·( 2 ) for everything modern, slowly losing, I may be permitted to say without meaning any offence, all sense of respect for antiquity and religion; and I thought it proper to prepare the following pages in the hope that they might help them in arrir. ing at soine conclusion on a subject of such vital iinportance. A work" in the Vernacular, dealing with the sanc subjcct on a more comprehensive plan, is just going through the press, and it appeared necessary, to subject the main conclusions thereof to wider and more enlightend criticism, through the medium of a language which is now the lingue frenen of nearly the whole of the world. I do not at all pretend to laro donc any, the smallest, justice to the subject, but I alall be amply satisfied if I succcediu interesting those who are able to think and decide for themselves. Nadiad DI, N.D. 7th. February 1889 The Siddhiuta Sir3.

·MONISM OR ADVAITISM ? I, PRELIMINARI, ".is a purely speculatirc and absolutely pilosophical system, which does not concern itself watli the indispensallo foundation of empirical facts, Liccomes a castle in the air, ... . .. so on the otlıcı hazı, a purely empirical systen, constructed of notlung but facts, icmaius a clisorderly heap of stones, which will never deserve the nanie of an editice" - II nechce Ilist. of Creation Vol II. p 319 The triumph of the Doctrine of Descent, 01 Filiatiou, as Prof. Haeckel approprintely calls it, lias been complete in the domain of scientific research. It has brought us venrer that cra in the de clopnient of human Lnowledge wherein philosophy and science proinise at last, to stand combined like Tuin-sisters, as Prof. Husley justly calls them, and sork together, for thic promotion of universal lose and liappiness "ly a complete and lioncst roturn to Naturc,.........which will become possible, when mac secs and understands his true place in Natrisc." As an exclasivo attention to the one leads to vague inctum physics, entiro confidence on the other tends to matcrialism-- moral materialism, as Prof. Hacclcl would call it. A combi. mation of the two is the only road to right knowledge, and right philosophy, or right science. This has been rendered to 118 possiblo by tho modern theory of Wonisi. Prof. Haeckel, the enunciator of this view of the uniíerse, says that Parucelsus, and lops bcfore him, Aristotle, had glimpecs of this [ 183] ·- idea; but I hope to show that the idea is as old as the worldat least as old as the hymns of the Vedir. The Indian Yádnavalkyas, Vyásas, and Sankaras, had not bad mero glimpses of this idca, but had the full truth of it in their possession, which they have worked out into a theory. I mean Adraitism, or Jonism as we shall bave to call it, at once the regulator and controller of the dualistic-creu polytheistic, religiou of the land. Even those who ought to know better, have always relegated this theory to the limbo of vague metaphysics, or at best, called it a kind of psychological Fetishism, if I may be allowed the use of such an expression. In India itself, its numerous professors and doctors who show their skill in endless sranglings over the subtleties of the philosophy, declare, in their calm moments of unscctarian inpartiality, that its real pith is now understood by a few, whereas, the mero husk of words is all that remains to them. And this result is brought about by either side looking at the philosophy, each from its own one-sided derelopnicnt, scientific or physical in the onc, and upscientific or metaphysical in the other, thus misunderstanding and misinterpreting the true aspect of the question which is a combination of both. It is a phenomenon, unique in the history of the world, the working of religion and science together iu India. When the Dominican inonk Giordano Bruno was burnt for declaring the Unity of Nature; and then long before him, thc Arabian Sufi Mansur Hallaz was condemned to death by the Pope of Bagdad, the Caliph, the repicsentative of the Great I'vophet of God, for saying the same thing in the well-kuonn phrase An-al-Huc; Yádnatalksa, and Vrása; and Sanlar, who said Alam Binhna*, rere, and are, to the present day, wor * The Sanskrta Akan Brahma (1 om Drakma, sulyect and ohject con- Liucd) aql the Irabic Iru!.Hrs, mean the one this-Cuty of Nature .

·> shapped as found 15 of a acligion nt once the salsation comfurt, and hope, of mankind Their philosophy still controls the whole religion, the leterogeneous mass of scits croodt and idols of all description, of Indit, and the commoues, boor with the rudest l'etrol before Inın emphatically declares that salvation lies in the knowlege of Brahma thc one God of Indmu Jonim, ind that fus l'etish 15 but a sepresentation of Him, 'to Whom all homage pard, in whatever forın, eses rcachcs ) Has the Christian missionary, with the Gospel of human brotherhood 10 his sword, and the idea of Semitic Mono theisin, a supreme Fotish agun, in his heart, trying in vun to concert this leather boor erer cared to examine the cause of his failur? The apparent heathen has really a higher Gospel to preach, and a lugher God to worship Hc preaches nay practicce the Gospel not of levnen b otici hood, but of uni lei sal love and he worships, in his heart of hearts, and under his rudest Fetish the Supreme God in whorn subject nud object are all onc And c again nel why is it so ? Tho answer is, that religion and science hare so peacefully sorl od together in Indir from times immemorial, that the people hare almost lost the idea of their being cer possibly distinct If jou tall to them of the highest hind of Atheism, under the name of religion they will listen with all possible carnestness and zeal, if you talk to thein of the best, Religion and call at scicoee they will dismiss you with cold indifference and haughte This again will csplain why in India ong finds that amasing variety of cligrons, ranging from tho rankest cann balisin and epirurianism to the blindest faith in Gods of all description all doing homage to tho sublime rationalism of Vain words these the philosopluıcal Adecertu onc nould The Bhagaiata P rd ·or naturally exclaim; and regard these lines as but the euphu. isin of a rain-glorious brain to fabricate a title to greatness for the fathers of long-exploded myths. How, in the rery nature of events, can it be possible for Adraitisni Alonism, to exist side by side with, or cren to follow from, the moss Sature-worship, or even Fetishism, as some will haro it, of thic l'eda? I would only ask the rcader to bear with muc a fere monients after first taking my assurance, that if glorifying the ancients were my object, I would never have cared to write theso pages, much less to place them in his lands. I may, without presumption, add, that by a close study of the religion and philosophy of my country, as compared with the doctrines of otlicr ancient and modern rcligions, I have anired at certain conclusions which, read by the light of modern Science, appear to me full of a mine of svisdom, callios for further exploration, and promising results yet brighter, and hopes more blissful. The main conclusions on either side are the same—eren the processes iending to tliem, nay the very danes, are the same; but thero are, as there ought to be, from the long distance in time and space, several ininor differences in the explanation of the laws goserning the theory of Filiation which, since the latter is yot in the experimental stage, may yet find some reconciliatiou, nay, may rccoive more light, and establish the unity of the inom Adrailism and Joniem. It is my firm conviction that this light, if it ever comes, will, at leas, in the present stato of things, come from the West, and it is in the hope of getting this light that I try imperfcctis, and erch unsuccesefaills, to lay these lines before you. If the supremacy lich ancient * Adesition-non-luality, inkepurability of subject and object, Unit of Yature; Voniom-Coits of Yature, esclusion of Final or non ·pages noulal Monz in has tlu eujo ed ora the world, the tuincs mine morul, in the form of llysteis Itiralısan, Kabbala, and Szifism, car arouse the curiosity of modern Momsm, which is not, and ought not to be, any respector of prescription, to go mrefully into the inino: pointe of differente, in its atteinpt to lerrn und tunch nothing but the liutli thesc liate guned more than thoy descrie or lesire, ud the reading of history would have its lessons imply justified To begin then with the querry-hon Adurism and Derism* could exist together? In other words, why should this simul. taneous custence of ritionalistic and mythical idcr cien aſ it cin lo proved, be called the worl ing together of Science and Religion? It is nou an established fact that minn is a development of the normal, both physically and 2 sychologically The distinction, however, is admitted to consist in higher pyysical dezelomnent, and . refleuzce mental pover 1117- man, as well as ammal, l.non ledge, begins with sensition, and bolh by the scry necessity of their prture, must begin with, w lat Ty lor calls animalısıng, and Vignoli calls entifying, Naturc Pumutne man (when and there are questions foreign to our inquiry) begins withi entifying naturl objects and phenomena, and takes everything to be lilc huself capable of doing good or oril This leads to Fetishuism Hith the growth of Society, in some form, gross Language, which in its devolopunent acts on the Idlers of retishism (various Deras) and leads to the process of typpying the various different Deras into groups of Deras. Dera of water, Dera of earth and so on * Derrsm I employ this en term to imply the hu l of rcligon to le found 27 tr Teda Ityn romi ent feature is a lity of Derus Gods, call it Fetuslista Vature tror hat? cnotheism, Vonotheism or what 3611] 1 bat it really is I hope to show further on Dut De 471, as a general term in the sepse giren will do to begin with ·The third stage would consist, both iu thought and language, of us liat is called Abstraction, leading to Jonotucism--the idea abstracteil from tho types of Deras. This, it is supposed, is the liighest possible ideal of religiou, which tho Luman mind is capable of. But of this hereafter. It is maintaincd that since all knowledge begins with scusation, and since the diffcrouce between man auch animal lies in the reflexire mental power of the former, it follous that were the animal ends simply with entifying, with Fctishism; man begins; by the reflexive power of luis nind, to review the formations of the Deras, and divestiog the idea of its ray thical character, to reduce it to itzelf per se, and raise, however imperfectly, a rudo theory of causation which, passing through thic tyrifying and abstracling stages, ultimately reaches to Scienco. So, then, myth and rationalisin having a common beginuing, lead to results destructive of cach other, Monotheism and Science. This appears to be the result, deduccal from the said prenuises, and corroborated by history-at least the history of the Euro-, pean and Scinitic races in general. Whether this antagonism is a vecessity of the natural function of the intellect of man, or whether it is brought about simply by the Indo-Aryan itstinct of Europe, accepting blindly the Semitic idea of God, will transpire immediately from what we are about; but let us take it as admitted at the beginning, that the Religious and Scientific faculties do co-exist in man, and thint the difference between him and the animal consists in the reflexivo poker of his mind Though wo may grant that religion, or rather knowledge, begins necessarily with Fetislisti, tve cannot so readily grant, that the Vedic hymns, the oldest record of the carly History * The process and instrument of forming ·of Human Thought consist of a worshup of mere Fetishes, Deras When thc Rs is extol one gou after anothe), as the Supreme the Governor the Lord and ciphatically and repeatedly declarc that all Gods aro but caracesions of the One Ins*, p75sing into co mung shapes lon crane call thieu worelnıp purc Fetishısm ? Is it Vlonotheism ? It may be, but then thoro are the so many Dear, and besides, Monotheism as Semitic Monotheists understand it, cannot be the pumtie state of religion Tho Deras hoverer need not puzzle us since they are mere tenis of expressing tlie Supreme Lus As to Mono theism being the highest derelopment of religious thought I maintain that Somitic Monotheism is not and cannot bo the highest development of religious thought but Alyan mono theisma can be, and is such lle der can be Monotherstic at ang at least at an cirly stage of duselopment but the dır ference, the last stage will always lie in the way in which his Monotheisin 19 understood The Lord God muy be grand architect of Nature and ici destinies or may bo but Tature itself onr unique and hole In eitlicr cusc it will be Wonotheism but the difference will be vast and important Beforc appealin, to facts let us appeal to the hypothesis with hich we started lhe psychological part of man con ists of two parts the 2wal and tlic hi man, the former giving scusation and leading to Fetishism and Vythology the latter—the re flere mental capacity-leading to Pation zlı«m and Science Tlic perfection of the auimal mind will rest in a lughly finish od letish uatl ont teelf the perfection of the lumın mind will rest in that unifying of Vatne from all ar atself in thich all subject andobject--sone Tlie forineris Semitic lonotheism 22 * Elan ud + pre bal udl d zoda! -19 la Oue o Is In the sacs d cure 10 anifoll 250 ·(S) or God, as popularly understood; tho latter is Aryan Jouotheism, or Brahma, tho Adunito, as philosophically proved. Nonotheism as God the Supreme, must and will stand opposcdi to scicnce and progress; Jonotheism as Brahma the one, must lcad to progress, by regulating and controlling religion. The inces must rule the animal, cyen psychologically; and Science and Religion ought, as in ancient India, to go hand in hand. Tlc revolt of European Science against Religion, is only a IC" volt of the Indo-Aryan instiuct against the Semitic idea of God; it is only an attempt to mend a liistorical crror*, not a necessity of the human mind which, as shown aborc, tends all the other way, and of which the contest itself is ample cvidence. Thus, then, br the very lypothesis, there is no thing at all improbable in allowing the l'edie religion to be at once Monotlicistic and Polytheistic; the Monotheistic gaining mastery over the Polytheistic in the end. Even ia the primitirc hymns we already detect traces of tliis Monotheism,t which ultimately becoines formulated in the Upani. s'ads, records as old as the Veda. The two ideas, the Religious and the Scicotific, which derive their origin froni the same source, thus co-exist, and working their way peacefully together, end by setting up tho latter as the Religion of Humanity. Thus deltaitism, or Tjedinta, as it is popularly called it being the anta, the last Truth taught by the Voda --is the religion of enliglitenced India, since times immcmorial; and cven superstitious Religion which must continue to plcase the masscs, Dover fails to pay homage to it by always regarding salration possible only after true knowledge of it. Right, human, Aryan, Monotheism ought to bc none other * The acceptance of Semitic Christianity by European viryans. + Thc Purus'a Sulta; the Inwus to Prajúpati and Hirasyogarbiar &c... Agueda 2 ·(9) than this Rcligio-Scientific idea of the Advaita. The anána márga, i.e., the path of science or scientific rcligion-call it what you will, for it is hard to separate the two in the Indian idea of Advaitism-is to the Aryan Hindu the Religion par excellence; the Karma-andrya, i.e. the path of worshipping his Supreme God, is to him only a way to prepare himself for the former. Thus we perceive at once by the necessities of logic and the corroboration of history, that Advaitisn is a fact as old as the world ; that it is a result of the combination of Religion and Science; and lastly, that it is the true, rational, and scientific, Monotheism which man as man ought to arrive at II. MONISM. "Matter can never crist and be active without mind, nor can mind without matter." GOETHE. (Haeckel's Hist. of Creation.) We have seen the possibility, logical peccssity, and historical existence of a theory of belief in which science and religion stand combined, -Aryan Monotheism which hence-forward we shall call Adraitism, to distinguish it from Semit ic Monotheism. It is however, very important after this preliminary outline of the necessities of mental development, to explain that Advaitism really means, and why we propose to call it, Indian Monism or Monism. But the word Monism, in my opinion, calls for explanation before Advaitism. It is impossible to convey to the reader even the barest outline of this great theory in all its bearing and importance in an introduction like this; but Tre may hope to form some generteh idea fron & enumeration of its main features. 2 ·( 10 ) With the growth of what is called Natural Science in Eu. rope, all Nature came to be divided into two main classes Organic (forms having what wc understand as life), and Inorganic (forms having no life. The question then was, and cven now is, how these two camc into cxistence? There was the old Mosaic theory to suggest that they were created ly an cxtra-cosmic God who breathed his own essence in some of thesc, and called forth liviug forms out of dust. This theory of crcation was, for a long time, accepted to explain the origin of life. With this theory at their back, scientists bogan their investigation of Organic Nature, and arrived at certain well-defined results in Biology-Botany and Zoology. About the beginning of the 18th century, Linous rendered grcat service to the science of Biology by what is known as the " binary nomenclature" of plants and animals. He arranged all organic forms into species, genera, orders, and classes. But just at this important point he imported into science the supernatural idea of creation. He, and with him many scientists, admitted that all the individuals of a species can be developments of one primary form; bet the same cannot be asserted of all species, much less of all genera, or all orders, or all classes. Each individual species was a distinct act of creation. He was followed by Cavier who, about the end of the 18th century, exercised the greatest influence on the study of Zoology, and founded the very important science of Comparative Anatomy. He divided all animals into Vertebrate, Articulate, Molluscous, and Rádiate animals; but not being able to discera the right cause of the distinction between these four classes, he did not go beyond the Linnean idea of the creation of individual species. Next to Zoology, Cupier rendered the greatest service to the science of Petrefactions or Palæonto- 4 ·( 11 ) logy. The remains and impressions of extinct animals and plants in the different geological strata of the earth, are so many records of the history of the ancient progenitors of our mco, and point most conclusivoly to the theory of development. But Cuvier thought that the presence of these fossils in different strate of the earth, separated from one another by enormous periods of time, were the results of certain periodic cataclysms, after each of which, all species of plants and animals were created anew. This theory led to the idea of geological periods with plants and nuimals peculiar to each. So far, we have seen that the question et issuc turns on the origin of species which all scientists regarded as the result of special acts of creation. This is the supernatural, or teleological, or dualistic, theory of the universe, which has received its death-blow, quite recently, at the hand of the non-supernatural, mechanical, or mouistic theory of den velopment In the timo of Curier, the French naturalist Lamark published his "Philosophio Zoologique" (1809), and clearly set forth the theory of the connected development of all plants and animals, in all periods and ages, from a few simple types capable of multiplying themselves by what is called ' spontaneous generation.' Though preceeded by many German naturalists like Goethe, Bar, Buch, Schaaffbausen and others, Lamark is generaliy considered the first enunciator of the theory of DCscent, or Filiation of the different species), with all the general laws governing it-Inheritance and Adaptation. But neither Lamark, Dor many others who followed him, from 1909 to 1859, were able to satisfactorily esplain the transformation of species by the true demonstration of its mechanical ante. cedents." The special mcrit of having found out the solution of this problem, belongs to the English naturalist Charles Dar- ·( 12 ) win who in his Theory of Natural Selection for the Struggle for Existence, first set forth the clear mechanical causes of the " transformation of species” by the laws of Inheritance and Adaptation. Much about the same time (1858) as the publication (1859) of Darwin's great work, Alfred Wallace had independently arrived at the same conclusions. Thus, by the labours of Lamark, Darwin, and many other naturalists, all organic forms were deduced from one primary form, capable of multiplying itself by spontaneous generation, and leading to the formation of tribes (Philogeny) and individuals (Ontogeny) by purely mechanical causes. Just the same result was achieved in the Inorganic department of Nature, by the German philosopher Kant (1755) who propounded his theory of the development of the various solar systems of the Universe, from one primary mass. This is the well-known Gas Theory which has not yet been replaced by a better one; but which has, on the other hand, been fully cstablished by the French mathematician Laplace, and the English astronomer Herschel. The theory of Descent thus set forth by Kant and Lamark, did not gain general acceptance till 1859 when, Charles Darwin published his Theory of Natural Selection. The ground, however, had already been prepared by another English naturalist Charles Lyoll whoso “ Principles of Geology" (1830) completely reformed the scicnoe, and refuted the theory of "periodic cataclysms" of Curier, by showing that the formation of tho earth's crust was one continued development extending over immeasurably long periods of time. The unity of Organic and Inorganic Nature, each in its own department, being thus established, the next step was to demonstrate the possibility of Organic derelopmcat from In- ·( 13 ) ap. Exorganic forms. Here, indocd, is a gulf which is not yet completely bridged over, but which scientists regard not as entirely impassable. The celebrated Carbon Theory reducing all the facts which distinguish Organic from Inorganic forms to mere chemical arrangement, proinises to supply the periments also have been brought forth to show the chemical development of certain Organic phenomena from Inorganic substances, and in the hope that we shall some day be able to produce chemically what is generally called life, the distinction between Inorganic and Organic Nature is assumed to be nil. Inorganic forms develop, by spontaneous gencration, as illustrated in the Monera, those simplest " organisms without organs," into Organic forms, and the Unity of Nature is held to be complete. Nor should it be supposed that this theory leaves out of consideration the phenomena of the mind and soul of man. It establishes by a series of experiments, on men and animals, in all conditions of development, that what is ordinarily known as the mind and soul of man is, in no way, a special property of his organism ; but it is only a development from lower animal stages, subject to the very laws which govern the development of his form. It is maintained that sensation, will, and thought, the attributes of the human soul, are mere developments from lower forms; and that therefore, the human will as such, being .subject to the general laws of Inheritance and Adaptation, is never really free. So, then, this Scientifio Philosophy, so to speak, explains by causes purely mechanical (efficient causes), the tchole of the phenomena of this Universe from one primordial substance (matter) and its inherent capabilities (Force &c. not supposed to exist apart from matter, as is hitherto done by materialists), thus setting aside the supernatural theory of ·( 14 ) the Universe based on the action of certain causes working with a set purpose (final causes). This is Nonism=" Monistic Science or the Science of Nature" --based on the "closest interaction and the reciprocal penetration of philosophy and empirical knowledge." III. ADVAITISM, "Nature has neither Kernel nor shell, It is she that is All and All at once."; -Goethe (IIist. of Creation.) We now turn to Adraitisn, the philosophy of the Advaila. In arriving at a true conception of the elements of this philosopby, we shall follow rather more closely the method adopted in tracing the outlines of Monism. Though a history of Indian philosophy, from a chronological stand-point, is next to impossiblo, at least at present, it is possible to trace signs of sounc historical connection between the different systems of thought, from their individual modo of development. The well-known schools of philosophy, systems of thought, or Dars'anas (right seeing, right knortledge), are six in nunber; and Adraitism appears to be the last in the order of development, and the first in the order of merit and importance. Again, the Darsánas nre scarcely independeut systems of thought, as we understand tho term, but they arc cach and all attempts at a correct reading of the text of the Upanis'ads--the principal and important comploment of the l'rda—and are therefore always gorerned by them. For both these reasons it becomes necessary firat, to deter • Ilaeckel's Ilestory of Creation Vol. 11, pgo 339 The rough sketch of Blogim, gisen hiere, is taken frotu tho Ilustory of Creation wlich us! lo real hy erery one, Laying esca the smallest cluing to a rientro or philosophic mining ·( 15 ) inine the placo of Adlaitism in the history of the Vedic idigron in general, and then, to traco its development from the Dars'anas un particular. We have already seen that cien under the Kathenotheism, as Prof Max Muller calls it, of the Vedle, there rups a rein of rationalism, frequently bursting out in questions about the ongm of things, about the nature of the Being that ras "when there was neither Entity nor Nonentity,"" about Him " whom they should worship," about the Purus a "whose members are the universe, and who sacrificing himself produced the Veda aud everything besides" As, gradually, Vedic worship developcd itself into a system of Yaunas and formal ceremonies, which assumed a definite form in the Bálmanast and the A'renyakas, the latent rationalism of the later hymns crystallized itself in the Upanis ads Naturally enough, the Upanis'uds divested the Deras of the Veda and the Brahmanas, of their poter and forin, hy emphatically declaring that they were powerless in securing the highest bliss to their worshippers, and that the true way to eterna) bliss, lay through Knowledge, and not Formalism The Upenis'acls, discussing the origin of things and the origin of cril, determined that Clerything emanatcs from oncsub statice which is B; rhman (from the root B)h to grow-hence Brahman is something that has grown, grown so great as to unify all, matter and spirit, subject and object, in one), I crer incom. prehensible, but all Existeucc (Sat), Intelligence (Chit), and Bliss (Ananda) There is no eul in the natue of things + Pigreda + This term is izsed throughout, tot for the sicerdotal class bearing that name, but for books of that name This unity of Nature is expressed by yet another term, Alman, the livins eusting thinking, selj ·( 16 ) (Brahman); but only in the way in which the mind of man perverts it. The Reality which, being indescribable, is always mentioned in the Upanis'ads as It (Tat), is Brahman : material manifestations being but shadows of the Eternal Ens clothed in name and form (máyó-illusion). "All misery con• sists in a songe of separateness; there is all bliss in the Bhumd, non-separateness, identity of subject and object, recognition of the Unity of Nature, Brahman."* The way to this bliss lies through knowledge and knowledge alone and “indeed, he who knows Onc knows All." No evil can there be in Unicy, for "where all has become One Self, who should see whom (and) by what instrument ? All misery lies in variety, in duality." # This is the main idea of the Upanišads--at least these are the questions which the Røis propose to themselves. All the later Dars'anas, even all sectarian mythological religions, draw inspiration from this source, and interpret the texts of these books, cach after their own, often pre-conceived theory. So strong, however, is the hold of this rationalistic religion over the national mind that any religion independent of Brahman, is, to the present day, instantly hooted out as Atheism or Materialism The Vedic period was followed by the Brdhmara period which again was followed by the Sutra period, in which the cumbrous formalism of the Brahmaras was reduced to certain mnemonic aphorisms (sutras), † and in which the derivation of a large number of casy ceremonies from the Voita svas rendered secessary by the growing necessities of extensive dominion, and the formation of different ordons (Vara). Thcgc also, are • Chhandogya. + Chhündogya. Brhadaranyala. Called Sraula or Kalpı Sultas.

