,,jn,,na ,,yoga ,,part ,,ii ,illustration3 ,,sw,,mi ,,vivek,,nanda ,,ved,,nta ,,philosophy ,,jn,,na ,,yoga ,,part ,,ii ,,seven ,,lectures ,,by ,,sw,,mi ,,vivek,,nanda ,,published ,,by ,,the ,,ved,,nta ,,society #ace ,west #hjth ,street ,,new ,,york ,,copyright1 #aijg ,,by ,,sw,,mi ,,abhed,,nanda ,,new ,,york ,,the ,,baker ,,taylor ,,co41 #cc ,,east #ag,,th ,,st4 ,,editor',s ,,preface ,the lectures given in this volume were originally delivered by ,swmi ,viveknanda in ,new ,york in the beginning of #ahif1 and were received with the greatest enthusiasm4 ,their purely philosophical character1 however1 made it doubtful as to whether they would appeal to the general public1 and for that reason they were not brought out in book form at once4 ,the great success of the ,london lectures on ,jnna ,yoga1 which were published several years ago and which have already gone through two editions1 now encourages the belief that this series will meet with an equally favorable reception4 ,the conception of ,jnna according to ,vednta is a bold and daring one1 and reaches the highest possible ideal1 for it teaches the absolute unity of all existence4 ,as will be easily understood by the students of the former volume1 ,jnna ,yoga is purely monistic on the highest spiritual plane4 ,speaking about this phase of ,vednta1 ,prof4 ,max ,mller writes3 8,none of our philosophers1 not excepting ,heraclitus1 ,plato1 ,kant1 or ,hegel has ventured to erect such a spire1 never frightened by storms or lightnings4 ,stone follows on stone in regular succession after once the first step has been made1 after once it has been clearly seen that in the beginning there can have been but ,one1 as there will be but ,one in the end1 whether we call ,it tman or ,brahman40 ,this may be a difficult thought for many to grasp at the outset1 but it is worth careful study1 and once understood will be a never-failing light to guide the enquiring soul to the crowning truth of all philosophy4 ,,contents4 ,,jn,,na ,,yoga--,,part ,,ii4 ,,introduction #i ,i4 ,,the ,s,,nkhya ,,cosmology #ba ,,ii4 ,,prakriti ,,and ,,purusha #dd ,,iii4 ,s,,nkhya ,,and ,,advaita #fi ,,iv4 ,,the ,,free ,,soul #id ,v4 ,,one ,,existence ,,appearing ,,as ,,many #aba ,,vi4 ,,unity ,,of ,,the ,,self #ada ,,vii4 ,,the ,,highest ,,ideal ,,of ,,jn,,na ,,yoga #aeg ,,introduction ,this universe of ours1 the universe of the senses1 the rational1 the intellectual1 is bounded on both sides by the illimitable1 the unknowable1 the ever unknown4 ,herein is the search1 herein are the inquiries1 here are the facts1 from this comes the light which is known to the world as religion4 ,essentially1 however1 religion belongs to the supersensuous and not to the sense plane4 ,it is beyond all reasoning and is not on the plane of intellect4 ,it is a vision1 an inspiration1 a plunge into the unknown and unknowable1 making the unknowable more than known1 for it can never be 8known40 ,this search has been in the human mind1 as ,i believe1 from the very beginning of humanity4 ,there cannot have been human reasoning and intellect in any period of the world's history without this struggle1 this search beyond4 ,in our little universe1 this human mind1 we see a thought arise4 ,whence it arises we do not know1 and when it disappears1 where it goes we know not either4 ,the macrocosm and the microcosm are1 as it were1 in the same groove1 passing through the same stages1 vibrating in the same key4 ,in these lectures ,i shall try to bring before you the ,hindu theory that religions do not come from without1 but from within4 ,it is my belief that religious thought is in man's very constitution1 so much so that it is impossible for him to give up religion until he can give up his mind and body1 until he can give up thought and life4 ,as long as a man thinks1 this struggle must go on1 and so long man must have some form of religion4 ,thus we see various forms of religion in the world4 ,it is a bewildering study1 but it is not1 as many of us think1 a vain speculation4 ,amidst this chaos there is harmony1 throughout these discordant sounds there is a note of concord1 and he who is prepared to listen to it will catch the tone4 ,the great question of all questions at the present time is this3 ,taking for granted that the known and the knowable are bounded on both sides by the unknowable and the infinitely unknown1 why struggle for that infinite unknown8 ,why shall we not be content with the known8 ,why shall we not rest satisfied with eating1 drinking1 and doing a little good to society8 ,this idea is in the air4 ,from the most learned professor to the prattling baby1 we are told to do good to the world1 that is all of religion1 and that it is useless to trouble ourselves about questions of the beyond4 ,so much is this the case that it has become a truism4 ,but fortunately we must question the beyond4 ,this present1 this expressed1 is only one part of that unexpressed4 ,the sense universe is1 as it were1 only one portion1 one bit of that infinite spiritual universe projected into the plane of sense consciousness4 ,how can this little bit of projection be explained1 be understood1 without knowing that which is beyond8 ,it is said of ,socrates that one day while lecturing at ,athens1 he met a ,brahmin who had travelled into ,greece1 and ,socrates told the ,brahmin that the greatest study for mankind is man4 ,the ,brahmin sharply retorted3 8,how can you know man until you know ,god80 ,this ,god1 this eternally unknowable1 or absolute1 or infinite1 or without name1--you may call ,him by what name you like1--is the rational1 the only explanation1 the raison d'tre of that which is known and knowable1 this present life4 ,take anything before you1 the most material thing2 take one of the most material sciences1 as chemistry or physics1 astronomy or biology1 study it1 push the study forward and forward1 and the gross forms will begin to melt and become finer and finer1 until they come to a point where you are bound to make a tremendous leap from these material things into the immaterial4 ,the gross melts into the fine1 physics into metaphysics1 in every department of knowledge4 ,thus man finds himself driven to a study of the beyond4 ,life will be a desert1 human life will be vain if we cannot know the beyond4 ,it is very well to say3 ,be contented with the things of the present2 the cows and the dogs are1 and all animals1 and that is what makes them animals4 ,so if man rests content with the present and gives up all search into the beyond1 mankind will have to go back to the animal plane again4 ,it is religion1 the inquiry into the beyond1 that makes the difference between man and an animal4 ,well has it been said that man is the only animal that naturally looks upwards2 every other animal naturally looks prone4 ,that looking upward and going upward and seeking perfection are what is called salvation1 and the sooner a man begins to go higher1 the sooner he raises himself towards this idea of truth as salvation4 ,it does not consist in the amount of money in your pocket1 or the dress you wear1 or the house you live in1 but in the wealth of spiritual thought in your brain4 ,that is what makes for human progress1 that is the source of all material and intellectual progress1 the motive power behind1 the enthusiasm that pushes mankind forward4 ,religion does not live in bread1 does not dwell in a house4 ,again and again you hear this objection advanced1 8,what good can religion do8 ,can it take away the poverty of the poor08 ,supposing it cannot1 would that prove the untruth of religion8 ,suppose a baby stands up among you when you are trying to demonstrate an astronomical theorem1 and says3 8,does it bring gingerbread80 8,no1 it does not10 you answer4 8,then10 says the baby1 8it is useless40 ,babies judge the whole universe from their own standpoint1 that of producing gingerbread1 and so are the babies of the world4 ,we must not judge of higher things from a low standpoint4 ,everything must be judged by its own standard and the infinite must be judged by an infinite standard4 ,religion permeates the whole of man's life1 not only the present1 but the past1 present1 and future4 ,it is therefore the eternal relation between the eternal soul and the eternal ,god4 ,is it logical to measure its value by its action upon five minutes of human life8 ,certainly not4 ,these are all negative arguments4 ,now comes the question1 can religion really accomplish anything8 ,it can4 ,it brings to man eternal life4 ,it has made man what he is and will make of this human animal a god4 ,that is what religion can do4 ,take religion from human society and what will remain8 ,nothing but a forest of brutes4 ,sense-happiness is not the goal of humanity2 wisdom 7,jnnam7 is the goal of all life4 ,we find that man enjoys his intellect more than an animal enjoys its senses1 and we see that man enjoys his spiritual nature even more than his rational nature4 ,so the highest wisdom must be this spiritual knowledge4 ,with this knowledge will come bliss4 ,all these things of this world are but the shadows1 the manifestations in the third or fourth degree of the real ,knowledge and ,bliss4 ,one question more3 ,what is the goal8 ,nowadays it is asserted that man is infinitely progressing1 forward and forward1 and there is no goal of perfection to attain to4 ,ever approaching1 never attaining1 whatever that may mean and however wonderful it may be1 it is absurd on the face of it4 ,is there any motion in a straight line8 ,a straight line infinitely projected becomes a circle1 it returns to the starting point4 ,you must end where you begin1 and as you began in ,god1 you must go back to ,god4 ,what remains8 ,detail work4 ,through eternity you have to do the detail work4 ,yet another question4 ,are we to discover new truths of religion as we go on8 ,yea and nay4 ,in the first place we cannot know anything more of religion1 it has all been known4 ,in all the religions of the world you will find it claimed that there is a unity within us4 ,being one with divinity1 there cannot be any further progress in that sense4 ,knowledge means finding this unity4 ,i see you as men and women1 and this is variety4 ,it becomes scientific knowledge when ,i group you together and call you human beings4 ,take the science of chemistry1 for instance4 ,chemists are seeking to resolve all known substances into their original elements and if possible to find the one element from which all these were derived4 ,the time may come when they will find one element that is the source of all other elements4 ,reaching that1 they can go no farther2 the science of chemistry will have become perfect4 ,so it is with the science of religion4 ,if we can discover this perfect unity1 there cannot be any farther progress4 ,the next question is can such a unity be found8 ,in ,india the attempt has been made from the earliest times to reach a science of religion and philosophy1 for the ,hindus do not separate these as is customary in ,western countries4 ,we regard religion and philosophy as but two aspects of one thing which must equally be grounded in reason and scientific truth4 ,in the lectures that are to follow ,i shall try to explain to you first the system of the ,snkhya philosophy1 one of the most ancient in ,india1 or in fact in the world4 ,its great exponent ,kapila is the father of all ,hindu psychology and the ancient system that he taught is still the foundation of all accepted systems of philosophy in ,india to-day1--which are known as the ,drsanas4 ,they all adopt his psychology1 however widely they differ in other respects4 ,next ,i shall endeavor to show you how ,vednta1 as the logical outcome of the ,snkhya1 pushes its conclusions yet farther4 ,while its cosmology agrees with that taught by ,kapila1 the ,vednta is not satisfied to end in dualism1 but continues its search for the final unity which is alike the goal of science and religion4 ,to make clear the manner in which the task is accomplished will be the effort of the later lectures in this course4 ,i ,,the ,s,,nkhya ,,cosmology ,here are two words1 the microcosm and the macrocosm1 the internal and the external4 ,we get truths from both of these by means of experience2 there is internal experience and external experience4 ,the truths gathered from internal experience are psychology1 metaphysics and religion2 from external experience the physical sciences4 ,now a perfect truth should be in harmony with experience in both these worlds4 ,the microcosm must bear testimony to the macrocosm1 and the macrocosm to the microcosm2 physical truth must have its counterpart in the internal world1 and the internal world must have its verification in the outside4 ,yet as a rule we find that many of these truths are constantly conflicting4 ,at one period of the world's history the 8internals0 became supreme1 and they began to fight the 8externals20 at the present time the 8externals10 the physicists1 have become supreme1 and they have put down many claims of the psychologists and metaphysicians4 ,so far as my little knowledge goes1 ,i find that the really essential parts of psychology are in perfect accordance with the essential parts of modern physical knowledge4 ,it is not given to every individual to be great in every respect2 it is not given to the same race1 or nation1 to be equally strong in the research of all the fields of knowledge4 ,the modern ,european nations are very strong in their researches into external physical knowledge1 but the ancient ,europeans were weak in their researches into the internal part of man4 ,on the other hand1 the ,orientals have not been very strong in their researches in the external physical world1 but have excelled in their researches into the internal1 and therefore we find that some of the ,oriental theories are not in accordance with ,occidental physics1 neither is ,occidental psychology in harmony with ,oriental teachings on this subject4 ,the ,oriental physicists have been criticised by ,occidental scientists4 ,at the same time each rests on truth1 and1 as we stated before1 real truth in any field of knowledge will not contradict itself1 the truths internal are in harmony with the truths external4 ,we know the present theories of the ,cosmos according to the modern astronomers and physicists1 and at the same time we know how wofully they hurt the old school of theologians1 and how every new scientific discovery that is made is as a bomb thrown into their house1 and how they have attempted in every age to put down all these researches4 ,in the first place1 let us go over the psychological and scientific ideas of the ,orientals as to cosmology and all that pertains to it1 and you will find how wonderfully it is in accordance with all the latest discoveries of modern science1 and when there is anything lacking you will find that it is on the side of modern science4 ,we all use the word ,nature1 and the old ,hindu philosophers called it by two different names1 ,prakriti1 which is almost the same as the ,english word 8nature10 and by the more scientific name1 ,avyaktam 78undifferentiated071 from which everything proceeds1 out of which come atoms and molecules1 matter and force1 and mind and intellect4 ,it is startling to find that the philosophers and metaphysicians of ,india ages ago stated that mind is but matter in a finer form1 for what are our present materialists striving to do but to show that mind is as much a product of nature as the body8 ,and so is thought2 and we shall find by and by that the intellect also comes from the same nature which is called avyaktam1 the undifferentiated4 ,the ancient teachers define avyaktam as the 8equilibrium of the three forces10 one of which is called ,sattva1 the second ,rajas and the third ,tamas4 ,tamas1 the lowest force1 is that of attraction1 a little higher is ,rajas1 that of repulsion1 and the highest is the control of these two1 ,sattva1 so that when the two forces1 attraction and repulsion1 are held in perfect control1 or balance1 by the ,sattva1 there is no creation1 no movement2 but as soon as this equilibrium is lost1 the balance is disturbed and one of these forces gets stronger than the other4 ,then change and motion begin and all this evolution goes on4 ,this state of things is going on cyclically1 periodically2 that is to say1 there is a period of disturbance of the balance1 when all these forces begin to combine and recombine1 and this universe is projected2 and there is also a period when everything has a tendency to revert to the primal state of equilibrium1 and the time comes when a total absence of all manifestation is reached4 ,again1 after a period1 the whole thing is disturbed1 projected outward1 again it slowly comes out in the form of waves2 for all motion in this universe is in the form of waves1 successive rise and fall4 ,some of these old philosophers taught that the whole universe quiets down for a period2 others maintained that this quieting down applies only to systems4 ,that is to say1 that while our system here1 this solar system1 will quiet down and go back into that undifferentiated state1 there are millions of other systems going the other way4 ,i should rather follow the second opinion1 that this quieting down is not simultaneous over the whole universe1 but that in different parts different things are going on4 ,but the principle remains the same1 that all that we see1 that ,nature herself is progressing in successive rises and falls4 ,the one stage1 going back to the balance1 to the perfect equilibrium1 is called the end of a cycle4 ,the whole ,kalpa1 the evolution and the involution1 has been compared by theistic writers in ,india to the inbreathing and outbreathing of ,god2 ,god1 as it were1 breathes out the universe1 and it returns into ,him again4 ,when it quiets down1 what becomes of the universe8 ,it still exists1 only in finer form1 as it is called in ,sanskrit1 in the 8causal state0 7,krana ,sarira74 ,causation1 time and space are still there1 only they are potential4 ,this return to an undifferentiated condition constitutes involution4 ,involution and evolution are eternally going on1 so that when we speak of a beginning1 we refer only to the beginning of a cycle4 ,the most extraneous part of the universe is what in modern times we call gross matter4 ,the ancient ,hindus called it the ,bhutas1 the external elements4 ,there is one element which according to them is eternal2 every other element is produced out of this one1 and this eternal element is called ksa4 ,it is somewhat similar to the modern idea of ether1 though not exactly the same4 ,this is the primal element out of which everything proceeds1 and along with this element there was something called ,prna3 we shall see what it is as we go on4 ,this prna and this ksa eternally exist1 and they combine and recombine and form all manifestation4 ,then at the end of the cycle everything subsides and goes back to the unmanifested form of ksa and prna4 ,there is in the ,rig ,veda1 the oldest scriptures in existence1 a beautiful passage describing creation1 and it is most poetical--8,when there was neither ought nor nought1 when darkness was rolling over darkness1 what existed80 and the answer is given1 8,it 7the ,eternal ,one7 then existed without motion40 ,prna and ksa were latent in that ,eternal ,one1 but there was no phenomenal manifestation4 ,this state is called ,avyaktam1 which literally means 8without vibration10 or unmanifested4 ,at the beginning of a new cycle of evolution1 this avyaktam begins to vibrate and blow after blow is given by prna to the ksa4 ,this causes condensation and gradually1 through the forces of attraction and repulsion1 atoms are formed4 ,these in turn condense into molecules and finally into the different elements of ,nature4 ,we generally find these things very curiously translated2 people do not go to the ancient philosophers or to their commentators for their translation and have not learning enough to understand for themselves4 ,they translate the elements as 8air10 8fire10 and so on4 ,if they would go to the commentators they would find that they do not mean anything of the sort4 ,the ksa1 made to vibrate by the repeated blows of prna1 produces vyu or the vibratory state of the ksa1 which in turn produces gaseous matter4 ,the vibrations growing more and more rapid generate heat1 which in ,sanskrit is called tejas4 ,gradually it is cooled off and the gaseous substance becomes solid1 prithivi4 ,we had first ksa1 then came heat1 then it became liquified1 and when still more condensed appeared as solid matter4 ,it goes back to the unmanifested condition in exactly the reverse way4 ,the solids will be converted into liquid and the liquid into a mass of heat1 that will slowly go back into the gaseous state1 disintegration of atoms will begin1 finally equilibrium of all forces will be reached1 vibration will stop and the cycle of evolution which in ,sanskrit is called ,kalpa is at an end4 ,we know from modern astronomy that this earth and sun of ours are undergoing the same transitions1 this solid earth will melt down and become liquid once more1 and will eventually go back to the gaseous state4 ,prna cannot work alone without the help of ksa4 ,all that we know is that motion or vibration and every movement that we see is a modification of this prna1 and everything that we know in the form of matter1 either as form or as resistance1 is a modification of this ksa4 ,this prna cannot exist alone1 or act without a medium1 but in every state of it1 whether as pure prna1 or when it changes into other forces of nature1 say gravitation or centrifugal attraction1 it can never be separate from ksa4 ,you have never seen force without matter or matter without force2 what we call force and matter being simply the gross manifestations of these same things1 which1 when superfine1 we call prna and ksa4 ,prna you can call in ,english the life1 or vital energy1 but you must not restrict it to the life of man1 nor should you identify it with the spirit1 tman4 ,creation is without beginning and without end2 it cannot have either1 it is an eternal on-going4 ,the next question that comes is rather a fine one4 ,some ,european philosophers have asserted that this world exists because 8,i0 exist1 and if 8,i0 do not exist1 the world will not exist4 ,sometimes it is expressed in this way2 they say1 if all the people in the world were to die1 and there were no more human beings1 and no animals with powers of perception and intelligence1 all manifestations would disappear4 ,it seems paradoxical1 but gradually we shall see clearly that this can be proved4 ,but these ,european philosophers do not know the psychology of it1 although they know the principle2 modern philosophy has got only a glimpse of it4 ,first we will take another proposition of these old psychologists which is rather startling1 that the grossest elements are the bhutas1 but that all gross things are the results of fine ones4 ,everything that is gross is composed of a combination of minute things1 so the bhutas must be composed of certain fine particles1 called in ,sanskrit the tanmtras4 ,i smell a flower2 to smell that1 something must come in contact with my nose2 the flower is there and ,i do not see it move towards me2 but without something coming in contact with my nose ,i cannot smell the flower4 ,that which comes from the flower and into contact with my nose are the tanmtras1 fine molecules of that flower1 so fine that no diminution can be perceived in the flower4 ,so with heat1 light1 sight1 and everything4 ,these tanmtras can again be subdivided into atoms4 ,different philosophers have different theories1 and we know these are only theories1 so we leave them out of discussion4 ,sufficient for us that everything gross is composed of things that are very1 very minute4 ,we first get the gross elements1 which we feel externally1 and composing them are the fine elements1 which our organs touch1 which come in contact with the nerves of the nose1 eyes and ears4 ,that ethereal wave which touches my eyes1 ,i cannot see1 yet ,i know it must come in contact with my optic nerve before ,i can see the light4 ,so with hearing1 we can never see the particles that come in contact with our ears1 but we know that they must be there4 ,what is the cause of these tanmtras8 ,a very startling and curious answer is given by our psychologists1--self-consciousness4 ,that is the cause of these fine materials1 and the cause of the organs4 ,what are these organs8 ,here is first the eye1 but the eye does not see4 ,if the eyes did see1 when a man is dead1 and his eyes are still perfect1 they would still be able to see4 ,there is some change somewhere2 something has gone out of the man1 and that something1 which really sees1 of which the eye is the instrument1 is called the organ4 ,so this nose is an instrument1 and there is an organ corresponding to it4 ,modern physiology can tell you what that is1 a nerve centre in the brain4 ,the eyes1 ears1 etc41 are simply the external instruments4 ,it may be said that the organs1 ,indriyas1 as they are called in ,sanskrit1 are the real seats of perception4 ,what is the use of having one organ for the nose1 and one for the eyes1 and so on8 ,why will not one serve the purpose8 ,to make it clear to you1--,i am talking1 and you are listening1 and you do not see what is going on around you because the mind has attached itself to the organ of hearing1 and has detached itself from the sight organ4 ,if there were only one organ the mind would hear and see at the same time1 it would see and hear and smell at the same time1 and it would be impossible for it not to do all three at the same time4 ,therefore it is necessary that there should be separate organs for all these centres4 ,this has been borne out by modern physiology4 ,it is certainly possible for us to see and hear at the same time1 but that is because the mind attaches itself partially to both centres1 which are the organs4 ,what are the instruments8 ,we see that these are really made of the gross materials4 ,here they are1--eyes1 nose1 and ears1 etc4 ,what are the organs8 ,they are also made of materials1 because they are centres4 ,just as this body is composed of gross material for transforming prna into different gross forces1 so these finer organs behind1 are composed of the fine elements1 for the manufacture of prna into the finer forces of perception and all kindred things4 ,all these organs or indriyas combined1 plus the internal instrument or antahkarana1 are called the finer body of man1--the linga 7or skshma7 sarira4 ,it has a real form1 because everything material must have a form4 ,behind the indriyas is what is called the manas1 the chitta in vritti1 what might be called the vibratory state of the mind1 the unsettled state4 ,if you throw a stone into a calm lake1 first there will be vibration1 and then resistance4 ,for a moment the water will vibrate and then it will react on the stone4 ,so1 when any impression comes on the chitta1 or 8mind stuff10 it vibrates a little4 ,this state of the mind is called the manas4 ,then comes the reaction1 the will4 ,there is another thing behind this will which accompanies all the acts of the mind1 which is called egoism1 the ahamkra1 the self-consciousness1 which says 8,i am10 and behind that is what is called ,buddhi1 the intellect1 the highest form of nature's existence4 ,behind the intellect is the true ,self of man1 the ,purusha1 the pure1 the perfect1 who is alone the seer1 and for whom is all this change4 ,the ,purusha is looking on at all these changes2 he himself is never impure2 but by implication1 what the ,vedantists call adhysam1 by reflection1 he appears to be impure4 ,it is like a red flower held before a piece of crystal2 the crystal will look red2 or a blue flower and the crystal will look blue2 and yet the crystal itself is colorless4 ,we will take for granted that there are many selves2 each self is pure and perfect1 but it is all these various divisions of gross matter and fine matter that are imposing on the self1 and making it variously colored4 ,why is nature doing all this8 ,nature is undergoing all these changes for the improvement of the soul2 all this creation is for the benefit of the soul1 so that it may be free4 ,this immense book which we call the universe is stretched before man so that he may read1 and come out1 as an omniscient and omnipotent being4 ,i must here tell you that some of our best psychologists do not believe in a personal ,god in the sense in which you believe in ,him4 ,the real father of our psychologists1 ,kapila1 denies the existence of ,god as a ,creator4 ,his idea is that a personal ,god is quite unnecessary2 ,nature itself is sufficient to work out all that is good4 ,what is called the 8,design0 theory he repudiated1 and said a more childish theory was never advanced4 ,but he admits a peculiar kind of ,god2 he says we are all struggling to get free1 and when man becomes free he can1 as it were1 melt away into ,nature for the time being1 only to come out at the beginning of the next cycle and be its ruler2 come out an omniscient and omnipotent being4 ,in that sense he can be called ,god2 you and ,i and the humblest beings will be gods in different cycles4 ,kapila says such a ,god will be temporal1 but an eternal ,god1 eternally omnipotent and eternally ruler of the universe1 cannot be4 ,if there were such a ,god1 there would be this difficulty3 he must either be bound or free4 ,a ,god who is perfectly free would not create2 there would be no necessity4 ,if he were bound1 he would not create because he could not1 he would be weak himself4 ,so1 in either case1 there cannot be an omnipotent or omniscient eternal ruler4 ,so wherever the word ,god is mentioned in our ,scriptures1 ,kapila says it means those perfected souls who have become free4 ,the ,snkhya system does not believe in the unity of all souls4 ,vednta believes that all individual souls are united in one cosmic ,being called ,brahman1 but ,kapila1 the founder of the ,snkhya1 was dualistic4 ,his analysis of the universe so far as it goes is really marvellous4 ,he was the father of ,hindu evolutionists1 and all the later philosophical systems are simply outcomes of his thought4 ,according to this system all souls will regain their freedom and their natural rights1 which are omnipotence and omniscience4 ,here the question may be asked1 whence is this bondage of the souls8 ,the ,snkhya says it is without beginning1 but if it be without beginning it must also be without end1 and we shall never be free4 ,kapila explains that this 8without beginning0 means not in a constant line4 ,nature is without beginning and without end1 but not in the same sense as is the soul1 because ,nature has no individuality1 just as a river flowing by us is every moment getting a fresh body of water1 and the sum total of all these bodies of water is the river1 so the river is not a constant quantity4 ,similarly everything in ,nature is constantly changing1 but the soul never changes4 ,therefore as ,nature is always changing1 it is possible for the soul to come out of its bondage4 ,one theory of the ,snkhya is peculiar to this psychology4 ,the whole of the universe is built upon the same plan as one single man1 or one little being2 so1 just as ,i have a mind1 there is also a cosmic mind4 ,when this macrocosm evolves there must be first intelligence1 then egoism1 then the tanmtras and the organs1 and then the gross elements4 ,the whole universe according to ,kapila is one body1 all that we see are the grosser bodies1 and behind these are the finer bodies1 and behind them1 a universal egoism1 and behind that a universal ,intelligence1 but all this is in ,nature1 all this is manifestation of ,nature1 not outside of ,nature4 ,each one of us is a part of that cosmic consciousness4 ,there is a sum-total of intelligence out of which we draw what we require1 so there is a sum-total of mental force in the universe out of which we are drawing eternally1 but the seed for the body must come from the parents4 ,the theory includes heredity and reincarnation too4 ,the material is given to the soul out of which to manufacture a body1 but that material is given by hereditary transmission from the parents4 ,we come now to that proposition that in this process there is an involution and an evolution4 ,all is evolved out of that indiscreet ,nature2 and then is involved again and becomes ,avyaktam4 ,it is impossible1 according to the ,snkhyas1 for any material thing to exist1 which has not as its material some portion of consciousness4 ,consciousness is the material out of which all manifestation is made4 ,the elucidation of this comes in our next lecture1 but ,i will show how it can be proved4 ,i do not know this table as it is1 but it makes an impression2 it comes to the eyes1 then to the indriyas1 and then to the mind2 the mind then reacts1 and that reaction is what ,i call the table4 ,it is just the same as throwing a stone into a lake2 the lake throws a wave against the stone2 this wave is what we know4 ,the waves coming out are all we know4 ,in the same way the fashion of this wall is in my mind2 what is external nobody knows2 when ,i want to know it1 it has to become that material which ,i furnish2 ,i1 with my own mind1 have furnished the material for my eyes1 and the something which is outside is only the occasion1 the suggestion1 and upon that suggestion ,i project my mind1 and it takes the form of what ,i see4 ,the question is1 how do we all see the same things8 ,because we all have a part of this cosmic mind4 ,those who have mind will see the thing1 and those who have not will not see it4 ,this goes to show that since this universe has existed there has never been a want of mind1 of that one cosmic mind4 ,every human being1 every animal1 is also furnished out of that cosmic mind1 because it is always present and furnishing material for their formation4 ,,ii ,,prakriti ,,and ,,purusha ,we will take up the categories we have been discussing and come to the particulars4 ,if we remember we started with ,prakriti1 or ,nature4 ,this ,nature is called by the ,snkhya philosophers indiscrete or inseparate1 which is defined as perfect balance of the materials in it2 and it naturally follows that in perfect balance there cannot be any motion4 ,all that we see1 feel1 and hear is simply a compound of motion and matter4 ,in the primal state1 before this manifestation1 where there was no motion1 perfect balance1 this ,prakriti was indestructible1 because decomposition comes only with limitation4 ,again1 according to the ,snkhya1 atoms are not the primal state4 ,this universe does not come out of atoms1 they may be the secondary1 or tertiary state4 ,the original matter may compound into atoms1 which in turn compound into greater and greater things1 and as far as modern investigations go1 they rather point towards that4 ,for instance1 in the modern theory of ether1 if you say ether is also atomic1 that will not solve the proposition at all4 ,to make it clearer1 say that air is composed of atoms1 and we know that ether is everywhere1 interpenetrating1 omnipresent1 and these atoms are floating1 as it were1 in ether4 ,if ether again be composed of atoms1 there will still be some space between two atoms of ether4 ,what fills up that8 ,and again there will be another space between the atoms of that which fills up this space4 ,if you propose that there is another ether still finer you must still have something to fill that space1 and so it will be regressus in infinitum1 what the ,snkhya philosophers call anavasth1--never reaching a final conclusion4 ,so the atomic theory cannot be final4 ,according to the ,snkhyas this ,nature is omnipresent1 one omnipresent mass of ,nature in which are the causes of everything that exists4 ,what is meant by cause8 ,cause is the more subtle state of the manifested state1 the unmanifested state of that which becomes manifested4 ,what do you mean by destruction8 ,it is reverting to the cause1--the materials out of which a body is composed go back into their original state4 ,beyond this idea of destruction1 any idea such as annihilation1 is on the face of it absurd4 ,according to modern physical sciences1 it can be demonstrated that all destruction means that which ,kapila called ages ago 8reverting to the causal state40 ,going back to the finer form is all that is meant by destruction4 ,you know how it can be demonstrated in a laboratory that matter is indestructible4 ,those of you who have studied chemistry will know that if you burn a candle and put a caustic pencil inside a glass tube beneath the candle1 when the candle has burned away1 if you take the caustic pencil out of the tube and weigh it1 you will find that the pencil will weigh exactly its previous weight1 plus the weight of the candle1--the candle became finer and finer1 and went on to the caustic4 ,so that in this present stage of our knowledge1 if any man claims that anything becomes annihilated1 he is only making himself absurd4 ,it is only uneducated people who would advance such a proposition1 and it is curious that modern knowledge coincides with what those old philosophers taught4 ,the ancients proceeded in their inquiry by taking up mind as the basis2 they analyzed the mental part of this universe and came to certain conclusions1 while modern science is analyzing the physical part1 and it also comes to the same conclusions4 ,both analyses must lead to the same truth4 ,you must remember that the first manifestation of this ,prakriti in the cosmos is what the ,snkhyas called ,mahat4 ,we may call it universal intelligence1 the great principle2 that is the literal meaning4 ,the first manifestation of ,prakriti is this intelligence2 ,i would not translate it by self-consciousness1 because that would be wrong4 ,consciousness is only a part of this intelligence1 which is universal4 ,it covers all the grounds of consciousness1 sub-consciousness and super-consciousness4 ,in ,nature1 for instance1 certain changes are going on before your eyes which you see and understand1 but there are other changes so much finer that no human perception can catch them4 ,they are from the same cause1 the same ,mahat is making these changes4 ,there are other changes1 beyond the reach of our mind or reasoning1 all this series of changes is in this ,mahat4 ,you will understand it better when ,i come to the individual4 ,out of this ,mahat comes the universal egoism1 and these are both material4 ,there is no difference between matter and mind save in degree4 ,it is the same substance in finer or grosser form2 one changes into the other1 and this will exactly coincide with the modern physiological research1 and it will save you from a great deal of fighting and struggling to believe that you have a mind separate from the brain1 and all such impossible things4 ,this substance called ,mahat changes into the material egoism1 the fine state of matter1 and that egoism changes into two varieties4 ,in one variety it changes into the organs4 ,organs are of two kinds--organs of sensation and organs of reaction4 ,they are not the eyes or nose1 but something finer1 what you call brain centres1 and nerve centres4 ,this egoism becomes changed1 and out of this material are manufactured these centres and these nerves4 ,out of the same substance1 the egoism1 is manufactured a yet finer form1 the tanmtras1 fine particles of matter1 those for instance which strike your nose and cause you to smell4 ,you cannot perceive these fine particles1 you can only know that they are there4 ,these tanmtras are manufactured out of that egoism1 and out of these tanmtras1 or subtle matter1 is manufactured the gross matter1 air1 water1 earth1 and all the things that we see and feel4 ,i want to impress this on your mind4 ,it is very hard to grasp it1 because1 in ,western countries1 the ideas are so queer about mind and matter4 ,it is hard to take these impressions out of our brains4 ,i myself had a tremendous difficulty1 being educated in ,western philosophy in my childhood4 ,these are all cosmic things4 ,think of this universal extension of matter1 unbroken1 one substance1 undifferentiated1 which is the first state of everything1 and which begins to change just as milk becomes curd1 and it is changed into another substance called ,mahat1 which in one state manifests as intelligence and in another state as egoism4 ,it is the same substance1 and it changes into the grosser matter called egoism2 thus is the whole universe itself built1 as it were1 layer after layer2 first undifferentiated ,nature 7,avyaktam71 and that changes into universal intelligence 7,mahat71 and that again is changed into universal egoism 7,ahamkra71 and that changes into universal sensible matter4 ,that matter changes into universal sense-organs1 again changes into universal fine particles1 and these in turn combine and become this gross universe4 ,this is the cosmic plan1 according to the ,snkhyas1 and what is in the cosmos or macrocosm1 must be in the individual or microcosm4 ,take an individual man4 ,he has first a part of undifferentiated nature in him1 and that material nature in him becomes changed into mahat1 a small particle of the universal intelligence1 and that small particle of the universal intelligence in him becomes changed into egoism--a particle of the universal egoism4 ,this egoism in turn becomes changed into the sense-organs1 and out of these sense-organs come the tanmtras1 and out of them he combines and manufactures his world1 as a body4 ,i want this to be clear1 because it is the first stepping stone to ,vednta1 and it is absolutely necessary for you to know1 because this is the philosophy of the whole world4 ,there is no philosophy in the world that is not indebted to ,kapila1 the founder of this ,snkhya system4 ,pythagoras came to ,india and studied his philosophy and carried some of these ideas to the ,greeks4 ,later it formed the ,alexandrian school1 and still later formed the basis of ,gnostic philosophy4 ,it became divided into two parts2 one went to ,europe and ,alexandria1 and the other remained in ,india1 and became the basis of all ,hindu philosophy1 for out of it the system of ,vysa was developed4 ,this was the first rational system that the world saw1 this system of ,kapila4 ,every metaphysician in the world must pay homage to him4 ,i want to impress on your mind that as the great father of philosophy1 we are bound to listen to him1 and respect what he said4 ,this wonderful man1 most ancient of philosophers1 is mentioned even in the ,vedas4 ,how wonderful his perceptions were6 ,if there is any proof required of the power of the ,yogis to perceive things beyond the range of the ordinary senses1 such men are the proofs4 ,how could they perceive them8 ,they had no microscopes1 or telescopes4 ,how fine their perception was1 how perfect their analysis and how wonderful6 ,to revert again to the microcosm1 man4 ,as we have seen1 he is built on exactly the same plan4 ,first the nature is 8indiscrete0 or perfectly balanced1 then it becomes disturbed1 and action sets in and the first change produced by that action is what is called mahat1--intelligence4 ,now you see this intelligence in man is just a particle of the cosmic intelligence1--the ,mahat4 ,out of it comes self-consciousness1 and from this the sensory and the motor nerves1 and the finer particles out of which the gross body is manufactured4 ,i will here remark that there is one difference between ,schopenhauer and ,vednta4 ,schopenhauer says the desire1 or will1 is the cause of everything4 ,it is the will to exist that makes us manifest1 but the ,advaitists deny this4 ,they say it is the intelligence4 ,there cannot be a single particle of will which is not a reaction4 ,so many things are beyond will4 ,it is only a manufactured something out of the ego1 and the ego is a product of something still higher1 the intelligence1 and that is a modification of 8indiscrete0 ,nature1 or ,prakriti4 ,it is very important to understand this mahat in man1--the intelligence4 ,this intelligence itself is modified into what we call egoism1 and this intelligence is the cause of all these motions in the body4 ,this covers all the grounds of sub-consciousness1 consciousness and super-consciousness4 ,what are these three states8 ,the sub-conscious state we find in animals1 what we call instinct4 ,this is nearly infallible1 but very limited4 ,instinct almost never fails4 ,an animal instinctively knows a poisonous herb from an edible one1 but its instinct is limited to one or two things2 it works like a machine4 ,then comes the higher state of knowledge1 which is fallible1 makes mistakes often1 but has a larger scope1 although it is slow1 and this you call reason4 ,it is much larger than instinct1 but there are more dangers of mistake in reasoning than in instinct4 ,there is a still higher state of the mind1 the super-conscious1 which belongs only to the ,yogis1 men who have cultivated it4 ,this is as infallible as instinct1 and still more unlimited than reason4 ,it is the highest state4 ,we must remember that in man this mahat is the real cause of all that is here1 that which is manifesting itself in various ways1 covers the whole ground of sub-conscious1 