CHAPTER XVI.

SUMMATION.
All the main facts connected with Jivas and with atoms have, it seems, been generally brought out and summed up now. Only one more point deserves a word. It concerns the distinction between the universal and the singular, and the relation between them, which was mentioned before. This triplet, belonging equally to Jivas and to atoms, and so part of the summation of the world-process, could not well be discussed before some general notion had been gained of the distinction between the ideal world and the real world, the former being, as it were, a complete and standing picture or plan of the stream of successive events which make up the latter, and so occupying, the one to the other, the position of universal to singular.
The aphorisms of Nyaya, as we now have them, classify and describe the constituents of samsara in terms of cognition, in their subjective 306
SUMMATION. 307
aspect, as, viz., the means of knowledge, the knowable, doubt, certainty, fallacy, etc., etc. On the other hand the extant aphorisms of the Vaisheshika school classify them as objects of knowledge, in their objective aspect, in terms of the cognised. Thus Kanada, the author of the Vaisheshika aphorisms, states that there are six primary padarthas or objects, viz., dravya, guna, karma, samanya, vishesha and samavaya. The first three have been discussed before. The next three mean respectively, the ' universal or general ', ' the singular or special,' and ' relation or juxtaposition '.
As has been often indicated before, the one true universal is the Pratyag-atma ; the many, the manifold singular, the multitude of singulars, is Mula-prakriti ; and the peculiar bond that exists between them is the real samavaya- sambandha, literally, the ' firm bond of juxta- position.' Beside this one universal there is, strictly speaking, no other universal, but only ' generals '. So, beside the true singulars of the Etat, there is no other real singular, but only ' specials '. The characteristic of these generals and specials is that each one of them is general to lower specials, and at the same time special to a higher general. In other words, while Pratyag-atma is universal, and Mula-prakriti singular, the Jiva-atom is individual or par-
308 THE SCIENCE OF PEACE.
ticular, combining and reconciling in itself both universal and singular.
Some difficulty in the expression of this thought is occasioned by the fact that while the meaning of universal and general and special is comparatively fixed and free from ambiguity, such is not the case with the significations of singular, individual and particular, as the words are currently used.1 The underlying philosophi- cal idea of their mutual relation being indeter- minate, the expression is naturally doubtful also. And this very haziness of the idea is at the bottom of the long-lasting dispute between the doctrines of nominalism and realism and their various modifications. As a matter of fact, in the world around us, we actually find neither the true One, nor the true Many or Not-One, by itself. What we do find always instead is a one which is also a many at the same time. We distinguish between the two by emphasising within ourselves the Jiva-aspect, z.e., the aspect of self-consciousness and Pratyag-atma, and, from the standpoint thereof, beholding the Not-Self in juxtaposition to and yet in separ-
1 An instance of this may be seen in the divers arrangements made of the triplets of the categories of Kant ; thus at p. 221 of Schwegler's History of Philosophy, the triplet of ' totality, plurality and unity ' is arranged in an order the reverse of that followed in the original of Kant.
SUMMATION. 3O9
ation from the Self. The facts, so viewed, are clear. The one and the many, the abstract and the concrete, the general and the special, the universal and the singular, are just as inseparable as back and front, as has been often said before. They are inseparable in fact as well as in thought (which also is a fact though manufactured in subtler material). But the phraseology requires to be settled in accord- ance with this fact and thought. It may be suggested here that the settlement should be thus : The word ' universal ' should be confined to the true One, the Pratyag-atma, and to the modifications and manifestations of its unity, viz., the laws of the pure reason, the abstract laws and principles which underlie the details of the world-process and are as it were the transformations of the Pratyag-atma itself in association with the diversity of Mula-prakriti. The word ' singular ' should similarly be confined to the true Many, the truly separate. As the universal is the One which includes and supports all, so the singular is the exactly opposite one that would exclude all else ; it indicates the pseudo-ultimate constituents of the many, which may well, for practical convenience, be technically called ' atom,' ' arm ' or ' param-anu.' For that which is between these two ones, a something which is a one
