and its waters, and the sky reflected in each. Thus have the gross bodies been produced from quintu- plication of the five primary elements. The gross physical, the subtle astral, and the cause- bodies, collectively constitute what is called Mahatprapan- cha or one vast expanse. As a collection of several forests is a large forest, or large bodies of water, one vast expanse,-a sea or ocean. Consciousness associated with this vast expanse of matter and severally called (according to the method of ob- serving it either collectively or individually) Vaiswanara, Hiranyagarbha, Iswara or Virat, Taijasa, and Prajna is one, and the same; as the space absorbed by a collection of several minor forests, constituting a big one, or the reflected sky of several small bodies of water, included in the vast ex- panse of sea or ocean, is one.

THE VEDANTASARA. 29

Consciousness abiding in, or associated with, the said vast body of matter, and Consciousness unassociated with it, when regarded as one and inseparable, is the primary meaning of the transcendental phrase. "Indeed all this is Brahma"* and

. The text requires some explanation. The olements have their individual properties, sound, touch, taste, smell and form, aud as they aro material in composition, impermanence is one of their characteris- tics, but for their visibility they are called Sat. Hence impermanence and permanence are alike present in them, thus indicating two oppo- site conditione for which a full examination is necessary. Before creation Sat alone was present, this is established in this wise. The five active organs, the five physical organe, and the mind, together with the assistance received from the Shastras and analogy, all belp the individual to koowledge ; now whatever is known by such means is indicated by the word 'Edung' aud it includes the universe. In the Upanishada (Aruni) it is eaid with reference to this subjeot that before the evolution of the universe indicated by the word 'Edung,' there existed the one Paramatma (Supreme Spirit) without- a-second, without name, or form. Such an attribution (having neither name nor form) implies no contradiction ; for He is everlasting and existed prior to the derivation of name or form. In other words the source of name aud form is oalled oreation, hence they could not exist prior to it, but the Parabrahma being uncreated, self-existent, everpresent &c. (Sat), cannot possibly the refore bave the attributes or characteristics of creatiou such as name and form, for such a con- tingenoy would imply a contradiotion as including two very opposite . conditions. We bave at starting said that Ho is without a second. The very nature of bis attributes establish it ; for He is the everlaeting Intelli- gence and Blies, therefore there is not another object similar to Him . in other words the universe and all it contains are created objects. In the beginning, they were in a state of non-being, a condition the very reverse of Paramatma's who was is, and will ever continue to be iu a state of being (Sat).

30 THE VEDANTASARA.

when considered as distinct and seperate, is the principal. object sought to be conveyed. Like " an ignited ball of iron" when looked upon as one; though the fire which ignites the iron, and the metal which is acted upon by it, are two distinct bodies. Thus, 'illusory attribution' of the unreal upon the Real (Brahma), has been cursorily shewn. Now will be considered, the 'illusory attribution' with regard to individual Intelligence. In other words the mis- taken notions of the different sects about the Atma or self are to be declared. For example, an illiterate person considers his son as his self, on the strength of the Sruti text " Self is born as a son," and for the inference, that he loves his son as ho

A class of Buddhists take objection to the above signification of Sat, they contend that before the creation there was only 'non-being' (Asat) and not Sat. But this implies a contradiction, because when they say "there was nothing" the expression conveys two opposite ideas. 'Was' is tantamount to a condition, of being, and nothing indicates want of it, or non-being. Therefore to speak of 'non-boing being' or non-being' like being is, to say the least, absurd and inconsistent. As for example the sun cannot be said to be dark, and like darkness ; that is wanting in light, for such a condition implies being and non-being at the same time; so the expression 'there was nothing in the beginning' impties a state of being (the signification of was) and non-being (the indication of nothing). It may be said that Sat includes a like condition, for to say in the beginning, there was present (Sat) 'existence' or 'being' implies exis- tence twice, only a tautology almost in daily use every where. Add to this the authoritative testimony of Kapila who propounds nothing can- bring forth uothing: hence to conceive everything to have been produced from nothing (Asat) whioh was the original condition accord- ing to these 'uihilists' is couclusively set at reat.