·( 17 ) embodied in Sufrag* which are supplemonted by numerous treatises called Smrlis,explaining the same thing together » th dutics of the four Vilnius, and the laws of Dharma (religion and right rondact) leading to Hulst (Eternal bliss) In this period, the philosophy of the Upani ads also was reduced to certain set Satrast attributed generally to t'jasa and divided into four Books of four Chapters each treating of the consensus of all Upanı ads (Book I) and all Smrtis (Book II ch I) in declaring Brahmat to be the supreme Ens, of the tendency of all Reasorring also to the same end (Book II ch. II), of the way to acquire the knowledge of Brahma (Rool II chu III-IV and Booh III), and of the nature of Molsa or Supreme blise (Book IV) These Sutras, together with the principals Upurusreds, and the Blagrad Gitu & portion of the oldest epic Mahi Bhair ata form what are called, the Pras thana taya, the three stays (of religion) which every new preacher must explain 10 consistency with one another, and with the system he intends to develop from them Henco all Dar sanas, for which a way is thus prepared are chrefly governed in their inquiry by the text of the Upruzzsculs and the Sutras, and it cannot therefore be said with certainty whether they historically followed one after the other, or, which is more probable, obtained simultaneous acceptance each within its own * Gyl Sutras ad Dharma Sutras + Lrahmat Sutras or Sarra Sutras or Utara Jimanti Stres • This 14 only tbo pom natire e ngulur of Drahmai neut which must bedst ogu shed from Bral ma the nom sing of Brahma masc meaning the particular God of that name. Ten 10 number tho gh the whole number of these treatises Inowa up to date 13 ficarly 2,0 The ten are Chhundogja Brhaduran julu Ibu hena Kathr Prarna J nd Aja Jindala Auare ja and Tartırı/a San Lara has written commentaries on all these 3 ·( 18 ) circle. We shall, however, see that the circle of Adrailisu finally overlaps all others, and stands last in the order of development, but first in the limit it sets to all subsequent religions. In explaining the meaning of Advaitism we shall mainly rely on the Upanišads, the Sutras, and the Gitá, as explained by S'ankara—the great and first exponent of Adras. tism through his commentaries on them. The formalism of the Brihmanas, Sutras*, and Smộtis, had become too cuntbrous for ordinary meu, and had, above all, created invidious distinctions by denying admission to the Sudras in the cult reared by them. These circumstances naturally led to schisms headed by Chårvåka, Buddha, and Jinat—the first a materialist out and out; the other two firm repudiators of the prevalent forinalism, and preachers of universal brotherhood and universal salvation: the one by his religion of Nirránce, the other by his very noble creed of Ahims. This spirit of Agonsticism, gare a last blow to the animal-sacrifices (Iadnas) of the Vedla, and compelled the Rśis to preach with less sectarianism, and great disinctness and emphasis, the knowledge-religion (dná. na-márga) of, the Upanišads, in supersession of the forma rcligion (Karma-márga) of the Veda and the Brákmaņas. The latter was, henceforward, useful only as a means to the former-- the real "end and aim of the existence of man as man: Sankara, the great exponent of this universal religion, is supposed to have lived in about the 8th century A. D.; and though we take him to be our chief guide, several interpreters &, quito * The Grhya-and Kalpa Sutras, not the Drahma-Sutra. + Pray do not forget that we are dealing only with the desclopment of thought, and not with tho chronological oppearance of thicso systems. Tirelached imani. $ Thcir works are unfortunately lost to us.

·( 19 ) ng powerful, apperr to have proceded him, cmctly at tho proper moment in the courseof religious development Having thus determined the place of Adlartısm in the de velopment of religious or rather rational thought in general, let us trace its developinent from the Dar vanas in particular To this end, a brief survey of the Das sunas is necessary Let us begin with the systein of Gautama for at 19 pre eminently the sy8- tom of Inference-Nyaya'--and as such less governed by the Veda, and therefore, taking the initiative in a line of Inductivo Inquiry completed by Kanada reformed by Kapıla, enlarged by Patanjali, and finally settled by Vyzsa and Sankara All the same, Gautarna begins, as by the tradition of luis caste and country ho must, with the aphorism " As Iternal bliss in the form of complete and ultimate cessation of pain is possible only after a hoowledge of the Truth” this ought to be investigated by the sixteen Padárthast, categories (rather objects and rules of inquiry) Pramúna (instrument of knowledge, proof), Prameya (the thing to be prosed), Samsaya (doubt), Prayojana (motive) Dretánta (instance to corroborate generalisations from Induction) Siddhanta (the opinion professed), Azayara (the niembers of the syllogism) Tala (confutation), Nuraya (right knowledge of the case) Våda (discussion) Jalpo (mere wrangling whether on this side or that) Valauro (random arguing without establishing anything on one side), IIct záblása (fallacy) Chhala (the use of ambiguities to entrap) Játu * 1/aja means Parurth numuna inference math the five members to convince an opponent of the truth of our prezi ul, acquurel coneid on 18, 3 urthun imuni, inference for hoosing the truth by oneself, which does not consist of fire mnenlcry + In my opinion, the worl l'ad rthe category, head of redicul le 19 wrongly analel to the sixteen lea le of ing yv luu down Is Grutar ·to argument from design, and, also, in the implicit authoritativeness on next to Kanada who completed the work of Gautama. to find by simple inference and observation : and obtained by a careful analysis of nature, facts which we may call scientific, at least in that age of Vedic i. e. religious orthodoxy. ( 20 ) (an argument that destroys itself), and Nigrahasthúna (entrapping the opponent). It will readily be seen that ail this belongs to Iſotaphysics or Logic proper, and we have, therefore, nothing very important to note, but the important fact that this philosophy belioves in the existence of a Supreme creator (Isvara) as demonstrated by inference-by the well-known of His word (the Voda). The soul of man is to work its way Eterual bliss (lokba), which is fival cessation of pain, by find ing out the truth, through the farour of this Iktara. We pass He dived deeper into the truth (latten) which Gautama hoped His school of philosophy is known as the prišešila, frora bis observing the Višeta (specific) and Sámánya (generic) properties of objects, and arranging them in species and began by observing the generic (sámánya) properties of things: and found that the first great division, under which all padárthas (objects) can be arranged, is Drarya (substance)--thal which subsists, is cognised by the senses. lie was conscious of the fact that it is impossible to kvor substance per sc, but through some one or more of its properties, or modes of action. Hence, after substance which he took to be the substratum of some property or action, he postulated two other categories or padúrthas-Guna (property), and Karma (action). He further argued that inasmuch as these three are the only things capable of being, to some cxtent, conceised ns independent esistences, and at the same time existing in and tiirough ono another, there must be a generic mark He genera. At the same tine ·( 21 ) running through them all. This is Semánya--gencric mark of things. It is the ſcurth padártha. But tliongh the first threc padirthas are capable of being placed under a genus, they are still seperate by virtue of certain specific properties which are not capable of being placed under a genus, being but a group of unlikes, and which, therefore, ought to be called a praclártha. This is liéesa (differentia)—the fifth paslártha, Again, if Substhnce cannot exit but through Property or Action, and rice rersa ; and if these three radúrthus derived their generic and specific character through the fourth, and the fifth respectively; it is necessary to understand tho relation between them all. This is called Samavaya (intimate or inseparable relation). But if these six are the only padárthas, where are dark ncse, similarity etc, recognised as padáthas by other schools, to be placed ? Similarity ect, are disposed of under Generic mark ect.; but darkness continued to present a difficulty, to explain which, Kanada or rather his interpretcrs, added a seventh* padártha-Abháva (non-existence) of any of the six (which are Dházas). These are the seven Vaizesila padárthas, by cnumerating (uddeća), defining (alana), and justifying (parkid) which, Kanada finishes the inquiry which he has begun, of course, in the usual mainer, * To escape from pain, which escape is possible only aller proper ion proceeding from Inference, whicli, again, is dependent on Induction (Vyaptı) for the purpose of carrying which on, the sia (seed) patlúrthas must be known." The sixteen points of discussion promed Ly Goutama are shown to be included in these seven. Drayias (substances) are nive: Prthri (the substratuin chiefly of the pro- + * Ju the Sutras lie logu math six padúrthas only † l'aisesti satre ·porty of smell), Jala (thic substratum of coldness), Tejas (the substratum of heat and light), Váyu(the formless substratum oftouch) and A'ldia (tho substratum of sound), Kala (the cause of time as generally understood), Dig (space), A'lman (the substratum of knowledge), Janas (the atomic fceler of liappiness and misery). Of those nine, the first four arc eternal as well as non-eternaleternal in their atomic state, and non-eternal in their aggregato condition. Ilonco they are called " formative, substances" substances of which all things are made. The other five are cternal and all.pervading, crcept Manas which, though eternal, cannot be all-pervading, being only atomic. The theory of eternal invisible final atoms as the material cause of the universe is first enunciated by Kanada. A'tman (soul) the eighth substance, is of two kinds-Išrara and Jiva(supreme,and individual soul), the former one, the latter many. By the will of God(Tørera) the atoms begin to move, and form the universe witlı all its diversities. The soul of man Giva) in consatant union with manas which retains, even after death, the impressions of actions done, is drngged through a series of births, till by devotion to the Supreme God, final cessation of pain is obtained. Theso are some of the important facts we should bear in mind for the porpose of our inquiry. The rest of this philosophy, thongh very important, may be disposed off in a few words The second padártha- Gunamis derided into 24 kinds which, along with Form, Taste, Smell, Touch, Sound, includes Number, Intelligence, Hapiness, Misery, etc. Of these, Intelligence • (Dudull) is defined as that function of the mind sobich is present in tho form of the consciousnesg of anything. It may be either direct experience, or remembrance. The former may be right or wrong. Under right experienco are ·( 23 ) discussed some of the most important questions in inductirc, and deductire Logic, with a ininuteness not in my opiuion, surpassed oven by the adsanced thinkers of the present century. The zostruments of right knowledgo are four Perception, Inference, Analog), and Testimony By the last, this system admuts the authority of the Vela—t being based on the most reliable Testimony, tho word of God wliose existence they establish by inference from design. The third pada tha Korma ---IS of five kinds, whereas the fourth-Samánya-which is one, eternal, and common to objects more than one of two kinds the Supremuo (Salla), aud the Subordinate (ze the common pro perty of any Genus subordinate to the Supreme Genus) Satta is, as it were, the Summum Genus found only in Dravya Guna, and Karma , for, these alone are capable of being arranged into species and gener", on account of their being many, and possessing specific and generic marhs The other padurthas can have no Sámány (Gorus) and, therefore, no Satta.* V'z«eras, the fifth padartha, to be found in the atoms of tho first four of the nine substances, and in the very form of the other five, are endless in number The sixth--Samalaya, wherever found, is the same, and is, therefore one The last- Alhúra 28 of four Linds anterior, ulterio mutual, and absolute Not satisfied with this division of Nature into seven cate gories Kapıla thought of subverting it altogether He began by examining whether the various species of each of these • Vida Udyanucharya, Kusumanzal where he rules that then tho objects are not really more than one, when they are nimes of the samo thing, when confuxion arı cs when the definition of tho thing 19 violated, when there is a regressus ar infintum, and when the necessary relation does not obtain, no S112 in ja (Genus) can be established ·( 94 ) genera were really 'good' species, or capable of being reduced to a yet sınaller nimler.In fact he questioned the very existence of Saltá (the summum Genus) as a prilártha, and determined that the real, inconvertiblc, irreducible, Satta was Pralsti (matter, dead matter as it is called the prima matrix), all the other padúrthas being derivable from it, by the spontaneous dif. ferentiation of its three inherent properties-Sattya/passiveness), Rajas (restlessness), Tomas (grossness).* But, all the same, dead matter was, and is, vever known to produce life, and Kapila entirely unwilling to introduce a creator in his theory of the cosmos, naturally sought explanation in a Purvéd (soul.- always in.' but not of, Prakrti. Purusn can ncrer create, Prakrti can never more; the one lame, the other blind. Tho cripple and the blind work together for the benefit of the cripple, which benefit (mokša) consists in attaining to the stage of passiveness (Sattra)—the inherent property of the blind (zahrti). Pruuśn being bound in Prakrti, believes himself to be miserable, happy ect; whereas after exactly ucderstanding the real Sattraguna, by the destruction of Karma (action, the result of Rajas and Tumas), Prahrti ccases to affect him. Purusas arc eternal and many; and for every Purusa who is thus cnlightened, Prakļli ceases to act; in other words, the cours of nature rightly nnderstood leads to no misery. The action of Prakrti is for Purusa, but not of Purusa, like that of milk in the cow for the calf which being nourished, it ceúsos to flow. Prakļli thus acts by spontancous action, being influenced, so to speak, by Purizia, in the same manner as “iron drawn to tlio magnet.”+ Thus Kapila as the first who froed linn- * Prairti is generally defined as the equilibrium of the three propertiet: Trigunanimyerash. It is called Pradhuine as well. + The cause which produces differentiation, spontaneous action, in gra. Irti ista onnrmperty Najdi.