conscious and super-conscious states1 the three states in which knowledge exists4 ,so in the ,cosmos1 this universal ,intelligence1 ,mahat1 exists as instinct1 as reason1 and as super-reason4 ,now comes a delicate question1 which is always being asked4 ,if a perfect ,god created the universe1 why is there imperfection in it8 ,what we call the universe is what we see1 and that is only this little plane of consciousness or reason1 and beyond that we do not see at all4 ,now the very question is an impossible one4 ,if ,i take up only a bit out of a mass and look at it1 it seems to be imperfect4 ,naturally4 ,the universe seems imperfect because we make it so4 ,how8 ,what is reason8 ,what is knowledge8 ,knowledge is finding associations4 ,you go into the street and see a man1 and know it is a man4 ,you have seen many men1 and each one has made an impression on your mind1 and when you now see this man1 you calmly refer to your store of impressions1 see many pictures of men there1 and you put this new one with the rest1 pigeon-hole it and are satisfied4 ,when a new impression comes and it has associations in your mind1 you are satisfied1 and this state of association is called knowledge4 ,knowledge is1 therefore1 pigeon-holing one experience with the already existing fund of experience1 and this is one of the great proofs that you cannot have any knowledge until you have already a fund in existence4 ,if you are without experience1 or if1 as some ,european philosophers think1 the mind is a tabula rasa1 it cannot get any knowledge1 because the very fact of knowledge is the recognition of the new by comparison with already existing impressions4 ,there must be a store ready to which to refer a new impression4 ,suppose a child is born into this world without such a fund1 it would be impossible for him to get any knowledge4 ,therefore the child must have been in a state in which he had a fund1 and so knowledge is eternally going on4 ,show me any way of getting out of this4 ,it is mathematical experience4 ,this is very much like the ,spencerian and other philosophies4 ,they have seen so far that there cannot be any knowledge without a fund of past knowledge4 ,they have drawn out the idea that the child is born with knowledge4 ,they say that the cause has entered the effect4 ,it comes in a subtle form in order to be developed4 ,these philosophers say that these impressions with which the child comes1 are not from the child's own past1 but were in his forefathers'2 that it is hereditary transmission4 ,very soon they are going to find this theory untenable1 and some of them are now giving hard blows to these ideas of heredity4 ,heredity is very good1 but incomplete4 ,it only explains the physical side4 ,how do you explain the influence of environment8 ,many causes produce one effect4 ,environment is one of the modifying causes4 ,on the other hand we in turn make our own environment1 because as our past was1 so we find our present4 ,in other words1 we are what we are here and now1 because of what we have been in the past4 ,you understand what is meant by knowledge4 ,knowledge is pigeon-holing a new impression with old impressions--recognizing a new impression4 ,what is meant by recognition8 ,finding its association with the similar impressions that we already have4 ,nothing further is meant by knowledge4 ,if that be the case1 it must be that we have to see the whole series of similars4 ,is it not8 ,suppose you take a pebble2 to find the association1 you have to see the whole series of pebbles similar to it4 ,but with the universe we cannot do that1 because in our reasoning we can only go after one perception of our universe1 and neither see on this side nor on that side1 and we cannot refer it to its association4 ,therefore the universe seems unintelligible1 because knowledge and reason are always finding associations4 ,this bit of the universe cut off by our consciousness is a startling new thing1 and we have not been able to find its associations4 ,therefore we are struggling with it1 and thinking it is so horrible1 so wicked1 and bad2--sometimes we think it is good1 but generally we think it is imperfect4 ,the universe will be known only when we find the associations4 ,we shall recognize them when we go beyond the universe and consciousness1 and then the universe will stand explained4 ,until we do that all our fruitless striving will never explain the universe1 because knowledge is the finding of similars1 and this conscious plane gives us only a partial view4 ,so with our idea of the universal ,mahat1 or what in our ordinary everyday language we call ,god4 ,all that we have of ,god is only one perception1 just as of the universe we see only one portion1 and all the rest is cut off and covered by our human limitation4 8,i1 the ,universal1 so great am ,i that even this universe is a part of me40 ,that is why we see ,god as imperfect1 and we can never understand ,him1 because it is impossible4 ,the only way to understand is to go beyond reason1 beyond consciousness4 8,when thou goest beyond the heard and hearing1 the thought and thinking1 then alone wilt thou come to truth40 7,bhagavad ,gita ,,ii4 #eb47 8,go thou beyond the ,scriptures1 because they teach only up to ,nature1 up to the three qualities40 7,gita ,,ii4 #de47 ,when we go beyond them we find the harmony1 not before4 ,so far it is clear that this macrocosm and microcosm are built on exactly the same plan1 and in this microcosm we know only one very small part4 ,we know neither the sub-conscious1 nor the super-conscious4 ,we know only the conscious4 ,if a man says 8,i am a sinner10 he is foolish1 because he does not know himself4 ,he is the most ignorant of men about himself2 one part only he knows1 because the fact of knowledge covers only one part of the 8mind-ground0 he is in4 ,so with this universe2 it is possible to know only one part through reasoning1 but ,nature comprises the whole of it1 the sub-conscious1 the conscious and the super-conscious1 the individual mahat and the universal ,mahat with all their subsequent modifications1 and these lie beyond reason4 ,what makes nature change8 ,we see that ,up to this point everything1 all ,prakriti1 is jad 7insentient74 ,it is working under law2 it is all compound and insentient4 ,mind1 intelligence1 and will1 all are insentient4 ,but they are all reflecting the sentiency1 the ,chit 7,intelligence7 of some ,being who is beyond all this1 and whom the ,snkhya philosophers call ,purusha4 ,this ,purusha is the unwitting cause of all these changes in ,nature--in the universe4 ,that is to say1 this ,purusha1 taking ,him in the universal sense1 is the ,god of the universe4 ,it is claimed that the will of the ,lord created the universe4 ,this is very good as a common daily expression1 but that is all4 ,how could it be will8 ,will is the third or fourth manifestation in ,nature4 ,many things exist before it1 and what created them8 ,will is a compound1 and everything that is a compound is a production out of ,nature4 ,will itself cannot create ,nature4 ,it is not a simple4 ,so to say that the will of the ,lord created the universe is illogical4 ,our will only covers a little portion of self-consciousness1 and moves our brain1 they say4 ,if it did you could stop the action of the brain1 but you cannot4 ,it is not the will4 ,who moves the heart8 ,it is not the will1 because if it were you could stop it or not at your will4 ,it is neither will that is working your body1 nor that is working the universe4 ,but it is something of which will itself is one of the manifestations4 ,this body is being moved by the power of which will is only a manifestation in one part4 ,so in the universe there is will1 but that is only one part of the universe4 ,the whole of the universe is not guided by will1 that is why we do not find the explanation in will4 ,suppose ,i take it for granted that the will is moving the body1 and then ,i begin to fret and fume4 ,it is my fault1 because ,i had no right to take it for granted that it was will4 ,in the same way1 if ,i take the universe and think it is will that moves it and then find things that do not coincide1 it is my fault4 ,this ,purusha is not will1 neither can it be intelligence1 because intelligence itself is a compound4 ,there cannot be any intelligence without some sort of matter4 ,in man1 this matter takes the form which we call brain4 ,wherever there is intelligence there must be matter in some form or other4 ,but that intelligence itself is a compound4 ,what then is this ,purusha8 ,it is neither intelligence nor buddhi 7will71 but yet it is the cause of both these2 it is ,his presence that sets them all vibrating and combining4 ,purusha may be likened to some of these substances which by their mere presence promote chemical reaction1 as in the case of cyanide of potassium which is added when gold is being smelted4 ,the cyanide of potassium remains separate and unaffected1 but its presence is absolutely necessary to the success of the process4 ,so with the ,purusha4 ,it does not mix with ,nature3 it is not ,intelligence1 or ,mahat1 or any one of these1 but the ,self1 the ,pure1 the ,perfect4 8,i am the ,witness1 and through ,my witnessing1 ,nature is producing all that is sentient and all that is insentient40 7,gita ,,ix4 #aj47 ,what is this sentiency in ,nature8 ,the basis of sentiency is in the ,purusha1 is the nature of the ,purusha4 ,it is that which cannot be spoken1 but which is the material of all that we call knowledge4 ,this ,purusha is not consciousness1 because consciousness is a compound1 but whatever is light and goodness in this consciousness belongs to ,it4 ,sentiency is in the ,purusha1 but the ,purusha is not intelligent1 not knowing1 it is knowledge itself4 ,the ,chit in the ,purusha1 plus ,prakriti1 is what is known to us as intelligence and consciousness4 ,whatever is pleasure and happiness and light in the universe belongs to the ,purusha1 but it is a compound because it is that ,purusha plus ,nature4 8,wherever there is any happiness1 wherever there is any bliss1 there is one spark of that immortality1 which is ,purusha40 ,this ,purusha is the great attraction of the universe1 untouched by1 and unconnected with the universe1 yet it attracts the whole universe4 ,you see a man going after gold1 because therein is a spark of the ,purusha1 even though he knows it not4 ,when a man desires children1 or a woman a husband1 what is the attracting power8 ,that spark of ,purusha behind the child or wife1 behind everything4 ,it is there1 only overlaid with matter4 ,nothing else can attract4 8,in this world of insentiency that ,purusha alone is sentient40 ,this is the ,purusha of the ,snkhyas4 ,as such it necessarily follows that this ,purusha must be omnipresent4 ,that which is not omnipresent must be limited4 ,all limitations are caused2 that which is caused must have beginning and end4 ,if the ,purusha is limited it will die1 will not be final1 will not be free1 but will have been caused4 ,therefore if not limited1 it is omnipresent4 ,according to ,kapila there are many ,purushas1 not one4 ,an infinite number of them1 you are one1 ,i am one1 each is one2 an infinite number of circles1 each one infinite1 running through this universe4 ,the ,purusha is neither born nor dies4 ,it is neither mind nor matter1 and the reflex from it is all that we know4 ,we are sure if it be omnipresent it knows neither death nor birth4 ,nature is casting her shadow upon it1 the shadow of birth and death1 but it is by its own nature eternal4 ,so far we have found the theory of ,kapila wonderful4 ,next we will have to take up the proofs against it4 ,so far the analysis is perfect1 the psychology cannot be controverted4 ,there is no objection to it4 ,we will ask of ,kapila the question3 ,who created ,nature8 and his answer will be that ,nature 7,prakriti7 is uncreate4 ,he also says that the ,purusha is omnipresent and that of these ,purushas there is an infinite number4 ,we shall have to controvert this last proposition1 and find a better solution1 and by so doing we shall come to the ground taken by ,vednta4 ,our first doubt will be how there can be these two infinites4 ,then our argument will be that it is not a perfect generalization1 and that therefore we have not found a perfect solution4 ,and then we shall see how the ,vedantists find their way out of all these difficulties and reach a perfect solution4 ,yet all the glory really belongs to ,kapila4 ,it is very easy to give a finish to a building that is nearly complete4 ,,iii ,s,,nkhya ,,and ,,advaita ,i will give you first a resum of the ,snkhya philosophy1 through which we have been going1 because in this lecture we want to find where its defects are1 and where ,vednta comes in as supplementary to these defects4 ,you must remember that according to the ,snkhya philosophy1 ,nature is causing all these manifestations which we call thought and intellect1 reason1 love1 hatred1 touch1 taste2 that everything is from ,nature4 ,this ,nature consists of three sorts of elements1 one called ,sattva1 another ,rajas1 and the third ,tamas4 ,these are not qualities1 but the materials out of which the whole universe is being evolved1 and at the beginning of a cycle they remain in equilibrium4 ,when creation comes this equilibrium is disturbed and these elements begin to combine and recombine1 and manifest as the universe4 ,the first manifestation of this is what the ,snkhya calls the ,mahat 7universal ,intelligence71 and out of that comes consciousness4 ,and out of consciousness is evolved ,manas 7universal ,mind74 ,out of this consciousness are also evolved the organs of the senses1 and the tanmtras1--sound particles1 touch particles1 taste particles1 and so forth4 ,all fine particles are evolved from this consciousness1 and out of these fine particles come the gross particles which we call matter4 ,after the tanmtras 7those particles which cannot be seen1 or measured7 come the gross particles which we can feel and sense4 ,the chitta 78mind-stuff07 in its three-fold functions of intellect1 consciousness and mind1 is working and manufacturing the forces called prnas4 ,these prnas have nothing to do with breath1 you must at once get rid of that idea4 ,breath is one effect of the ,prna 7universal ,energy74 ,by these prnas are meant the nervous forces that are governing and moving the whole body1 which are manifesting themselves as thought1 and as the various functions of the body4 ,the foremost and the most obvious manifestation of these prnas is the breathing motion4 ,if it were caused by air1 a dead man would breathe4 ,the prna acts upon the air1 and not air upon it4 ,these prnas are the vital forces which manipulate the whole body1 and they in turn are manipulated by the mind and the indriyas 7the two kinds of organs74 ,so far so good4 ,the psychology is very clear and most precise1 and just think of the age of it1 the oldest rational thought in the world6 ,wherever there is any philosophy or rational thought1 it owes something to ,kapila4 ,wherever there is any attempt at psychology1 or philosophy1 there is some indebtedness to the great father of this thought1 to this man ,kapila4 ,so far we see that this psychology is wonderful1 but we shall have to differ with it on some points1 as we go on4 ,we find that the principal idea on which ,kapila works is evolution4 ,he makes one thing evolve out of another1 because his very definition of causation is 8the effect is the cause reproduced in another form10 and because the whole universe1 so far as we see it1 is progressive and evolving4 ,this whole universe must have evolved out of some material1 out of ,prakriti or ,nature4 ,therefore this ,nature cannot be essentially different from its cause1 only when it takes form it becomes limited4 ,the material itself is without form4 ,but according to ,kapila1 from undifferentiated nature down to the last stage of differentiation1 none of these is the same as ,purusha1 the 8,enjoyer10 or 8,enlightener40 ,just as a lump of clay1 so is a mass of mind1 or the whole universe4 ,by itself it has no light1 but we find reason and intelligence in it1 therefore there must be some ,existence behind it1 behind the whole of ,nature1 whose light is percolating through it and appearing as ,mahat and consciousness and all these various things1 and this ,existence is what ,kapila calls the ,purusha1 the tman or ,self of the ,vedantist4 ,according to ,kapila1 the ,purusha is a simple factor1 not a compound4 ,it is immaterial1 the only one that is immaterial1 whereas all the various manifestations are material4 ,the ,purusha alone knows4 ,suppose ,i see a blackboard1 first the external instruments will bring that sensation to the organ 7to the indriya according to ,kapila71 from the organ it will go to the mind and make an impression2 the mind will cover it up with another factor1--consciousness1 and will present it to the buddhi 7intelligence71 but buddhi cannot act2 it is the ,purusha behind that acts4 ,these are all its servants1 bringing the sensation to ,it1 and ,it gives the orders1 and the buddhi reacts4 ,the ,purusha is the ,enjoyer1 the ,perceiver1 the real ,one1 the ,king on his throne1 the ,self of man1 and ,it is immaterial4 ,because ,it is immaterial1 it necessarily follows that ,it must be infinite1 ,it cannot have any limitation whatever4 ,so each one of these purushas is omnipresent1 each is all-pervading1 but can act only through fine and gross manifestations of matter4 ,the mind1 the self-consciousness1 the organs and the vital forces compose what is called the fine body1 or what in ,christian philosophy is called the 8spiritual body0 of man4 ,it is this body that comes to reward or punishment1 that goes to the different heavens2 that incarnates and reincarnates2 because we see from the very beginning that the going and coming of the soul 7,purusha7 is impossible4 ,motion means going and coming1 and that which goes from one place to another cannot be omnipresent4 ,it is this linga-sarira 7subtle body7 which comes and goes4 ,thus far we see from ,kapila's psychology that the soul is infinite1 and that the soul is the only principle that is not an evolution of ,nature4 ,it is the only one that is outside of ,nature1 but ,it has apparently got bound by ,nature4 ,this ,nature is around the ,purusha and ,it has identified ,itself with ,nature4 ,it thinks 8,i am the linga-sarira10 ,it thinks 8,i am the gross matter1 the gross body10 and as such is enjoying pleasure and pain2 but these do not really belong to the soul1 they belong to this linga-sarira1 and to the gross body4 ,when certain nerves are hurt we feel pain4 ,we recognize that immediately4 ,if the nerves in our fingers were dead we could cut the fingers and not feel it4 ,so pleasure and pain belong to the nerve-centres4 ,suppose my organ of sight is destroyed1 ,i do not feel pleasure or pain from color1 although my eyes are there4 ,so it is obvious that pleasure and pain do not belong to the soul4 ,they belong to the mind and the body4 ,the soul has neither pleasure nor pain2 it is the ,witness of everything1 the eternal ,witness of things that are going on1 but it takes no fruits from any work4 8,as the sun is the cause of sight in every eye1 yet is not itself affected by the defects in any eye2 as a piece of crystal appears red when red flowers are placed before it1 so this ,purusha appears to be affected by pleasure or pain from the reflection cast upon ,it by ,nature1 but it remains ever unchanged40 ,the nearest way to describe ,its state is that it is meditation4 ,this meditative state is that in which you approach nearest to the ,purusha4 ,thus we see why the meditative state is always called the highest state by the ,yogi1 neither a passive nor an active state1 but the meditative state4 ,this is the ,snkhya philosophy4 ,next1 the ,snkhyas say that this manifestation of ,nature is for the soul1 all the combinations are for something outside of ,nature4 ,so these combinations which we call ,nature1 these constant changes are going on for the enjoyment of the soul1 for its liberation1 that it may gain all this experience from the lowest to the highest1 and when it has gained it1 the soul finds that it never was in ,nature4 ,it was entirely separate1 and it finds that it is indestructible1 that it neither goes nor comes1 that going to heaven and being born again were in ,nature and not in the soul4 ,so the soul becomes free4 ,all of ,nature is working for the enjoyment and experience of the soul4 ,it is getting this experience in order to reach the goal1 and that goal is freedom4 ,these souls are many1 according to the ,snkhya philosophy4 ,there is an infinite number of souls4 ,and the other conclusion is that there is no ,god1 as the ,creator of the universe4 ,nature herself is sufficient to produce all these forms4 ,god is not necessary1 say the ,snkhyas4 ,now we shall have to contest these three positions of the ,snkhyas4 ,first that intelligence or anything of that sort does not belong to the soul1 but that it belongs entirely to ,nature2 the soul being simply qualitiless1 colorless4 ,the second point is that there is no ,god1 but ,vednta will show that without a ,god there cannot be any explanation whatever4 ,thirdly1 we shall have to contend that there cannot be many souls1 that there cannot be an infinite number1 that there is only ,one ,soul in the universe1 and that ,one is appearing as many4 ,we will take the first proposition1 that intelligence and reason belong entirely to ,nature1 and not to the soul4 ,the ,vednta says that the soul is in its essence ,existence-,knowledge-,bliss2 but we agree with the ,snkhyas that all that they call intelligence is a compound4 ,for instance1 let us look at our perceptions4 ,we remember that the chitta 7or the 8mind-stuff07 is what is combining all these things1 and upon which all these impressions are made1 and from which reactions come4 ,suppose there is something outside4 ,i see the blackboard4 ,how does the knowledge come8 ,the blackboard itself is unknown1 ,i can never know it4 ,it is what the ,german philosophers call the 8thing in itself40 ,that blackboard1 that 8,x10 is acting on my mind1 and the chitta reacts4 ,the chitta is like a lake2 throw a stone upon it1 and as soon as the stone strikes it a reactionary wave comes towards the stone4 ,this wave is what you really know4 ,and this wave is not like the stone at all1 it is a wave4 ,so that blackboard1 8,x10 is the stone which strikes the mind and the mind throws up a wave towards that object which strikes it1 and this wave which is thrown towards it is what we call the blackboard4 ,i