310 THE SCIENCE OF PEACE.
and a many at the same time, a whole composed of parts, the word ' particular ' seems appropriate. Such a ' particular ' would be ' general ' (an imitation of the universal) to those it includes and supports and holds together, and ' special ' (an imitation of the singular) to that by which it itself is supported along with other co-particulars ; all so-called inanimate sub- stances, all sheaths and bodies of the so-called animate, all objects of cognition or desire or action, all genera and species, types, sub-types and archetypes, would thus be ' particulars.' The word ' individual ' is peculiar ; it would be useful if it were confined to the Jiva-atom, which combines the true universal and the true singular, rather than only generals and specials. It is not Pratyag-atma only, nor Mula-prakriti only, but both ; and yet, because of the unfixable, in-de- finite, pseudo-infinite nature of the atom, the Jiva-atom may be called a particular also. Whenever and wherever we may take an actual individual Jiva-atom, the atom-portion of it, its sheath, will be found to be a definite that merges on both sides into the in-de-finite ; it is an infinitesimal fraction, on the one hand, of a pseudo-infinite universe, and, on the other, it is a pseudo-infinite multiple of infinitesimal fractions. " Creatures, objects, definite things, begin in the in-de-finite, and end in the in-de-
SUMMATION. 311
finite ; they are de-finite only midway between the two." 1
If we were defining the main items of the world-process in terms of the Absolute, the Jiva-atom would ordinarily be called the indi- vidualised Absolute, and a world-system a particularised one ; the Absolute itself being then comparatively called the universal Abso- lute. But in view of the statements made in the preceding paragraph, it would appear to be almost more consistent and systematic to call the Jiva-atom a singularised Absolute. Yet, though, in strictness, this would be the better description, still, for all practical purposes of metaphysical research — for the reasons for which the Jiva-atom may be regarded as a particular also — it is more useful to employ the expression ' individualised Absolute.' The ' individuality ' of the Jiva in the Jiva-atom is more pre- dominant than the ' singularity ' of the atom therein for such purposes.
On the above view, recognising the nature and the necessity of the connection between the One and the Many, it becomes easy to see what the true mean of reconciliation is between
Bhagavad-Gttd. ii. 28.
312 THE SCIENCE OF PEACE.
nominalism and realism. Every object, being a Jiva-atom, or a conglomerate of Jiva-atoms, is general and special, abstract and concrete, at one and the same time. Therefore, when the new-born infant opens its eyes for the first time, it necessarily sees the genus ' woman ' as well as the special '(individual) mother,' at one and the same time. As soon as we see any object, we see its generality as well as its speciality. Whenever we see a one, we see also at once the possibility, inherent in the one, of a pseudo-infinity of that one, i.e., of such ones. The One is universal ; a one reproduces the One ; the universality of the true One reappears as the generality and the pseudo-infinity of the illusive one.
This fact is embodied in the grammatical affixes : ' ness,' ' ship,' ' hood ' (in English), and ' ta ' or ' tva ' (in Samskrit), expressive of the abstract and of quality, which can be added on to any noun or adjective. It is significant that abstractness and generality should belong to, and be expressible exclusively in, terms of quality ; for quality or guna corresponds to jnana, which in turn corresponds specially with Pratyag-atma, the one universal and abstract. Abstraction indeed means reduction into terms of Pratyag-atma, making a one and therefore a pseudo-wwz'versal, of that which was
SUMMATION. 313
mixed up with and part of the many. So too, the concrete is mostly expressed in terms of motion or karma, which corresponds to kriya, which corresponds to the Not-Self; as witness the fact that so many names or nouns originate in verbs. Finally, the relation of the two is embodied in the dravya, substance, noun or name, which combines act and fact, character- istic action and quality, in a ' thing,' and corres- ponds to the hidden Negation-Shakti that manifests its various forms in the declensional changes of termination of the noun (in the older languages, for the separate prepositions of modern languages are artifical separations of these terminational affixes).
From these observations it is clear that the universal * is one ; the singular many ; and genera-species pseudo-infinite ; and that every- where and always there is the possibility of distinguishing the concrete from the abstract by the mere addition of ' ness ' ; in other words, by concentrating the oneness and universality of the Self upon and into the concrete, and so of discovering an endless series, in an endless
1 It may also be noted here that the Vaisheshika system calls the highest, or, rather, the one true universal, by the name of universal being, satta-samanya, ^"ff TUTJTT'T > which, plainly, is the objective name for the Self ; and the lowest or true singular it calls arm or atom, which is but another name for the Etat.
314 THE SCIENCE OF PEACE.
gradation, of concepts, ideas, types, archetypes, etc. Plato seems to have spoken of only one archetypal world, while the legitimate inferences from the logion require a pseudo-infinity of such, higher and lower, in an endlessly ascend- ing and descending scale. The logion itself, it should be noted, and the laws and principles that proceed from it directly, can scarcely be spoken of as types or archetypes ; for types and archetypes are comparatively definite objects, abstract-concrete (though with the aspect of abstractness or generality and commonness inclining to be predominant), while laws and principles are only relations between objects.