·( 25 ) self frou the trammels of orthodoxy, and scouting away all telcological coplanations of the universe, tried to build a theory op the purcly mechanical action of Nature His faith in the authority of the Veda was but slender for to him it was pot tho word of God who in his thecry did not exist However, he makes free ase of tcats which can bo brought to bear on his theory We can easily perceite that this is a plun at tempt to introduce the theory of mechanical develop out in the domain of Indian Rationalism, and it would be interesting to tiho 1 cursory view of the stages of developnieat through which Prarti works hasila calls Pralinti, the orginal Prakrt-Mulaprakrtı it being so erlitz (evolute) of any thug, and there being many cvolutes from it is neither pral rtr por urte in explaning the nature of Prakri, and in defining the great revolution he was going thereby to introduce in Science, Kapila tries to refute the telcological thcory of Kaneda by saying that when for cvery genus and its oduviduals the Varecszka requires the cntirely superfluous idea of specul acts of crcation—Irithout understanding that no ci cotion can call into being that which does not exist in the nature of the original thing * P art with its potentialities is enough to account for everything Nula podhri is caprble of eroli mag several Elements out of itself These eve seven in number These seveo which are uhriis (evolutes) of Prakrtı arc again the pral riz (original cause) of sixteen others which are til tiis (evolutes) only, being incapable of becoming the pral rtu (cause) of any further Elo Pa * This is the theory usually expressed 19 non existence (asal) produciog eugence (sat) + Tlus is tbc thcory of Ens (80) comug out of Ens (Ert) ou pood to the FICTIOUS OP Era Palo x 11! ft ·( 26 ) ment. . In fict, the 23 elements thus croired stand much in the samc relation to Jula-pralšti, as the 65 elements of chemical science to matter in general. It is, therefore, the same thing to say tbat this philosophy recognises only two elements, or twenty-five elements. From Pralisti is orolred Mahat (cognisability),* from Jahat Ahankára (Individualisation), Ahankúra from its inherited Tamas side, so to speab produces the fire Taumátras (elemental properties in a fine stato). From the Tanmátras evolve the fire substances-Pathiri Jala, Tejas, Váyre and A'lsúa; as from the Saltvika side of Ahankúra erolve the eleven avenues of intercourse, the five organs of action: Karmendriya (hands, feet otc.), the fivc organs of perception: Dránendriya (eye, carctc.), and the organ of knowledge (mind) cousisting of these two. As these are tho only cloments, single substances, not reducible the onc into the other, and as all others that can by still continuing the division be placed under cach of them are merc corupounds the division cannot logically proceed further. Thus, this thicory of Purtón, and Pralsli (divided into 23 cleacatary substances) is the first rational attempt at a nechanical er• planation of the Uniscese, containing faint glimpses of the doctrine of Desceut in its theory of colutes. It will lu really As of objects by their dimc t«ion etc. arising from primary diri rental tion in the coomical sulatance. The neat evolute Inns idality alw, win! lo similarly understol. The e tro nonki Vulat and tharl imi an neu: renilcral as Intelligence anillisin ·( 27 ) 42e0,0a caretulcotup uison, that it cutirely 1 Jonnesthu Pada, thus of Kapad, and deducc4 them from their real scientific sourcethe spontaucous action of Nature with her potentialities Though this philosophy has made a reil adrince in science 1t 19 still dualistic in ite conception of the two criginal causes and the 23 cvolutes It is reserved for Adraitism to make it monstre, by showing that the original tio are but one, and the 23 evolutes are not simple elements Of this holcicr further on This is the Sánkya, *or the Theory of the Enumeration (Saniya) of elements The atheism of the Sanl ya did not howerer sitisfy Pro tanjali sho subscribing in toto to the theory au genem! and even mahiog certain very important practical additions to it, superposed the idea of an Tara a through whose grace along was right knowledge and Eternal bliss pos sible to the Purue Ho maintained that Puiita ever immersed in Prolrtı can never find his way to skation, but through the guidance of a higher Intelligence which is Israra scif existent and self manifest Ilus system is called the l'ogn the ray to get rid of the calıse of all misery the sadering inınd--and be in union (Ioga) with the Sup His philosophy is highly practical and concerns itself, not with the evolution of the universe, but exclusively witi an cxamination and regulation of the humın orgmism in a man ner to secure Eternal bliss-freedom from the bonds of Pralri In a sense, therefore for purposes of meditation etc which form tho chief means of acquiring tranquillity it was necessary for Patanjali to postulate the existence of a Supreme guide for remc * Cur ously enough this very word baring the meaning giren 19 used in the Bhagiad Gu2 to nean knoulaize of the truth Indeod real knowledge ir pat salighe (Sanka)!

·(28) cern, the ignorant Purusa. With the aim of securing that natural regulation of the human body and mind which would conduce to health happiness and final eternal joy, he applied bimself solely to the study of those laws of nature which directly con. not tho formation, but the action of the liuman organisin. Though this theory would for this rory reason, be useful, in a sense, for an explanation of the laws of Desceat, as understood by Indian philosophy, to go at any length into its details in this place is not necessary : the more so, when all that goes under the name of Yoga is usually disinissed as mere rubbish got up by religious superstition in the foolish hope of getting happiness by mortifications of the flesh. I hold, however, that the theory of Yoga is perfectly natural, * and descrves the narae of science, though in a limited sense, and just for curiosity if not for cdification, I would recommoned it to the consideration of the thoughtful reader. I shall try to explain its bearing on the history of Adraitism, in its rclation to the law of Karma, later on. To be as brief as possible let us at once begin with the eight divisions of Yoga- Mama, Niyama, A'sana, Pránáyána, Pratyúhára, Dharaná, Dhyd. na, Samadhi. The first two treat of the rules of diet,conduct, and ways of thought, which an aspirant to truo' knowledge must adopt. The third carefully describes several postures suitablo to a proper regulation of breath-the main topic of consideration. Regulation of breathi is Prânúyáma, the road to health and happiness. Here is incidentally examined the whole theory of creation, and it is shorn that the sun is the * The oft-quotod, becauso highly authontic, instance of the side of Ranjit Sinb, who lay in a state of trance under the ground, for 40 days withcut food or drink of any kind, in continciog proof of the practical facts of this science ·(29) great reson oie of Prúre or vitahty, which is distributed throughout the universe by way of currents in the all-nerıading A'ldéo Ether). The Páng, or breath of the human organism, is a part of this universal vital principic. Tho moon also is shosyp to lose its share in pourishing al organic matter, and in regulating the ebb and flow of the P, árn of nature. With overy phase of the moon tho Princs of man chavgós its course. These changes, minutely observed, establish the fact that the breath of the human organism changes from right to left, and rice ze; si every two hours. In these two hours each of the fivo tathas, which we have seen in the Sanhnya, obtain their course. The health of the human organism depends on a proper equilibriun of these toti as, and on the proper flow of gwána. If this balance be disturbed by nourishment, conduct, or thought, discordant to the prevailing 2núnce and tattra, the course of nature will be reversed, and disease, uneasiness, misery, will be the consequence. The theory of the currents of priro is further developed to explain the theory of mokba, and transmigration also, by purely mechanical causes, but this we reserte for future consideration With the proper pâna and proper tuttra, at any given moment, the aspirant after knowledge must begin the practice of Prárá. yáma Pránáyáma consists chieflyindifferent modes of inhaling retaining, and exhaling the breath, which, when perfectly mastered, are capable of producing cntire conformity with tho laws of nature, both physical and peychological The next step is * As indicated by its flow through one or the other aperture of the nose, The flowing through the right nostril is called the Sun, it being poature, the fowing through the left is called the Bloon, it being negatre-talis. ing and nourishing being looked upon by Patanjalı as positive and nega. tire processes ·(:30), Pratyahártt, which is a conplete control over the wanderings of the mind by regulating the pránı-its channel of communication with external nature. Then follows Dharaná, complete fixity of the mind on any subjective or objective centre, accom. panied with Prinäyúma. Here are described incidentally the nervous system of the human organism, the various plexuses* of nerves and ganglia, the position and functions of the spinal cord and braio, and the modes of carrying the prána through all these, with a piow to obtain completo mastery over the laws governing the organism. Then follows Dhyána or meditation, leading to Samadhi or completo "absorption in the eternal self f the living, ever-blissful, stistainer of all. The Yogi who has reached this stage, has acquired powers generally called miraculous-such as the power of opposing the forco of gravity, the power of clairvoyance, cren the power of calling something out of nothing: so to speak, and of evading cven death. The acquisition of these posers is howover not the aim. They are acquired only by the way, while striving through the last stage, Samadhi, to put the organism in the best advantageous position for development, and thus to free the puruen from all sense of pain or cvil This cursory and superficial glanco at this philosophy will at once show that Patanjali extended the mechanical principle of Kapila to that department of knowledgo which is regarded as occult, and in which all kinds of tclcological theories play tho most prominent part, and cathral the reason of man. * Called chalras which are six or according to some sorcu,or aide, ** thirty one. + Drahnın (Purus'a). Frcin the all-pers wing it's which, according to this system, polit. zially holds erything, tort, or thoxyinit.

·. The aert Der an to pote 13 the Miningi nf Jainin! It is only because it has some councction with Adraitism that wc introduce this system of thought in this place for as it will just appear, it is otherwise of uo uso whatercr in the general history of the derelopuncut of scientific thought with which To are concerned It has no connection whatover with the Dar anas already csamined for it devotes itself entirely to the Villa, aud the various ciemomes enjoined by the Rucicnt hymns and the Drukmanas limuna i means inquiry, nitional investigatiot ud accordingls this system desates atself entirely to the inqi 17 y of Dharma relig10113 merit which, according to the author arises from carrying out the injunctious of the Vedla lothing note northy bonescu 24 said about the Veda being the word of God though it 13 assorted to be eternal, to be the creation of no man to prove which all kinds of very subtle discussions are inaintained The carrying out of Vedic injunctions leads to the acquisition of Darrin mbich leads to Heaven This dialectical philosoplıı is therefore called Dharma-limunsa as opposed to viduartien thc espositiou hereof by Vyasa 15 called Brahma Ilım 198 1 As the one deals entirely with the formalism of the Voda - the other devotes itself catirely to the rationalism of the Upanı ads with tlus differoncu, homover that it never libo its colleuguic seiers itselt from the other schools of thouglit beaded by Kytda Kapıla Patanjali nay even by Bulla and Jina As the Memansa of Brohma the philosophy of the Upant of Rp 2g the cool rolgun hurb leads to suution it is called Uttard oi Final Name 1780 as well the otlici donca being called Pura or Preliminiry, for so have already shown that Dharma or formalism is recognised by Adlartism, oply is a preliminary preparation for Drana or scienco—tho ultimate way to lok ·1'c have seen that the Vais'es'iha and Sankhya esplain the phononens of the universo by the theory of creation* and clolutest respectively-the Supremo genus of the ono Leing Srettá, of the other Prulru The Adlarta philosophy questiens the very nature of our perceptions of pralsti (matter) and establishes that we are noyer conscious of any thing beyond OUT CONScrolleness of the phenomenon, objcctue or subjective Thought and being are in fact so inseparably united that the atteinpt to separato the one from the other will be lile the attempt of one trying to mount upon ones own shoulders Thought can never trazscend Thought, and all that we are cog- Disant of is Thought--the is, the esse of all The supremo genus, therefore, under which all things man be arranged 19 Fus (Sat) which is the same as Thought (Clut) The specific differcnces of phenomena are incapable of clear nnalysis, inasmuch as they are inseparable from the thinl.ing Ens We are corsapus of certain forms and names no doubt, but we are always far from knowing ulat they are the names of The substratunt of these phenomena per se is incapable of defortion, and the only explanation of this complex fact of consciousness is that the names and forms echatezer they le are mere assumptions, not sadepandent of our Thought, and therefort uaspeakably indiscribable (anzriachanıyo)! Though we own the existence of theso names and forms it is denied to us to say what, besides • A ramblatuit. + Pann imal da Compara the Jain theory called Syadi ada or and Antarzdawhich says that all phenomena are real and unreal (sat and asat)-rel so far as tho substratları (drar ja) 19 concerner!, and unreal so far as the name and form (purjeja) is coucernal. Thus there 19 D0 genus codependont of species, and nice rera Com] 37e also ibe Lipanuaris often declaring the universe to be a compound of Truth and Uttruth 3 ·( 34 ) our Thought, they are the crcations from or colules of. To say that Thought changes itself into phenomena, will be to contradict our undeniable cxperience of every moment proving to us the invariable uniqueness of Thought in all states and under all conditions. Hence, abandoning both crcation and evolution, Ad. taitism adopts the theory of assumption (rizarta)—the mere unaccountable assumption of name and form, in Thought Thought aud Being being thus inseparable, the supreme genus is a componnd of both(Brahma).This is Advaita-non-luality This philosophy reduces all knowledge to thisAdmita-Brahma. It examines the relation and sequence of the various names and forms, but it never pretends to dire into the ultimate nature of their substratum which is a grand mystery(adnána). Thas this philosophy supersedes the theory of Genera and Species--for they never exist independent of each other, and of prruéa and pralšti--for all we are conscious of is Thonght which is being: and praksti as such is a mystery not capable of definition; by its compound of Thought-Being-Brahma--the Grand Unit. Let us try to put all this in an analytical form. The Advaita begins with csamining the divisions of Pralsti and clearly demonstrates, perhaps for the first time in the field of ancient Indian Rationalism, the truth that the fire elements Aldía, Váyu, Tejas, Jala, Prthes are but are states of praksti derivable from one another. From Alaka, those spectfie mark is Šadda which, by the way, we render not by sound but differentiation, proceeds Váyu (gaseous matter) with its specific mark sparéa (touch) superadded to the original sabda; difcrentiation in Vayrı leads to Tejas (heated matter) with its specific mark rupa (form, bcat, light) superadded to éabla and sparéa; from Tejas, Jala (liquid matter) with its specific mark rasa, (tasto), and from Jala, Pythri with its specific mark ·( 38 ) ganella (smell).* Thus the five Tunnátras and the five Bhutas of theSánthya are reduced to A'laća the all-pervading potential form (cther) of original matter (Hula-praksts). Now there remain the cleren Indriyas--organs of action and perception, together with Ahankárce and Mahat, which 13 also aro shown to bo po clements but mere evolutes, as will be seen further on, Thus all is reducible according to the Adraita-Váda into one primordial substance which for the present we may continue to call Pralyti. The next step, the most difficult ono, is to assert that prakrti and puruśn are one and the same thing—dead matter as such is nowhere to be found, nor is mind (purusa) orer to be seen without it. In other words, mind without matter and matter withoutmind, (thought without Being and vice versa) isa logical as well as natural absurdity, and all Dvaita (duality) is an entire misconception. There is no Dvaita-duality. We are to mark the carefulness with which the expression is chosen. All is A-Draita, not all is Eka (one) i, e, duality is denied, but the convertibility of matter and mind, is not assertedot Herein will appear a sharp line of distinction between Monism and Adraitism. But this distinction will appear, on careful consideration, to be more imaginary than real for where Advaitism maintains the inseparability of mind and matter, Alonis maintains the possibility of cleriring the forinor from the potentialities of the latter. Either way, nothing more nor less is asserted, nor indeed, can be asserted, than the inseparability of mind and malter. This view of the Advaita naturally leads to the question: What is tho ; * Taittınyopanišad. + Sce tho Drakma Sutras Book II. ch II. where both are said to be ananyu (inseparable, but not atkinna (one) See also tlie Dhamanı, ·( 36 ) nature of the two terms of this unity? The Advaita-rúda does not recognise the distinction of mind and matter to consist in the phonomcna of force or energy, nor even in the manifestalion of the "mysterious rital force;" for these it agrees with monism in regarding as sufficiently explicable from the potentiality of mattor. To be bricf, force or vital force is the prána of Allvaitisna kind of váyu, Sensation, volition, and rcason, the functions of mind, are in a sense deducible from inatter. But the very elementary notion which is the counterpart of matter, is knowing-Dnúna. It being So, we must finally dismiss the word mind which we have hitherto used for convenience and clearness, as it is incapable of conveying to us the idea of the antithesis of knowing and not-l.nowing, implied by the terms mind and matter in Advaitism. Mind, as understood by Advaitism, is not the ultimate and simple result of our analysis of nature ; but it is an intermediate complex phenomenon of orgavic development. Advaitism defines the ultimate and simple factor of all our know Jedge as that which while cognising phenomena remains itself unaffected and unaltered*. The eye which does not change with the changing phenomena it perceives, may be the ultimate fact of our intellectual perceptions; but as its conditions-shortness, blindness, dimness &c.mare cognised by the mind which, for the time, remains unchanged, the mind inay, in all probability, be this fact. But the mind i. e. volition, reason, feeling &c., is, cognised, in its turn, by & something which is not cognised by anything else, for it is unique and unchanging. This something, then, is the ultimate, unique, self-cognisant and constant fact of all our perceptions, the fact thich under- * Dnydriyarimla and illustrations and com24.