see you4 ,you as reality are unknown and unknowable4 ,you are 8,x0 and you act upon my mind1 and the mind throws a wave towards the point from which the action came1 and that wave is what ,i call ,mr4 or ,mrs4 ,so-and-,so4 ,there are two elements in this1 one from inside and the other from outside1 and the combination of these two1 8,x0 plus mind1 is our external universe4 ,all knowledge is by reaction4 ,in the case of a whale it has been determined by calculation how long after its tail is struck1 its mind reacts upon the tail and the tail feels the pain4 ,take the case of the pearl oyster1 in which the pearl is formed by the oyster throwing its own juice around the grain of sand that enters the shell and irritates him4 ,there are two things which cause the pearl4 ,first the oyster's own juice1 and second the blow from outside4 ,so this table is 8,x0 plus my mind4 ,the very attempt to know it will be made by the mind2 therefore the mind will give some of its own substance to enable it to understand1 and when we understand it1 it has become a compound thing1--8,x0 plus the mind4 ,similarly in internal perception2 when we want to know ourselves4 ,the real ,self1 which is within us1 is also unknown and unknowable4 ,let us call it 8,y40 ,when ,i want to know myself as ,mr4 ,so-and-,so it is 8,y0 plus the mind4 ,that 8,y0 strikes a blow on the mind1 and when ,i want to know myself ,i must throw a blow upon the mind also4 ,so our whole world is 8,x0 plus mind 7the external world71 and 8,y0 plus mind 7the internal world74 ,we shall see later how this ,advaitist idea can be demonstrated mathematically4 8,x0 and 8,y0 are simply the algebraic unknown quantities4 ,we have seen that all knowledge is a combination1 and this world1 the universe1 is a combination1 and intelligence is similarly a combination4 ,if it is internal intelligence it is 8,y0 plus the mind1 if an external object1 it is 8,x0 plus the mind4 ,knowledge is a combination of 8,y0 plus the mind and matter is a combination of 8,x0 plus the mind4 ,we first take the internal group4 ,intelligence which we see in ,nature cannot be wholly in ,nature1 because intelligence itself is a compound of 8,y0 plus the mind4 8,y0 comes from the ,self4 ,so the intelligence that we know is a compound of the power of the light of the soul plus nature4 ,similarly1 the existence which we know must be a compound of 8,x0 plus the mind4 ,we find therefore that in these three factors1 ,i exist1 ,i know and ,i am blessed1 the idea that ,i have no want1 which comes from time to time1 is the central idea1 the grand basic idea of our life1 and when it becomes limited1 and becomes a compound1 we think it happiness and misery4 ,these factors manifest as existence phenomenal1 knowledge phenomenal1 and love phenomenal4 ,every man exists1 and every man must know1 and every man is made for bliss4 ,he cannot help it4 ,so through all existence2 animals and plants1 from the lowest to the highest existence1 all must love4 ,you may not call it love2 but they must all exist1 must all know and must all love4 ,so this existence which we know is a compound of 8,x0 and the mind1 and knowledge also is a compound of that 8,y0 inside plus mind1 and that love also is a compound of that 8,y0 and mind4 ,therefore these three factors which come from inside and are combining themselves with the external things to manufacture phenomenal existence1 knowledge and love1 are called by the ,vedantists 8,existence ,absolute1 ,knowledge ,absolute1 ,bliss ,absolute40 ,that ,absolute ,existence which is limitless1 which is unmixed1 uncombined1 which knows no change1 is the free soul1 and that ,real ,existence1 when it gets mixed up1 muddled up1 as it were1 with the elements of ,nature is what we call human existence4 ,it is limited and manifests as plant life1 animal life1 human life1 just as infinite space is apparently limited by the walls of this room1 or by any other enclosure4 ,that ,knowledge ,absolute means not the knowledge we know1 not intelligence1 not reason1 not instinct1 but that which when it becomes manifested we call by these names4 ,when that ,knowledge ,absolute becomes limited we call it intuition1 and when it becomes still more limited we call it reason1 instinct1 etc4 ,that ,knowledge ,absolute is ,vijnna4 ,the nearest translation of it is 8all-knowingness40 ,there is no combination in it4 ,it is the nature of the soul4 ,that ,bliss ,absolute when it becomes limited we call love1 attraction for the gross body1 or the fine bodies1 or for ideas4 ,these are but distorted manifestations of this blessedness which is not a quality of the soul1 but the essence1 the inherent nature of the soul4 ,absolute ,existence1 ,absolute ,knowledge1 and ,absolute ,blessedness are not qualities of the soul1 but its essence2 there is no difference between them and the soul4 ,and the three are one2 we see the one thing in three different lights4 ,they are beyond all knowledge and by their reflection ,nature appears to be intelligent4 ,it is that eternal ,knowledge ,absolute of the ,self percolating through the mind of man that becomes our reason and intelligence4 ,it varies according to the medium through which it is shining4 ,there is no difference as soul between me and the lowest animal1 only his brain is a poorer medium through which the knowledge shines1 and we call it instinct4 ,in man the brain is much finer1 so the manifestation is much clearer1 and in the highest man it has become entirely clear1 like a piece of glass4 ,so with existence2 this existence which we know1 this limited bit of existence is simply a reflection of that ,existence ,absolute which is the nature of the soul4 ,so with bliss2 that which we call love or attraction is but the reflection of the eternal blessedness of the ,self1 because with these manifestations come limitations1 but the unmanifested1 the natural1 essential existence of the soul is unlimited1 to that blessedness there can be no limit4 ,but in human love there are limitations4 ,i may love you one day1 ,i may cease to love you the next4 ,my love increases one day1 decreases the next1 because it is only a limited manifestation4 ,the first thing therefore that we find against ,kapila is that he conceives the soul to be a mere qualitiless1 colorless1 inactive something4 ,vednta teaches that it is the essence of all ,existence1 ,knowledge1 and ,bliss2 infinitely higher than all knowledge that we know1 infinitely more blessed than any human love that we can think of1 infinitely existing4 ,the soul never dies4 ,death and birth are simply unthinkable in connection with the ,self1 because it is ,existence ,absolute4 ,the second point where we will contend with ,kapila is with regard to his idea of ,god4 ,just as this series of limited manifestations of ,nature1 beginning with the individual intellect and ending with the individual body1 requires the ,self behind as the ruler and governor on the throne1 so in the ,cosmos1 we must enquire what the universal ,intelligence1 the universal ,mind1 the universal fine and gross materials have as their ruler and governor8 ,how will that series become complete without one universal ,self behind it as its ruler and governor8 ,if we deny that there is a universal governor1 we must deny there is a soul behind the lesser series1 because the whole universe is a repetition of the same plan4 ,when we know one lump of clay we know the nature of all clay4 ,if we can analyze one human being1 we shall have analyzed the whole universe1 because it is all built on the same plan4 ,therefore if it be true that behind this individual series there stands one who is beyond all nature1 who is not composed of materials1 the purusha1 the very same logic will apply to this universe1 and this universe too will require such a ,soul4 ,the ,universal ,soul which is behind the modifications of ,nature is called by ,vednta ,isvara1 the ,supreme ,ruler1 ,god4 ,now comes the more difficult point to fight4 ,there can be but one ,soul4 ,to begin with1 we can give the ,snkhyas a good blow by taking up their theories and proving that each soul must be omnipresent1 because it is not composed of anything4 ,everything that is limited must be limited by something else4 ,here is the existence of the table4 ,its existence is circumscribed by many things1 and we find that every limitation presupposes some limiting thing4 ,if we think of space1 we have to think of it as a little circle1 but beyond that is more space4 ,we cannot imagine a limited space in any other way4 ,it can only be understood and perceived through the infinite4 ,to perceive the finite1 in every case we must apprehend the infinite2 both stand or fall together4 ,when you think of time1 you have also to think of time beyond any particular period of time4 ,the latter is limited time and the larger is unlimited time4 ,wherever you endeavor to perceive the finite1 you will find it impossible to separate it from the infinite4 ,if this be the case1 we shall prove thereby that this ,self must be infinite1 omnipresent4 ,then comes a fine question4 ,can the omnipresent1 the infinite be two8 ,suppose there are two infinites1 one will limit the other4 ,suppose there are two infinites1--,a and ,b2 the infinite 8,a0 limits the infinite 8,b10 because the infinite 8,b0 you can say is not the infinite 8,a10 and the infinite 8,a0 it can be said is not the infinite 8,b40 ,therefore there can be but one infinite4 ,secondly1 the infinite cannot be divided4 ,infinity divided into any number of parts must still be infinity1 for it cannot be separated from itself4 ,suppose there is an infinite ocean of water1 could you take up one drop from there8 ,if you could1 that ocean would no longer be infinite1 that drop would limit it4 ,the infinite cannot be divided by any means4 ,but there are stronger proofs that the ,self is ,one4 ,not only so1 but that the whole universe is one4 ,we will once more take up our 8,x0 and 8,y04 ,we have shown how what we call the external world is 8,x0 plus mind1 and the internal world 8,y0 plus mind4 8,x0 and 8,y0 are both unknown quantities1 unknown and unknowable4 ,what is the mind8 ,the mind is the 8time1 space and causation40 ,this idea is the nature of the mind4 ,you can never think without time1 you can never conceive of anything without space1 and you can never imagine anything without causation4 ,these three are the forms in which both 8,x0 and 8,y0 are caught1 and which become the mind4 ,beyond that there is nothing to the mind4 ,take off these three forms which of themselves do not exist1--what remains8 ,it is all one2 8,x0 and 8,y0 are one4 ,it is only this mind1 this form1 that has limited them apparently1 and made them differ as internal and external world4 8,x0 and 8,y0 are both unknown and unknowable4 ,we cannot attribute any quality to them4 ,as such they are both the same4 ,that which is qualitiless and attributeless and absolute must be one4 ,there cannot be two absolutes4 ,when there are no qualities there can be only ,one4 8,x0 and 8,y0 are both without qualities because they take qualities only in the mind1 therefore this 8,x0 and 8,y0 are one4 ,the whole universe is ,one4 ,there is only ,one ,self in the universe1 only ,one ,existence1 and that ,one ,existence1 when it is passing through the forms of time1 space and causation1 is called buddhi1 fine matter1 gross matter1 etc4 ,all physical and mental forms1 everything in the universe is that ,one1 appearing in various ways4 ,when a little bit of it gets into this network of time1 space and causation1 it apparently takes forms2 remove the network and it is all ,one4 ,this whole universe is all one1 and is called in the ,advaitist philosophy ,brahman4 ,brahman appearing behind the universe is called ,god2 appearing behind the little universe--the microcosm1 is the soul4 ,this very 8,self0 or tman therefore is ,god in man4 ,there is only one ,purusha1 and ,he is called ,god1 and when ,god and man are analyzed they are one4 ,the universe is you yourself1 the unbroken you2 you are throughout this universe4 8,in all hands you work1 through all mouths you eat1 through all nostrils you breathe1 through all minds you think40 ,the whole universe is you2 this universe is your body2 you are the universe1 both formed and unformed4 ,you are the soul of the universe1 its body also4 ,you are ,god1 you are the angels1 you are man1 you are the animals1 you are the plants1 you are the minerals1 you are everything2 all manifestation is you4 ,whatever exists is you--the real 8,you0--the one undivided ,self--not the little1 limited personality that you have been regarding as yourself4 ,the question now arises1--how have you1 that ,infinite ,being1 broken into parts1 become ,mr4 ,so-and-,so1 and the animals and so on8 ,the answer is that all this division is only apparent4 ,we know that the infinite cannot be divided1 therefore this idea that you are a part has no reality1 and never will have3 and this idea that you are ,mr4 ,so-and-,so was never true at any time2 it is but a dream4 ,know this and be free4 ,that is the ,advaitist conclusion4 8,i am neither the mind1 nor the body1 nor am ,i the organs2 ,i am ,existence-,knowledge-,bliss ,absolute2 ,i am ,he1 ,i am ,he10 ,this is knowledge1 and everything besides this is ignorance4 ,everything that is1 is but ignorance1 the result of ignorance4 ,where is knowledge for me1 for ,i am knowledge itself6 ,where is life for me1 for ,i am life itself6 ,life is a secondary manifestation of my nature4 ,i am sure ,i live1 for ,i am life1 the one ,being1 and nothing exists except through me1 and in me1 and as me4 ,i am manifested through elements1 but ,i am the one free4 ,who seeks freedom8 ,nobody seeks freedom4 ,if you think that you are bound1 you remain bound2 you make your own bondage4 ,if you realize that you are free1 you are free this moment4 ,this is knowledge1 knowledge of freedom4 ,freedom is the goal of all ,nature4 ,,iv ,,the ,,free ,,soul ,we have seen that the analysis of the ,snkhyas stops with the duality of existence1 ,nature and souls4 ,there are an infinite number of souls1 which1 being simple1 cannot die1 and must therefore be separate from ,nature4 ,nature in itself changes and manifests all these phenomena1 and the soul1 according to the ,snkhyas is inactive4 ,it is a simple by itself1 and ,nature works out all these phenomena for the liberation of the soul1 and liberation consists in the soul discriminating that it is not ,nature4 ,at the same time we have seen that the ,snkhyas were bound to admit that every soul was omnipresent4 ,being a simple the soul cannot be limited1 because all limitation comes either through time1 space1 or causation4 ,the soul being entirely beyond these cannot have any limitation4 ,to have limitation one must be in space1 which means the body1 and that which is body must be in ,nature4 ,if the soul had form1 it would be identified with ,nature2 therefore the soul is formless1 and that which is formless cannot be said to exist here1 there1 or anywhere4 ,it must be omnipresent4 ,beyond this the ,snkhya philosophy does not go4 ,the first argument of the ,vedantists against this is that this analysis is not a perfect one4 ,if this ,nature be a simple1 and the soul is also a simple1 there will be two simples1 and all the arguments that apply in the case of the soul to show that it is omnipresent1 will apply in the case of ,nature1 and ,nature too will be beyond all time1 space1 and causation1 and as the result there will be no change or manifestation4 ,then will come the difficulty of having two simples1 or two absolutes1 which is impossible4 ,what is the solution of the ,vedantist8 ,his solution is that1 just as the ,snkhyas say1 it requires some sentient being as the motive power behind1 which makes the mind think and ,nature work1 because ,nature in all its modifications1 from gross matter up to ,mahat 7,intelligence7 is simply insentient4 ,now1 says the ,vedantist1 this sentient being which is behind the whole universe is what we call ,god1 and consequently this universe is not different from ,him4 ,it is ,he ,himself who has become this universe4 ,he not only is the instrumental cause of this universe1 but also the material cause4 ,cause is never different from effect1 the effect is but the cause reproduced in another form4 ,we see that every day4 ,so this ,being is the cause of ,nature4 ,all the forms and phases of ,vednta1 either dualistic1 or qualified-monistic1 or monistic1 first take this position1--that ,god is not only the instrumental but also the efficient cause of this universe1 that everything which exists is ,he4 ,the second step in ,vednta is that these souls are also a part of ,god1 one spark of that ,infinite ,fire4 8,as from a mass of fire millions of small particles fly1 even so from this ,ancient ,one have come all these souls40 ,so far so good1 but it does not yet satisfy4 ,what is meant by a part of the ,infinite8 ,the ,infinite is indivisible2 there cannot be parts of the ,infinite4 ,the ,absolute cannot be divided4 ,what is meant therefore that all these sparks are from ,him8 ,the ,advaitist1 the non-dualistic ,vedantist1 solves the problem by maintaining that there is really no part2 that each soul is really not a part of the ,infinite1 but actually is the ,infinite ,brahman4 ,then how can there be so many8 ,the sun reflected from millions of globules of water appears to be millions of suns1 and in each globule is a miniature picture of the sun-form2 so all these souls are but reflections and not real4 ,they are not the real 8,i0 which is the ,god of this universe1 the one undivided ,being of the universe4 ,and all these little different beings1 men and animals1 etc41 are but reflections1 and not real4 ,they are simply illusory reflections upon ,nature4 ,there is but one ,infinite ,being in the universe1 and that ,being appears as you and as ,i1 but this appearance of division is after all delusion4 ,he has not been divided1 but only appears to be divided4 ,this apparent division is caused by looking at ,him through the network of time1 space1 and causation4 ,when ,i look at ,god through the network of time1 space1 and causation1 ,i see ,him as the material world4 ,when ,i look at ,him from a little higher plane1 yet through the same network1 ,i see ,him as an animal1 a little higher as a man1 a little higher as a god1 but yet ,he is the ,one ,infinite ,being of the universe1 and that ,being we are4 ,i am ,that1 and you are ,that4 ,not parts of ,it1 but the whole of ,it4 8,it is the ,eternal ,knower standing behind the whole phenomena2 ,he ,himself is the phenomena40 ,he is both the subject and the object1 ,he is the 8,i0 and the 8,you40 ,how is this8 8,how to know the knower80 ,the ,knower cannot know himself4 ,i see everything but cannot see myself4 ,the ,self1 the ,knower1 the ,lord of all1 the ,real ,being1 is the cause of all the vision that is in the universe1 but it is impossible for ,him to see ,himself or know ,himself1 excepting through reflection4 ,you cannot see your own face excepting in a mirror1 and so the ,self cannot see its own nature until it is reflected1 and this whole universe therefore is the ,self trying to realize ,itself4 ,this reflection is thrown back first from the protoplasm1 then from plants and animals1 and so on and on from better and better reflectors1 until the best reflector1--the perfect man1--is reached4 ,just as a man who1 wanting to see his face1 looks first in a little pool of muddy water1 and sees just an outline4 ,then he comes to clearer water1 and sees a better image1 then to a piece of shining metal1 and sees a still better image1 and at last to a looking-glass1 and sees himself reflected as he is4 ,therefore the perfect man is the highest reflection of that ,being1 who is both subject and object4 ,you now find why man instinctively worships everything1 and how perfect men are instinctively worshipped as ,god in every country4 ,you may talk as you like1 but it is they who are bound to be worshipped4 ,that is why men worship ,incarnations1 such as ,christ or ,buddha4 ,they are the most perfect manifestations of the eternal ,self4 ,they are much higher than all the conceptions of ,god that you or ,i can make4 ,a perfect man is much higher than such conceptions4 ,in him the circle becomes complete2 the subject and the object become one4 ,in him all delusions go away and in their place comes the realization that he has always been that perfect ,being4 ,how came this bondage then8 ,how was it possible for this perfect ,being to degenerate into the imperfect8 ,how was it possible that the free became bound8 ,the ,advaitist says he was never bound1 but was always free4 ,various clouds of various colors come before the sky4 ,they remain there a minute and then pass away4 ,it is the same eternal blue sky stretching there forever4 ,the sky never changes2 it is the cloud that is changing4 ,so you are always perfect1 eternally perfect4 ,nothing ever changes your nature1 or ever will4 ,all these ideas that ,i am imperfect1 ,i am a man1 or a woman1 or a sinner1 or ,i am the mind1 ,i have thought1 ,i will think1 all are hallucinations2 you never think1 you never had a body2 you never were imperfect4 ,you are the blessed ,lord of this universe1 the one ,almighty ruler of everything that is and ever will be1 the one mighty ruler of these suns and stars and moons and earths and plants1 and all the little bits of our universe4 ,it is through you the sun shines1 and the stars shed their lustre1 and the earth becomes beautiful4 ,it is through your blessedness that they all love and are attracted to each other4 ,you are in all1 and you are all4 ,whom to avoid1 and whom to take8 ,you are the all in all4 ,when this knowledge comes delusion immediately vanishes4 ,i was once travelling in the desert in ,india4 ,i travelled for over a month and always found the most beautiful landscapes before me1 beautiful lakes and all that4 ,one day ,i was very thirsty and ,i wanted to have a drink at one of these lakes1 but when ,i approached that lake it vanished4 ,immediately with a blow came into my brain the idea that this was a mirage about which ,i had read all my life1 and then ,i remembered and smiled at my folly1 that for the last month all the beautiful landscapes and lakes ,i had been seeing were this mirage1 but ,i could not distinguish them then4 ,the next morning ,i again began my march2 there was the lake and the landscape1 but with it immediately came the idea1 8,this is a mirage40 ,once known it had lost its powers of illusion4 ,so this illusion of the universe will break one day4 ,the whole of this will