With these remarks we may bring to a close the observations regarding the general features of Jivas and atoms, leaving for a second part of this work a more detailed consideration of the three aspects of the Jiva, viz., jfiana, ichchha, and kriya, and bringing to a conclusion this first part with a re-statement of the summation of the world-process in consciousness.
In the preceding chapter we have seen how the endless and apparently quite disconnected diversity of atom beside atom and atom within atom, plane beside plane and plane within plane, world beside world and world within world, individuality beside individuality and indi- viduality within individuality, collapses together
SUMMATION. 315
into an ordered juggler's box within box under the touch of the principle of the ever-expanding individual consciousness, which, taking its source in the universal consciousness of the Pratyag- atma, is incessantly threading together all the otherwise disconnected beads of Mula-prakriti.
The more the nature of consciousness is pondered on, the more the nature of the Jiva will become clear. Indeed, as the most signifi- cant definition of the atom is that it is a persisting-point, t.e., a line, of objectivity, of unconsciousness, in its triple aspect of cognisa- bility, desirability, and movability, guna, dravya, and karma, so the most significant definition of the Jiva is that it is a persisting- point, i.e., a line, of consciousness and sub- jectivity, in its triple aspect of cognisor, desiror, and actor. Combining these two definitions, a Jiva-atom might be defined as the individualised Absolute (thus bringing out the true significance of the current saying, that " the Jiva is verily Brahman and naught else"1) ; while a particular number of them may be said to constitute a particularised Absolute, or a world-system, a cosmos that also appears like the individualised Absolute to be complete in itself; and the
316 THE SCIENCE OF PEACE.
totality of these individualised and particu- larised Absolutes to make up the universal or truly complete Absolute, the Brahman ; all this not interfering, in the slightest degree, with the fact that individual or (strictly speaking) singular, particular, and universal are not three but absolutely identical, literally one and the same.
An illustration may perhaps help to made these statements a little clearer. Suppose that life, that the world-process, consists of ten experi- ences : that is to say, of five sensations, each dual as pleasurable and painful, so that the two factors of each such pair, when balanced against each other, neutralise each other and leave behind a cipher, as equal credit and debit in a banker's account may do. One self, going through these experiences in one fixed order of time, space, and motion, would exhaust them all comparatively quickly, and would form one individuality, marked and defined by the ten experiences in that one order, thus making one line of consciousness. But let us now vary the order of the ten experiences ; this mere variation of order, it will be seen, implies a variation in the times, spaces, and movements connected with each item of experience. If we vary the order, then, in all possible ways, but without decreasing the number of the expe-
SUMMATION. 317
riences, we have at once orders to the number of ' factorial ten,' in algebraical technicality, that is to say 3,628,800. It is clear at once that each of these millions of orders of the succession of experiences marks out and defines, and there- fore amounts to, a distinct and separate indi- viduality; for an individuality can no otherwise be described, discriminated and fixed, than by enumerating the experiences of that indivi- duality, by narrating its biography. Yet, while each one of these orders makes a distinct individuality, it is also equally clear, at the same time, that in essence and substance and com- pleteness all these individualities are verily and truly one, and that whatever difference there is between them is made up of the illusory differences of mere pure time, space and motion, all three utter emptinesses and nothings, the triple aspect of the Negation.
In place of five as the number of sensations, now substitute the number ' pseudo-infinite ;' for the etats are pseudo-infinite by axiom, and each is pleasurable during the affirmation of it, and painful during the negation (as may be treated of later). The total number of our experiences then becomes 2 x pseudo-infinite, and the total number of permutations of these experiences is \2 x oo (factorial twice pseudo-infinite). This, at first sight, should be the total number of all
318 THE SCIENCE OF PEACE.
possible ' lines of consciousness,' or 'individuali- ties ' or ' Jivas '. But this is so only at first sight, and we have not reached the end of our calculations even now. For we have up to now been taking the experiences all at a time. But they have to be taken in all possible combina- tions also, one at a time, two at a time, and three, and four, and so on, to pseudo-infinity. The result is, briefly, a pseudo-infinity of pseudo - infinities as the total number of Jivas in the world-process, each being a distinct, immortal, ever-spirating, and ever-gyrating line of consciousness, and yet each being absolutely identical with all others, for the world-process is made up entirely and exclusively of the one universal Self, passing itself through all possible pseudo-infinite experiences, simultaneously from the standpoint of that universal Self, successively from that of the limited not-selves.