·lies all naturc, is and through which cverything is. There is no ignoring it, for in the very act we admit it. It is the very €88Cnce (esse boing) of Nature. It is unconditioned, and therefore indescribable; it is unique and constant, therefore eternal. In its uniqueness there is no diversity, and thereforo no evil as such, it being the result of duality, the pure esse is all bliss, all love, the unity that knows no limit (parchheda) cither qualitatire or quantitative. It is it, niether he nor she. Of it is all Being (sat), all Thought (chit), and all Joy (ánanda). These three words, sat, chit, ánanda, arel an approximate exprcasion of tho Inexpressible Ineffable Reality-Thought-Being. Thus wesce that we must not call it mind; nor even soul; for soul implies individuality limit (parichheda) which the unlimited and unconditioned knows not. Let us then call it by its proper Sanclyta name, chit-Thought as cantra-distinguished from matter, the indescribable Being. We shall shortly have to replace the word matter also, by an equally significant Sanskrta correlative of chit. What is matter? What is pralrti? The question is already answered when we say that it is never in. dependent of chit. We can never conceive of matter but in and through chuit, and can therefore never say what it is. Ignoramus is the only way out of the difficulty. And yet do to say that it does not exist ? Again Ignoramus. Natter exists, but not as an ultimate and simple in Fariable fact of our perceptions like chit, for it takes on itself many changes of sane and form. Though the limited character of our subjectivo nature denies to us real knowledge of datter per se, we cannot rid ourselves of all idea of its objectivity. It is neither existent nor non-cristent, that is, it does not exist in the same sense as chit; it does not not exist in the same sepse as the horns of a bars. It is neither c996, por 7-6849 ; neither sat nor ·( 38 ) alsat-it is Indescribable. We aro only coognisant of the various shapes it passes through, but of its nature as matter we know absolutely nothing. We know that it is, we do not know that it is not, we must call it indescritable. And why is it so? It is, and it must be so from the very necessities of our nature from chit being never apart from matter, and matter being never separate from chit. Thought and Being are always inseparable ; subject and object are always one. All our knowledge, in fact consists of chit and forms of matter. The former constant and eternal, the latter changing and non-eternal; both always inseparable, whence the text this universe is a compound of Truth and Untruth, Real and Unreal.*" We liave in this short analysis tried to examine the nature of chit ng well as matter, and have arrived at the following results. Of chit we have seen that it is unconditioned, unique, eternal and therefore free from evil. Of matter, which is a complex phenomenon, we have determined that:- (I) It is a thing of which we know nothing; (II) It is Indescribable; (III) It passes into many shapes which alono arc cogaisable and form, besides chit, the circle of the knowable, which comprises all our sciences. And lastly, as to the relation of chit and matter wo harc scen that dit and matter are not separable ; Thought aud Being are one, and the universe consists, thcroforo, of the real and the unreal mixed together. In its three aspects praksti has three different names: (1) Adnána, (II) Anir.vachaniya, (III) Naya. The first name, A (not) dndna (kuoring), may naturally lead ono to believe that it is the negation of anána; i..., mero blank, Drhnurhirnynie.

·(39) ignorance; but as the foregoing explanation must have clearly shown, it is not tho negation of anything, but a positive entity of which we know nothing, and it is thereforo called adnána, for want of a better word. Though Adnana is opposed to dnána which is chit, it is not destructive of the latter; for it is not a vegation, but a positive substance which exists in and of chit. The second name Anirrachaniya (indescribable), though plain enough, has also caused equal confusion. We have seen that prakrti is neither eristence (sat), nor non-existence (asat); and is therefore indescribable. This is twisted in a manner to make this state appear as absurd as possible by saying that it is "equal to the assumption of a positive middle between sat and asat, which cannot logically follow, The third name Máyd, is like Adnana and Anirvachaniya, a bone of contention among the various scholastic philosophers of India, and has given risc to such a cob-web of impenetrable metaphysics that those who do pot care to look deeper are easily led to regard the whole philosophy as mere nonsense. Maya means illusion; prakrti is an illusion no doubt, but not an illusion in the sense of having no basis to stand upon. This basis cannot be chut which is never variable ; but it is itself-the indescribable, as we shall just sce. Inasmuch as it passes into many shapes without allowing us to penetrate the veil that covers it, it is nothing more por less than an illusion ; but that it must exist is a necessity of thought, and its existence in some form cannot be an illusion. The snbtleties of scholastic metaphysics suggest that it is so iVirsind out and out, chit being sufficient to send forth these illusions from within itself. Nothing can, however, be further from the truth which this philosophy teaches. In the first place chit is formless, constant, unique. How in tho world can this pags into any shapes? We may be, and are, ·( 40 ) conscious of the illusion, in and through it of course; but the source of the illusion is not to be sought out of itself but within itself. Hence pláyá does not mean illusion out and out, bub illusion so far as the many names and forms of prakrli are concerned. * But though there is thus & substratum for this illusion, apart from chit, it does not subyert the theory of the Advaita; for in the very beginning of our explanation we have shown that Advaita does not mean the existence of a single substance, nor even the unity of matter and mind, but their inseparability. Advaita means, non-dvaita, non-duality, Thought and Being are inseparable, not one. This idea is es. pressed by the word Brahma(something large enough, unlimited) a name common, as it must be, to chit as well as praksti, for both are inseparable. The universo is Brahma. So, then, prakrti is Adnána, Anir vachaniya, Mája. t As contra-dis. tinguished from chit it is called Jader (dead matter), which name we shall, hercafter, adopt for matter. Chit and Juda are inseparable, and are, therefore, Brahma, the sole Incffable Reality. Brahma is called Bhumá, the unconditioned, which requires no expalanation. It is called also Atman, which, being generally translated by the word self, for want of a better one, is likely to be misunderstood. Somc arguo that the sagos of the Upanisada believed that orery obu ject has a self, and all tho selfs, so to spcak, being ono ara called Atnan, by way of cxpressing the reflexire notion. This 5 * Seo cspecially a brief versc (20) in the Drgártya riceka of Dikaratiwika, appcoded to my Reijayoga, + The two aspects of Prairi-Adrána and Jayd arc sometimes allar its two Šaltis (powers); Fiz, d'enerana, that which corra, concrals is rent nature; and I'll seps that which makes it Ilp10 out of itse!! many formit--the coreet and oreri actions of matter, as wc sball call tbcu.

·( 41 ) Are language is ambiguous, if not wrong. Self implies individuality which is foreign to the nature of Brahma, but as all individuality is in and of Brahma-self, soul-individuality is said to be the same 89, inseparable from, Brahma. It is in this double sense of self and Brahma, of the inseparability of the two, that the Word A'lman is used. It is something like the Platonic Demiurgos, not this or that self, but the Supreme self, the unconditioned Brahma. So then, just as Pralrli, Adnána Anir. tachanwa, and Máyá", are names of Jada; Dnina and Sat are names of Chit; and Bralma, Blumá, A'tman t, names of the inseparability of the two, the Universe as a whole, Adraita. We have thus seen what simple scientific inoaning Advaita bears, potwithstanding the many metaphysical subtleties which uselessly mystify its import. This philosophy recogniscs no duality, and asserts no unity ; but maintains inseparability, whence the name A-draita,non-duality;-in other words, not 4-bheda—unity, but Ananyat va—inseparabilty. Real knowledge is the knowledge of the Adiaita-the drána; for Brukna is the only Reality, in all time and all places. Of its two factors, chit is the only thing constant and unique, and perfectly lnorable; Jada, though iuseparable from it, is not knou able in itself, but through the names and forins it * There one more name, dridjd, which is only a minor tochucality, and will be explained further on. + These three are not always used strictly iu this scuse, for we some. times find them used for mere cku, as opposed to jada. #That cut is unique and constant us prored by an appeal to capericace. If it were changig, all our knowledge of the past as connected with the present, in euch forms as I who ru a child am now a man, would be impossible Eren tho umty of our sleeping dreaming and making experi. ence will bc hroken Hence it is the Absolute cien Relativity is knowable through it.-Parchadas: 6 ·assinics; and is, therefore, tot constant, but illusory. All substances, whether inorganic or organic, arc hnoren to exist as subjects or objects of joy, only because they possess chit, sat. and ananda. These three which are constant, plus name and form (Máyd) which are hot constant, constitute Eralma, the whole of the universe, the nbsoluto Reality, the true Advaita* The nature and relation of chit and jada, though thus gener ally expressed ns Brahma, havo been variously viewed ly nie merous thinkers of this school. Each has his own theory according to which lic explains the whole philosophy, in its physical and metaphysical, including the ethical aspects. Though wo have tricul, as far as possible, to put together simple scientific facts common to all of them, a few words deroted to those most generally favoured will not be out of place.. Before we notice the Adraita theories, let us understand those to which thoy are opposed. The first that is meant to be set aside, is the thcory of Kanada—thctelcogical theory, called arambhavádu or the theory of creation. The second is the theory of paripámat, crolution,t which is partly denied, and partly admitted. It is denied that Puruia and Pralrti, both inseparably united, are capable (as asserted by Kapila) of evolution. It is admitted that praltti or jada is capable of cvolation. The general theory by which the Advatins explain their philosophy is the virarta-vádu. Viras ta means assumption, which is not the real nature of the substratum (of that assuniption), as & tope, ressumed to be a spakc, a line of water, a Gurland etc, or, as Brahma assured to be the names and forms, existing in and of it. As the snake and the garland etc, are mere names, the * Smirigya-Siddle of Surekrar, + Farináma:huranablınnan deiryam (the colute not independent of the nature of its crolyuz cause) .Sıddhinja-lefa.

·( 43 ) rope being the real thing; so are names and forms mere illusion, the real thing being Brahma. As want of propei light etc, are the cause of the mistahe in the one instance, po want of right knocledge is the cause of the mistake in the ofber. This false knowledge making Brahm the cause of names and fornis, is called Adhyusu. Right laorledge will show that name and form are but thc cndlegs evolutes (parinámas)of Máyů, whereas Brahm, tlırough which they are known to exist, is only falsely assumed (vilarta) to be their cause. The Adlyása, born of ignorance, is without begiuning, but las an end in right Lnowledge of the Advaita. As to why or low We are led to tahe thorope for a snahe, how so attribute reality to the forms of being, the Adraila, true to its hypothesis of the inseparability of thought and Ucing, says that the process is indescribable, but the fact is there and cannot be ignored, por comprchirded in any other minder". This is tho Virartazáda. It bowever does not satisfy subtlo metaphysics which would no: admit the logical necessity that there inust exist sonic real spahe, before we can assume it in the rope, for such au admission will subvert the theory of non-duality. The explanation (of tho Adigita) is therefore sought in another • It 19 not Anyathu lhyúti (13 the Vary iyulas maintain)-the confound ing of a previously scen object with the one before us , for jada per sc cin nerer have been so obscrveil; nor is it Alma Khyati (19 the Bauddha Idcalists say)-the projection of the subjective der into objectire form ; for then the form must leave preceded the idea , nor .I thy it (as some of thic Vinrinsalas argue)-non perception of tlie thing for sint of proper in struments; for in such a etso knorriedy to my force ought to be iar possible, nor Asat Ilyats (19 the Bauddha Nihilats popunil)-the purccption of that which the tług 19 1101; for this will simply be imposable -Vide beginning of Sirra Dhi'ya anul the Batan grable and Climati ·manner. The whole of Máyk (namc and form) is only a crear tion of the mind (eri); it is not out of it but within it, just ng in Bralnice or chit is jada. Jaula is so long as chil is, 80 Máyá is so long as mind is. To make the position clear, we inust refer to the general theory of perception held by tbc Adraila philosophy. Tho poser of the mind to perceive objects is called trili. The chit in the rilli becomes one with the chit in the object, and perception follows. The vizurlaráding say that this cflli is led astray by eternal adlydsa--the property of jada. If the rriti is led away by adhyása to a false notion, that false notion must have some definite objective existence. To grant this position will be to abandon the theory of Advaita; not to grant it will leave adhyása unexplained. So the other side maintains that the rriti has within itself from eternity - several ideas which it only reflects, which it only continues to dream out. Il perccites itself. The supression of these rõttis is the highest end. We are not sure whether there is no objectivity of any kind. All is subjective illusion. This is called the Dréti-sséti• ' vúda. There is, howerer, in this theory also, nearly the same difficulty as that involved in the virarta-váda; for, instead of the eternal objective adhyása, tre have the eternal subjective tittis; though there is of course this advance that the external world is reduced to mere idea. To avoid this difficulty some say that all forms are created by Israra (a technical term-- not meaning God, for the present), and they never interfere in any way with Jiva, the individual. The Jita only creates a fresh world of its own, and contracts the idea of pleasure and pain. Hence sereral writers say that "duality creat- * Vide l'edintaparıbhusu. + Vide Yogarásska.

·ed by Iseara never interferes with the individual but its Own creation does' This is the Srstu drxtı váda* Even here, secr and seen, Iorara and Jira, a duality is implied In the theory of urttrs also the same duality is implied, though iu another manner Hence there are others who try to explain the phenomena of duality by the Arachheria and the Bimbapati bimba rádas The former expounds that limits, falsely created by Maya in the unlimited give rise to drett and 8r«tt and every namable plienomenon of the Uawerse Real knowledge consists in freedom from arachi eda which 13 of three kinds—1 mitation in oneself from objects of the same class, and from objects of a different class , as the tree distinguished as such from its leaves, branches etc, from other trees, and from atones men etc. which are not trees These limits are only a creation of the individual as individual, for au Brahma the unlimited there is no individualisation whatever To be free therefore from all sense of separateness is real knowledge and blisst The other theory not satisfied with the idea of ara chheda which is only a repetition of the theory of adl yasa under a new name argues that Brahma (bimba) is only reflected (pratibımla) in so many vaje in nature and gives rise to phenomena Even this is equally misleading for there 18 no real substance independent of B; alma in which it can be reflocted Tho Inst therefore, and the generally accepted theory is the Ajáta růda or praudhu ridit, as it is frequently called It lays down that separate existence in any and every forın whether as rrrarta drett srsli arachi eda or pritib mba 19 false, nothing 15 capable of so existing all is as it 18 (4jala) all is Brahma This is called the praudhi (great real logical) ruda as it is the * rand adası an is del intalela + i de Panchadal ns also Jaul sudana on the Bh Oil Pancha las ·( 46 ) only.one consistent with the philosophy of the Adraila* This is beautifully expressed, by an incident between the groot teacher Fadnavalkya and one of his pupils who asks him to describe the Allraita. The teacher holds his peace, though the question is thrice repeated, and says in the last resource that the Adcailu is best described by silence, for all describing ineans dvaita. The Panchadasilürn also says : "All arguments pro and con proceed in the language of duality,for in the langu. ago of the Adrerile thero is do arguing and no speaking." Eridently thought cannot transcend itsell. Thus the most logical thicory au Adraili can adopt is the Ajáta-ráda-the inexpressiblo unity of Nature, a plain perfect denial of crention in any sense of the word, for the theory is pushed on even up to tho denial of all causationt. These půdns, very good in themselves as dialectical exercises, which may explain the nature of the Adraita, end, not upoiten, in refinements which always mis-lead. I have given them in their most general and simple, perhaps for the very reason inaccurate, form to help the reader in forming a clear idea of Advaitism without interrupting at the same time, the character or councetion of our inquiry. Thus all is reduced to one grand Genus,all specific differences being indescribnble. IV. CREATION. "It is true that on human knowledge, in all things fragmentary, is cspecially so in this case, on account of the extreme incompleteness and defectiveness of the records of creation." Haeckel, llist. of Creation, Vol. II. p. 37. • Vide the Kúrilüs of Gardapida, and the l'ústila. + Vide Gardapidu iu his Edrild on the Vanduly cL IV. serse 0.