THE VEDANTASARA. 31

'loves himself and because, he experiences pleasure or pain as it fares well or ill with his son. A Charvaka says his gross physical body to be his self; for the Sruti text "Self is the essence of the altered condi- tion or the assimilated product of food," and because, he sees a father leave his son in a burning house and because, he perceives "I am fat, I am lean." Another Charvaka believes self to be identical with the organs of senses; for it is mentioned in the Sruti " All the said organs wont to Prajapati and said," and because, when they ceasc working the body ceases to move [the bodily functions come to a stand-still]; and for the percep- tion " I am blind of one cye, I am deaf &c." Another Charvaka says his vital airs, (Respiration), his self, for the Sruti says, "The internal self is quite distinct from the gross physical, the subtle astral, and the cause- bodies;" and because with the cessation of respiration, the several organs of senses also cease to carry on their res- pective functions; and for the experience "I am hungry, I am thirsty." Other Charvaks again, recognise the mind (Mana) as the Atma; for the Sruti text "The internal spirit (Atma) with the mental perquistes attached is quite distinct from the body, the physical organs and Prana;"* and because, when the mind sleeps respiration ccases, and for conceiv- ing "I am full of doubts, and determination &e."

. Prana is one of the five vital aits, in that sense to differentiate or particularise it with Atma is seemingly inconsistent; for with in- spiration alone life canuot go on, there must be inspiration expiration, a pause and so on, bence the respiratory procese is alluded above.

32 THE VEDANTASARA.

Some Buddhists affirm that Boodhi (Intellect) or Spiri- tual Intelligence is the Atma. This is confirmed by the Sruti text "The intelligent internal spirit is distinct from the body physical organs, respiration and the mind." Because with- out an agent an instrument is powerless, and for the perception "I am an agent, I am a patient." The Pravakara and the Tarkika both ascribe Ignorancc to be the Atma basing their assertion on the authority of the following text from the Sruti "The internal Spirit full of bliss is quite distinct from the body &c." and apply to it the proposition, that during sleep the intellect is at a stand-still and is blended with Ignorance and for the perception, "I am ignorant." The followers of Bhatta say, that Consciousness associated with Ignorance is no other than the Individual Spirit or Atma because it is mentioned in the Sruti that "The Atma is full of knowledge and bliss," and because during profound sleep the light of Consciousness is cver present, along with the darkness of Ignorance : (this is amply proved by the common experience of every one on awaking "I was sleeping plea- santly I knew nothing." He had enough knowledge to know, that he knew nothing, otherwise this even would be impossi- ble) and for the experience " I know not myself." There are other Buddhists who say the Spirit is inden- tical with nothing on account of the Sruti that, "In the be- ginning there was nothing" and because in sleep all things become non-existent, and for the perception on waking that "While I was sleeping I was non-existent." In this place the error of the aforesaid views will be pointed out, to establish clearly the Atma as a separate and

THE VEDANTASARA. 33

distinct entity from 'the son to nothing.' Since the argu- ments used, the Sruti texts authoritatively cited, and the individual perceptions referred to, by the illiterate person and the other controversialists to support their respective assertions as to the identity of the Atma with this, or that, from 'the son to nothingness,' are falsified by the premises, citations and conclusions &c. of each succceding set of deba- ters, it is clearly established then, that the individual Spirit is not what they assert to be, but quite a distinct and sepe- rate entity.

The question then again receives additional support from such other forcible texts of the Sruti as "The intelli- gent Spirit is not the gross (physical) body,-not the eye (sen- sual organs),-not the respiratory process,-not the mind,- not an agent,-but pure (unassociated) Consciousness, eternal and uncreated;" besides, the insentient objects reckoned as the (individual) Spirit being all composed of matter from the son to 'nihility,' therefore transient like a jar, only render- ed visible by Intelligence, render the difference still more marked, in as much as, the Spirit is all-pervading, im- material, and eternal: the very reverse of what is adduced by the different sects ;- moreover, the strong perception of the wise "I am Brahma" ;- and also, because the fallacies based on the particular Vedic texts which these illiterates cite as their authority, and the false conclusions they build on them, and the inferences which they draw from experience have all been refuted ;- all these conclusively establish the Spirit to be distinct and seperate from 'the son to nothingness.' Hence, the illuminator of every insentient object, from 'the son to nihility,' full of light, eternal, pure, Buddha, free 5

34 THE VEDANTASARA.

and true,-the Consciousness present in each individual, is the Atma. This is the established experience of the Vedantists. Thus the 'illusory attribution of the unreal upon the Real' is particularly declared. Apavada (rescission) is the falsity of a secondary product, without disturbing the impression of reality or true significance of its primary cause. [A golden ear- ring, and an earthen pitcher, the secondary products of gold and earth are unreal, not so the earth and the gold which are real. In the same way] the illusionary product of the snake on the unaltered rope is false, though the rope (its cause) is real. The imagniary snake lasts so long as the mistake is not discovered; similarly the superimposition of Ignorance and the material elements on the Conscious Spirit is false ; save and beyond the Real Brahma, its unchanged produets from insentient Ignorance to the material elements, are all unreal, because transitory in duration, and open to destruction. With reference to causes, it has been said, that when a cause undergoes change of form to produce an action, it is called Vikara or Parinama. But where no such actual change of name or form takes place, it is called Vivarta. Curdled milk is an instance of the first variety, and snake in the rope, of the second. How, on discovering the mistake, or recovering from the illusion, Ignorance, and the other material elements revert to their individual source, ultimately to rest on the Brahma, is now being told. The four varieties of the gross physical bodies, the seat of enjoyment, the food and drink necessary for them,-the