It may be asked : why this interminable variation of the order of the experiences ? As usual, the answer is contained in the logion. The one-Pratyag-Stma is the ever-present. The many-Mula-prakriti is the ever-successive, ever- past, and ever-future. The opposition between the two is utter. Yet also is there inevitable and constant juxtaposition and relation. The one is the universal, *nf^«R, sarvika, or 3HTP9, samanya ; the other is the singular or individual,
SUMMATION. 319
vishesha ; and between them there exists unbreakable relation, *R^n, samav^ya. The reconciliation of the contradiction is that the Pratyag-atma becomes as multitudinous as the etats, in order to encompass them all simul- taneously in the one vast present of the totality of the world-process ; and again, each single one of the multitude of the Pratyag-dtmd (i.e., of the pseudo-infinite Jivas) also incessantly endeavours to encompass the whole of the many in tJu total succession of endless time and space and motion, because each Jtva must be equal to and cannot be less than the whole of the Pratyag-dtmd. Take the totality of the world-process at any one point and you find all possible pseudo-infinite experiences present therein simultaneously, co-existently, side by side, in the pseudo-infinity of space — sorrows in one region, equivalent joys in another ; gains here, equal losses there ; life and growth in one place, a balancing death and decay in another. But, again, take any one experience, a single point or moment of con- sciousness, and follow it out behind and beyond, into the past and the future, along any one of the pseudo-infinite diameters that in their totality make up the solid mass of the sphere, any one of the lines of consciousness of which it is the meeting-point, the point of junction and of crossing, and along that line there will be
320 THE SCIENCE OF PEACE.
found all possible experiences in different moments of time, in different successions.1
Another illustration may be attempted : Take a round ball of iron. Let this ball be composed of a number of round bullets. Let the ball have a revolutional movement of its own as a whole, on a fixed axis, so that the space occupied by it never changes. Let each of the bullets have another motion of its own, perfectly free and ever-changing in direction, but strictly confined within the periphery of the ball, and therefore necessarily so arranged that each bullet moves only by the equal displacement and movement of another. The ball now combines in itself, always and simultaneously, all the possible movements of all its constituents ; and each of these constituents also passes through each one of all these possible movements, but in succes- sion, the motion of each being so counter- balanced by that of another, from moment to moment, that the position of the ball, as a whole, in space, never changes. Finally, wher- ever in this illustration we have a definite limit of size or number, substitute unlimitedness. Let the whole ball be boundlessly large. Let each
1 Compare the Samskrit saying :
" Pain (follows invariably) after pleasure, and pleasure after pain."
SUMMATION. 321
bullet composing it be in turn composed of smaller bullets ; these of shot ; these again of smaller shot ; and so on pseudo-infinitely. Let these bullets and shot be of pseudo-infinite sizes ; and let the peripheries of these bullets and shot be purely imaginary, so that each bullet and shot, while one such in itself, is also at the same time part of the volume inclosed by a pseudo-infinite number of peripheries of all possible sizes co-existing with and overlapping each other within the single periphery of the whole. The ball now becomes the Absolute. Its transcendent axis, of the pseudo-infinity of the numbers of which the ball is veritably com- posed, is the logion. Its revolution vanishes into a rock-like fixity of changelessness, 1
, Mahashilasatta, 'rock-like being,' frequently described in the Yoga Vdsishtha. This illustration is not altogether fanciful. Physical science is establishing more and more clearly every day that it is almost a literal description of what is actually taking place in all solids. And when we remember that meta- physical as well as scientific reasoning favours the belief that space is a vacuum filled full with a plenum of subtler and subtler matter ; that the heavenly bodies are not moving in empty but in matter-filled space ; that vast masses of subtler matter cling to and form shells for what we call these ' solid ' globes, and participate in their rotatory and other motions ; that the thicker the rotating shell the faster will be its movement at the surface ; that the quicker the movement the greater is the resistance and the hardness, i.e., solidity, etc. — if we remember these things we may see that it is possible that the illustration literally describes the actual world-process, and that we are living and