·( 47 ) We have tried to analyse the nature of the Adrnita, and seen that it is the only reality through and of which the lnowable and unknouvelle cxist. This Reality is the same as our individual consciousness, having in it no diversity, always one, and impossible to ignore, cven in the state of completo suspension of all knowledgem-sleep-and therefore Eternal. The material part of it, which presents itself to us by its power of overt (riklepa) and covert (áraina) action in many forms, and yet remains itself ever unrcrealed, is, though an illusion (Máyd), the only thing to account for creation. Let the word creation not mislead us, for Brahma never creates ; praksti envolves itself, and creation, therefore, means this act of evolution and no more. The laws of the sequence and interaction of the forms of prakrti, constitute the department of science, and we may try, in this place, to see how Advaitism explains the cvolution of the universe. It is of courso vain to expect anything like an examination and analysis of palcontological phenomena, or an investigation of the facts which constitute the group of biological sciences, TY find traces of both the one and the other in the Puráras (later mythologies), and the A'yurreda (scieuce of life, i. e. science of mcdicine) respectively; but Adraitism deals only with gencral conclusions, tho steps whereof we are left to imagine and supply in the best manner we can. The only thing to help us are the various rúdas just described ; and the plan which I intend therefore to adopt, is to take the most generally received vúda—the Bimbaprotivimba-váda, as my guide, and make free use of the Puráras aſso, ín tracing the cvolutions of prakſti consistently with the phi. losophy of the Adraita. If the results, however dissimilar, should present some resemblanco to the conclusions, or cien ·further divides itself into suldha-satlrá or part having perfect passiveness and asud lha satirá or part having partial passireness It will be seen as we proceed that of theso three divisions of prakrti, the grossest developes must, the grossor only passing through the evolutions of the former and the least gross remamog undeveloped but activo in its indirect action on the other two This is as it ought to be for the laws of differentiation, repul. sion and attration, act with greater force in grous combina- 11ons of matter than iu finer ones The part with perfect passivity becomes, as it were, a centre of creation, and acts on the orginal gross part giving rise to the firo elements A'kicc, Vúyu, Tejas, Jala, and Prthrz with their respective gunas enumernted in the preceding section, At this stage, primordical matter begins to pass through these five conditions and assumes forms varying from the ethercal to the solid These five elements, though produced from matter with the tarras predominent in them, poegess some tint of the original sattıc and rajas as well So, from each of the five with their peculiar gunas are produced the süttic and 2 ájus sets of organs - the organsof perception and the orgins of actiont,respectively The second element of these five, Váyu, is capable of putting things in motion and thus gising rise to the phenoniena of force called prúna These podnas are generally regarded to be five or even ten, according to the functions they perform in the organism The five functions of this force in a suffiectly developed organism), aro vitalizing, regulation of the faces etc, digestion, speech, and energising the whole called respectuely by five different names Prdna Apana, Sumuna, Udana, Vyána Vitality *Tb songs of sound, tonel, forn, taste, and smell +The orgras of speech, 39" , action, motion, discharge, and genssalton 7 ·the (20) or more properly force rahich is produced at the second stop in the developinent of matter prepares, in combination nith the group of the ten organs just described, may for organic dorolopınınt. As yet all cxists in that potential condition where in nothing ease a mass of matter, in our con-lition or other, is discernille. The chemical condition, to speak, for the complete manifestation of organic lifo arc there, but in the most clemcntcrs state. The next step in developinent in the interaction of the fire váltrir organs of perception, which produces Manas--the inind, tho apparatus which receives and retains impressionsand later on Bullhi-reason which determines, manifests tho plicpomena of volition. These are called the entahkarannthe internal organ (of perception). Janas is subdivided further into two parts. Manas only cognises gencrally; but the tray in which it individualizes, limits, the cognised thing or phenoinenon is called Chitla, and the way in which it assumes control over that created individual is called Ahankára, egoism. These four make up tho untalarana. We hare seen that the five prúņas are already erolved from the vital force of the cosmos. This is called the Práramayakoathe rital entelope of the universe. Then in the next stage, tho sáttavila organs dorelope into the antahkarana, two other envelopes are formed: the Sentient and the Volitional, the one governed by manas, the other by brdilhi, and called the Vunomaya. and T'idnánamaya-loías respectively. These two entelopes constituto what is generally called the mind of nature; for matter has, at this stage, developed into a condition capable of receiving impressions, and manifesting some kind of meðtal nction. Vitality, sensation, volition, being, as it were prepared, the next step is to find for these a ground to manifest ·( 51 ) themselves upon, that 19, some organzem wherein these condi. tions can appear To this stage nature developes itself by joining the embryonic i dijas organs of tion with these three envelopes In fact the two developments can not proceed on independent lines, they go hand in hand, but we cannot but describe them as following each the other The three envelopes together with the five zajas organs, in all 17, constitute what is called the sul ma or linga deha of the Cosmos Ibe whole of nature at this stage is in a condition to manifest life, and developes lenceforward into forms more and more complex which under suitable conditions puanıfıst not only life, but sensation, thought, and volition, in a greater or less degree We hare, all through these stages left out of account that divz. sion of palmta which we have called Asuddhusaltrá It is called the Kåranalleha of the cosmos—the causal body the cause for which all other forms, as it were, exist, the original monad, so to speal It is that which finally developes, through the three entelopes we have described into iudividualised soul, and passes through various transmutations It being the first individualisation of prakrti and therefore nearest Brahma in its origin, is called the envelope of settin-ananda gnosis joy It is the cosmical envelope of bliss or no evil for in it originally there exists no misery, no evil, ishich it only creates by mixing with the three envelopes just described This part of pral Tir 18 called Káranadella the causal body of the cosmos for atas as it were for thus monad that the other part of pral.rtı passes into so many deselopmeuts, in other words, because when tho támasa part of prakrir developes itself into so many stages it remains as it is and continues its courso througu all the other crolutions This as we hare observed at the beginning, is perfectly natural Gross matter must ·evolve ad infinitum, thereas matter in a finer condition cannot 20 easily difforentinte and develop itself into many forms. This kárañadeha is free from oril, and is as such the body with the Anandamayuloía--the envelope of 10-eyil, bliss ; as the linga-den is the body with the three envelopes of prana, manas and buddhi. The ceotre of force which is the éuddhasuttrú-prakrti acts on the támasa-part on the one hand, and aéuddhasattra-part on the other, producing the lingulcha, and investing the kúrunarleha with it. We shall have to return to this fact once more, so let us meanwhile proceed with the four lokas (envelopes) and the two delas (bodies). What are these envelopes and these bodies? Te must bear in mind that subjective aud objective devlopement must according to the theory of the Adraita, and all science as such, proceed on parallel lines, rather ou the saine line. Tho envelopes aro, as it were, the subjective side of pialati, the bodies the oljective. The first envelope is the caselope of no evil, a bluuk, as it were ; the second is the envelope of force, the third of sensation, and the fourth of volition. Tl.e corresponding bodies are the origioal nonad (hâranadcha) with its envelope of no-evil; and the miniature-body (lingudela) with its envelopes of vitality, sensation, and volition. As tho monad becomes energised from the coutre of creation or force, it manifests sensation and volition by gradual dose. lopment, and the corresponding objective development suitable to these stages takes place in the miniaturo-boly. Thus we arrive at the Cosmic lingadeha, objective and subjoctivo, with the Lúr ana-ulehe underlying ít. As yet, let me remind tho reader, we are considering only tho lůrann- End linga-llehes of the cosmos, not of the individual. Dut this need not confound us. Individual developnicat also, .

·It is ( 59 ) pro-ecds on the same hnes as cosmic developement, but individuals as such appear only in the third stage The third stage is explained to arise in the following manner Matter in its five primary states (A'ka a dc) continnes differentralrug under the action of the original centre of force iuteresting to note that this differentiation is peier asserted to be by three or four or more divisions, but always by two and 10- & scientific truth embodied in the theory of spontaneo114 generation Lach of the five becomes two, and every half repeats the same process twice over that is becomes four Lach elenient thus becomes divided into fire parts The quarteruary half of one unites with the sigle halves of each of the other four, thus producing 25 combinations in all This 28 called Panchikarana or the multiplying by furcs Tins means that the primary forms of matter produce by auteraction organic and inorganic bodies made up not of any form of matter, but of various forms combuped together This is called the Sthundeha or gross body of the Cosmos Herein arice all hinds of beings ininerals plants, apimals, men, sbich put together constitute the Cosmic gross body It should be carefully noted that though we have described matter as passing through the five stages at the very beginning thegroes, perfectly solid, state 19 reached only at this stage in development The solid carth and the solid planets are all formed at this period, though cxisting alıcady in the form of laana and The monad derelopes objectively auto the gross body and subjectisely into what is called the gross errelope of nourishment--Annamaya hoºa Having arrived at the Sthuladeha of the cosmids (called sama't?) which is notblog roro than all the individuals (rya ti) in nature put together, it is easy to trace the formation of the ono linga delas ·( 54 ) latter. The great rule of Allmnitism is the unity of Perde (individuai) and Brahmánda' (the cosmos), and it plainly de clares--as within, so rithout. Every individual is made up therefore, of the threc delas with their respective Lolas-the one or the other being manifest or not according to the degree of development. In man all the delas with the lošas are fully developed. The first is the sthuladella sustained by rourishment and dependent on it, and is therefore called the annumayaloša. The second is the lingdeha, that fine material condition in which vitality (prúna), perception (manas, and volition and knowledge (buddhi), manifest themselves. It is from this dela that the sthuladeka derives its activity, for that is the plane of gross objective manifestation. The third dera is the lúranadeha, the causal body, the monad, the particular individual in whose pure nature there exists no evil. As the lingadeha has its prana-nano-and-ridnána-maya-košas, so the huranadena has its anandamaya-hosa. The kåranadeha (monad) in action with the lingadeha, as manifested on the plane of the sthulu, is called Jiva—the individual or individunlised Roul. The jiva is pure bliss, but it is maile miserable-it is made to forget its ánandamnya pature-by this individualising of which, however, hereafter. Corresponding to the three dehas are the three states of the hutnan organism : waking, dreaming, and sleeping. The sthulaicha hag its full action in the first, the lingadela being for the time identified with it. In the second, the sthula is at rest, but the linga is active. The third is a suspeasion of all actirity. Everything then merges into the Lúranadcha which is pure bliss and knowledge, and as such, experiences for tho time its true nature-unity with chit or Brahma, tho * Avariyopanisan ·( 55 ) great Unt It is by thus chut that on vahing yo remenber the pleasure of having slept sound If the monad were so far enlightened as not, even on waking to becomo identificd with the other tro dehas, it will be multa (over absolved) Mol. a (absolution) is, in fact, as will be scen later on, a kind of constant sleeping in ualing which condition is called tho turya or the fourth Just as there are the three individual dehus corresponding to the three cosmic dehas, so there are tlıree states of cosmic action, corresponding to the three states of the individual This will be taken up later on I must here pruse to make a few explanations It is said that tho development of prakrto proceeds by crenlopes and books and that the costnos as well as the individual consist ench of three bodies divided into five envelopes Now this statement is very likely to mislead and produce the impression that these enve lopes and bodies are arranged one upon the other, like the layers of the earth, but nothing of the kind 18 meant They exist all mixed up together, as in the very nature of development they must be In the case of the cosmos, it is only meant to espress the three stages of development, and in that of the individual the three sides of its nature inherited from them The distinction between organic and inorganic forms is only imaginary and all beings are developed from the same cosmic dehas and Losces the laranadel a being the point of existence the lingadeha the soul, and the sthuladeha the objective form Accordingly there is nothing without pva or soul In the three cos. mic bodies with the five en relopes man bas only extended the application of that law of development which is being daily fulfilled within his own self-2 tray of reading nature not unwarranted by science which in & limited area traces the philogenitic derelopemeat of the tribe from the ontoge.

·( 56 ) netic developement of the individual. But it may naturally be asked whether the ancients had any idea of the last of Descent, if they understood the principle, and applied it to nature ? Comparetivoly it is a matter of very little moment hon nature arrives at the stage of first organic or inorganic developement, for the most important point is the next stage the developement of organisms from the primitive simple albuminoid to the complex organism of man. It is here that the greatest misunderstanding prevails, and if Advaitism has any expla. pation to give of these facts, its having understood the law of reading nature by the help of individual espe rience will be of some consequence. Before touching upon this subject let me finish the explanations with which yo have started. The bodies and envelopes are, therefore, simple stages in the objective and subjective development of the cosmos and the individual, and need not in any way mislead us. It ill, however, be asked by the careful reader, on what ground we bare called the envelopes the subjective side of pralrti, for it is by our hypothesis only dead matter which as such can have no answer to this question will finish the theory of evolution set forth by the bimbapratibimbaráda which we have adopted at the beginning The very hypothesis which assames prakrtı .to be dead matter, also its inseperebility from something which deprives it of that character-viz. chit. The rarious developments of prahrti are, as it were, 80 many mirrors of different powers of reflection, in which the chit (bila) becomes reflected (patibimba), and produces the subjectire side. These reflections base their proper parnea in subjectivity. An asstines ·create (57) tach of these stages The reflection of chit in the buddha. tativapradhánd prakrti which is now called máya, 19 styled Israja (one that directs, governs, by its very powerful action the part called tamahp adháná) Istara 18 called by yet another name just, as it were, to avoid its being confused with the general notion of God This name is Antaryámi, one that gouerns, directs, from within. It is not the God the Creater, but it is only a centre of force or creation, as ve- hare explained before It corresponds to the Logos of the Egyptian Dlysteries and the Jewish Kabala, and the Bahaman of the Avestat being the result, as it were, of Vuch (the word), the first differentiation 10 Brahma which in that condition 18 called sabdabrahama--the cosmos in differenti. ation and about to Th19 technicology of the Adonita has led to all sorts of wild fancies about the Creater and his powers and works, in the latter Puránas. Through the action of Išvar (ie maya + chil), tamahpradhana-prahriz evolves into the linga and sthula dehas, as we have alrcady seen. Chit , e Brahma is, through this Iszara, called the instrumental cause of the universe; and through the tamahpradhana-prakrii acted on by Isvara, it 13 called, also, the material cause of the But both the one and the other are mere names, for chat never acts, or is acted upon It is by an act of pure spontaneous generation (vách) that the prakrtz-side of Brahma evolves and becomes manifest through the chit side of the same Thus Brahma is the one, instrumental is well as material, cause of the universe This is further allustrated by the spider and the webt he spios * Abhinnanmutopadana +]undakopanı sad, 17. also Śızdraiata 10 atio Brhadásanyaka, 41 8 verse ·( 58 ) from himself, a beautiful and convincing illustration of spontaneous generation, and a perfect denial of creation in any sense - which the word Israra may lead us to suppose. Just as chit reflected in one part of prakrti is called Israr, so chit reflected in the other part-asuddhasattvaprudlhání ---is called Prádna. As the one part of parti is called máyd, so this is called avidyé (non-vidya, non-knowing, losing knowledge of itself--of the reflected chil's being identitical with the original chit). The one part is lucid enough to admit of chit being reflected in all its porter, but this the other is partly besmeared, and does not clearly reflect chil within itself. Chit iu múyú is, therefore, Israr, the free goveruor; chit in avidya is Prádna, the cogniser, the governed, the passer through the evolutions of the third-darkside of prakrti, We have called this the monad much in the same sense as that giren to it by Leibnitz, tho inventor of the term. It is the Túraradela, causal body, for it is, as it were, for this monar' (the bhokta, sufferer, passer) that Yórara, erolres, so to speak, the third side of pralrii. This is tho first stage. In the sccond stage of developement-tho ingadeia--the mainfestations or roflections of chit, the original fórura anu Pralna, are respectively celled Zinnyagarbha nad Tisijast: the one incaning made of golul, the otlier made of lejas-light or heat. It is implied that is gold or heat arc fufficiently luminous, and discornable from the njass with which they inny be surrounded, so tho reflections of clit, al times manifest at times not manifest during their progress from the first to the second stage, become clearly visible in the form of cosmic and individual vitality As llinayagarlla and Tuijari trapaces tively, at this stage. Ilirnyugurtha is called. nlo lig enother nanc, corresponding to anaryúni, viz. Sutritmi-ibc thirst ·( 59 ) of vitality running through the lingadena of nature the soul That which nas only the insisible governor thin is now the manifest thread discerniblo throughout This idea of Ilırnyagar. bha also has like that of Inara, led to the golden egg of the Prırá. nas-it being the first creation of God Proceeding to tho third stage produced by the action of Islara on the fise forms of toatter, and called the panchikrta (five times fise) or gross-- athula--state Ilirnyagai bha or Sulrútmu is called Vaisvinara or Vurat, and Taiy isa is called Jura The unmistakable golden light is now actual tangible light- Marsvánara lıfe The thread is Turút (the supreme magnified pervador), the sum total (sa masti)of all andırıdualities (vyastıs) or pag This idea of 12- rát becomes in the Puranas the actual personal forın of God in which tho universe is seen and Krs'or an incarnation of God, is made to show the whole universo in his mouth Thus we arrive at last to individual organising which all puc together is Natore or the Universe Isara Jirnyagarbha l'arszanara, or Antar yamı, Suträtma, Vrát and Prádna, Tayasa and Jerú are all z eflections of chrt,and as such, one with It 19 the adhyúsa--false aesumption--already explained to be without beginning, which makes the trious prate bimbas to believe that they are apart from chrt, and the CAUSES possessors of the form of pral rtı in which they are caught. The names and forms of pral rlı give a false idea through adhyâsamma function of the artrh) a anam of pleasure and pain to the monad, and therefore, real knowledge (dnána) of these reflections and the forms of paintu «ill break this adyasa and lead to bliss Thus is explained the subjective and cbjective development of the cosmos and the individual The point tlus explained by the theory of bambu pralalamba 19 rendered plainer in yet another manner by the theory of ·(60) 'A vachheda (limits). It says that the development of praksti causes, as it were, £0 many limitations in the one universal Brahma-chit and leads the monad to believe them as real. Limitation or distinction is of oneself from ones parts, from objects of the same class, and from objects of a different class. These three kinds of limit do not exist in Brahnia which has no parte, no like, and 20 unlike*. This is rerified by an appeal to the state of sleep, as in the preceding theory, showing that therein, there is no scnsc of arachheda, and all is bliss. This bliss, however, is not final or real, for there “is the monad with its sansláras-impressions which, on waking, it will again call to life, and be involved in limitations. Hence the necessity of knowledge (dnána). The arachhedas in chit aro explained by a very apt illustration often used and argued upon by Adraitins. They appeal for an illustration to Ahasa which is all.pervading, and therefore called mahálúia. The same enclosed in the cloud which sends dowa rain is abhrdkáša, and in the jar of clay which receiros the rain, ghatákaša. Lastly the Alúća in the water contained in the jar is jalákaća. Just as one and the samo A kába is limited into four, so one and the same Chit is limited into four, or any puinber. Mahilan is chit, abhrálása isiómara, and ghatáháka and jalákála arc lutastha and jära respectively. Kutastha means that which stands like a duta, the april of the smith, on which many forms are made without its being ever changed. In this theory the field of lutastha and jiza is the same, like that of glatákáta and jalákáka, tho one entirely corering, and therefore not recogaision, tåre other, though rral. Jy identical with it. Jira, though the same as hulusthamthe Prúdna of the prerious theory-, is not allowed Inouldge of the • Elem Era Idruyam. Chlidad, up, ·( 61 ) fact, by the diarna and riksepa poters of avidy. This theory leaves out of consideration the sutrutmå of the previous theory, and passes direct from Isaia to Jra It brings forth yet another illustration in which all four are recognised, lear nog ont butastha The pure white can pass is chat the same dipred in some preparation for securing proper texture is antaryami, its being prepared by some colouring prior to its being painted upon is autrátnú and its last form consisting of many pictures 18 en át Now we como to the concluding part of this section Tho phenomena of sleep dream and wabing arc in their subjective and objective aspecte appealed to in both the preceding thcories for A proper reading of Nature As within so without says the Adiartın, the pinda (body) 19 bialmunda (cosmos)—the microcosm 18 & picture of the macrocosm The unty of Nature and man is the grand aim of Philosophy and if it reads erther by the light of proper experience it does not depart from that well knowa law of Science which has achieved such grand results in the last twenty years Whce the Advaita philosophy applies this law to the whole of the universe, and sees the three bodies and five envelopes in different degrees of development in all organisms rather beings it has in my opinion, achiord that wbich modern science 1 aiming at by its grand theory of Descent or Filiation But It will be asked whether the same law is clearly applied to the Descent of man from the lower species? I would say yes for it appears it was understood in its application not only in the progressive but the retrogressive, direction also, as amply borno out by the much derided theory of transmigration This honerer, 18 & subject belonging to the details of the laws of Descent, -the laws of Inheritance and Adaptation--and its consideration may therefore be postponed to the next section ·( 67 ) Tho dovelopment of pralrii proceeds through certain lavs inherent in itself, but these are not the subject of con sideration here The law of larma is the law applied practically to the development of organisms, and may be extended, in its general character, to the whole of the universo , but this at least is the limited sense in which it is generally understood, and in which it 13 important for us to examine it Karma, or causes which govern the development of orga nisms, and account for the fact of their being what and where they are, is of three kinde Sanchrta Prárabdha and Kriya mána The first includes those causes which begin in no beginning and give rise to others which act on the inmediate development of being These derived causes are called pra rabdha--operating before the existence of any particular being, and immediately contributiog to the existence of that being The third class includes those circumstances which the being un der the control of p, árabdha produces, and which are as it were added to the primary sanchita to develope some day, into prárabilha This chain of causes governing the past present, and future of all beings would naturally suggest that there is no freedom of the well in the true sense of the word, and that human action is always necessitated it but there are various distinctions to be made in under standing the word necessity as used by the Ad ula philosophy which let me add is perhaps the only school of Indian thought, regarding development as really within the poser of the individual* notwithstanding the said necessity How could We say, yes is 50, thuis be? It is for the gnorint the Vedas *Sukara inhs Iparolsun but brug in pr Trabella ·( 18 ) Necessity, in the first place, is to be distinguished from the two kinds of necessity which are, as it were, external to man.. The first is Mobomedan Fatalion which regards ercrything 29 pro-arranged by a designing Creator, and human will necessitated by this pre-arragement. The second is Christian Predestination or the doctrine of Grace ( freely used also by the later Indian Adraitins of the 12th and 16th century)* which makes the good or bad actions of the human will dependent on the pre-ordained election of God. Both these are theories of final causes, and as such, can find so farour with Advaitism. Karma is a theory of mechanical or efficient causes, and the necessity it implies is & necssity explicable by the inhcrited capa. bilities of the organism itself, and not by any thing extraucous to it. The question still remains, how development can still be said to depend, in any senso, on the action of the individual; for it will, on the abovo showing proceed on its own account from the action of inberited capabilities. Here again, the mistake arises only from confounding the word necessity with the two kinds of pre-arranged necessity just alluded to. This necessity carries with it no idea of pre-arraged sequences. It endows the organism with certain capabilities which inust needs develop in a particular line, but it holds them capablo of being modified in the struggle for life, by the laws of natural selection and adaptation, The individual inberits certain tendoncies, but tho adap tation is, partly at least, its own bussiness. The being adap ted to certain ciroumstances, which also may have their own inheritance, may be argued to be a result of the original inherited necessity, leaving no room for individual action. This chain of reasoning would only lodge us in an argumentaum ud. infinitum, leading ultimately to the theory of Fatalistu or Election. It is here that Adraitism, therefore, splits up luna iu • See note at tlie enu.