THE VEDANTASARA. 35

fourteen worlds Bhur &c. which are contained in Brahma's egg-all are merely the derivative products of the quintupli- cated elements of which they are composed. In their relation to sound, touch &c. these primary ele- ments, thus fractionally multiplied (quintuplicated), and the subtle astral bodies, with the elements determining their origin, are constitutionally made up of nothing else, but the five elements in a state of simple combination, hence non-quintuplicated. Owing to the production of the five non-quintuplicated elements with the qualities of goodness and the rest, in an inverse order, that is to say, the earth, from water,-water, from fire,-fire, from air,-air, from Akas (ether, astral-light or odyle) and the last from Ignorance, they are simply Igno- rance-associated Consciousness, which stands to them in the relation of material cause. This Ignorance and its associated Consciousness, Iswara &c. are merely the Brahma, the Fourth state, the unassoci- ated Consciousness,-a state of passive rest (ecstacy)-all comprised in them. The precise signification of the words 'Tat' (That) and 'Twam' (Thou) in the phrase 'Tat twam asi' (That art Thou) can only be clearly determined by attaching to them what they are not, but with which they are confounded from illu- sion, as the snake in the rope; and by dissociating them from such illusion or mistake. For instance, the collective totality of Ignorance &c. that is to say of Ignorance, the subtle astral, and gross physical body; Consciousness associated with it (Iswara); and the pure unassociated Consciousness of the Brahma in a state

36 THE VEDANTASARA.

of passive rest : these three appearing as one and inseperable, like the 'ignited ball of iron' (in which the metal and the fire are viewed as one), is the literal meaning of the word 'That'; but its real or indicated signification refers to the un- associated universal Consciousness of the Brahma, embracing the collective totality of Ignorance, and its associated Cons- ciousness-Iswara, Hiranyagarbha and Virat. The word 'Thou' has also a dual signification like its rival 'That' :- namely a literal or expressed, and a real or indicated. Like 'the ignited ball of iron' viewed as one, the segregate individuality of Ignorance, the subtle astral, and the gross physical bodies; their associated Consciousnesses called sever- ally Prajna, Taijasa and Viswa; and the unassociated passive Consciousness of the Brahma in a state of rest (Turya); these three Consciousnesses are meant as one and inseperable by the literal interpretation of 'Thou;' but its real or indi- cated signification refers to the pure unassociated Conscious- ness, the Fourth, full of bliss, embracing the individuality of Ignorance, the subtle and the gross body, and respectively called Prajna &c. and Consciousness associated with it. Now the explanation of the transcendental phrase 'Tat twam asi' (That art Thou) is being given ; viewed under three different relations, it establishes what is meant by the Impartite. The triparite relations are :- (a.) Samanadhikarana or mutual reference to onc object. The two words 'That' and 'Thou' refer to the samc subject. (b.) Viseshana-Viscshyabhava is a relationship created by the exclusion of their various significations [from the words

THE VEDANTASARA. 37

'That and Thou' in the manner cited below :- That which prevents a variety of perception of an object and establishes it as one is called Viseshana, and the object so explained is Viseshaya.] (c.) Lakshya-Lakshanabhava is the relation of signified and signifier, betwecn individual-self and the two words 'That' and 'Thou.' To this end it has been said, "Between the things refer- red to by the two words, there is reciprocity of reference, the relation of an adjective and noun, and the connection of sig- nified and signifier." (a.) Mutual reference to one subject- As in the sentence 'That Devadatta is this,' the two words 'that' and 'this' refer to one and the same Devadatta, with this difference in time, that the first adjective pronoun carries with it, the impression of past time, while the second, conveys the present time; so by " Tat twam asi" (That art Thou) is meant the same Consciousness with this difference that 'That' indicates the unseen, invisible (Universal) and 'Thou,' the visible (individual) Consciousness. (b.) Relation of an adjective and noun- As in the same sentence. 'That Devadatta is this' that means the Devadatta seen in past time and 'this' refers to the Devadatta of the pressent time, both alike qualify the same Devadatta,-a relation is created by the exclusion of time which is the only difference subsisting between them. So in the phrasc 'That art Thou' 'That' indicates the invisible Consciousness, and 'Thou' the visible Consciousness,-thus is a relation created by the cxclusion of the difference existing between them and which relation is that of an