vanish1 melt away4 ,this is realization4 ,philosophy is no joke or talk4 ,it will be realized2 this body will vanish1 this earth and everything will vanish1 this idea that ,i am the body1 or the mind1 will for some time vanish1 or if the ,karma is ended it will disappear never to come back2 but if one part of the ,karma remains1--as a potter's wheel after the potter has finished the pot1 will sometimes go on from the past momentum--so this body1 when this delusion has vanished altogether1 will go on for some time4 ,again this world will come1 men and women and animals will come1 just as the mirage came the next day1 but not with the same force1 along with it will come the idea that ,i know its nature now1 and it will cause no bondage1 no more pain1 nor grief1 nor misery4 ,whenever anything miserable will come1 the mind will be able to say1 8,i know you as hallucination40 ,when a man has reached that state he is called jivan mukta1 8living free10 free even while living4 ,the aim and end in this life for the ,jnna ,yogi is to become this jivan mukta1 living freedom4 ,he is jivan mukta who can live in this world without being attached4 ,he is like the lotus leaves in water1 which are never wet by the water4 ,he is the highest of human beings1 nay1 the highest of all beings1 for he has realized his identity with the ,absolute1 he has realized that he is one with ,god4 ,so long as you think you have the least difference from ,god1 fear will seize you1 but when you have known that you are ,he1 that there is no difference1 entirely no difference1 that you are ,he1 all of ,him1 and the whole of ,him1 all fear ceases4 8,there who sees whom8 ,who worships whom8 ,who talks to whom8 ,who hears whom8 ,where one sees another1 where one talks to another1 where one hears another1 it is in law4 ,where none sees none1 where none speaks to none that is the highest1 that is the great1 that is the ,brahman40 ,being ,that1 you are always ,that4 ,what will become of the world then8 ,what good shall we do to the world8 ,such questions do not arise4 8,what becomes of my gingerbread if ,i become old80 says the baby4 8,what becomes of my marbles if ,i grow1 so ,i will not grow10 says the boy4 8,what will become of my dolls if ,i grow old80 says the little child4 ,it is the same question in connection with this world2 it has no existence in the past1 present1 or future4 ,if we have known the tman as ,it is1 if we have known that there is nothing else but this tman1 that everything else is but a dream1 with no existence in reality1 then this world with its poverties1 its miseries1 its wickedness and its goodness will cease to disturb us4 ,if they do not exist1 for whom and for what shall we take trouble8 ,this is what the ,jnna ,yogis teach4 ,therefore1 dare to be free1 dare to go as far as your thought leads1 and dare to carry that out in your life4 ,it is very hard to come to jnnam4 ,it is for the bravest and most daring1 who dare to smash all idols1 not only intellectual1 but in the senses4 ,this body is not ,i2 it must go4 ,all sorts of curious things may come out of this4 ,a man stands up and says ,i am not the body1 therefore my headache must be cured1 but where is the headache if not in his body8 ,let a thousand headaches and a thousand bodies come and go4 ,what is that to me8 8,i have neither birth nor death2 father nor mother ,i never had2 friends and foes ,i have none1 because they are all ,i2 ,i am my own friend and ,i am my own enemy2 ,i am ,existence-,knowledge-,bliss ,absolute2 ,i am ,he1 ,i am ,he40 ,if in a thousand bodies ,i am suffering from fever and other ills1 in millions of bodies ,i am healthy4 ,if in a thousand bodies ,i am starving1 in other thousand bodies ,i am feasting4 ,if in thousands of bodies ,i am suffering misery1 in thousands of bodies ,i am happy4 ,who shall blame whom1 who praise whom8 ,whom to seek1 whom to avoid8 ,i seek none1 nor avoid any1 for ,i am all the universe1 ,i praise myself1 ,i blame myself1 ,i suffer for myself1 ,i am happy at my own will1 ,i am free4 ,this is the ,jnni1 brave and daring4 ,let the whole universe tumble down2 he smiles and says it never existed4 ,it was all an hallucination2 we see the universe tumble down2 where was it8 ,where has it gone8 ,before going into the practical part1 we will take up one more intellectual question4 ,so far the logic is tremendously rigorous4 ,if man reasons1 there is no place for him to stand until he comes to this1 that there is but ,one ,existence1 that everything else is nothing4 ,there is no other way left for rational mankind but to take this view4 ,but how is it that what is infinite1 ever perfect1 ever blessed1 ,existence-,knowledge-,bliss ,absolute has come under these delusions8 ,it is the same question that has been asked all the world over4 ,in the vulgar form the question becomes 8,how did sin come into this world80 ,this is the most vulgar and sensuous form of the question1 and the other is the more philosophic form1 but the answer is the same4 ,the same question has been asked in various grades and fashions1 but in its lower forms it finds no solution1 because the stories of apples and serpents and women do not give the explanation4 ,in that state1 the question is childish and so is the answer4 ,but the question has assumed very high proportions now4 8,how this illusion came80 ,and the answer is as fine4 ,the answer is that we cannot expect any answer to an impossible question4 ,the very question is impossible in terms4 ,you have no right to ask that question4 ,why8 ,what is perfection8 ,that which is beyond time1 space and causation4 ,that is perfect4 ,then you ask how the perfect became imperfect4 ,in logical language the question may be put in this form--8,how did that which is beyond causation become caused80 ,you contradict yourself4 ,you first admit it is beyond causation1 and then ask what causes it4 ,this question can only be asked within the limits of causation4 ,as far as time and space and causation extend1 so far can this question be asked4 ,but beyond that it will be nonsense to ask it1 because the question is illogical4 ,within time1 space and causation it can never be answered1 and what answer may lie beyond these limits can only be known when we have transcended them1 therefore the wise will let this question rest4 ,when a man is ill1 he devotes himself to curing his disease1 without insisting that he must first learn how he came to have it4 ,there is another form of this question1 a little lower1 but more practical and illustrative4 ,what produced this delusion8 ,can any reality produce delusion8 ,certainly not4 ,we see that one delusion produces another1 and so on4 ,it is delusion always that produces delusion4 ,it is disease that produces disease1 and not health that produces disease4 ,the wave is the same thing as the water1 the effect is the cause in another form4 ,the effect is delusion1 and therefore the cause must be delusion4 ,what produced this delusion8 ,another delusion4 ,and so on without beginning4 ,the only question that remains for you to ask is1 does not this break your monism1 because you get two existences in the universe1 one yourself1 and the other the delusion8 ,the answer is1--delusion cannot be called an existence4 ,thousands of dreams come into your life1 but do not form any part of your life4 ,dreams come and go2 they have no existence2 to call delusion existence will be sophistry4 ,therefore there is only one individual existence in the universe1 ever free1 and ever blessed1 and that is what you are4 ,this is the last conclusion reached by the ,advaitists4 ,it may then be asked1 what becomes of all these various forms of worship8 ,they will remain2 they are simply groping in the dark for light1 and through this groping light will come4 ,we have just seen that the ,self cannot see ,itself4 ,our knowledge is within the network of ,my 7unreality71 and beyond that is freedom2 within the network there is slavery1 it is all under law4 ,beyond that there is no law4 ,so far as the universe is concerned1 existence is ruled by law1 and beyond that is freedom4 ,as long as you are in the network of time1 space and causation1 to say you are free is nonsense1 because in that network all is under rigorous law1 sequence and consequence4 ,every thought that you think is caused1 every feeling has been caused2 to say that the will is free is sheer nonsense4 ,it is only when the infinite existence comes1 as it were1 into this network of ,my that it takes the form of will4 ,will is a portion of that being caught in the network of ,my1 and therefore 8free-will0 is a misnomer4 ,it means nothing1--sheer nonsense4 ,so is all this talk about freedom4 ,there is no freedom in ,my4 ,every one is as much bound in thought1 word1 deed1 and mind1 as a piece of stone or this table4 ,that ,i talk to you now is as rigorously in causation as that you listen to me4 ,there is no freedom until you go beyond ,my4 ,that is the real freedom of the soul4 ,men1 however sharp and intellectual1 however clearly they see the force of the logic that nothing here can be free1 are all compelled to think they are free2 they cannot help4 ,no work can go on until we begin to say we are free4 ,it means that the freedom we talk about is the glimpse of the blue sky through the clouds1 and that the real freedom--the blue sky itself1--is behind4 ,true freedom cannot exist in the midst of this delusion1 this hallucination1 this nonsense of the world1 this universe of the senses1 body and mind4 ,all these dreams1 without beginning or end1 uncontrolled and uncontrollable1 ill-adjusted1 broken1 inharmonious1 form our idea of this universe4 ,in a dream1 when you see a giant with twenty heads chasing you1 and you are flying from him1 you do not think it is inharmonious2 you think it is proper and right4 ,so is this law4 ,all that you call law is simply chance without meaning4 ,in this dream state you call it law4 ,within ,my1 so far as this law of time1 space and causation exists1 there is no freedom1 and all these various forms of worship are within this ,my4 ,the idea of ,god and the ideas of brute and of man are within this ,my1 and as such equally hallucinations2 all of them are dreams4 ,but you must take care not to argue like some extraordinary men of whom we hear at the present time4 ,they say the idea of ,god is a delusion1 but the idea of this world is true4 ,both ideas stand or fall by the same logic4 ,he alone has the right to be an atheist who denies this world1 as well as the other4 ,the same argument is for both4 ,the same mass of delusion extends from ,god to the lowest animal1 from a blade of grass to the ,creator4 ,they stand or fall by the same logic4 ,the same person who sees falsity in the idea of ,god ought also to see it in the idea of his own body1 or his own mind4 ,when ,god vanishes1 then also vanish the body and mind1 and when both vanish1 that which is the ,real ,existence remains forever4 8,there the eyes cannot go1 nor the speech1 nor the mind4 ,we cannot see it1 neither know it40 ,and we now understand that so far as speech and thought and knowledge1 and intellect go1 it is all within this ,my1 within bondage4 ,beyond that is ,reality4 ,there neither thought1 nor mind1 nor speech1 can reach4 ,so far it is intellectually all right1 but then comes the practice4 ,the real work in these classes is the practice4 ,are any practices necessary to realize this one-ness8 ,most decidedly4 ,it is not that you become this ,brahman4 ,you are already that4 ,it is not that you are going to become ,god or perfect2 you are already perfect1 and whenever you think you are not1 it is a delusion4 ,this delusion which says that you are ,mr4 ,so-and-,so1 or ,mrs4 ,so-and-,so1 can be got rid of by another delusion1 and that is practice4 ,fire will eat fire1 and you can use one delusion to conquer another delusion4 ,one cloud will come and brush away another cloud1 and then both will go away4 ,what are these practices then8 ,we must always bear in mind that we are not going to be free1 but are free already4 ,every idea that we are bound is a delusion4 ,every idea that we are happy or unhappy1 is a tremendous delusion2 and another delusion will come1--that we have got to work and worship and struggle to be free1--and this will chase out the first delusion1 and then both will stop4 ,the fox is considered very unholy by the ,mohammedans1 also by the ,hindus4 ,also1 if a dog touches any bit of food it has to be thrown out1 it cannot be eaten by any man4 ,in a certain ,mohammedan house a fox entered and took a little bit of food from the table1 ate it up and fled4 ,the man was a poor man1 and had prepared a very nice feast for himself1 and that feast was made unholy1 and he could not eat it4 ,so he went to a ,mulla1 a priest1 and said3 8,this has happened to me2 a fox came and took a mouthful out of my meal2 what can be done8 ,i had prepared a feast and wanted so much to eat it1 and now comes this fox and destroys the whole affair40 ,the ,mulla thought for a minute1 and then found only one solution and said3 8,the only way is for you to get a dog1 and make him eat a bit out of the same plate1 because dog and fox are eternally quarrelling4 ,the food that was left by the fox will go into your stomach1 and that not eaten by the dog will go there1 and both will be purified40 ,we are very much in the same ,predicament4 ,this is an hallucination that we are imperfect1 and we take up another1 that we have to practice to become perfect4 ,then one will chase the other1 as we can use one thorn to extract another and then throw both away4 ,there are people for whom it is sufficient knowledge to hear1 8,thou art ,that40 ,with a flash this universe goes away and the real nature shines1 but others have to struggle hard to get rid of this idea of bondage4 ,the first question is1 who are fit to become ,jnna ,yogis8 ,those who are equipped with these requisites4 ,first1 renunciation of all fruits of work and of all enjoyments in this life or another life4 ,if you are the creator of this universe whatever you desire you will have1 because you will create it for yourself4 ,it is only a question of time4 ,some get it immediately2 with others the past samskras 7impressions7 stand in the way of getting their desires4 ,we give the first place to desires for enjoyment1 either in this or another life4 ,deny there is any life at all1 because life is only another name for death4 ,deny that you are a living being4 ,who cares for life8 ,life is one of these hallucinations and death is its counterpart4 ,joy is one part of these hallucinations1 and misery the other part1 and so on4 ,what have you to do with life or death8 ,these are all creations of the mind4 ,this is called giving up desires of enjoyment either in this life or another4 ,then comes controlling the mind1 calming it so that it will not break into waves and have all sorts of desires2 holding the mind steady1 not allowing it to get into waves from external or internal causes1 controlling the mind perfectly just by the power of will4 ,the ,jnna ,yogi does not take any one of these physical helps1 or mental helps1 simply philosophic reasoning1 knowledge and his own will1 these are the instrumentality he believes in4 ,next comes ,titiksh1 forbearance1 bearing all miseries without murmuring1 without complaining4 ,when an injury comes1 do not mind it4 ,if a tiger comes1 stand there4 ,who flies8 ,there are men who practice titiksh1 and succeed in it4 ,there are men who sleep on the banks of the ,ganges in the mid-summer sun of ,india1 and in winter float in the waters of the ,ganges for a whole day2 they do not care4 ,men sit in the snow of the ,himlayas1 and do not care to wear any garment4 ,what is heat8 ,what is cold8 ,let things come and go1 what is that to me1 ,i am not the body4 ,it is hard to believe this in these ,western countries1 but it is better to know that it is done4 ,just as your people are brave to jump at the mouth of a cannon1 or into the midst of the battle-field1 so our people are brave to think and act out their philosophy4 ,they give up their lives for it4 8,i am ,existence-,knowledge-,bliss ,absolute2 ,i am ,he2 ,i am ,he40 ,just as the ,western ideal is to keep up luxury in practical life1 so ours is to keep up the highest form of spirituality1 to demonstrate that religion is not merely frothy words1 but can be carried out1 every bit of it1 in this life4 ,this is titiksh1 to bear everything1 not to complain of anything4 ,i myself have seen men who say 8,i am the soul2 what is the universe to me8 ,neither pleasure1 nor pain1 nor virtue1 nor vice1 nor heat1 nor cold are anything to me40 ,that is titiksh2 not running after the enjoyments of the body4 ,what is religion8 ,to pray3 8give me this and that08 ,foolish ideas of religion6 ,those who believe them have no true idea of ,god and soul4 ,my ,master used to say the vulture rises high and high until he becomes a speck1 but his eye is always in the piece of rotten carrion on the earth4 ,after all1 what is the result of your ideas of religion8 ,to cleanse the streets1 and have more bread and clothes4 ,who cares for bread and clothes8 ,millions come and go every minute4 ,who cares8 ,why care for the joys and vicissitudes of this little world8 ,go beyond that if you dare2 go beyond law1 let the whole universe vanish1 and stand alone4 8,i am ,existence-,absolute1 ,knowledge-,absolute1 ,bliss-,absolute2 ,i am ,he2 ,i am ,he40 ,v ,,one ,,existence ,,appearing ,,as ,,many ,we have seen how ,vairgyam1 or renunciation1 is the turning point in all these various ,yogas4 ,the ,karmi 7worker7 renounces the fruits of his work4 ,the ,bhakta 7devotee7 renounces all little loves for the almighty and omnipresent love4 ,the ,yogi renounces his experiences1 because his philosophy is that the whole ,nature1 although it is for the experience of the soul1 at last brings him to know that he is not in ,nature1 but eternally separate from ,nature4 ,the ,jnni 7philosopher7 renounces everything1 because his philosophy is that ,nature never existed1 neither in the past1 present nor future4 ,we have also seen how the question of utility cannot be asked in these higher themes2 it is very absurd to ask utility1 and even if it be asked1 after a proper analysis what do we find in this question of utility8 ,the ideal of happiness1 that which brings man greater happiness is of greater utility to him than those things which do not improve his material conditions or bring him such great happiness4 ,all the sciences are for this one end1 to bring happiness to humanity and that which brings the larger amount of happiness1 mankind takes and gives up that which brings a lesser amount of happiness4 ,we have seen how happiness is either in the body1 or in the mind1 or in the tman4 ,with animals1 and in the lowest of human beings1 who are very much like animals1 happiness is all in the body4 ,no man can eat with the same pleasure as a famished dog1 or a wolf2 so1 in the dog and the wolf the happiness is gone entirely into the body4 ,in men we find a higher plane of happiness1 that of thought1 and in the ,jnni there is the highest plane of happiness in the ,self1 the tman4 ,so to the philosopher this knowledge of the ,self is of the highest utility1 because it gives him the highest happiness possible4 ,sense gratifications or physical things cannot be of the highest utility to him because he does not find in them the same pleasure that he finds in knowledge itself2 and after that1 knowledge is the one goal1 and is really the highest happiness that we know4 ,all who work in ignorance are1 as it were1 the draught animals of the devas4 ,the word deva is here used in the sense of a wise man4 ,all the people that work1 and toil1 and labor like machines do not really enjoy life1 but it is the wise man who enjoys4 ,a rich man buys a picture at a cost of a hundred thousand dollars perhaps1 but it is the man who understands art that enjoys it2 and if a man is without knowledge of art it is useless to him1 he is only the owner4 ,all over the world1 it is the wise man who enjoys the happiness of the world4 ,the ignorant man never enjoys2 he has to work for others unconsciously4 ,thus far we have seen the theories of these ,advaitist philosophers1 how there is but one tman2 there cannot be two4 ,we have seen how in the whole of this universe there is but ,one ,existence1 and that ,one ,existence when seen through the senses is called the world1 the world of matter4 ,when ,it is seen through the mind ,it is called the world of thoughts and ideas1 and when ,it is seen as it is1 then ,it is the ,one ,infinite ,being4 ,you must bear this in mind2 it is not that there is a soul in man1 although ,i had to take that for granted in order to explain it at first1 but that there is only ,one ,existence1 and that one the tman1 the ,self1 and when this is perceived through the senses1 through sense imageries1 ,it is called the body4 ,when ,it is perceived through thought1 ,it is called the mind4 ,when ,it is perceived in ,its own nature1 ,it is the tman1 the ,one ,only ,existence4 ,so1 it is not that there are three things in one1 the body and the mind and the ,self1 although that was a convenient way of putting it in the course of explanation2 but all is that tman1 and that one ,being is sometimes called the body1 sometimes the mind1 and sometimes the ,self1 according to different vision4 ,there is but one ,being which the ignorant call the world4 ,when a man goes higher in knowledge he calls the very same ,being the world of thought4 ,again when knowledge itself comes1 all illusions vanish1 and man finds it is all nothing but tman4 ,i am that ,one ,existence4 ,this is the last conclusion4 ,there are neither three nor two in the universe2 it is all ,one4 ,that ,one1 under the illusion of ,my is seen as many1 just as a rope is seen as a snake4 ,it is the very rope that is seen as a snake4 ,there are not two things there1 a rope separate and a snake separate4 ,no man sees two things there4 ,dualism and non-dualism are very good philosophic terms1 but in perfect perception we never perceive the real and the false at the same time4 ,we are all born monists1 we cannot help it4 ,we always perceive the one4 ,when we perceive the rope1 we do not perceive the snake at all1 and when we see the snake1 we do not see the rope at all2 it has vanished4 ,when you see illusion1 you do not see real men4 ,suppose one of your friends is coming from a distance in the street2 you know him very well1 but through the haze and mist that is before you1 you think it is another man4 ,when you see your friend as another man1 