·(69) to three kinds. The inherited capabilities are the prúrakldha I-tho infinito potetial sanchila of the individual in its kinnetic form-and the working out of these capabilities undor proper circumstances by Adaptation is kriyamána—that which is being done by the individuai for its own progress. The individual, therefore, always engages itself in the struggle for existence, and seeks the position most advantageous to its development; but wherever it fails, it refers the failure to prarabdha, to the past which has overpowered the present. It is the working out of tho inherited capabilities that is called Triyamana, but its success or otherwise in reference to development, is no more pre-ordained than the final adaptation of the organism to any set of uncontrollable circumstances. Prárabdha and kriyamána are, in fact, tho two mechanical forces whose resultant is the position of the individual at any given moment. Not to grant this is to accept the illogical theory of final causes--Fatalism or Election, both leading to infinite absurdities. Every organism tends towards development, towards that which it believes to be its happiness, and yet at times fails in the attempt-a circumstance iadependent of its volition, and therefore extraneous to it, extraneous not in the sense of being prearranged, but in the sense of necessitated by the tendency of inherited capabilities-prárabdha— hich, in the particular case, have been over-powering. Not to add to the intricacies of the problem, it may, in brief, be said that adaptation is the very tendency of organisms to seek that cquilibrium, that place in nature, peculiar to each, wherein there would be no disturbance. The struggle for existence is the struggle of numerous prúrabolhas through the several individuals engaged in it. This is Lriyamána which leads the individual to its ·( 70 ) proper place, and endors it with fresh capabilities for future development. That the individual has in this manner some share in moulding its course is a fact which cannot be denied, notwithstanding the strict necessity which always prevails, We shall try to see what is the nature of the share which falls to the independent lot, so to speak, of the individual, Thc part the individual plays in the necessitated order of nature, consists in its attributing the action of necessitated circumstances to itself, covsists, technically speaking in ahan- Lára,—a false notion, adhyása again. This will lead to a sideissue as to the nature of happiness, and the origin of evil. It is here that Advaitism which, being free to adopt any theory of creation, is also free to accept any explanation of the laws of development, leaves the law of Adaptation whose action is admitted to be most mysterious even by its best advocates, to itself It, however, says that evil as such does not exist in the true nature of things—hich is, as will be remembered, Brahma (chit )- but only in the adhyása, the false knowledge, ignorance, which confounds chit and prakrti together. The law of larma is all for prakrii, and not for chit which being one, unique, and eternal, and therefore, the law of all laws, can have no li for itself beyond itself. The true nature of every individual (jëra ) is to free itself from this adhyâsı which produces thankára, egoism, the attributing of tho acts of praktri to the ego-tho monad (prácina ) which, being really one with chit, neser does any. thing Evil arises only from adhyása. The true nature of being is cht. which is no-evil, no-dcalty, no-ignorance, noprakrti, not-this, not-that.* Thus, man must leave polovi • Tuis is the way in which the Upanišads logically describe Chieti, teti, not this, not that &c.

·( 71 ) to work its own way through him, to its proper plaoc in nature, but he must free himself from all idea of misery which is no part of chil, there being in it no variety and no mery as such He must acquire that true knowledge (dnánc) which will prove to hio his own unity with unrersal chrt, and free hun from the adhyúsa arising from limitation from his considering himself an individual, by falsely identifying his self (chut) with the different forms of pral.rts All that can be proved to be unreal by dnána is necessarily false The order of pa ture-Brahma-18 a fact which dnanu has nothing to do with, but it is ignorance which prevents the true recognition of this blissful unity and creates evil that nana can and has to de molish. This dnána being acquired the individual has done its work Tlus will be more clear in the next section, but this position taken up by the Adraita philosophy shows what room at allows to the free action of the human will, under the strict necessity through which it works Willing, believing are all functions not of the individual but of pral rli* wluch, mahes the individual an individual falsely (by adhyása ) of The true vature of the individual is pure gnosis ( uni rersal chat ) as amply borne out by the experience of deep sleep where no evil for the time exits To eradicate the sense of separateness (arachi edc ) 18 to be free from harma which will daturally work out its way to the proper place of the individual in the economy of Nature This is explained in Way by saying that the law of Larma operates with strict necessity on the material plane ( which does not concern the true self at all ), but it has no power over the spiritual plane ( which is the true self-chit) Thus there is freedom un. der necessity-a parados easily explicable on the above show- Jhankura properly snezhip course yet another ·( 72 ) ing. Man is free by bis very nature so far as his chil is con. cerned, he is under strict necessity so far as his praksti is concerned a result of the original vivartaráda, explaining evolution by the parinamas of prakſti, and the civartas of chit. The difference is only in the realisation of the fact that the jiva is really free to acquire truc knowledge-dnánathe "fire of which consumes all harma to ashes." This knowledge is none other than the jira destroying itself, becoming free from all limitz, ceasing to stand in the way of Natura by knowing Naturo. So then, let us once more turn to the meaning of the three kinds of karma, and make our position clear by examining the results to which it must necessarily lcad. Frery being (jira) has its karma. We know that all the capse bilities inherited by a being are not developed all at ońce. They vary in their actiro manifestation from a few hours to periods covering considerable number of years. Iicnce, naturally cnough, lama should be of two kinds in the first instance-those larmas which arc only potential, and thang which have passed from the potential into the linnctic con. dision. The ono is Sanchita the other Pmiralxlha Primalaiku gorerns tho development of the indiridual for what mo call one life, one stage in its progress. When that stage is reached the prárabelha of the individual is elhanted, but it has its &anchild to drar upon. To this sinchikt als hare beca added tho nero capabilitica the indirijual has nouiro] Juring its life, during its derelopment under frómaska, This ner nouisition is from kriyamárz Thuis within the incon. civable infinity of sanchita, is the circle of painrelli, 16:11 co-extensive with it, under its influency, but on a datorpet • Tlc Plumluút * ·( 43 ) plane, is the circlo of kriyanana. The circle of briyamáno is the circle within which the jira has its individual respon. sible action, in whatever sense, we take the expression : for, referring to happiness as the ultimate motive under which the will acts, its freedom or necessity, depends on the meaping assigned to that word. We liave seen that Adouitism identifies happiness witá hnorcledge—that knowledge which destroys the sense of separateness (avachloda), or tho false notion (adhyása) arising from attributing the necessi. tated action of prakrti to chit (the monad itself in its real nature). All evil arises from arachherla or adhycise, for in the nnture of things, ovil (arachheda) as such doeg not exist. The laws of prúraddha and Wriyamánn will work out themselves. all the same, but want of true discrimination (dnána) will only continue to make their subject--the individual--miserable, by not allowing it an insight into its true naturo where no misery exists. Thus, though man cannot control the material side of development, the spiritual side, so to spcak, is quite within his power-thero being nothing of development or non-developznent, but mere recognition or dnána. Though the latrs of heredity and adaptation i. e. prérabdha and Iriyamana, of necessity, carry the being to its proper place in naturo, the idea of unfulfilled desireevil-is something for which the being itself, rather its way of looking at things, is to blame. Thus, Adraitisn, in limiting the action of prárabdha by briyamána, makes room for the future development of the being, and points out at the samo time the way to be free from the action of harma ie from the notion of evil, by independent dnána. This point may be carefully noted, for, the next section will be but a continuation of the argument which, for the present, we must leave, 10 ·It will be seen that the religions which make no room for kriyanana, are exactly those most likely to fall into the error of Fatalism or Election, by precluding all chance of independent development to the jiva which, only after one momentary feat of its pre-arranged (not to say necessitated)pril rabdha, leaps into the eternity of Heaven or Elell. This consideration leads to a question on which the greatest difference of opinion prevails. Is it possible, then, that the being passes through a series of births and rebirths ? The very facts of the law of inheritence and adaptation, prúravilha and Iriyamana, must, if logically carried out, say yes. The original monad has to dovelop till it reaches that state of equilibrium in which it ceases to exist as a monad-the state of Natural Perfection (mohóa). Its true logical Purgatory is nature, this world, preeminently called the kar maloka--the plane of karma, whereon it finds opportunities, and acquires fresh capabilities, for de velopment. Death and birth are but other names for the stages of this development, and all logic, call it Divine justice or what you will, requires that it should be so--the being must have its periods of trialand improvement. The question, however, remains, whether these births of the being are only, in a progressive line or a retrogressive one also? Progression and retrogression are but relative ternis,in the eye of Nature there is nothing like retrogression ; for, what we regard as such is progression--the progression proper to the condition of the monad. In the struggle for life some jitas actually dic out, and aro left behind others which go on in the ruce of devclopement. The one set has retrogressed, the other has progressed; but each has only sought its own place in nature for further development. Thus there is transmigration in the truest sense of the word: I do not see, how in fact, an Adlrailin, an artro- ·This may ( 75 ) cate of the Units of nature, can escape from the conclusion Krkod plainly says to Arjuna, that the gira carried away by death at any stage of its developement, is but reborn in circumstances suitable to its nature to resume the thread of ats developement, from the point where it left* all be true it will again be contended but what ground 19 there to say that there is a gwa a something which passes from one stage to another ? This doubt is based only on a mis understanding of the words zoa (being) and monad Let us re fresh our memory by a reference to the previous section Chit reflected in asuddkasıttıá prahrtz is pradna the Tarana deha--monad The monad in the linga deha is taujasa , which again in the sthula deha is ziva So the piva or being is the original monad ---manifestation of universal chrt in any aggregation of pralerte at a given point of its development Birth and death are all to praltı and not to chit eternal adhyasa or arachheda being the cause of attributing the fun ctions of the one to the other So long as the guva 19 pıra there 28 no mioksa The linga with the kárana is jua, and till real knowledge has dispelled the adhyusa and melted the zeva into Brahnia it must survive the dissolution of the sihula--deathand continue to develop by gradual stages--births, transmi grations True moks 13 the dissolution of both the monad and the being, but in the series of births the ronal-hutastharemains the same, the being alone change. The monad is as it were the potential reservoir ofall acquired capabilities(vasanas) the being its binnetic manifestation It is the monad that passes through vanous beings—births The question then is whether the law of Inheritance modif eu by the law of Adaptation con Bhagiad Gita ch !!

·( 70 ) sisting of nutrition' etc., as acting on any one organism, is sufficient to account for the reproduction from it, of another organisin; or whether there are any other circumstances peculiar to this other organism itself? Are all the facts of any individual lifo accountable by Heridity and Adaptation ? Adtailism has, as so have already seen, no other laws than these two, to explain the phenomena and facts of existence. It says, that oncself is only repeated in the child. But the modi. fication of the law of heredity by adaptation, through nutrition etc, it has its own way of explaining. Death is but a prolonged sleep, and, as in the one so in the other, it is only the sthula-deka that is absent, that is dissolved Thelinga-deha survives, continues to derelop, in that fine invisible state in which it has been explained to exist. This, under the law of repulsion and attraction, seeks its own like, and becoming a factor in the elements of adaptation, passes through heredity into its proper place, in a suitable sthula-deha again. Growth is the quality of the sthula; vitality, sensation and thought, are the qualities of the linga; the retention of the acquired potentiality of many stages of development (births) being the quality of the kárang. Heredity contributes to the sthula, but the linga cannot be the mere result of heredity; for all the psychological divergencies of organisms produced from, and under, the same circumstances are not explicable solely by it. If we leave out of consideration the transmigrationof the linga. and kárana-dehas, heredity alone will not be sufficient to explain all the physical and mental facts of every individual being Children born under the same circumstances display, from the beginning, very marked psychological differences, not explicable by simple heredity. On the theory of transmigration all is as plain as any thing. This, ·howoror, will be regarded as & superfluous refinement 10 face of the abeonce of all remembrince of previous existence Apart from the great advantage which the an. dividual derives in its free action from this loss of memory, De must bear in mind that it may, for aught we know, be only a partial suspension, and that it may at some stage of development, become nıl Ag man has se veral faculties in addition to his progenitor the animal, so some future progeny of lus muy reveal yet another devo. lopment in which even loss of memory may be suispended. Nor is this merely imaginary, for as the ab normal development of certain orgaus in mon and animals shows to us the awakening of this remembrance also may be possibleunder some to us abnormal conditions The practitioners of Yoga lay claim to such powers, and I believe a study of their science, as also of the much complicated phenomena of dream, steep walking, clairvoyance etc, may lead us to some possible way out of the dificulty Loss of memory is, however, a fact of nature, and cannot lile all other facts of nature be questioned at all as to its why and wherefore It 28 80, and it 23 sufficient if if we can at once see that it ought to be so in favour of the independant action of the individual towards its own development So then,as a suitable sthula theresult of material development, 18 formed its suitable linga the result of the corresponding sub. jective development manifests itself in it, both, of course pass ing through the same channel but coming from different sources, as will be seen in the next section Practically the law is the same all organisms aro produced from preceding organisms, both subjectively and objectively, but Adratini adds this ciplaution of the development and manifestation ·( 78 ) of cach of its two sides, to carry out its own theory of kris yamura and prdrabdha to its logical issue. The sthula is en. tirely subject to heredity, and though the linga too is subject to the same, it survives death, and becomes joined, in its next stage of development, to its proper sthula, by way of what is called transmigration. Thus man becomes responsible not only for the physical and mental health of his progeny in particular, and his race in general, but also for kis own individual self which he is bound to free irom adhyása which leads to the preservation, and therefore, propagation, of his lingaavd karana-delas, his subjectivity. Thug Advaitism, by its law of karma, explains the phe. nomena of development. Though it recognises no other laws than those of Heredity and Adaptation for the erolution of being, it carries the laws to their logical issue in its theory of the transmigration of the linga-deha, thus connecting all nature in one endless chain of evolution, Evolution logically carried out cannot, I believe, avoid this conclusion of the Advaita, and ought to feel no repuguance in accepting the possibility of our developing, on the one hand, into types more perfect than these hybrid bodies of ours, as also of being thrown back, on the other, into forms inferior to ours for the rectification of tendencies which may be impediments to further progress. We shall try to make the position of the Advaita yet more clear in the next section. To bare hero seen what laws of crolution the Advaita adopts, and wliat responsiblo share it allows to the individual in their working. Action, work, is the very laty of bring-eren of the One Being and no prúraulha cao free any being frora liyamdna. The being can, and raust, cease to l.