38 THE VEDANTASARA.

adjective and noun [ for they both qualify the same Consciousness ]. (c.) Connection of signified and signifier -- As in the above phrase ('That Devadatta is this') if the consideration of time indicated by 'that' and 'this,' be dis- regarded, or left out, there remains only the Devadatta common to both conditions, and signified, by the two signs 'that' and 'this.' Similarly by omitting the invisibility and visibility from 'That art Thou' there remains the one Consci- ousness, common to both, and signified by the characteristic signs of invisibility and its reverse expressed by 'That' and 'Thou'. Such a rendering is called the bhaga-lakshana, "Indica- tion abiding in one part of the expressed meaning* whilst another part of it is abondoned." To the sentence 'That art Thou' the application of its literal meaning as in 'The blue lotus' is inconsistent and inadmissible. For "the 'lotus' being the thing that we call 'blue,' and the 'blue' thing being what we call 'lotus;"+ the words 'bluc' and 'lotus' are entirely different from 'white' and 'cloth,' hence there is a relationship of each being qualified by the other ; thus the words possessing alike the quality of seperating them from substances dissimilar, as also of claiming identity with things similar, carry no contradiction in their literal signifi- cation, and therefore not inconsistent. But, in the sentence 'That art Thou,' 'That' indicates invisible or unmanifested Consciousness and 'Thou' manifested

Vide 'Manual of Hindu Pantheism'-JACOB. P. 87. + Ballantyne.

THE VEDANTASARA. 39

or visible Consciousness; hence the literal meaning creates a difficulty in taking cognisance of a Consciousness marked by such conflicting attributes, consequently the relation of an adjective and noun is inadmissible. Nor can it be main- tained that the qualifying adjectives visible and invisible serve to differentiate the Consciousness from Consciousness of dissi- milar character or establish an identity with Consciousness of similar character. For the unseen Consciousuess is uni- versal all-knowing, omniscient, while the visible Conscious- ness is partial little knowing or parviscient. 'That art Thou' cannot be construed like the phrase 'The cowherd lives in the Ganges' ; this phrase ('The cowherd'&c.) is construable according to the rules of rhetoric called the jahallalakshana. By it we discard the literal or close ren- dering of the sentence and substitute its implied indication. For instance, no human being can live in the Ganges-a mass of water-but if we reject the original meaning of the Ganges-a river-and substitute for it the banks of the river by which the water is confined, then to live there becomes no impossible feat, consequently the meaning of the phrase is not conflicting. In 'That art Thou' an Intelligence* is indicated with properties widely different from each other, in as much as, the one is invisible and the other visible-here to discard the literal meaning and to admit as somthing else being indicated (as the banks for the Ganges in the foregoing illus- tration) is improper, consequently the jahallalakshana is inadmissible.

This word is syoonymous with Consciouness.

40 THE VEDANTASARA.

Moreover to bring in a forced interpretation by the canons of the jahallalakshana by abandoning the original meaning of 'That art Thou' after the manner of 'the cowherd lives in the Ganges,' and to say 'That and Thou' contro- . vertibly refer to each other, namely 'That, Thou' and 'Thou, That' is inconsistent. Because in the phrase "the cowherd &c." the banks of the river are not mentioned, they are understood, and without such an interpretation the meaning of the sentence is not construable; whereas in 'That art Thou' nothing is under- stood, and the meaning is easily conceivable, hence to substitute another interpretation by a forced reference to other objects is contrary to the rules of the jahallalakshana. Neither is it consistent to construe 'That art Thou' after the manner of "the red is running." Here it is necessary, instead of discarding the signification of 'the red' altogether to connect it with a substantive to make it feasible for the red to run, as for instance a horse, (understood) after such a connection the apparent inconsistency is cleared away and the meaning becomes plain, for a red cannot run, but a red horse can. This method of construction is known by the name of ajahallalakshana. In applying the above rule to That art Thou,' one is at no liberty to discard the real signification of the sentence, no matter how inconsistent soever that may be, but must connect the visible and invisible element of the Intelli- gence with some foreign or adventitious element which being implied, and not expressed may be taken as under- stood. Even with such addition it is impossible to clear away the apparent inconsistency. Hence it is futile to