you do not see your friend at all1 he has vanished4 ,you are perceiving only one4 ,suppose your friend is ,mr4 ,a41 but when you perceive ,mr4 ,a4 as ,mr4 ,b4 you do not see ,mr4 ,a4 at all4 ,in each case you perceive only one4 ,when you see yourself as a body1 you are body and nothing else1 and that is the perception of the vast majority of mankind4 ,they may talk of soul and mind1 and all these things1 but what they perceive is the physical form1 the touch1 taste1 vision1 and so on4 ,again1 with certain men1 in certain states of consciousness1 they perceive themselves as thought4 ,you know1 of course1 the story told of ,sir ,humphrey ,davy1 who was making experiments before his class with laughing-gas1 and suddenly one of the tubes broke1 and the gas escaping1 he breathed it in4 ,for some moments he remained like a statue4 ,afterwards he told his class that when he was in that state1 he actually perceived that the whole world is made up of ideas4 ,the gas1 for a time1 made him forget the consciousness of the body1 and that very thing which he was seeing as the body1 he began to perceive as ideas4 ,when the consciousness rises still higher1 when this little puny consciousness is gone forever1 that which is the ,reality behind shines1 and we see it as the ,one ,existence-,knowledge-,bliss1 the one tman1 the ,universal4 8,one that is only knowledge itself1 ,one that is bliss itself1 beyond all compare1 beyond all limit1 ever free1 never bound1 infinite as the sky1 unchangeable as the sky4 ,such an ,one will manifest ,himself in your heart in meditation40 ,how does the ,advaitist theory explain all these various phases of heavens and hells and all these various ideas we find in all religions8 ,when a man dies it is said that he goes to heaven or hell1 goes here or there1 or that when a man dies he is born again in another body1 either in heaven or in another world1 or somewhere4 ,these are all hallucinations4 ,nobody is ever born or dies1 really speaking4 ,there is neither heaven nor hell1 nor this world2 all three never really existed4 ,tell a child a lot of ghost stories1 and let him go out into the street in the evening4 ,there is a little stump of a tree4 ,what does the child see8 ,a ghost1 with hands stretched out1 ready to grab him4 ,suppose a man comes from the corner of the street1 wanting to meet his sweetheart2 he sees that stump of the tree as the girl4 ,a police-man coming from the street corner sees the stump as a thief4 ,the thief sees it as a police-man4 ,it is the same stump of a tree that was seen in various ways4 ,the stump is the reality1 and the visions of the stump are the projections of the various minds4 ,there is one ,being1 this ,self2 ,it neither comes nor goes4 ,when a man is ignorant1 he wants to go to heaven or some place1 and all his life he has been thinking and thinking of this1 and when this earth dream vanishes he sees this world as a heaven1 with devas and angels flying about1 and all such things4 ,if a man all his life desires to meet his forefathers he gets them all1 from ,adam downwards1 because he creates them4 ,if a man is still more ignorant and has always been frightened by fanatics with ideas of hell1 when he dies he will see this very world as hell1 with all sorts of punishments4 ,all that is meant by dying or being born is simply changes in the plane of vision4 ,neither do you move1 nor does that move upon which you project your vision4 ,you are the permanent1 the unchangeable4 ,how can you go and come8 ,it is impossible2 you are omnipresent4 ,the sky never moves1 but the clouds move over the surface of the sky1 and we may think that the sky itself moves4 ,just as you go into a railway train1 and you think the land is moving4 ,it is not so1 but it is the train which is moving4 ,you are where you are2 this dream1 these various clouds move4 ,one dream follows another without connection4 ,there is no such thing as law or connection in this world1 but we are thinking that there is a great deal of connection4 ,all of you have probably read 8,alice in ,wonderland40 ,it is the most wonderful book for children written in this century4 ,when ,i read it ,i was delighted1 it was always in my head to write that sort of a book for children4 ,what pleased me most in it was what you think most incongruous1 that there is no connection there4 ,one idea comes and jumps into another1 without any connection4 ,when you were children you thought that the most wonderful connection4 ,so this man brought back his thoughts of childhood1 perfectly connected to him as a child1 and composed this book for children4 ,and all these books which men write1 trying to make children swallow their own ideas as men are nonsense4 ,we too are grown up children1 that is all4 ,the world is the same unconnected thing1--8,alice in ,wonderland10--with no connection whatever4 ,when we see things happen a number of times in a certain sequence1 we call it cause and effect1 and say that the thing will happen again4 ,when this dream changes another dream will seem quite as connected as this4 ,when we dream1 the things we see all seem to be connected2 during the dream we never think they are incongruous2 it is only when we wake that we see the want of connection4 ,when we wake from this dream of the world and compare it with the ,reality1 it will be found all incongruous nonsense1 a mass of incongruity passing before us1 we do not know whence or whither1 but we know it will end2 and this is called ,my1 and is like masses of fleeting1 fleecy clouds4 ,they represent all this changing existence1 and the sun itself1 the unchanging1 is you4 ,when you look at that unchanging ,existence from the outside1 you call it ,god1 and when you look at it from the inside you call it yourself4 ,it is but one4 ,there is no ,god separate from you1 no ,god higher than you1 the real 8you40 ,all the gods are little beings to you1 all the ideas of ,god and ,father in heaven are but your reflection4 ,god ,himself is your image4 8,god created man after ,his own image40 ,that is wrong4 ,man creates ,god after his own image4 ,that is right4 ,throughout the universe we are creating gods after our own image4 ,we create the god1 and fall down at his feet and worship2 and when this dream comes1 we love it6 ,this is a good point to understand1--that the sum and substance of this morning's lecture is that there is but ,one ,existence1 and that ,one ,existence seen through different constitutions appears either as the earth1 or heaven1 or hell1 or ,god1 or ghosts1 or men or demons1 or world1 or all these things4 ,but among these many 8,he who sees that ,one in this ocean of death1 he who sees that ,one ,life in this floating universe1 who realizes that ,one who never changes1 unto him belongs eternal peace2 unto none else1 unto none else40 ,this ,one ,existence has to be realized4 ,how1 is the next question4 ,how is it to be realized8 ,how is this dream to be broken1 how shall we wake up from this dream that we are little men and women1 and all such things8 ,we are the ,infinite ,being of the universe1 and have become materialized into these little beings1 men and women1 depending upon the sweet word of one man1 or the angry word of another man and so forth4 ,what a terrible dependence1 what a terrible slavery6 ,i who am beyond all pleasure and pain1 whose reflection is the whole universe1 little bits of whose life are the suns and moons and stars1--,i am held down as a terrible slave4 ,if you pinch my body ,i feel pain4 ,if one says a kind word ,i begin to rejoice4 ,see my condition1--slave of the body1 slave of the mind1 slave of the world1 slave of a good word1 slave of a bad word1 slave of passion1 slave of happiness1 slave of life1 slave of death1 slave of everything4 ,this slavery has to be broken4 ,how8 8,this tman has first to be heard1 then reasoned upon and then meditated upon40 ,this is the method of the ,advaita ,jnni4 ,the truth has to be heard1 then reflected upon and then to be constantly asserted4 ,think always--8,i am ,brahman02 every other thought must be cast aside as weakening4 ,cast aside every thought that says that you are men or women4 ,let body go1 and mind go1 and gods go1 and ghosts go4 ,let everything go but that ,one ,existence4 8,where one hears another1 where one sees another1 that is but small2 where one does not hear another1 where one does not see another1 that is infinite40 ,that is the highest1 when the subject and the object become one4 ,when ,i am the listener and ,i am the speaker1 when ,i am the teacher and ,i am the taught1 when ,i am the creator and ,i am the created1--then alone fear ceases2 there is not another to make us afraid4 ,there is nothing but myself1 what can frighten me8 ,this is to be heard day after day4 ,get rid of all other thoughts4 ,everything else must be thrown aside1 and this is to be repeated continually1 poured through the ears until it reaches the heart1 until every nerve and muscle1 every drop of blood tingles with the idea that ,i am ,he1 ,i am ,he4 ,even at the gate of death say 8,i am ,he40 ,there was a man in ,india1 a ,sannysin1 who used to repeat 8,shivoham0 78,i am ,bliss ,eternal071 and a tiger jumped on him one day and dragged him away and killed him1 and as long as he was living the sound came 8,shivoham1 ,shivoham40 ,even at the gate of death1 in the greatest danger1 in the thick of the battle-field1 at the bottom of the ocean1 on the tops of the highest mountains1 in the thickest of the forest1 tell yourself 8,i am ,he1 ,i am ,he40 ,day and night say 8,i am ,he40 ,it is the greatest strength2 it is religion4 8,the weak will never reach the tman40 ,never say3 8,o ,lord1 ,i am a miserable sinner40 ,who shall help you8 ,you are the help of the universe4 ,what in this universe can help you8 ,where is the man1 or the god1 or the demon to help you8 ,what can prevail over you8 ,you are the god of the universe2 where can you seek for help8 ,never help came from anywhere but from yourself4 ,in your ignorance1 every prayer that you made and that was answered1 you thought was answered by some ,being1 but you answered the prayer yourself1 unknowingly4 ,the help came from yourself1 and you fondly imagined that some one was sending help to you4 ,there is no help for you outside of yourself2 you are the creator of the universe4 ,like the silkworm you have built a cocoon around yourself4 ,who will save you8 ,cut your own cocoon and come out as the beautiful butterfly1 as the free soul4 ,then alone you will see ,truth4 ,ever tell yourself 8,i am ,he40 ,these are words that will burn up the dross that is in the mind1 words that will bring out the tremendous energy which is within you already1 the infinite power which is sleeping in your heart4 ,this is to be brought out by constantly hearing the truth and nothing else4 ,wherever there is thought of weakness1 approach not the place4 ,avoid all weakness if you want to be ,jnni4 ,before you begin to practise1 clear your mind of all doubts4 ,fight and reason and argue1 and when you have established it in your mind that this and this alone can be the truth and nothing else1 do not argue any more2 close your mouth4 ,hear not argumentation1 neither argue yourself4 ,what is the use of any more arguments8 ,you have satisfied yourself1 you have decided the question4 ,what remains8 ,the truth has now to be realized1 therefore why waste valuable time in vain arguments8 ,the truth has now to be meditated upon and every idea that strengthens you must be taken up and every thought that weakens you must be rejected4 ,the ,bhakta meditates upon forms and images and all such things and upon ,god4 ,this is the natural process1 but a slower one4 ,the ,yogi meditates upon various centres in his body and manipulates powers in his mind4 ,the ,jnni says the mind does not exist1 neither the body4 ,this idea of the body and of the mind must go1 must be driven off2 therefore it is foolish to think of them4 ,it would be like trying to cure one ailment by bringing in another4 ,his meditation therefore is the most difficult one1 the negative2 he denies everything1 and what is left is the ,self4 ,this is the most analytical way4 ,the ,jnni wants to tear away the universe from the ,self by the sheer force of analysis4 ,it is very easy to say1 8,i am a ,jnni10 but very hard to really be one4 8,the way is long2 it is1 as it were1 walking on the sharp edge of a razor1 yet despair not4 ,awake1 arise1 and stop not until the goal is reached10 say the ,vedas4 ,so what is the meditation of the ,jnni8 ,he wants to rise above every idea of body or mind1 to drive away the idea that he is the body4 ,for instance1 when ,i say 8,i1 ,swmi10 immediately the idea of the body comes4 ,what must ,i do then8 ,i must give the mind a hard blow and say1 8,no1 ,i am not the body1 ,i am the ,self40 ,who cares if disease comes or death in the most horrible form8 ,i am not the body4 ,why make the body nice8 ,to enjoy the illusion once more8 ,to continue the slavery8 ,let it go1 ,i am not the body4 ,that is the way of the ,jnni4 ,the ,bhakta says3 8,the ,lord has given me this body that ,i may safely cross the ocean of life and ,i must cherish it until the journey is accomplished40 ,the ,yogi says3 8,i must be careful of the body so that ,i may go on steadily and finally attain liberation40 ,the ,jnni feels that he cannot wait1 he must reach the goal this very moment4 ,he says3 8,i am free through eternity1 ,i am never bound2 ,i am the ,god of the universe through all eternity4 ,who shall make me perfect8 ,i am perfect already40 ,when a man is perfect he sees perfection in others4 ,when he sees imperfection1 it is his own mind projecting itself4 ,how can he see imperfection if he has not got it in himself8 ,so the ,jnni does not care for perfection or imperfection4 ,none exists for him4 ,as soon as he is free1 he does not see good and evil4 ,who sees evil and good8 ,he who has it in himself4 ,who sees the body8 ,he who thinks he is the body4 ,the moment you get rid of the idea that you are the body1 you do not see the world at all4 ,it vanishes forever4 ,the ,jnni seeks to tear himself away from this bondage of matter by the force of intellectual conviction4 ,this is the negative way1--the 8neti1 neti0 78not this1 not this074 ,,vi ,,unity ,,of ,,the ,,self ,to illustrate the conclusion arrived at in our last lesson1 ,i will read to you from one of the ,upanishads1 showing how these ideas were taught in ,india from the most ancient times4 ,yajnavalkya was a great sage4 ,you know the rule in ,india was that every man must give up the world when he became old4 ,so ,yajnavalkya said to his wife3 8,my beloved1 here is all my money and my possessions1 and ,i am going away40 ,she replied3 8,sir1 if ,i had this whole earth full of wealth would that give me immortality80 ,yajnavalkya said3 8,no1 that cannot be4 ,your life will be that of the rich1 and that will be all1 but wealth cannot give you immortality40 ,she replied3 8,that through which ,i shall become immortal1 what shall ,i do to gain that8 ,if you know that1 tell me40 ,yajnavalkya replied3 8,you have always been my beloved2 you are more beloved now by this question4 ,come1 take your seat1 and ,i will tell you1 and when you have heard1 meditate upon it40 ,he continued3 8,it is not for the sake of the husband that the wife loves the husband1 but for the sake of the tman 7the ,self7 that she loves the husband1 because she loves the ,self4 ,none loves the wife for the sake of the wife1 but it is because he loves the ,self that he loves the wife4 ,none loves the children for the sake of the children1 but because he loves the ,self1 therefore he loves the children4 ,none loves wealth on account of the wealth1 but because he loves the ,self1 therefore he loves wealth4 ,none loves the ,brahmin for the sake of the ,brahmin1 but because he loves the ,self1 he loves the ,brahmin4 ,so none loves the ,kshatriya for the sake of the ,kshatriya1 but because he loves the ,self4 ,neither does anyone love the world on account of the world1 but because he loves the ,self4 ,none similarly loves the gods on account of the gods1 but because he loves the ,self4 ,none loves anything for that thing's sake1 but it is for the ,self of that thing that he loves it4 ,this ,self therefore1 is to be heard1 is to be reasoned1 and is to be meditated upon4 ,oh my ,maitreyi1 when that ,self has been heard1 when that ,self has been seen1 when that ,self has been realized1 then all these things become known40 ,what does this mean8 ,before us we find a curious philosophy4 ,that the ,self shines through all these various things which we call the world4 ,the statement has been made that every love is selfishness in the lowest sense of the word2 because ,i love myself1 therefore ,i love another2 it cannot be4 ,there have been philosophers in modern times who have said that self is the only motive power in the world4 ,that is true1 and yet it is wrong4 ,this self is but the shadow of that real ,self which is behind4 ,it appears wrong and evil because it is limited4 ,that very love we have for the ,self1 which is the universe1 appears to be evil1 because it is seen through limitation4 ,even when a wife loves a husband1 whether she knows it or not1 she loves the husband for that ,self4 ,it is selfishness as it is manifested in the world1 but that selfishness is really but a small part of that 8,self-ness40 ,whenever one loves1 one has to love in and through the ,self4 ,this ,self has to be known4 ,those that love the ,self without knowing what ,it is1 their love is selfishness4 ,those that love knowing what that ,self is1 their love is free1 they are sages4 ,none loves the ,brahmin for the ,brahmin1 but because he loves the ,self1 which is appearing through the ,brahmin4 8,him the ,brahmin gives up who sees the ,brahmin as separate from the ,self4 ,him the ,kshatriya gives up who sees the ,kshatriya as separate from the ,self4 ,the world gives him up who sees this world as separate from the ,self4 ,the gods give him up who believes the gods to be separate from the ,self4 ,all things give him up who knows them as separate from the ,self4 ,these ,brahmins1 these ,kshatriyas1 this world1 these gods1 whatever exists1 everything is that ,self40 ,thus ,yajnavalkya explains what he means by that love4 ,the difficulty comes when we particularize this love4 ,suppose ,i love a woman2 as soon as that woman is particularized1 is separated1 from that tman 7the ,self71 my love will not be eternal2 it has become selfish and is likely to end in grief1 but as soon as ,i see that woman as the tman1 that ,love becomes perfect1 and will never suffer4 ,so1 as soon as you are attached to anything in the universe detaching it from the universe as a whole--from the tman--then comes a reaction4 ,with everything that we love outside the ,self1 grief and misery will be the result4 ,if we enjoy everything in the ,self1 and as the ,self1 no misery or reaction will come4 ,this is perfect bliss4 ,how to come to this ideal8 ,yajnavalkya goes on to tell us the process by which to reach that state4 ,the universe is infinite2 how can we take every particular thing and look at it as the tman1 without knowing the tman8 8,with a drum1 when we are at a distance1 we cannot conquer the sound by trying to control the sound waves1 but as soon as we come to the drum1 and put our hand on it1 the sound is conquered4 ,when the conch shell is being blown1 we cannot conquer the sound1 until we come near and get hold of the shell1 and then it is conquered4 ,when the vina is being played1 as soon as we come to the vina1 we can control the centre of the sound1 whence the sound is proceeding4 ,as when some one is burning damp fuel1 all sorts of smoke and sparks of various kinds rise1 even so from this great ,one has been breathed out history and knowledge2 everything has come out of ,him4 ,he breathed out1 as it were1 all knowledge4 ,as to all water the one goal is the ocean1 as to all touch the hand is the one centre1 as to all smell the nose is the one centre1 as of all taste the tongue is the one centre1 as of all form the eyes are the one centre1 as of all sounds the ears are the one centre1 as of all thought the mind is the one centre1 as of all knowledge the heart is the one centre1 as of all work the hands are the one centre1 as of all speech the organ of speech is the one centre1 as the concentrated salt is through and through the waters of the sea1 yet not to be seen by the eyes2 even so1 oh ,maitreyi1 is this tman not to be seen by the eyes1 yet ,he permeates this universe4 ,he is everything4 ,he is concentrated knowledge4 ,the whole universe rises from ,him1 and again goes down unto ,him4 ,reaching ,him1 we go beyond knowledge40 ,we here get the idea that we have all come just like sparks from ,him1 and that when we know ,him then we go back1 and become one with ,him again4 ,maitreyi became frightened1 just as everywhere people become frightened4 ,she said3 8,sir1 here is exactly where you have thrown a confusion over me4 ,you have frightened me by saying there will be no more gods2 all individuality will be lost4 ,when ,i reach that stage shall ,i know that tman1 shall ,i reach the unconscious state and lose my individuality1 or will the knowledge remain with me that ,i know ,him8 ,will there be no one to recognize1 no one to feel1 no one to love1 no one to hate8 ,what will become of me80 8,o ,maitreyi60 replied her husband1 8think not that ,i am speaking of an unconscious state1 neither be frightened4 ,this tman is indestructible1 eternal in ,his essence2 the stage where there are two is a lower one4 ,where there are two there one smells another1 one sees another1 one hears another1 one welcomes another1 one thinks of another1 one knows another4 ,but when the whole has become that tman1 who is to be smelled by whom1 who is to be seen by whom1 who is to be heard by whom1 who is to be welcomed by whom1 who is to be known by whom8 ,who can know ,him by whom everything is known8 ,this tman can only be described as 8neti1 neti0 7not this1 not this74 ,incomprehensible1 ,he cannot be comprehended by the intellect4 ,unchangeable1 ,he never fades4 ,unattached1 ,he never gets mixed up with ,nature4 ,perfect1 ,he is beyond all pleasure and pain4 ,who can know the ,knower8 ,by what means can we know ,him8 ,by no means2 this is the conclusion of the sages1 ,o ,maitreyi6 ,going beyond all knowledge1 is to attain ,him and to attain immortality40 ,so far the idea is1 that it is all ,one ,infinite ,being1 that is the ,real ,individuality1 when there is no more division1 no more parts and parcels1 no more such low and illusory