·(79) VI. MOKS'A. * Groping in the darkness of arrdya, and looking upon themselves ar intelligent masters of wisdom fools, ever suffering eter murmuring, follow one another like the blind led by the blind -Vundakopanısad "As within 30 without, as without so within, who 1 crceives anything like limitation, passes from death to death "-hathopanısad "When, to the enlightened, all is self, there could then be any dulu Blou or misery in the Unity?' ---léopanısad When Svetaketu, after a long residence with his preceptor returned to his father, boasting of his learning and acquire ments, the latter gently asl ed him if he had any idea of that One thing by knowing which the unknown becomes known, the unheard of heard, and the unseen geen Svetaletu was taken abacl, and humbly requested Uddalala to impart to him that knowledge which his guru had not imparted to him Uddalaka declares that As by knowing one lump of clay wo know all that is made of it it being mere play of words, name and form--so by knowing the One Sat (the Ens)—the substratum and beginning of all we know everything This, oh S vetaketu' is none other than thy self*" Know All from One There is variety in Unity which alone is real Bliss * Chhandogyopanıéa la, also Brhudaranyalopanıbad The Vahavadya great word, the word of Truth Tat tram ast=Thou art It It means the supreme xat, Brahma and thou, the mua both are asserted to be one. Joza has sense of variety and is therefore miserable, sal has no variety in it and is therefore all bliss, how could there be one * By the bhagat yoga lalband, the figure of speech which identifies the predicate and the subject, by leaving out the inconsistent factor of each. These Vahavuk yas are four in number and a clear understanding of their import 19 the way to Vokaa I have indicated the general way in sybich these are interpreted, ·4 ( 80 ) Where is then the bansha, the bond, from which we seek mokéa, rolease. Mokéa, properly speaking, is not to be understood as bliss, but only as release from some bond. Inas. much as this bond exists in the form of evil, we ofton render the word mokóa by bliss. Whence does evil arise? Where is thc.bond? We have already seen that in the nature of things there is no cvil as such, it is only in the alkydser, false knowledge, or avochheda, limitation. Both the ono and the other are destructible by proper knowledge. The objective ovolution of the monad will proceed all the same, but its subjective side will receive that light, that unification, which will show it its real place in nature, and free it from the sense of separateness which is evil. Hence Sankara well argues in the introduction to his sáriru-bhâsya that molsa is not a thing to be obtained, nor a condition to be produced, it is the very nature of things which iyuorance prevents us from cognising. The destruction of this ignorance is what all teaching, all science, and all action, has to accomplish. The same thing is cspress. ed by later dialecticiaus in another way by what is called the Karithamani-ryayu-the argument of the neck jewel. Just 19 one having a jewel round his neck forgets it, and looks for it here and there; but rests in peace on being awakened to the fact of its porer being lost, so the jers already in possession of the jewel of bliss, looks for it out of itself, and feels miserablci but being enlightened by true knowledgo (dnána), realises that though very interesting treatises, extending over thousands of fagra, dus. cusa and determine the Truth conteyed by them in a variety of ways, The Yahúrálya lere gisea is from the Suímarada; there are thrre others of the samne import from each of the other three Pedarystmi tinko ILC (this ditmar is Prabno); bem Brabrami (lama Drahma), Prada ASLI Drama (inovlaige is Brahma).

·( 81 ) unity in which there is no diversity (eril). All ordinary haowledge is of no use, real anána which leads to moksa is that kuowledge which is called para, the highest, the only one capable of destroying the sense of separateness*. This knorrledge, besides, must not be merely theoretical, as then it does not at all conducc to the end-destruction of the sense of separateness; but it should be purely practical, it should, in fact, bo one in which knowing, and lelieving, as also acting, are all combined. The nature of real aparoleśct which is mokóa, is explained by a very apt illustration. As the worm being wrapt, as it were, in the thought of the bec that lays hold of it and carries it to its cell, finally turns into a veritable bce, so should one inspired with the knowledge of the Adveita (unity of Naturo) become Advaita † Then only is real moksa accomplished. This is real aparoleśc-dnúna which is molša. Hence the Adraitin always regards molía, not as a thing, or even condition; he calls it simple Dnána. Jolsa, in fact, is that return to nature, that recognition of one's true place in nature, whercin there is no evil; for, the ajatavada, explained in section III, declares " There is no limitation, no creation, no bord; nor even the worker, the aspirant, or the relcascd--this is proper nanat." Evil arises only from mental creation, a function of jira, and not of Nature. The creation of nature never interferes with the happiness or otherwise of any being, it is all harmony, peace, and progress; thc creation of jiva is evanescent, illusory, and cap. able, therefore, of producing pleasure and pain to itself. If it were in the nature of things to produce plcasure or pain, the same object will not be the cause of pleasure to one, of pain Jundalopanisad. + Drhartaranyala 1 Gandapida on the lindul ya. 11 ·( 83 ) and wills one way or other* lunas-mind, Chatta---indiri. dualizing, thankúra-egoing, co to speah, and Buddhism determming, are the four parts of the subjective side of man, aud right kuowledge begins za bruddhi which must ever try to control the other three It is nearer chit in its nature,for, though, in deep sleep, all the other three are absent rather sileat, buddhi in the form of chul-inowag-s not quite overpoker ed Sleep is, indeed a condition in which man is quite free at least for the time, from all mental creations ie cvil and is most near the real nature of man, sare and except in his yet being in Possession, potentially, of jufiuite impressions (sunshúncs) which, on waking, produce clutta and ahankura leading to the panoratnic play of audyú multipling the sense of eul(elvachheula) ad infinitum That state of pure gnosis which is most lshe sleep 13 called Turyá-the fourth, meaning fourth in the order of wakıng dreaming and sleeping - continual sleeping in uah ing "The enlightened ever sleeps where the ignorut are awahe, and he is awake where the igaorint are asleep't Real od nana, the eternal moksa is in the annihilation of this untuh I arana this subjective side of the lingadeha which creates the sense of separateness by individualizing (chrtta), and egoing (ahankura) objects and phenomena This can be accomplished only by proper clnuna of Braknut, the Great Law, Nature He who is free from chitta and ahankúra is not responsible This is called even if he were to destroy the three worlds' gilan muhtz the state of absolution prior to dissolution death,ma face easily realizable after what explanation we have given, but not clearly adınitted as possible in any other system of * Budd) Pt budh-to know that we ch Inovs + The Bhag ad Gita # Bhag ad Gla ·( 84 ) Indian philosophy. The destruction, or rather proper analysis, of the antahkarang, and the acquisition of the turyd, the fourth state, continuił waking, translated in the language of science, would only mean, the development of the monad, both subjective und objective, to that condition in which it knows and finds its propor place in nature, that place where there is perfect equilibrium, and where the law of adaptation is no longer at work. The suspension of the law of adaptation puts us in mind of tho kriyamana of the Advaitaráda. Iriyamána no longer affects one who is enlightened. For, though his prá. rabdha, hcredity, will keep him on till it is all spent, his Zuriyaminn will not accurdulate any fresh potentialities to be added to the source (sanchita) whence prárabdha rises. He works and nets all the same, but "As so many rivers flow into the ocean and keep the waters still within their bound, so cren do all acts pass into the cnlightened"*. The antahakarana "stonds only like the jet of a lamp in a place protected from the smallest breeze”t; and Iriyamána having no effect, prárabdha only works itself out, without affecting the monad in any way. It has found its equilibrium in nature, has ceased to exist as an individual," the larmas being reduced to ashes, by the fire of dnana". As the Iadividual seeks its own subjective as well as oba jective equilibrium, by identifying itself with, or knowing Brahma (Nature); so does Nature as a whole, seek its own equilibrium in unfathomable Eternity. Let us again return to the theory of Pugas and Kalpas. We bave seen that there are two kinds of cosmic suspensions or destructions, called pret- Prasnopaxikad; also Bhagrad-Gitá. + Bhagrad-Gitá. Dlagrad-Ciel ·. (Sw) layas. The one is minor (múnicantarila), the other is major (bálpila). The first, according to the theory, destroys only the three worlds-Blur, Blurar, Srai* (i. e. the universe up to tho solar regions), the second destross all the sis—the throc just mentioned, and Makar, Jana, Tapas (the whole of the universe), the serenth (Satya or Brahma i.o. the universe in a state of equilibrium-inthe ethereal condition, the Indestructible Ens, tho great Potentiality) † alonc subsisting. Fresh creation, after this mahú-palaya, begins with Vách (the nord i. c. differentiation, spontanious generation), which calls into being I'śzar (the reflection of chit into cuddha-satirá-pralrti) a centro of energy whence the whole evolves as explained in sect. IV. We have also soen that at every fresh evolution, the universo comes into being from the potentialitios (sanskúrces) inherited from the previous universe, so to speak S; in other words, evolution starts from the stage whero it stopped. Evolution bogins and works on the same lincs as before, only on a higher, or rather different, plane. What holds true of the Júlpika cycle, holds true of the marrantarika cycle and the yugas. Thus it is, Tautinyopanıšad + To the two pralayas auld a third, called nutyapralaga, dlily suspension (of mental, creation) 1. e slecp Thus sleep is cosmic suspension, dream is fuêntantarila suspcusion, and walng 19 creation In all thrce it is the sea, the mental creation, that makes the difference. hence the theory or scieral ancient religious philosophies that the world is an idea of the great mind, the Dennurgos All creation begins in the idea of tho Eternal ic in Fach (the word, the ide 2) of Brahma # Whence Brahma 14 called Sabila-Brahma the Brahma in its poten. tialty; the cosmic enubryo. $ Krona in the Bhagerul-Gill applics this to the individual as also to the cosmos clVI.

·1 (SC) Al oncs, pinin why Indian Astronomy docs not disido time further than a laim. It calls the unirerse pre-eminently a chalra, a circle, and represents it in the pauránilu synibology by the endless coil of the ananta. Nos let us gcc what part the monal or individual (it't) plays in this crolation ; for it will then Lo clear to us what is mcant by molia, by return to naturo, in its proper logical intention. We know that the sun is the entre of the system of which our carth is a member. The Aderzita philosophy adds that he is the reservoir of the prünce of the whole, and that the moon is the regulator or riturisher of this prána. Both are full of prúna, but the prára of tlo sun is positive, tlint of the moon is negatire. Then death destroys any particular organism, it is only the stulaleha that is really dissolved, whereas the lingaleda (the 5 pránasto 10 organs of perception and action + manas and buddhi) serrives, and, according ag it falls in one current or the other, is carried to the skin or the moon*. If it passes into the current of positive prúnu, and gains the region of the sun, it does not return; if it passes into the negativo current and gains the regions of the moon it has to return the moon being within the atmosphere of the earth. The word return, in either case, implios a comparatively sooner or later return to the earth; and no-return, therefore, does not mean absolute extinction, annihilation, or permanent stay, for the Adraite is fully conscious of the indestructibility of matter, and the conservation of energy. The lingadeha, when it is time for it to return, passes through the vital current, and finds its way to the proper sthula-deka, through the particles of nourishment etc, which tend to form it. Nor should this surprise us, for the lingadela is capable of being contained in the form of those in visible * Chuendoyy ch, 5, sect. 10, also Brkadirnyala lh. 8.

·( 87 ) All or sun aninated germs*, so to sperk, wluch crer pass and repass between the sun and moon and the curth and other planets Ilus has been fully explained and discussed before Thus, then, deaths are of two kinds lunar or olar dinary deaths are lunar, the death of organism in a higher state of developement arc solar It will be remembered that at the end of a manzantara, the universe is dissolved up to the sun The present mani antara is called the l'arrastata mancantara--the manrantaru of turascat, tho We depend in this cycle for our prona and being, on the sun which we sec but in the next manra start this Very sun will perhaps stand only as a planet to some other sunt, or be dissolved into a new sun or star The PRrinas enumerate all these astronomical facts of succeeding manrantars with poctical detail The whole of the solar system will thus be a fresh creation in the new man antara Sunılarly the whole of the Universe with the solar systems will be created a fresh at the end of a lulpa Thus when Ad tartism says that solar death 13 mol a, it should be understood to inean that it is a state of being whence there is no return to the carth for one maniantara at least Solar death or man rantamla death is molsa, though only comparative and the V'edántas always praise the way to the Sun as the highest form of absolution This plainly for two reasons First because the solar being will not be born on earth but will, most prob ably pass on in its fugler stages of dovelopement to other planets * Commure the illustration of the Bun an tree and its sced the latter containing the fornier-li dogja chp VI scet 12 Also the reference to the mustard secd in St Blatbews in the Bible + Nor is this impossible for tl e whole of our solar system is known to bo dnfting thoughimperceptibly towards the Pleiades ·( 88 ) or suns in tho infinite cosmos; and secondly because in the ethereal spheres above, the planetary or solar-being will acquire capacities for action and knowledge, entirely beyond our conception. The existence in the othereal regions is described as Srcrga (Heaven) in pauranila mythology, whence it appears that it is a kind of existence entirely subjective, at least free from those obstructions which our objective life necessarily submits us to. It is there that the planetary-being (dleva-the effulgent; the taijasa of the lingadeha) has all its senses in, what we call, abnormal state of development, and memory also, the loss whereof is the main objection to the theory of the plurality of existences, is fully awake. Thus on account of this double advantage, passage to the sun is mokša, as compared with passage to the moon, which is no moléa; for from thence the lunar-being, though endowed with all the powers of the solar-being, has to return in a very short time to the earth. The attachment to the carth and its cnvironments must have been sufficiently annulled to neutralisc thc forco of attraction, and allow the being to pass into other higher states of existence which are open only to those who pass to the sun. The way to the sun, the way of real molin, is, therefore, variously described as the Dera-yána (the way of the devas, solar-beings) the Archémárga (the way of light) *; as opposed to the Pitp-yána (the way of the ritra, manes, lunar brings who shortly return for fresh dorclopment), the Dhuna-márga (the smoky way, being as it vero dark with the smoke of the sacrifices etc., performed by those who rely not on olnúna but Iriyá alone) 6. Tlus solar * The way accessible to the followers of Dnanz as orixsed to Knyior formalisin whose say is sole. + Vido Brolnın Sutras De Il"; thc Chándogya ch 6; api tlic Deluxe diranyalı ch 8; and the DA-Gorilla ·( 89 ) and lurar duaths produce different conditions of existence in diffcrcut states of development, and I cep tho monul for a longer or shorter period in tlint state But there is yet a tlurit hid of death--the dirth of those whose capacity carries them cven beyond the sun This is Brahmila death-death of thic real know or of Drahmi, the Great Unity One ulio" passes thus life in the Bral nu a condition becomes Brahm*' Tho bemg remams in perfect bliss till the end, not of n mancantara, but zlalra, after which it will be re producci), only on an citre mely higher stage of development-probably as the contro of some system of plancts (1 sun the beginner of a fresh work and å freslı manzantara) or 29 somo grander centre of forca (Israr a) Rcal mola ( is possible only to thoso why die tho mancuentrala or Brúhnıla death and thus pass onwards througlı tho sun To secure thereforr, the proper current of pruna at the time of passing this life, diliartins pursue the course indica ted by Patanjalı for the regulntion of breath &c wluch hon ovir, at is not our purpose to go mto Iho point 19 to cstablish or rather rcalıse the unity of prnula and bral má ua and leave evolution to itself The monad or jua will continue to develop in tlus manner, but it can be free from the sense of sepiratencss, from cul at any moment, and on the tenacity of this conviction of non separateness wall depend all its progress This tenrccous convictiou of non scpariteness is thic high It cst sumaille, trance abstraction, the aim of all yoga is called Turayoga or Aspor ayoja as distinguished from Iluth tyoja proceeds to lav down Hothayoga or Spur a joga the regulation of the Frana † by certain rules for * Tho Ilgain? ch II 2 + llarti e sun thic moon he ice laha jogi=the science of re gulits the sun ind moon nu as of the jin ia ·. ( 90 ) several serere practices, and goes on the supposition that regulation of the breath will regulate the antahkarana, and keep it at resta condition necessary for true natural derelopment The stherm-Rájnyoga-begins at the other end, and proceeds to lay down certain rules quite on the subjective side which being governed, the proper prána will follow of itself. This is Asparyayoga; -the yoga to which nothing touches, i.c. which doos not allow the monad to be affected by tho couscquences of its kriyandra. The other is Sparsayoja which does allow the monad to be involved, if unwary, in the various supernatural, so to speak, powers ( siddhis) which, it acquires by the way. Henco all books on the Altaila and especially the Gitá, the very esoteric truth of whose words is beyond the grasp of many, lay down that one should always try to follow the course of Rajayoga, by controlling, and regulating, the antulkana "elowly and slowly by the light of andna, ever persevering, and resolving the mind iuto the altman*." "It is indeed the mind, that is the cause of landha or mok'at," for in the nature of things tho ouo or tho other docs not exist. This, however, doos not mean that one should renounce all responsibility, and deceive oneself into the belief of having obtained real opniol.a-dnina, for “not an atom stadig oven for a moment, -without loiny something." and every being has to fulfil, to the best of its powers, the duties incum. hent to its position. One should never shrink from duty, for noue, in the course of naturo, can so free oneself as crer to be at rest. Every ono has to work his own desclopinent, not by pessimisın. but by active sciſ-sacrificütig fork--the very law of being. All • The Bloemul-Gith. + Tlio l'unchasi + Thc DlajmCiti .