THE VEDANTASARA. 41

attempt a rendering of the passage after the cannons of ajahallalakshana .* Moreover, to say that if the conflicting portion of the meaning-the invisible and the visible-be dismissed, the remaining (non-conflicting) Intelligence is the signification of 'That' or 'Thou' and therefore the necessity of constructing the sentence after the bhagalakshana (Indication of a portion) no longer exists, is improper. For, it is impossible to conceive the same word as indi- cating in its meaning the non-conflicting portion of its own signification and that of another word, and further when the signification has been rendered clearly perceptible by the use of another word (cited), then to attach a seperate meaning by the importation of indication (a word understood) is also incomprehensible. Hence as in 'That Devadatta is this' the consideration of time indicated by 'that' and 'this' referring to the past and present, after being left off, on account of the contradiction, Devadatta is the only indicated signification. So in 'That art Thou' after leaving off the invisible and the visible from the Intelligence,+ for the conflict they intro-

o "Indicatiou in which the primary sense is not abandoned."- JACOB, P. 91. t This view of the matter may be illustrated algebraically Not being able to admit as an equation the expreseion 'Devadatta + past time=Devadatta + present time,' we reflect that the conception of time is not essential to the conception of D's nature ; and we strike it out of both sides of the expression, which then givee 'Devadatta =Deva- datta,' the quality being that of ideutits. In the same way, not beiug able to adunit as an equation the expressiou 'Soul+invisibility=Soul + visibility,' we re foot that visibiity, &c., are but the modifications of 6

42 THE VEDANTASARA.

duce in the interpretation of the phrase, the remaining Intelligence indicates the Universal Impartite Intelligence. Now is to be defined the interpretation of the adept's perception " I am Brahma." The signification of 'That art Thou' having thus been clearly established by the preceptor, by the two methods of 'illusory attribution' and its 'rescission,' the mind of the 'qualified individual' is now roused to perceive that his Atma (self or individual Spirit) and the Brahma or Universal Spirit are one and non-different from each other; (such a modification of the mental function is termed the Impartite) and he says, "I am the Brahma, eternal, intelligent, pure, uncreated, full of highest bliss, and without a second. Then that mental function illumined by the reflection of Intelligence, takes for its subject, or pervades through, the unrecognised Brahma, non-different from individual Intelli- . gence (Atma) and removes the Ignorance which rests there .- That is to say, the previous Ignorance concerning the Su- preme Brahma having been destroyed, the jivabhava or indi- vidual condition is removed and the Brahmabhava is brought about-duality converted into non-duality. Then as a piecc of cloth is destroyed when its threads are consumed by fire, so with the destruction of Ignorance, the cause of all effects,- the mental perception which has assumed the shape of the Impartite being likewise one of the effects of Ignorance, is also destroyed.

Ignorance, which, we were told, is no 'reality.' Deleting the unesson- tial portion of each side of the expression, we find 'Soul=Soul,' the eqnality being here aleo that of identity,-'Lecture on the Vedanta.' Ballantyne.

THE VEDANTASARA. 43

As the light of lamp unable to illuminate the sun from darkness is overpowered by it, so the mental function by its reflex Intelligence being too weak to discover the self-mani- fested and apparent Intelligence of the Supreme Brahma non- distinct from individual Intelligence-becomes overpowered, and its associated Intelligence moulded after the Impartite having been already destroyed it blends with the Absolute to become one; just as the reflection of a face in a mirror reverts to the face when the glass is withdrawn.

Therefore the Sruti expressions "The Brahma is only to be perceived by the mind" and "Which the mind cannot con- ceive" imply no contradiction. Because the mental function can only destroy the Ignorance concerning the Brahma, it cannot discover the Absolute; [thus fulfilling the first condi- tion] and because the reflected Intelligence is powerless to discover It (this has already been explained) [neccssarily therefore the mind in such a case cannot conceive of It]. On this subject, the authors of the Sastras "have interdicted the use of the reflected Intelligence, but have advised to dispel the Ignorance which rests on It, by the agency of the mental function, for discovering the Supreme Brahma;" because "It is light itself and therefore for any other object to illuminate or discover It, is impossible," [what is light cannot be discovered by another object]. Between the cognition of an inanimate object, as a jar, a cloth &c. and the cognition of Brahma there is this differ- ence. In the first instance (this jar, &c.), the mental function assumes the shape of, or pervades through, the unknown jar and dispels the Ignorance which rests there; by its reflected Intelligence, it then discovers or renders it visible. As is