ideas4 ,and yet1 in and through every part of this little individuality is shining that ,infinite1 the ,real ,individuality4 ,everything is a manifestation of the tman4 ,how to reach to that8 ,yajnavalkya told us in the beginning that--8,this tman is first to be heard1 then to be reasoned1 then to be meditated upon40 ,thus far he has spoken about the ,self1 the tman1 as being the essence of everything in this universe4 ,then reasoning on the ,infinite nature of that ,self and the finite nature of the human mind he comes to the conclusion that it is impossible for the finite mind to know the ,knower of all--the ,self4 ,what is to be done then if we cannot know the ,self8 ,yajnavalkya tells ,maitreyi that ,it can be realized1 although ,it cannot be known1 and he enters upon a discourse as to how ,it is to be meditated upon4 ,this universe is helpful to every being and every being is also helping this universe1 for they are both part and parcel of each other1 the development of the one helps the development of the other2 but to the tman1 the self-effulgent ,one1 nothing can be helpful because ,it is perfect and infinite4 ,all that is bliss1 even in the lowest sense1 is but the reflection of ,it4 ,all that is good is the reflection of that tman1 and when that reflection is less clear it is called evil4 ,when the tman is less manifested it is called darkness--evil1 and when it is more manifested it is called light--goodness4 ,that is all4 ,this good and evil are only a question of degree1 the tman more manifested or less manifested4 ,just take the example of our own lives4 ,how many things we see in our childhood which we think to be good1 but which really are evil1 and how many things seem to be evil which are good8 ,how our ideas change6 ,how an idea becomes higher and higher6 ,what we thought very good at one time1 we do not think so good now4 ,thus good and evil depend on the development of our minds1 and do not exist objectively4 ,the difference is only in the degree4 ,all is a manifestation of that tman2 ,it is being manifested in everything1 only when the manifestation is very poor we call it evil1 and when it is clearer we call it good4 ,that tman ,itself is beyond both good and evil4 ,so everything that is in the universe is first to be meditated upon as all good1 because it is a manifestation of that perfect ,one4 ,he is neither evil nor good2 ,he is perfect and the perfect can be only one4 ,the good can be many1 and the evil many1 there will be degrees of variation between the good and the evil2 but the perfect is only one1 and that perfect ,one when seen through certain covering we call different degrees of good1 and when seen through other covering we call evil4 ,our ideas of good and evil as two distinct things are mere superstition4 ,there is only more good and less good and the less good we call evil4 ,these mistaken ideas of good and evil have produced all sorts of dualistic delusions4 ,they have gone deep into the hearts of human beings1 terrorizing men and women in all ages4 ,all the hatred with which we hate others is caused by these foolish ideas which we have imbibed since our childhood4 ,our judgment of humanity becomes entirely false2 we make this beautiful earth a hell1 but as soon as we can give up these false ideas of good and evil1 it will become a heaven4 8,this earth is blissful 7#8sweet' is the literal translation7 to all beings1 and all beings are sweet to this earth2 they all help each other4 ,and all this sweetness is the tman1 that effulgent1 immortal ,one40 ,that one sweetness is manifesting itself in various ways4 ,wherever there is any love1 any sweetness in any human being1 either in a saint or a sinner1 either in an angel or a murderer1 either in the body or the mind or the senses1 it is all ,he4 ,how can there be anything but the ,one8 ,whatever is the lowest physical enjoyment is ,he1 and the highest spiritual enjoyment is also ,he4 ,there is no sweetness but ,he4 ,thus says ,yajnavalkya4 ,when you come to that state1 and look upon all things with the same eyes2 when you see in the drunkard's pleasure in drink only that sweetness1 or in the saints' meditation only that sweetness1 then you have got the truth1 and then alone you will know what happiness means1 what peace means1 what love means4 ,but as long as you make these vain distinctions1 silly1 childish1 foolish superstitions1 all sorts of misery will come4 ,but that immortal ,one1 the effulgent ,one1 ,he is the background of the whole universe1 it is all ,his sweetness4 ,this body is a miniature universe1 as it were2 and through all the powers of the body1 all the enjoyments of the mind1 shines that effulgent ,one4 ,that self-effulgent ,one who is in the body1 ,he is the tman4 8,this world is so sweet to all beings1 and every being is so sweet to it60 ,but the self-effulgent ,one1 the ,immortal is the bliss in this world4 ,in us also1 ,he is that bliss4 ,he is the ,brahman4 8,this air is so sweet to all beings1 and all beings are so sweet to this air40 ,but ,he who is that self-effulgent immortal ,being in the air1 ,he is also in this body4 ,he is expressing ,himself as the life of all beings4 8,this sun is so sweet to all beings1 and all beings are so sweet to this sun40 ,he who is the self-effulgent ,being in the sun1 ,him we reflect as smaller lights4 ,what can there be but ,his reflection8 ,he is in the body1 and it is ,his reflection which makes us see the light4 8,this moon is so sweet to all beings1 and all beings are so sweet to this moon40 ,but that self-effulgent and immortal ,one who is the soul of that moon1 ,he is in us expressing himself as mind4 8,this lightning is so sweet to all beings and all beings are sweet to this lightning10 but the self-effulgent and immortal ,one is the soul of this lightning1 and is also in us1 because all is that ,brahman4 ,this ,brahman1 this tman1 this ,self1 is the ,king of all beings4 ,these ideas are very helpful to men2 they are for meditation4 ,for instance1 meditate on the earth1 think of the earth1 at the same time knowing that we have in us that which is in the earth1 that both are the same4 ,identify the body with the earth1 and identify the soul with the ,soul behind4 ,identify the air with the soul that is in the air and that is in you and so on4 ,all these are one1 manifested in different forms4 ,to realize this unity is the end and aim of all meditation1 and this is what ,yajnavalkya was trying to explain to ,maitreyi4 ,,vii ,,the ,,highest ,,ideal ,,of ,,jn,,na ,,yoga ,as this is the last of these classes it is better that ,i give a brief resum of all that ,i have been trying to tell you4 ,in the ,vedas and ,upanishads we find records of some of the very earliest religious ideas of the ,hindus1 ideas that long antedated the time of ,kapila1 ancient as this great sage is4 ,he did not propound the ,snkhya philosophy as a new theory of his own4 ,his task was to throw the light of his genius on the vast mass of religious theories that were existing in his time and bring out a rational and coherent system4 ,he succeeded in giving ,india a psychology that is accepted to the present day by all the diverse and seemingly opposing philosophical systems to be found among the ,hindus4 ,his masterly analysis and his comprehensive statement of the processes of the human mind have not yet been surpassed by any later philosopher and he undoubtedly laid the foundation for the ,advaita philosophy1 which accepted his conclusions as far as they went and then pushed them a step farther1 thus reaching a final unity beyond the duality that was the last word of the ,snkhyas4 ,among the religious ideas that preceded the time of ,kapila the first groups that we see coming up1--,i mean among recognized religious ideas1 and not the very low ones1 which do not deserve the name of religion1--all include the idea of inspiration1 and revealed book and so forth4 ,in the earliest step1 the idea of creation is very peculiar2 it is that the whole universe is created out of zero1 at the will of ,god2 that all this universe did not exist1 and out of nothingness all this has come4 ,in the next stage we find this conclusion is questioned4 ,the first step in ,vednta asks this question3 ,how can existence be produced out of non-existence8 ,if this universe is existent it must have come out of something1 because it was easy for them to see that there is nothing coming out of nothing anywhere4 ,all work that is going on by human hands requires materials4 ,naturally1 therefore1 the ancient ,hindus rejected the first idea that this world was created out of nothing1 and sought some material out of which this world was created4 ,the whole history of religion1 in fact1 is this search for material4 ,out of what has all this been produced8 ,apart from the question of the efficient cause1 or ,god1 apart from the question whether ,god created the universe1 the great question of all questions has been1 out of what did ,god create it8 ,all the philosophies are turning1 as it were1 on this question4 ,one solution is that nature and ,god and soul are eternal existences1 as if three parallel lines are running eternally1 of which nature and soul comprise what they call the dependent1 and ,god the independent ,being4 ,every soul1 like every particle of matter1 is perfectly dependent on the will of ,god4 ,these and many other ideas we find already existing when the ,snkhya psychology was brought forward by ,kapila4 ,according to it1 perception comes by the transmission of the suggestion1 which causes perception first to the eyes1 from the eyes to the organs1 from the organs to the mind1 the mind to the buddhi and from the buddhi to something which is a unit1 which they call the tman4 ,coming to modern physiology we know that they have found centres for all the different sensations4 ,first are found the lower centres1 then a higher grade of centres1 and these two will exactly correspond with the actions of the buddhi and the manas 7mind71 but not one centre has been found which controls all the other centres1 so philosophy cannot answer what unifies all these centres4 ,where and how do the centres get unified8 ,the centres in the brain are all different1 and there is not one centre which controls all the others2 therefore1 so far as it goes1 the ,snkhya psychology stands unchallenged upon this point4 ,we must have this unification1 something upon which the sensations will be reflected to form a complete whole4 ,until there is that something ,i cannot have any idea of you1 or the picture1 or anything else4 ,if we had not that unifying something we would only see1 then after a while hear1 and then feel1 and while we heard a man talking we should not see him at all1 because all the centres are different4 ,this body is made of particles which we call matter1 and it is dull and insentient4 ,so is what is called the fine body4 ,the fine body1 according to the ,snkhyas is a little body1 made of very fine particles1 so fine that no microscope can see them4 ,what is the use of it8 ,it is the receptacle of what we call mind4 ,just as this gross body is the receptacle of the grosser forces1 so the fine body is the receptacle of the finer forces1 that which we call thought1 in its various modifications4 ,first is the body1 which is gross matter1 with gross force4 ,force cannot exist without matter4 ,it can only manifest itself through matter1 so the grosser forces work through the body and those very forces become finer2 the very force which is working in a gross form works in a fine form and becomes thought4 ,there is no real difference between them1 simply one is the gross and the other the fine manifestation of the same thing4 ,neither is there any difference in substance between the fine body and the gross body4 ,the fine body is also material1 only very fine material4 ,whence do all these forces come8 ,according to the ,vednta philosophy there are two things in ,nature1 one of which they call ksa1 which is substance1 or matter1 infinitely fine1 and the other they call ,prna4 ,whatever you see1 or feel1 or hear1 as air or earth1 or anything1 is material4 ,and everything is a form of this ksa4 ,it becomes finer and finer1 or grosser and grosser1 and it changes under the action of ,prna 7universal ,energy74 ,like ksa1 prna is omnipresent1 interpenetrating everything4 ksa is like the water1 and everything else in the universe like blocks of ice1 made out of that water and floating in it1 and prna is the power that changes the ksa into all these various forms4 ,this body is the instrument made out of ksa for the manifestation of prna in gross forms1 as muscular motion1 or walking1 sitting1 talking1 and so on4 ,the fine body also is made of ksa1 a much finer form of ksa1 for the manifestation of the same prna in the finer form of thought4 ,so1 first there is this gross body1 beyond that is the fine body1 and beyond that is the jiva 7soul71 the real man4 ,just as these finger nails can be pared off a hundred times a year1 and yet are still a part of our bodies1 not different1 so we have not two bodies4 ,it is not that man has a fine and also a gross body2 it is the one body1 only it remains longer when it is a fine body1 and the grosser it is the sooner it dissolves4 ,just as ,i can cut this nail a hundred times a year1 so millions of times ,i can shed this body in one on1 but the fine body will remain4 ,according to the dualists this jiva1 or the real man1 is very fine1 minute4 ,so far we have seen that man is a being who has first a gross body which dissolves very quickly1 then a fine body which remains through ons1 and lastly a jiva4 ,this jiva1 according to the ,vednta philosophy1 is eternal1 just as ,god is eternal1 and ,nature is also eternal1 but changefully eternal4 ,the material of ,nature1 the prna and the ksa1 are eternal1 but are changing into different forms eternally4 ,matter and force are eternal1 but their combinations vary continually4 ,the jiva is not manufactured1 either of ksa1 or of prna2 it is immaterial1 and therefore will remain for ever4 ,it is not the result of any combination of prna and ksa1 and whatever is not the result of combination will never be destroyed1 because destruction is decomposition4 ,that which is not a compound cannot be destroyed4 ,the gross body is a compound of ksa and prna in various forms and will be decomposed4 ,the fine body will also be decomposed after a long time1 but the jiva is a simple1 and will never be destroyed4 ,for the same reason1 we cannot say it ever was born4 ,nothing simple can be born2 the same argument applies4 ,only that which is a compound can be born4 ,the whole of this nature combined in these millions of forms is under the will of ,god4 ,god is all pervading1 omniscient1 formless1 everywhere1 and ,he is directing this nature day and night4 ,the whole of it is under ,his control4 ,there is no independence of any being4 ,it cannot be4 ,he is the ,ruler4 ,this is the teaching of dualistic ,vednta4 ,then the question comes1 if ,god be the ,ruler of this universe1 why did ,he create such a wicked universe1 why must we suffer so much8 ,the answer is made that it is not ,god's fault4 ,it is our own fault that we suffer4 ,whatever we sow that we reap4 ,god does not do anything to punish us4 ,if a man is born poor1 or blind1 or lame1 he did something before he was born in that way1 something that produced these results4 ,the jiva has been existing for all time1 was never created4 ,it has been doing all sorts of things all the time4 ,whatever we do we suffer for4 ,if we do good we shall have happiness1 and if bad1 unhappiness4 ,this jiva is by its own nature pure1 but ignorance covers its nature1 says the dualist4 ,as by evil deeds it has covered itself with ignorance1 so by good deeds it can become conscious of its own nature again4 ,just as it is eternal1 so its nature is pure4 ,the nature of every being is pure4 ,when through good deeds all its sins and misdeeds have been washed away1 then the jiva becomes pure again1 and when he becomes pure he goes after death by what is called ,devayana 7the path of the gods71 to heaven1 or the abode of the gods4 ,if he has been only an ordinarily good man he goes to what is called the 8,abode of the ,fathers40 ,when the gross body falls1 the organs of speech enter the mind4 ,you cannot think without words2 wherever there are words there must be thought4 ,the mind is resolved into the prna1 and the prna resolves into the jiva4 ,then the jiva leaves the body and goes to that condition of reward or punishment which he has earned by his past life4 ,devaloka is the 8place 7or abode7 of the gods40 ,the word deva 7god7 means bright or shining one1 and corresponds to what the ,christians and ,mohammedans call 8angels40 ,according to this teaching there are various heavenly spheres somewhat analogous to the various heavens described by ,dante in the ,divine ,comedy4 ,there are the heaven of the fathers 7or pitris71 devaloka1 the lunar sphere1 the electric sphere and highest of all the ,brahmaloka1 the heaven of ,brahma4 ,from all the lower heavens the jiva returns again to human birth1 but he who attains to ,brahmaloka lives there through all eternity4 ,these are the highest men who have become perfectly unselfish1 perfectly purified1 who have given up all desires1 do not want to do anything except to worship and love ,god4 ,there is a second class1 who do good works1 but want some reward1 want to go to heaven in return4 ,when they die the jiva goes to the lunar sphere1 where it enjoys and becomes a deva 7god or angel74 ,the gods1 the devas1 are not eternal1 they have to die4 ,in heaven they will all die4 ,the only deathless place is ,brahmaloka1 where alone there is no birth and no death4 ,in our mythology it is said there are also the demons1 who sometimes give the gods chase4 ,in all mythologies you read of these fights between the demons1 or wicked angels1 and the gods and sometimes the demons conquer the gods4 ,in all mythologies also1 you find that the devas were fond of the beautiful daughters of men4 ,as a deva1 the jiva only reaps results of past actions1 but makes no new ,karma4 ,only man makes ,karma4 ,karma means actions that will produce effects1 also those effects1 or results of action4 ,when a man dies and becomes a deva he has a period of pleasure1 and during that time makes no fresh ,karma2 he simply enjoys the reward of his past good works4 ,but when the good ,karma is worked out then the other ,karma begins to take effect4 ,in the ,vedas there is no mention of hell4 ,but afterwards the ,purnas1 the later books in our ,scriptures1 thought that no religion could become complete without a proper attachment of hells1 and so they invented all sorts of hells1 with as many1 if not more1 varieties of punishment than ,dante saw in his ,inferno1 but our books are merciful enough to say that it is only for a period4 ,bad ,karma is worked out in that state and then the souls come back to earth and get another chance4 ,this human form is the great chance4 ,it is called the karmic body1 in which we decide our fate4 ,we are running in a huge circle1 and this is the point in the circle which determines the future4 ,so a human body is considered the greatest body there is2 man is greater than the gods4 ,even they return to human birth4 ,so far with dualistic ,vednta4 ,next comes a higher conception of ,vednta philosophy1 which says that these ideas are crude4 ,if you say there is a ,god who is an infinite ,being1 and a soul which is also infinite1 and ,nature which is also infinite1 you can go on multiplying infinites indefinitely1 but that is illogical1 because each would limit the other and there would be no real infinite4 ,god is both the material and the efficient cause of the universe2 ,he projects this universe out of ,himself4 ,does that mean that ,god has become these walls1 and this table1 that ,god has become the animal1 the murderer and all the evils in the world8 ,god is pure1 how can ,he become all these degenerate things8 ,he has not4 ,god is unchangeable1 all these changes are in ,nature2 just as ,i am a soul and have a body1 this body is not different from me in a sense1 yet ,i1 the real 8,i10 in fact am not this body4 ,for instance1 ,i am a child1 ,i become a young man1 an old man1 but my soul has not changed4 ,it remains the same soul4 ,similarly the whole universe comprises all ,nature1 and an infinite number of souls1 or1 as it were1 the infinite body of ,god4 ,he is interpenetrating the whole of it4 ,he alone is unchangeable1 but ,nature changes and soul changes4 ,in what way does ,nature change8 ,in its forms2 it takes fresh forms4 ,but the soul cannot change that way4 ,the soul contracts and expands in knowledge4 ,it contracts by evil deeds2 those deeds which contract the natural knowledge and purity of the soul are called evil deeds4 ,those deeds1 again1 which bring out the natural glory of the soul1 are called good deeds4 ,all these souls were pure1 but they have become contracted by their own acts4 ,still1 through the mercy of ,god1 and by doing good deeds1 they will expand and become pure again4 ,every soul has the same chance1 and1 in the long run1 must become pure and free itself from ,nature4 ,but this universe will not cease1 because it is infinite4 ,this is the second theory4 ,the first is called dualistic ,vednta2 the second teaches that there is ,god1 soul1 and ,nature1 that soul and ,nature form the body of ,god1 and that these three form one unit4 ,believers in this second theory are called qualified non-dualists 7,visishtadvaitins74 ,the last and highest theory is pure monism1 or as it is known in ,india1 ,advaita4 ,it also teaches that ,god must be both the material and the efficient cause of this universe4 ,as such1 ,god has become the whole of this universe4 ,this theory denies that ,god is the soul1 and the universe is the body1 and the body is changing4 ,in that case what is the use of calling ,god the material cause of this universe8 ,the material cause is the cause become effect2 the effect is nothing but the cause in another form4 ,wherever you see effect1 it is the cause reproduced4 ,if the universe is the effect1 and ,god the cause1 this must be the reproduction of ,god4 ,if it be claimed that the universe is the body of ,god and that that body becomes contracted and fine and becomes the cause1 and out of that the universe is evolved1 then the advaitist says it is ,god ,himself who has become this universe4 ,now comes a very fine question4 ,if ,god has become this universe1 then everything is ,god4 ,certainly2 everything is ,god4 ,my body is ,god1 and my mind