·(11) that 19 possiblo for acquiring lugher dorolopment ( mohie) 19 but the practice of the soul Rozayoje, 1 o freeing oncealf from the mıcıdıalısıng (chulta) and egoing ( nhunkása ) parts of ones subjectivo nature Serernl superficial inquirers often we derstand that aldantis iuculentes o hedonistic code of cthics, and mahes the individual perfectly irresponsible for the senscs find their own objects and play with them, the ego which 15 puro bliss, 18 neser affccted by their acts'* It will be plain to all careful thinhers that the code of Alliarta chica 19 strictly onc of work, unflinching honcst w orh, that the indırıdunl is rs much responsible for its on development as it possibly can be and that truo Inhunt which is neither indolent Stoicism nor irresponsible Epicureiusm, consists in the practice of that yo gryhich is called Rúnyogizm the freeing oneself from being in volved in the consequenccs of ncts donc Potrablkre will norhat. self out, but tho ucing will be free from its cffects will lay upno sanclude it having desta nyel zelf Lion Sennysa the mere withdral from active life is held np to ridiculo for "truc Srennyúsu is entire tle sotien to without being an- Tolreil in the couscquence of the duties of ones position in Nature † Warc 19 the use of indolently throwing off thoso responsibilities which crcry indivulunl bize to fulfil, as long 19 It is an indivdual---2s long as the puda 18 not in ) armony with the brnkmantli Bloro physical abindoning of oncs duties is no Sannyie at all Objectisc deselopment must be accompanied hy subjective development Loth are inseparable Tant to apriol a Baknadnána has understool hie position, ho will charly know there to read in tangible figures, the If the nepi * These words occur in the D} yad G 16 in 1 rc oſten stor gly tunler stond Dagiai Greth 18 l erst 1 ·(92) actual point at which his subjective thermometre stands. It is on the objective tablet of the průna of his organism, the nature, course, and position of which, in the case of the individual who is enlightened, must correspond to its naturo, course, and position in the Great Individual--the Great Unity, the Cosmos. All breach of this Unity, both subjective as well as objective, is evil, and leads to misery. Truc bliss –mokin--lies in annihilating the self; “Guard Self aginst Self, for Self is, the greatest friend and the greatest enemy of Sell."* This state of jivanmukti or mok'a or dlnána is the Turyathe fourth state. It is Brahma wherein there is no individuality. It corresponds to sleep, but it is a wuking slecp as explained before. One who is in the turyú does neror sleep, nor drcam, nor stand awake.f The individual has destroyed itself, ·form> ( 03 ) hng dissolved itself in the Indununl, "liho salt in the occan of wluch it is only another So then, real mole' consists in that núna ulich leads to tho recognition of the Unity of pinili and brahmúnda, the Unity of the individual and the cosmo9,--the Uuity of Nature, Brukma. Let the zita meditate tonnciously on this unity and he will becoine it, he will lose himself in it "Ilcwill bo II," Clen as the worm thinking of the bce, and ultimately de cloping itself luto onc. It may at first sight, appear that this ideal of lappiness-- which, by thc was, is nowadays the achnowledged ethical stand. ord-is highly selfish It is, however, only necessary to bear in mind that though this philosophy accepts the highest possible hind of utility ng its ethical standard, it is not at all selfish in its codo of morals It cnjoins, as we have scen, unflincling devotion to duty, and prcaches at the simo timo the supreme Gospel of Unity-non-separateness This combination of Duty and Unity, 1 circle within a circle, results in the submission of the individual to the working of its objectis e dovelopment, without subjectively being msolved in it To secure this subjective conditiou of Unity, the short sweet and sublime precept this philosophy 611cs is-All 1s Self-all 18 A tmun, lore all as you lorc your self It preaches uot unversal brother hood, but universal lore, universal Unity Love your , neiglabour, not 24 true to day is fulse to morrow, it is cilingiog, and admits of any copa riation and arringeniert Not only tlaju but escn the way of its origin ag cll as the origin itself, is all slırouleul in the deepest mystery Jug af thu rcfure is tardey other thrın Szaj na Thus aidi att131 arc? ?s anturc aluaja from udud il esperience ind Lelicves molse to lie in nothing but in the recognition of the unity of pa u and bral na en la * Cik lagjeeh VI also Brko lira iyala ch IV ·29 your brother, but as yourself". It is the Religion of Lore: love, not based on acro emotional sentiments of the heart, to which many doctors and divines aprcal in their attempts to demonstrate the necessity of religion; but on a plain honest recognition of that Unity which is the rational, and therefore, permanent, essence of the sentimeatt. Initiation in the tarost principles of the Advaita is forbidden to one who has not subjugated his self, has not learnt the first principles of this rational Universal Lovo, Even tho fonr A'sramas-stations or stages of life are but more preliminaries to this end, the last A' srama. Woman is, in the A’ryan creed, the embodiment of pure Love; she is to be worshipped as the initiator and teacher of inan in Love; man is not to retire into the last A'rama-dina--without having received proper tuition in the preliminary ásamsem-love--married life. The Virága which the Adraita roquires as a first qualification in the candidate for Inána, is not mere indifference, mere Stoical apathy; it is vi (destruction of) rág (attachment, in dividuality, the property of Rajas), , the destruction of tho gense of separateness, the recognition of that unification which leaves no room for being nttached to any indirituality, and establishes the sense of Universal Lore Truc rúgi (lorer) is pone but the riragi (110-lorer) Trno risáne nccr arises * Even the compronest Looks on niorals my " he only rece ulan are all heings as liis self"— Il topalcón, + It may Le remarked that ly leaving out tho rational sale of the religion of loro, from which trawulam Persian Salian lizergly buip rowed, that it landwindled into a religion of curpal curen& It can however not be denial that the lugher Mide is amply presenteel in the odes of Itafir and a few other sters ru lit turn; but this an rather the exceptiots than the file Vang Ch. 1.X. Al to distruly, Itr, Dalbt it ·( 33 ) but from truc discriminalion, the understanding of tho naturo and laks of multi and chil, i'min and Anilmau--lo real and the unreal. This is called ricca l'ilclue and virága are followed ty a stage consisting of six steps which thoroughly prepare the candidate, for initiation into the secret of Unity- Adraite-Universal Love. After he has acquired theso qualifications he becomes a munulén, one desirous of molbu; it is then that by Sreerare (constant studs), Manana (caroful digestion of the principles acquired from study), and Nididhyásana (realising in practice the truth of what is thna acquired), bo attains to that identification, botà subjective and objective, with the cosmos-Bralna, hcrcin he continues to develop in perfect bliss. Tow enn this theory of pure, active, universal, loro be called felfish? That it is pessimistic in an opinion not worth entertaining after what we have said But if it is not Passimistio por Hedonitic, it is snot even Optimistic or Altruistic, in the vague- Dcos of micaning attached to the words. It ie Altruistic in so far as it recognises universal Jorc-Unitymas its aim and object, it is highly Utilitarian in so far as it mtionally demonstrates that very fact of Unity to be the Happiress--the paramananda, supreme joy, bliss,---proper to man. The vagueness that attaches itself to all moral tlıcories, in vogue at present, has its source in the method followed by them. The general practice is to set cr religion from ethics, and baso the latter entirely on a foundation of experience. As in physics, so in cthics, experience, no doubt, is the basis of thought, but 51717 (subjugation of the mind and its crcntious), , Dana (subjugation of the burly along with the mind), 3, [unrama (destruction of tko 6C1240 of seinnaterra8%, 1 r desire, formalisu ác.), 4, Tuzlea entire sterren. der en the 1995 of Nature), 5. Sreddhi (confidence in science and 11ature), 6, Sum in (re notation to unes l'incc 14 Nature).

·(96) a true estimate of the end of life, of the aim of existence, can ncyer be understood without a proper appreciation of those facts which religion, at least religion or philosoply in the Advaita sense, supplies. Religion, rather philosopby, must combine with science, be guided by it, and lead to a national code of metaphysics and ethics, which should be a sure, certain, veritable, guide to mau, by explaining to him his real position in uature. The true religion is the religion of dnúnce, the rc. ligion of science, in fact a combination of science and philosophy Aderitisn. All happiness arises from inana; anand is bliss; adnána is misery; in the grand tilaitre there is no anúna, and no adnána, all boing perfect order and perfect harmony. Thought (chit) is being (sut), and there being no evil, all is bliss (ánanula). set-chit-ánanda We havo scen, then, that the final bliss of the vila consists, not in mcrc cessation of pain by the grace of God, as the nniyáyikas and raiścilas maintain; nor in the Hearen of the mimansalas; nor even in the tranquility of smalki sccured by the farour of Ištre, as Patanjali holds; nor lastly in the recommend nition by puruén of the sattrike side of praksti, as the rainkkyse put it,"but only in that true recognition of the Unity of Naturo in which there is no diversity and no crimin tincina, kuovy. ledgo and knowledge alono f. The mola of the Adrnila is tho ·( 97 ) law of nature, rasługati as they call it; not a thing to ba acquired, nor a state to be produced. It is a law which fulfils itself eren in spite of the individual. The recognition of this unity is the highest samüdki; ſor, to ona in lairalya “thero is eanádhi at every point of thio mind's cognition." Trio hapo piness results from recognition of this fact, from knowledge dnána, It is laivalya, Unity of all Thought and all Being. VII. CONCLUSION. "IIa Knous, who does not know ; he who knoirs does not enou. It is un. ANDICR to thc Inoxing, and is Inoren to the nol-knorcing."— Kenopanikal. "I rercal myself in thaterer form the worshipper norskuil me; med, indood, in cvery way, follow my patlı."-Dlagrod.Gotie a "As tater fallen from the cloud finds its way to the ocean, so even docs homago dono ta any god always reach the Supreme"—Dhúgrata- Purina, Wo liavo taken a cursory view of the principal facts of Adcaitism,and arrived at the end of our inquiry. ddraitismis, as tec have scen, a philosophy with Brahma its God, self-sacrificing Prema---love-its law, and Dnana itsend andaim. It is pre-cmj. - bently thcrcligion of Unity-Lore. The points whcrcin Adraili- Em resembles Bronism must not have cscaped the attention of the carcful rcader. In the first place, both arc at onc in dispensing with all thcories of fipal causes, and in substituting instead, is Kairalya cnc-tress, pon-scparateness, unity. Even in dnúna-thc molla of the Alrailametlicre are seven stages; s'ubhechhu (the four preliminary ATT tenn..! (tho Kairalya) • Drodriyazizut. 13 ·(98) & theory of efficient causes sufficient, in themselves, to dC count for every thing in a perfectly machanical manner. Ererything is as it ought to be, and will be as it should be, there is none to pre-arrange or interfere with any, the smallest, item of this uniform, endless, and self-working, wheel of Nature. In the next place, the two philosophies are again unanimous in maintaining the inseparability of mind and matter, and the consequent unity of nature. The distinction between organic and inorganic nature is held by both to be pil, and the unity of nature is pronounced to be perfect and completc. Addition extends the principle ikich monism applics on a smaller scalo--the ontogeny and philogeny of organisms-and asserts the unity of the microcosts and the macrocosm, doclarins --as within so without. Further, in furtherance of this application of the law of individual and cosmic unity, Advaitisin analyses all organisms into their constituents--the three physi. cal dohas, and the five psychological loścs,* Both monism and Advaitism are true advocates of developnicnt in its widest from Adraitis) admitting the descent of mon lower types , seeks for, his pcarest ancestor in the lion ; and maintains, in faithfully carrying out crolution to its logical consequences, the theory of transmigration in its widest scnsc. In its thcory of cosmic activity and rest (halpaa 1 sense, • The French scbool of anthropologiats, though easing the there of the trusmaatability of species, and maintaining, therefore, the datinction bet treen organic and inorganic nature, lage dos anothiug quite similir to the three eas and clolas. The human Ludy is divided by Butlics, Lorulat, anders of the Helical achool of Montqxx, into the winte rial rubutanee, the oilal force, and the matinale xxx; the fint porain ing to the gross minemal kingdom sulject to grariaation avd clierely. numy; the second and third to the higher aninu Linglont aloringu rity, sensation, and rolition. Add to this our mind Rith its dashianske. Lofa and the series mall to complete.

·( 99 ) and pralaya), aod of the descents (nxitúras) of the Supreme, is enunciates the main conclusions of monism and sciencein genoral. Aguin, it shows full consciousness of the laws of Inheritance and Adaptation, in its theory of průrabdha and wriyamüna; in ex. plaining which, it makes room for the free will of man, if frco it can be called, and postulatcs, in accordanco with its highly developed thicory of evolution, certain modifications in the action of the loss of boridity. It demonstratcs, from the insufficiency of mero beridity to account for all the facts of mental and physical dovelopment, the nccessity of assuming the survival of the lingallcha, and thug makes every being responsible, not only for the better evolation of the human race in general, but also for the coolution of his own individual self in particular. In fuller explaining the origin of evil and the nature of bliss or happiness, it lays down that evil as sucli does not exist in the great Unity-Nature. It is all a creation of indiricuality—it is identical with illividuality. True happiness consists in nothing but Andrathe recognition of the Unity of the individual and the cosmog-Brahma. la describing the details of this theory of molét, it es. plains how tho Lingadeho travels through the ethereal ro. gions, and seeks its true place ir natierc. It explains the importance of the sun and the moon in their influence on organisins, and shows the connection they have with the development of the lingadeha of beings. The molta of Adraitism is purely scientific, and the ethical code it preaches in accordace with it, is, therefore, a grand law of rational Unity-love; that lope which knows no individuality, and molts the whole in One Self." These few facts plainly show that Adraitism had in ages past fully grasped the principles of evolution, and had ·( 100 ) part of man; carried them to their scientific and logical conclasion. Modern science in developing the theory of evolution is, perſiaps, gta** dually arriving at the very same conclusions, and the past but rcpeats itself in the present. This is as it ought to be in the great circle of the Unity of Nature. The Advaita is the real God of Indian or A'ryan monothoism--the God whom man as mau should recognise and ofter worship. That God who rules the destiny of His creatures in an arbitrary manner is a mere fetish, sufficient to satisfy the animal bot his buman better self ever seeks for a higher life, and finds it ia that sacrifice wherein it clestroys itsclf-rccognises the Unity of Nature, of subject and object, of solf and Brahma. We thus sec how Aryan monotheism differs from Semitic monotheisnı; and understand why tho real human God merest be nono other than Brahma. This splendid achioso. ment of tho Aryan intellect is a result of the combination of religion and scienco; and reads a very important lesson to religionists and sciontists alike, Trao science is religion, and truo religion is scicuco-Monism or Advailisin. This highly philosophical and scientific rcligion is the firm rock on which Indian socicty is based; and all tho fan. tastic paurienila'myths, all the ridiculous ceremonics and ritos, all the most uncivilizcil superstitions and customs, aro all but projections, sometimes deformed, somotimcs distorted, but eret solid, of an cdifico which derives support from this foun. dation. Tho Indian Arya lives and morcs in Adraitish, nay the very atinosphere he breathes is impregnated with the insi. gorating sccnt of this religio-scientific philosophy. Where. as Monisin is yet tuoching at tho bates of the Eure peau orld, Allraitism is already a part and parcel } ·lye (101) of the very being of Indian society. It has taken us so many pagos to describe tho cloments of this philosophy, but the shortest creed which cvery truo Arya lias on bis lips is the celebrated hemistich of tho great tcachor S'ankara " Unity (Byahna ) is the Truth, names and forms (agal) aro uzrcal, the Individual (jiva) is the Unit." Tho truo Arya is not an individual like his brother of the Vest, but the Individual-Brahmu. Is it not, thion im portant for overy Hindu, and evory critic of his lifo, manners, and ways of thought, to understand what lics at the root of his bcing and understand the why and wherefore of his place in Na- Curc? Is this search not renderd neccssary after have scen that Adraitism is but another, perhaps moro doveloped, form of what the illustrious ciscoperics of the pinoteenth century call Alonism ? And is the inquiry not rendered a thousand-fold more imperative when we sec that Advcitism starting from the same premises as Monism lays beforo us certain logical conclusious, yet to be investigated and established by Wonism - conclusions which the nearest well-being of cycry individual in particular, and humanity in general ? Advaitism clases to interest us as historical relic of religious phrenzy, as a mcro curiosity worth the attention of antiquarians; and demands our attention as a scicntific demonstration of truths, the common property and well-bcing of the world. Adraitism and Mopism promise, thus, to blend into that Unity which they both singly prcach in the land of their respectivo birth; and bring about that grand Unity in. which the East and Westwall humanity, or, if we choosku :) bring--vill stand one in cternal Love and Bliss, Concern EL mero ·( 102 ) NOTE. (pago 08.) die has been a strong point of attraction to the ambition of foroigd aations, since about the beginningofthcfourth century bem fore Christ. The successive incursions of T'ersians, Macedoniang, Bactrians, Scythians (the Turublics and sulas of the Puránas, and the Sacæ of the Greeks), produced a period of unprecedented tinsetticment and disqnict in the land, conyulsing all order-seligious, social, political. The Maboinedans, and the Moguls too, with a fow honourable exceptions, gave the last benumbing blow to the tottering spirit of A'ryávarla, and laid it low in the lap of eternal oblirion. There were signs of reviral, some glimmerings of light, under rulers like Vikrama, Bhoja, Bukka, and tcachers liko Sankara, Kumârila, Sayaņa; but these were of a short duration, and were so far dissociated from the original source, as not to be able to establish a sufficiently uniform thread of connection between the past and the present. Though the whole of our dramatic literature, any the very Nahubhasyas of the four Vedas, and various sorks ou máyn, vedanta, miminsa, astrology, medicine, and other cognate subjects, are resulta of this st of literary activity, the religio-scientifio Darbaras, the very life-blood of the nation, are, in this very period, charged with an amount of foreign matter which completely defiled them, and produced those enormous excrecencies --the Puráras. The Puranas are a mixture of the Vedas, the Darśanas, the heretical doctrines of Buddha and Jina, coeval literature, and above all exploits of fabulous and historical heroes-the avatúras; all strouded under an impenetrable reil of poetical oxaggeration intended to catch the vulgar imagina. tion, and satisfy the popular instinct for religion; suggesting, at the same time, to the intelligent, the old doctrine of tho Truth. In the imbecility of physical and mental vigour,subsequent upon the said politica), and, therefore, social and religious convulsions, ·( 103 ) the A'ryans replaced the old doctrino of Tima action, by the doctrine of Prasáda, giacc Not that this idea was entirely new but it was brought to the front by the Putinas whose main tuition, is all that way In fact, it is the very csscnce of the Purána We have seen that the rational as well as the wythical proceed hand in hand As the old ra tronal theory of Kurma gryc way to the new mythical theory of Prasáda, it became necessary to impress on the latter the stamp of rationalism' to make it current among a nation in bued with hereditary rationality To this attempt at ta tionalising the doctrine of grace, we owe tho tvo systems which bear the name of the Adzaata, pot of the ancient l'analya (moustic) school, but of the new liszstha (qualified) and V1. muddha (purified) school respectively The leader of the one 19 Ramanuja who lived in the 12th century, and of the other Vallabha who lived in the 16th Nolen is possible only by Bhal tt and Predz (devotion and grace) and not, as of old, by Drúna and Karma Ramanuja holds that the Adrarta as riderstood is not the proper intention of the Uranzeada Adrata-Brahma True that the Whole is one uniform Boalima but withi Brahma aro two other divisions-jada and jula--which can neler be one with Bruhna oi uith cach other Inorganic and organic nature is ever separate though part and parcel of the One cause of all-Brahma Brahma 13 not the instrumental as well as material cause of the universe, but the lastrumental cause only, the material being his two other subordinates organic and inorganic malter-ira and mada Thus though there is one Brahma that Brahma is to be understood in this threefold aspect-chet (jura) acht (ada) and llar (Brahma)- e in this qualified (vixistka) sepse Whereas Ramanuja only qualified the original Adrata, Vallabha who was preceded in the same line of investigation by Nimbarka and Visnussamid thought of purifying (risuddha) at alto.

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