44 THE VEDANTASARA.

mentioned in the Sastras, "The mental perception and its indwelling reflex Intelligence both occupy the jar, the first dispels the Ignorance about it, the second brings it out to view, (i.e.,) renders it visible." As the light of a lamp . taking possession of such articles, 'a jar,' 'a cloth' &c. as occupy a dark corner, dispels the surrounding darkness and brings them out to view by its own brilliance, so the mental function after dispelling the Ignorance which occupies an unknown jar, brings it out or renders it cognisable to the senses by its indwelling reflex Intelligence. Till such time as the cognition of Intelligence does not take place, it is necessary to practise: (a) Sruvana (hearing), (b) Manana (consideration), (c) Nididhyasana (profound contemplation), and (d) Samadhi (meditation). These are now being explained. (a). 'Hearing' is to ascertain the drift of the Vedas concerning the Brahma without a second, by the six means of knowledge. These means are :- 1. Upakramopsanghara. The commencement and the conclusion. 2. Abhyasa. Repetition. 3. Apurvata. Novelty. 4. Phala. Result. 5. Arthavada. Illustration by praise. 6. Upapati. Illustrating by supporting arguments. As it has been said, "The commencement and the con- clusion, repetition, novelty, the result, illustration by praise, and by supporting arguments, are the means for determining the purport."

THE VEDANTASARA. 45

1. Upakramopsanghâra. The commencement and con- clusion' is the method of expounding the subject, by referring to it in the opening and concluding part of the same chap- ter. For example, the sixth chapter of the Chândogya Upanishada opens with "There is but one Brahma without a second" and concludes "This Spirit is the Universal." 2. Abhyasa. 'Repetition' is the reiteration of the subject several times in the same chapter by way of explanation. As in the said sixth chapter 'That art Thou' has been repeated nine times, for expounding the Reality Brahma without a second. 3. Apurvatâ. 'Novelty' is to determine the inutility of other proofs, beyond those cited, for expounding the subject, to be treated in a chapter. As in the said sixth chapter beyond the Upanishada, the inutility of other (adventitious) proofs have been pointed out, for determining the Reality Brahma without a second. 4. Phala. 'Result' is so to describe or point out the ne- cessity for acquiring a knowledge of Self who is to be treated in a chapter, or to put it into practice. As for example in the said sixth chapter it is mentioned "He who has a perceptor knows the Brahma, till the liberation of the Spirit from his body, his absorption into the Brahma is delayed; with his death it is effected." Thus the necessity for acquiring the knowledge of the Reality Brahma is set forth. 5. Arthavada. 'Illustration by praise'-that is to say the subject to be expounded in a chapter is illustrated by praise. As in the same sixth chapter, the teacher on being asked by his pupil for instruction replies "The one knowledge helps the unheard to be heard,-the unthought, thought-and

46 THE VEDANTASARA.

the unknown to be known." This is what is called praising the Reality Brahma without a second. 6. Upapati. 'Illustration by supporting arguments.' This consists in adducing arguments in support of the subject, to be expounded in a chapter. As in the same sixth chapter, "O, Gentle one ! as from a knowledge of one clod of clay, all objects made from it are easily recognised, their divers shapes and names imply a nominal difference, for they cannot remove the idea of clay from them ; so the recognition of the Reality without a second in whatever exists in the universe; the manifold shapes and names of all such objects constitute only a nominal difference, while in fact the objec- tive world is nothing but the Brahma."* (b.) Manana. 'Consideration' is continuous thinking on the Brahma without a second, and establishing non-duality by the non-conflicting arguments of the Vedanta.

• Tbe sixth book of the Chandogya Upanisbad begins with a dialogue between a Bramhan named Arani and his son Svetaketu, who returning bome at the age of twenty-four years, after the completion of twelve years' study of the Vedas, was full of conceit; his father seeing him such, enquired of him whether he had sought from his teacher that instruction by which the unheard becomos heard, the unthought thought, the unknown known. On Svetaketu's confeseing that he had not, the father observed, "My dear as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay ; and as, my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from spoech, but the truth being that all is gold ; and as, my dear, by one pair of nail-ecissors all that is made of iron is known, the difference being only a name, arising from speech, bnt the truth being that all is iron-thus, my dear, is that instruotion."-Maxmullor's Sacred Books of the East, I, p. 92.

THE VEDANTASARA. 47

(c.) Nididhyasana. 'Contemplation' is the current of the understanding consistent with the Reality Brahma without a second, by excluding such antagonistic idcas concerning the body and insentient matter in general, as may stand in the way, or prevent the realisation, of non-duality. (d.) Samadhi. 'Profound meditation' is of two kinds namely :- 1. Savikalpa. Conscious, and 2. Nirvikalpa. Uuconscious. 1. Conscious meditation :- The subject, the individual perception, and the object constitute the conscious Ego. To realise the Brahma without a second by concentrating the mind which has assumed the shape of the Impartite, and by indivisibly resting its function there, with the distinction of knower and knowledge, that is to say, with the retention of the individual Consciousness. Then as in the instance of an earthen toy-elephant, the mind takes cognisance of the animal along with that of its composite clay, so there is the perception of the Universal Consciousness (Brahma) co-cxis- tent with the Conscious Ego, or non-duality in duality. As it has been said by the subject of such contemplation "I am that Secondless Consciousness, everpresent, pervading every- where, good, light, without a beginning (unborn), undecaying, unblended, innate, and free." (2.) 'Unconsious meditation' is the resting of the Impartite mental function on the Reality Brahma without a second, and becoming one with It, by the destruction of the three integral constituents of the Conscious Ego-the sub- ject, the individual perception, and the object .- Then as in a saline solution, the salt having been dissolved assumes the