322 THE SCIENCE OF PEACE.
because it occupies the whole of space, and in the absence of a remaining and surrounding space, against which it could be seen, no revolution can be. Its universal sphericity is the Pratyag-atma. Its concrete and discrete material is Mula-prakriti. Its bullets within bullets, and shot within shot are the pseudo- infinite Jiva-atoms which, in their pseudo- infinitesimal sphericity of pointness, are identical with the infinite sphericity of the whole. The imaginary-ness of the periphery of each is the endlessness of the overlapping of individuality - points. The endless move- ment of each of these points makes a line of consciousness working out in successive time ;
moving freely within masses of matter that present a surface of iron to things outside their movement. The ' discarded ' old doctrines of ' cycle in epicycle, orb in orb,' of heavens one above and around another, in which the heavenly bodies were studded, as bosses in shields, etc., etc., thus seem to have a chance of being restored with a much fuller significance. This will be only in keeping with the general law of all the march of the world-process, viz., that a thing passes into its opposite and then returns again to its original condition on a higher level, endlessly. Take up a newspaper, and we find illustra- tions of this in the most widely-separated departments of life — thus : (i) Pedlars and hawkers are replaced by great central stores, depots, and fixed shops, and then comes the travelling salesman again ; (2) duels, single combats, heroes, are replaced by massed bands, and these are superseded by bush-fighting ; (3) Chinese writing is superseded by the alphabet, which again is threatened with displacement by shorthand, and so on.
SUMMATION. 323
while the totality of these lines of conscious- ness is the transcendent completeness of the Absolute.
In these illustrations we see the summation of the world-process, while also seeing how the utter emptiness which is the utter fulness of the Absolute, its changeless balance of being against nothing, is always being en- deavoured to be reproduced in the individualised Absolute, the Jiva-atom. Life is balanced against death ; progress against regress ; anode against kathode; anabolism against katabolism; pleasure against pain ; being against nothing ; spirit against matter. Taking the nett result of each completed life also we see the same balancing appear, as has found expressio^ and in one sense, true expression, in words like those of Bhartrihari, the poet-king and then the ascetic-yogi : — " What real difference is there between the pleasures and the pains of Indra, the high chieftain of the Gods, and those of the lowliest animal ? The joys of love and of life that the one derives, under the promptings of desire, from RambhS. and from nectar, the same are derived by the other from his lowly mate and his so-called foul and filthy food. The terrors of death again are as keen to the one as to the other. Respective karma makes a difference in their surroundings
324 THE SCIENCE OF PEACE.
and appearances. But the nett result and the relativity of the subject and the object, enjoyer and enjoyed, sufferer and cause of suffering, are the same."1 The equality and sameness of all Jivas, not only in the sense of the same- ness of comparative results of long periods, lifetimes, or cycles, but also at each moment of time, in the matter of pleasure and pain, may also appear further, later on, when the nature of those two all-important constituents of the life of the Self is dealt with. From the standpoint of Brahman, all is the same, all is equal ; there is no difference at all, in kind as well as being ; for Brahman is indeed the denial and the negation of all difference by the universal Self. Why should there be, how can there be, the reasonless horror and hideousness, the nameless heart-harrowing, of one really smaller, weaker, poorer, lower, humbler, more pitiable or more contemptible than another, greater, stronger, richer, higher,
Vairdgya-Shatalca.
SUMMATION. 325
prouder, more feared or more honoured ? Where would be the justification, if there were really such cruel injustice of difference (as the enquirer intensely felt at the beginning of his search), and not a mere appearance and play of sage and saint, sovereign and soldier, servant and slave, high god and lower man and lowlier worm and plant and mineral !
It has been said that the words of Bhartrihari are true in a sense. They are true in the deepest metaphysical sense, which takes account of the whole of space and time and motion in their totality. But the current view of the fact of endless evolution and progress and difference is also true, in the practical sense that deals with only a part of space, time, and motion, instead of with the whole of them. While one Jiva cannot, in the nett result of all experiences, be really different from another Jiva, for both are equally Pratyag- atma, yet each atom is equally necessarily different from every other atom. Hence what we have is a constant sameness underlying endless differences. If there were actual limits to time and space and motion, if the world- process did not stretch backwards and forwards pseudo-infinitely, if cycles and systems were complete in themselves instead of being parts of interminable chains in time, space and