is ,god1 and my soul is ,god4 ,then why are there so many jivas8 ,has ,god become divided into millions and millions of jivas8 ,how can that infinite power and substance1 the one ,being of the universe become divided8 ,it is impossible to divide infinity4 ,how can the pure ,being become this universe8 ,if ,he has become the universe1 ,he is changeful1 and if ,he is changeful1 ,he is in ,nature1 and whatever is in ,nature is born and dies4 ,if ,god is changeful1 ,he must die some day4 ,remember that4 ,again1 how much of ,god has become this universe8 ,if you say 8,x10 the algebraical unknown quantity1 then ,god is ,god minus 8,x0 now1 and therefore not the same ,god as before this creation1 because so much of ,him has become this universe4 ,the answer of the non-dualist is that this universe has no real existence1 it exists in appearance only4 ,these devas and gods and angels and being born and dying1 and all this infinite number of souls coming up and going down1 all these things are mere dreams4 ,all is the one ,infinite4 ,the one sun reflected on various drops of water appears to be many1 millions of globules of water reflect so many millions of suns and in each globule will be a perfect image of the sun1 yet there is only one sun1 and so it is with all these jivas1 they are but reflections of the one infinite ,being4 ,a dream cannot be without a reality1 and that reality is the one infinite ,existence4 ,you1 as body1 mind1 or soul1 are a dream1 but what you really are is ,existence-,knowledge-,bliss ,absolute4 ,thus says the ,advaitist4 ,all these births and rebirths1 this coming and going are but parts of the dream4 ,you are infinite4 ,where can you go8 ,the sun1 moon1 and the whole universe are but a drop in your nature4 ,how can you be born or die8 ,the ,self was never born1 never will be born1 never had father or mother1 friends or foes1 for it is ,existence-,knowledge-,bliss ,absolute4 ,what is the goal1 according to this philosophy8 ,that those who receive this knowledge are one with the universe2 for them all heavens1 even ,brahmaloka1 are destroyed1 the whole dream vanishes1 and they find themselves the eternal ,god of the universe4 ,they attain their real individuality1 infinitely beyond these little selves which we now think of so much importance4 ,no individuality will be lost2 an infinite and eternal ,individuality will be realized4 ,pleasures in little things will cease4 ,we are finding pleasure in this little body1 in this little individuality4 ,how much greater the pleasure when this whole universe is in our one body8 ,if there be pleasure in these separate bodies1 how much more when all bodies are one8 ,the man who has realized this has attained to freedom1 has gone beyond the dream and known himself in his real nature4 ,this is the teaching of ,advaita1 the non-dualistic ,vednta4 ,these are the three steps which ,vednta philosophy has taken1 and we cannot go beyond1 because we cannot go beyond unity4 ,when any science reaches a unity it cannot possibly go any farther4 ,you cannot go beyond this idea of the ,absolute1 the ,one ,idea of the universe1 out of which everything else has evolved4 ,all people cannot take up this ,advaita philosophy2 it is too hard4 ,first of all1 it is very difficult to understand it intellectually4 ,it requires the sharpest of intellects1 a bold understanding4 ,secondly1 it does not suit the vast majority of people4 ,it is better to begin with the first of these three steps4 ,then by thinking of that and understanding it1 the second one will open of itself4 ,just as a race travels1 so individuals have to travel4 ,the steps which the human race has taken to come to the highest pinnacle of religious thought1 every individual will have to take4 ,only1 while the human race took millions of years to reach from one step to another1 individuals may live the whole life of the human race in a few years1 or they may be able to do it more quickly1 perhaps in six months4 ,but each one of us will have to go through these steps4 ,those of you who are non-dualists can1 no doubt1 look back to the period of your lives when you were strong dualists4 ,as soon as you think you are a body and a mind1 you will have to accept the whole of this dream4 ,if you have one piece you must take the whole4 ,the man who says1 here is this world but there is no ,god1 is a fool1 because if there be a world there will have to be a cause of the world1 and that is what is called ,god4 ,you cannot have an effect without knowing that there is a cause4 ,god will only vanish when this world vanishes4 ,when you have realized your one-ness with ,god1 this world will no longer be for you4 ,as long as this dream exists1 however1 we are bound to see ourselves as being born and dying1 but as soon as the dream that we are bodies vanishes1 so will vanish this dream that we are being born and dying1 and so will vanish the other dream that there is a universe4 ,that very thing which we now see as this universe will appear to us as ,god1 and that very ,god who was so long external1 will appear as the very ,self of our own selves4 ,the last word of ,advaita is1 ,tat tvam asi1--8,that thou art40 ,,advertisements ,publications of ,the ,vednta ,society ,,by ,,sw,,mi ,,vivek,,nanda ,jnna ,yoga4--,part ,i4 #abmo4 #cef pages4 ,cloth1 #a4ej4 ,postage1 #aa cents4 8,one of the great thought challengers of the day is this work by the ,swmi ,viveknanda4 ,the book goes deep and treats of startling things1 but when analyzed and viewed from the author's standpoint1 they are found to be links in the great chain of truth4 ,he alone will deny who is out of sympathy or limited in vision40--,transcript1 ,boston1 ,sept4 #bd1 #aijb4 8,students of religion will find much of interest in it2 those who care for ,india in any way will be glad to receive an indication of high ,hindu thought in one of the most striking religious movements of the day2 while the orthodox ,christian will derive some information from the work regarding the attitude of cultured ,hindus toward ,christianity and its ,founder4 ,after reading the book one is inexcusable if his ideas concerning ,vednta are hazy40--,new ,york ,saturday ,review of ,books1 ,july #ab1 #aijb4 8,the lectures show a wonderful insight into great truths which underlie all religious aspiration40--,courier ,journal1 ,louisville1 ,july #e1 #aijb4 8,the altruism with which his preaching is permeated attracts and inspires4 ,the love of humanity which he inculcates harmonizes with the spirit of the age1 ,his ,english is good1 his style easy to read1 his sincerity unquestionable4 ,merely as an intelligent presentation of what is best in the ancient ,hindu ,scriptures1 the ,swmi ,viveknanda's book is deserving of attention at the hands of religious students40--,record-,herald1 ,chicago1 ,aug4 #ai1 #aijb4 8,the lectures are all extremely interesting1 the style brilliant1 the reasoning often subtle4 ,whether the philosophy advanced is satisfactory or not to those whose theories are the outgrowth of a different system of thought1 his method of presenting it affords an intellectual pleasure40--,journal1 ,indianapolis1 ,oct4 #ac1 #aijb4 8,it is a book which appeals to the intellectual1 and no one could be the worse for reading it1 since it contains much of truth even as ,christians measure truth40--,milwaukee ,sentinel1 ,aug1 #ae1 #aijb4 8,the ,vednta ,philosophy as explained by ,viveknanda is interesting4444 ,as given by him and his followers1 no more lofty teachings can be found4 ,the work is a valuable addition to the literature of religions40--,toledo ,blade ,oct4 #aa1 #aijb4 ,,ved,,nta ,,publication ,,committee #ace ,west #hjth ,st41 ,new ,york4 ,rja ,yoga #cgf pages4 ,cloth1 #a4ej4 ,postage1 #aa cents4 ,portrait of author1 frontispiece4 ,besides lectures on ,rja ,yoga the book contains ,patanjali's ,yoga ,aphorisms with ,commentary1 a copious ,sanskrit ,glossary1 a lecture on ,immortality1 and the ,swmi's lectures on ,,bhakti ,,yoga4 8,the whole spirit of the book is candid in the extreme4 ,it appeals to what is best and noblest in man4 ,it makes no foolish mysteries and demands no blind belief4 ,it puts forth its system in a plain and simple manner4 ,it is able to present its own method without in any way attacking the method of others4 ,it manifests a charity that it is usual to call ,christian but which ,viveknanda proves is equally the property of the ,hindu4 ,if this little book had nothing to teach but the beautiful toleration it advocates1 it would be well worth reading2 but many will find in it valuable suggestions to aid in reaching the higher life40--,arena1 ,mar41 #ahig4 8,a large part of the book is occupied with that method of attaining perfection known as ,rja ,yoga1 and there are also translations of a number of aphorisms and an excellent glossary40--,living ,age1 ,august #eth1 #ahii4 8,a valuable portion of the volume to students is the glossary of ,sanskrit technical terms4 ,this includes not only such terms as are employed in the book1 but also those frequently employed in works on the ,vednta philosophy in general40--,new ,york ,times1 ,july #bb;d1 #ahii4 8,a new edition with enlarged glossary1 which will be welcomed by students of comparative religion1 who are already familiar with the author's lectures in this country40--,review of ,reviews1 ,oct41 #ahii4 8,the methods of practical realization of the divine within the human are applicable to all religions1 and all peoples1 and only vary in their details to suit the idiosyncrasy of race and individuals40--,post1 ,washington1 ,d4 ,c41 ,june #abth1 #ahii4 ,sent on receipt of price and postage by the ,,ved,,nta ,,publication ,,committee #ace ,west #hjth ,st41 ,new ,york4 ,agents for ,europe--,messrs4 ,,luzac ,,co41 ,london1 ,w4 ,c41 #df ,great ,russell ,st4 ,the ,sayings of ,sri ,rmakrishna4 ,,compiled ,,by ,,sw,,mi ,,abhed,,nanda #bcd pages4 ,flexible cloth1 gilt top1 #ge;c4 net4 ,postage1 #d;c4 ,rmakrishna was a great ,hindu saint of the nineteenth century who has already had an influence on the religious thought of ,america and ,england through the teachings of his disciples1 ,swmi ,viveknanda1 ,swmi ,abhednanda1 and others4 ,his ,sayings are full of broad practical1 non-sectarian instructions concerning the spiritual life which cannot but give help and inspiration to the followers of all creeds4 ,the present volume contains a larger number of ,sayings than has yet appeared in any one ,english collection4 ,for the first time also they have been classified into chapters and arranged in logical sequence under marginal headings1 such as 8,all creeds paths to ,god10 8,power of ,mind and ,thought10 8,meditation10 8,perseverance40 ,as an exposition of the universal truths of ,religion and their application to the daily life this book takes its place among the great scriptures of the world4 ,my ,master ,by ,,sw,,mi ,,vivek,,nanda #abmo1 #ij pages4 ,cloth1 #ej cents4 ,postage1 #f cents4 8,this little book gives an account of the character and career of the remarkable man known in ,india as ,paramahamsa ,srimat ,rmakrishna1 who is regarded by a great number of his countrymen as a divine incarnation4 ,it is not more remarkable for the story it tells of a holy man than for the clear ,english in which it is told1 and the expressions of elevated thought in its pages40--,journal1 ,indianapolis1 ,may #acth1 #aija4 8,the book1 besides telling the life of ,sri ,rmakrishna1 gives an insight into some of the religious ideas of the ,hindus and sets forth the more important ideals that vitally influence ,india's teeming millions4 ,if we are willing to sympathetically study the religious views of our ,aryan brethren of the ,orient1 we shall find them governed by spiritual concepts in no way inferior to the highest known to ourselves1 concepts which were thought out and practically applied by these ancient philosophers in ages so remote as to antedate history40--,post1 ,washington1 ,may #acth1 #aija4 ,sent on receipt of price and postage by the ,,ved,,nta ,,publication ,,committee #ace ,west #hjth ,street1 ,new ,york4 ,agts4 for ,europe--,messrs4 ,,luzac ,,co41 ,london1 ,w4 ,c41 #df ,great ,russell ,street4 ,by ,,sw,,mi ,,abhed,,nanda ,divine ,heritage of ,man #abmo1 #bae pages4 ,portrait of author1 frontispiece4 ,cloth1 #a4jj4 ,postage1 #h cents4 ,,contents4 ,i4 ,existence of ,god4 ,,ii4 ,attributes of ,god4 ,,iii4 ,has ,god any ,form8 ,,iv4 ,fatherhood and ,motherhood of ,god4 ,v4 ,relation of ,soul to ,god4 ,,vi4 ,what is an ,incarnation of ,god8 ,,vii4 ,son of ,god4 ,,viii4 ,divine ,principle in ,man4 8,the ,swmi ,abhednanda's writings are also companionable and readable4444 ,the ,philosophy of ,india1 being the bringing together of the best thoughts and reasonings of the best men for the thousands of preceding years1 had under consideration the self-same problems that are to-day vexing the souls of our philosophers4 ,the ,swmi's book is therefore not so radical a departure from accepted thought as might at first be imagined4444 ,it is not meat for babes1 but rather will it give new lines of thought to the brightest intellects40--,transcript1 ,boston1 ,aug41 #aijc4 8,his method of dealing with these fundamental questions is peculiarly free both from dogmatic assertion and from pure metaphysical speculation40--,inter-,ocean1 ,chicago1 ,aug41 #aijc4 8,he bases his arguments1 not on theological hypotheses1 but on scientific facts40--,cleveland ,plain ,dealer1 ,aug41 #aijc4 8,it is written in a plain and logical style1 and cannot fail to interest all who are anxious for information concerning the philosophy of which the author is such an able exponent40--,times1 ,pittsburg1 ,june1 #aijc4 8,a glance over a few of its pages would be sufficient to convince the reader that he is in the presence of an intellect of high order1 more thoroughly conversant with the philosophies and sciences of the ,occidental world than most ,europeans or ,americans4444 ,the #8,divine ,heritage of ,man' gives a rare insight into the religious views of educated ,hindoos and its argumentation furnishes an intellectual treat40--,chronicle1 ,san ,francisco1 ,aug41 #aijc4 8,fully cognizant of modern scientific discoveries1 the author treats his subject broadly40--,bookseller1 ,newsdealer1 and ,publisher1 ,new ,york1 ,aug41 #aijc4 8,the student of religions will find much of value in the discourses1 since they are full of historical information concerning the origin and growth of certain ideas and beliefs dominant in ,christianity40--,republican1 ,denver1 ,july1 #aijc4 8,there is no disposition on the part of the author to assail any of the ,christian principles1 but he simply presents his subject with calmness1 not attempting to reconcile religion and science1 for to him they are one40--,washington ,post1 ,june1 #aijc4 ,how to be a ,yogi4 ,i4 ,introductory4 ,,ii4 ,what is ,yoga8 ,,iii4 ,science of ,breathing4 ,,iv4 ,was ,christ a ,yogi8 #abmo1 #ahh pages4 ,cloth1 #a4jj4 ,postage1 #h cents4 8,for ,christians interested in foreign missions this book is of moment1 as showing the method of reasoning which they must be prepared to meet if they are to influence the educated ,hindu4 ,to the ,orientalist1 and the philosopher also1 the book is not without interest4444 ,swmi ,abhednanda preaches no mushroom creed and no ,eurasian hybrid #8theosophy4' ,he aims to give us a compendious account of ,yoga4 ,clearly and admirably he performs his task4 ,in form the little bank is excellent1 and its ,english style is good40--,new ,york ,times ,saturday ,review of ,books1 ,dec4 #f1 #aijb4 8#8,how to be a ,yogi' is a little volume that makes very interesting reading4 ,the book contains the directions that must be followed in physical as well as in mental training by one who wishes to have full and perfect control of all his powers40--,record-,herald1 ,chicago1 ,feb4 #bh1 #aijc4 8,the ,swmi writes in a clear1 direct manner4 ,his chapter on ,breath will elicit more than ordinary attention1 as there is much in it that will prove helpful4 ,the book makes a valuable addition to ,vednta ,philosophy40--,mind1 ,june1 #aijc4 8,the book is calculated to interest the student of ,oriental thought and familiarize the unread with one of the greatest philosophical systems of the world40--,buffalo ,courier1 ,nov4 #bc1 #aijb4 8#8,how to be a ,yogi' practically sums up the whole science of ,vednta ,philosophy4 ,the term ,yogi is lucidly defined and a full analysis is given of the science of breathing and its bearing on the highest spiritual development4 ,the methods and practices of ,yoga are interestingly set forth1 and not the least important teaching of the book is the assertion of how great a ,yogi was ,jesus of ,nazareth40--,the ,bookseller1 ,newsdealer and ,stationer1 ,jan4 #ae1 #aijc4 8,this book is well worth a careful reading4 ,condensed1 yet clear and concise1 it fills one with the desire to emulate these ,yogis in attaining spiritual perfection40--,unity1 ,kansas ,city1 ,dec41 #aijb4 ,religion of ,vednta ,pamphlet printed for free distribution4 #abmo1 #h pages4 #a4jj for #aej4 ,,new ,,book ,,by ,,sw,,mi ,,abhed,,nanda ,self-,knowledge 7,atma-,jnna47 ,cloth1 #a4jj4 ,postage1 #h cents4 ,portrait of author1 frontispiece4 ,,contents4 ,i4 ,spirit and ,matter4 ,,ii4 ,knowledge of the ,self4 ,,iii4 ,prna and the ,self4 ,,iv4 ,search after the ,self4 ,v4 ,realization of the ,self4 ,,vi4 ,immortality and the ,self4 8,so practically and exhaustively is each phase of the subject treated that it may well serve as a text-book for any one striving for self-development and a deeper understanding of human nature40--,toronto ,saturday ,night1 ,dec41 #aije4 8,it will also be welcomed by students of the ,vedic ,scriptures1 since each chapter is based upon some one of the ancient ,vedas known as the ,upanishads1 and many passages are quoted40--,chicago ,inter-,ocean1 ,jan41 #aijf4 8,the book1 from the gifted pen of the head of the ,vednta ,society of ,new ,york1 presents in a clear manner1 calculated to arrest the attention of those not yet familiar with ,vedic literature1 the principles of self-knowledge as taught by the leaders of that philosophy4444 ,the many passages quoted prove the profound wisdom and practical teaching contained in the early ,hindu ,scriptures40--,washington ,evening ,star1 ,dec41 #aije4 8,a new book which will be welcome to students of ,truth1 whether it be found in the ,eastern religions1 in modern thought or elsewhere40--,unity1 ,nov41 #aije4 8,the book is very well written40--,san ,francisco ,chronicle1 ,dec41 #aije4 8,in forcefulness and clearness of style it is in every way equal to the other works by the ,swmi ,abhednanda1 who has always shown himself in his writings a remarkable master of the ,english language40--,mexican ,herald1 ,dec41 #aije4 8,the volume is forcefully written1 as are all of this author's works1 and cannot fail to be of great interest to all who have entered this field of thought4 ,a fine portrait of the ,swmi forms the frontispiece40--,toledo ,blade1 ,nov41 #aije4 ,spiritual ,unfoldment4 ,i4 ,self-control4 ,,ii4 ,concentration and ,meditation4 ,,iii4 ,god-consciousness4 ,paper1 #ce cents4 ,cloth1 #ej cents4 ,postage1 #b and #f cents4 8,this attractive little volume comprises three lectures on the ,vednta ,philosophy4 ,the discourses will be found vitally helpful even by those who know little and care less about the spiritual and ethical teachings of which the ,swmi is an able and popular exponent4 ,as the ,vednta itself is largely a doctrine of universals and ultimates1 so also is this book of common utility and significance among all races of believers4 ,its precepts are susceptible of application by any rational thinker1 regardless of religious predilection and inherited prejudices4 ,the principles set forth by this teacher are an excellent corrective of spiritual bias or narrowness1 and as such the present work is to be commended4 ,it has already awakened an interest in ,oriental literature that augurs well for the cause of human brotherhood1 and it merits a wide circulation among all who cherish advanced ideals40--,mind1 ,april1 #aijb4 ,reincarnation4 ,new and ,enlarged ,edition4 ,paper1 #dj cents4 ,cloth1 #fj cents4 ,postage1 #c and #g cents4 ,,contents4 ,i4 ,what is ,reincarnation8 ,,ii4 ,heredity and ,reincarnation4 ,,iii4 ,evolution and ,reincarnation4 ,,iv4 ,which is ,scientific1 ,resurrection or ,reincarnation8 ,v4 ,theory of ,transmigration4 ,orders received and filled promptly by the ,,ved,,nta ,,publication ,,committee1 #ace ,w4 #hjth ,st41 ,new ,york4 ,agents for ,europe--,messrs4 ,,luzac ,,co41 ,london1 ,w4 ,c41 #df ,great ,russell ,street4 ,india and ,her ,people 7,lectures delivered before the ,brooklyn ,institute of ,arts and ,sciences during the season of #aije-aijf7 ,,by ,,sw,,mi ,,abhed,,nanda ,cloth1 #a4be4 ,postage1 #aj ,cents4 ,,contents4 ,i4 ,philosophy of ,india ,to-day4 ,,ii4 ,religions of ,india4 ,,iii4 ,social ,status of ,india3 ,their ,system of ,caste4 ,,iv4 ,political ,institutions of ,india4 ,v4 ,education in ,india4 ,,vi4 ,the ,influence of ,india on ,western ,civilization and the ,influence of ,western ,civilization on ,india4 8,this book has more than usual interest as coming from one who knows the ,occident and both knows and loves the ,orient4444 ,it is decidedly interesting4444 ,the book has two admirable qualities3 breadth in scope and suggestiveness in material40--,bulletin of the ,american ,geographical ,society1 ,sept41 #aijf4 8,this volume1 written in an attractive style and dealing with the life1 philosophy and religion of ,india1 should prove a useful addition to the literature of a fascinating and as yet largely unknown subject4 ,it is designed for popular reading1 the metaphysical portions being so handled that the reader runs little risk of getting beyond his depth40--,literary ,digest1 ,feb4 #af1 #aijg4 8,the ,swmi possesses the exceptional advantage of being able to look upon his own country almost from the standpoint of an outsider and to handle his subject free from both foreign and native prejudice40--,new ,york ,world1 ,aug4 #d1 #aijf4 8,it is a valuable contribution to ,western knowledge of ,india1 containing precisely what the ,american wants to know about that region40--,washington ,evening ,star1 ,aug4 #d1 #aijf4 99 99 99 99 99 ,transcriber's note ,minor punctuation errors have been changed without notice4 ,accent marks have been standardized4 ,the following printer errors have been changed4 ,,changed ,,from ,,to ,page #ab3 8the raison d'etre of that0 8the raison d'tre of that0 ,page #bf3 8quieting down aplies0 8quieting down applies0 ,page #cj3 8state1 disintegradation0 8state1 disintegration0