48 THE VEDANTASARA.

shape of the water, its seperate existence is destroyed, but the water alone is left to be perceived; so to discover the Real Brahma alone by the mind after it has been moulded into the shape of the Impartite. Having thus ascertained Samadhi, there is no more any need of mistaking this state of 'meditation' with that of profound slumber; because the mental function though alike unperceivable in both the conditions, yet it exists in the first but not so in the last. This 'Unconscious meditation' is attainable by eight means :- 1. Yama. Forbearnce. 2. Niyama. Canons to be observed. 3. Asana. Posture. 4. Pranayama. Regulating the vital airs. 5. Pratyahara. Restraining the organs of sense. 6. Dharana. Fixed attention. 7. Dhyana. Contemplation. 8. Savikalpa Samadhi. Conscious meditation. 1. Forbearance.' This includes "harmlessness, that is not affecting any living being, by the different agencies concomitant with human nature ; speaking the truth ; not to be addicted to thieving ; control over the passions that is avoiding the company of beautiful women *; " and not to accept any gifts, 2. 'The canons to be observed' are cleanliness' ["that is keeping the body clean and the mind pure"];+ contentment, ["that is resting contented with as much as one can gain]; t

Vide the 'Theosopbist,' December 1880, p. 65. + Ibid. $ Ibid.

THE VEDANTASARA. 49

'refraining the Mana (the eleventh organ) and the rest of the ten organs from innate passions which each of them is subject o; repeating mentally the Mantra given by one's own Guru 'spiritual adviser) and venerating Brahma."* 3. 'Posture' is to keep the hands and feet in particular positions, while seated for meditation, as the Padmasana. Svastikasana, &c., &c. 4. 'Regulating the vital airs.' This is done by "breathing in a peculiar way through the nostrils during the mental recitation of the name or attributes of the Deity." It consists of three parts, namely :- (a) Puraka, (i.e.) inspiring through the left nostril after closing the right with the thumb or index finger; (b) Kumbhaka, (i.e.) holding the breath in, by shutting the mouth and closing the nostrils with the fingers of the right hand, and (c) Rechaka, (i.e.) expiring slowly the nir inspired through the right nostril. 5. 'Restraining the organs of sense' is to be indifferent to pleasurable or disagreeable excitement provoked by an object in contact with, or under the influence of, the several senses. 6. 'Fixed attention' is to concentrate the heart+ on the Real Brahma without a second. 7. 'Contemplation' is the uninterrupted current of the mental function towards the Real Brahma without a second. 8. 'Conscious meditation' is what has already been described. ° Vide The Theosophist, December 1880, p. 65. t In Yoga puilosophy the heart is represented as a lotus baving six petels or divisions, each of which is designed for a different purpose, to be mentally recollected during devotion .- The 'Theososhist,' De- cember 1880, p. 55. 7

50 'THE VEDANTASARA.

'Unconscious meditation' to which the aforesaid means are requisite, is apt to meet with four obstacles from- 1. Laya. Mental inactivity. 2. Vikshepa. Mental distraction. 3. Kashaya. Passions and desires, and 4. Rasaswad. The tasting of enjoyment. 1. 'Mental inactivity' is drowsiness of the mental per- ception after it has failed in its endeavour to rest on the Impartite Reality Brahma, without a second. 2. 'Mental distraction' consists in resting the mind on something else, instead of the Impartite Reality Brahma without a second. 3. 'Passions and desires' offer impediment to the mind, and prevent it from resting on the Impartite Reality Brahma without a second, though 'mental inactivity' and 'distraction' are wanting (to offer fresh obstacles). 4. 'The tasting of enjoyment' is the pleasure experienced from meditation, with the individual perception, cognition of the subject and object in tact, while the mind is not resting on the Brahma ; or enjoying the felicity attending the 'cons- cious meditation' while at the threshold of its opposite, 'the unconscious,' variety. When the mind comes to centre all its thoughts on the Impartite (Universal) Consciousness, after having surmount- ed the four obstacles (cited before), like the unflickering light of a lamp, by devout and profound meditation; it is called the Nirvikalpa samadhi; on this subject the evidence of the Sruti is "When the mind succumbs to inactivity it should be stirred up; when it is distracted it should be qnieted; when inflamed with passions and desires it should

THE VEDANTASARA. 51

be prevented from acting under their influence, by know- ledge; when it comes to centre its thoughts on the Impartite Reality Brahma-it should not be moved any more; then ib should abstain from enjoying the pleasurable feelings which follow the 'conscious meditation' and dissociate its attachment from all other things by discrimination:" [literally the abne- gation of Self and engrossment in the Absolute.]* And again "To be in a conditional identity with the unflickering light of a lamp."] Now are to be considered the traits by which one 'liber- ated in life' is recognised. Such an individual is one, who by dispelling the Ig- norance concerning the Brahma, percieves It clearly as his own self and comes to realise It as the Impartite in him- who, having his Ignorance already destroyed, together with its derivative products, such as the cumulative acts of virtue and vice, doubts and errors, and having freed himself from all worldly ties, is engrossed in the Brahma. As in the Sruti "When the Supreme Brahma is seen, the heart breaks asun- der all its fetters, errors and doubts are dispelled and the good and bad actions are annihilated.+

. For it is yet a duality, in as much as, the mind keeps up the discrimination, seemingly though, between the Conscious Ego and the Absolute. It is the next bent, it leads to Nirvikalpa samadhi whero the Ego blends in the Abaolute, and all differentiated perceptions are dostroyed ; thue non-duality is realised, the highest felicity, the end and scope of individuality. t That it may not sound anomalous the following explanation is needed. It is an established artiole of faith with the Aryan philo- sophers that good actions entail a man to rebirth as'opposite, its bad.

52 THE VEDANTASARA.

On awaking from his meditation, though he perceives that he is enjoying the fruits of actions commenced at a prior date (actions which have compromised) him and produced by previous desires proceeding from the body-a composition of flesh and blood and a receptacle for the urine and excreta ; from the organs of sense-the seat of blindness, dullness, and unskillfulness; and from the mind-the seat of hunger and thirst, grief, and blind frenzy'; yet his knowledge is not affect- ed, he regards the phenomenal world as unreal like the spectator at a conjuring show, who knows what is passing before his eyes to be unreal. As is said in the Sruti "Blind, though he has his eyes; deaf, though he has ears; unmindful, though he has a mind; and without respiration, though he has the vital airs (Prana)." Or as elsewhere cited "Who when awake, sees not the external objects as if he were in sound sleep, and sees not duality but regards all phenomenæ as non-dual- ity,-and who though addicted to action (merely from the force of habit and not from conceit) is yet in heart actionless, he, and he alone, is the knower of Self and 'liberated in life.' And as before attaining true knowledge he had been accus- tomed to actions, eating, walking &c., which follow him even now, so do his good actions either follow his desires, or he is alike indifferent to good and bad." It has been said "If with such a knowledge of the Real Brahma without a second, the individual follows the bent of his inclinations, and acts as he chooses, then where is the difference between him and a

The difference will be in the subsequent condition of the rebirth ; hence the destruotion of works is nocossary to enable a man to be freed from transmigration which is recognised as the common lot of huma- nity save thoee who are annibilated(?) in the Bralma (Nirvann).

THE VEDANTASARA. 53

dog in regard to eating impure food ?* such an individual is not one 'liberated in life'-he may be styled a knower of Self.

In that state of emancipation in life, the real knower of Self decked with humility &c., which are the means for the attainment of knowledge and with good qualities friend- liness &c., is accompanied by them. It has been said "The knower of the Real Brahma without a second, is accompanied by such qualities as friendliness &c., without an effort; but they do not facilitate him to attain knowledge. What more is to be said: such an individual for the purpose of fulfilling his sojourn here, experiences pleasure and pain as a productive result of works commenced either with, or without any desire of his own, or at the desire of another, and with a mind already enlightened after his actions are annihilated, his vital airs are absorbed in the Parabrahma; then after the destruction of Ignorance and its productive effects he merges into the all-pervading, change- less, and Impartite Brahma, to be in a state of oneness in the enjoyment of supreme felicity with It. As is said in the Sruti "His vital airs are subjected to no more transmigra- tions, for as one already liberated from fetters [while living] he is freed [from such rebirths]."

° New Diepensationists take heed. Reod. on .. 25.10:78 R. R. No ... 7.0.49 26408 G. R. No ....

THE END. A MISSION INSTITUTE OF LIBRARY URE *