326 THE SCIENCE OF PEACE.
motion, if the ' all ' of experiences could really be fixed in and at any point of time, space, and motion, then only, by striking the balance of each and every life, we should literally find a cipher as the result in each case. But there are no such actual and absolute limits. Each life-thread stretches endlessly through endless cycles and world-systems. Hence there is no real beginning and no real end to any life, but only endless apparent beginnings and apparent ends, and no final and complete balancing of any, in terms of the limited and concrete, is possible. Also, as each life, taken individually, is necessarily and actually at a different point of time, space, and motion from every other, therefore no simultaneous balancing of all is possible. Complete balancing and casting up of accounts is possible only from the stand- point of the true infinite and eternal, the Pratyag-atma, wherein the whole of time, space, and motion, and therefore the whole possible life of each Jiva, is summed up. From the standpoint of the limited, the pseudo-infinite, on the contrary, there is an endless alternation of progress and regress, evolution and involu- tion on an ever differing level, which is ever making a difference of goal even in endless repetition, and thus immortally keeping, before every Jiva-atom, an ever higher and higher
SUMMATION. 327
'ascent' after an ever deeper and deeper ' descent ' into ever grosser and grosser planes of matter — a thought that, despite the promise of the ever-higher goals, would prove most desolately wearisome, nay, most agonisingly horrible, because of the ever deeper 'descents,' were it not that the constant summation of the whole of the pseudo-infinitely complex world- process in the utter simplicity of the Absolute, makes the endless succession of that world-process the ^rfcjT, lila, the voluntary play, that it really is, of the Self.
Only the Self, none else, compels to any- thing or any mood or state or circumstance. There is none else so to compel.
Therefore is the process of the world a process of pseudo-infinite repetition in pseudo- infinite change, always curling back upon itself endlessly in pseudo-infinite spirals. The Jiva that, having reached the end of the pravritti arc of its own cycle, thus realises the utter equality, the utter sameness and identity, of all Jivas in the supreme Self, amidst the utter diversity of the not-Self, cries out at the overpowering wonder of it : " The beholder seeth it as a marvel ; the narrator speaketh it as a marvel ; the listener heareth it as a marvel ; and yet after the (seeing, speaking, and) hearing of it, none knoweth (the complete
328 THE SCIENCE OF PEACE.
detail of) it!"1 And he also cries out at the same time : " Where is there despondency, where sorrow, unto him who seeth the oneness !"2 He sees that all Jivas rise and fall, lower and higher, endlessly, in pseudo-infinite time and space and motion. He sees that the Jiva that is a crawling worm to-day will be the Ishvara of a great system to-morrow ; and that the Jiva that is the Ishvara of a system to-day will descend into deeper densities of matter in a greater system to-morrow, to rise to the still larger ishvara-ship of a vaster system in still another kalpa. Nay, not only will be, in the one sense, but also is in another sense. The single human being that is so weak and helpless, even as a worm, in the solar system of the Ishvara to whom he owes allegiance, is, at the same time, in turn, veritable f shvara to the tissue-cells, leucocytes and animal- cules that compose his organism, and the currents of his large life, unconsciously or consciously to himself, govern those of the minute ones. The ruler of a solar system, again would, at the same time, in turn, be an infinitesimal cell in the
t
: *pnnfiT
Bhagavad-GitA. ii. 28.
Is ha Upanishat. 7.
SUMMATION. 329
unimaginably vast frame of a Virat-Purusha, whose individuality includes countless billions of such systems. And throughout all this wonder the knower of Brahman also knows that there is no ruthless cruelty, no nightmare agony of helplessness in it, for, at every moment, each condition is essentially voluntary, the product of that utterly free will of the Self (and therefore of all selves), which there is none else to bend and curb in any way, the will that is truely liberated from all bondage. He knows that because all things, all Jivas and all Ishvaras, belong to, nay, are in the Self already, therefore whatever a self wishes, that, with all its consequences, will surely belong to it, if it only earnestly wishes ; this earnest wish itself being the essence of yoga, with its three co-equal factors of bhakti, jnana, and karma, corresponding to ichchha, jflana, and kriya respectively. Knowing all this, he knoweth, he cogniseth Brahman ; and loving all selves as himself, desiring their welfare as his own, and acting for their happiness as he laboureth for his own, he realiseth and is Brahman. Such an one is truly mukta, gii, free from the fearful bonds of doubt ; he knows and is the Absolute, the Self absolved from all the limitations of the Not-Self. To him belongs the everlasting peace !
330 THE SCIENCE OF PEACE.
" Aum ! Such is the unperishing Brahman, such is the unperishing Supreme. Knowing It, what- soever one desireth that is his !" " The One Ruler of the many actionless, That maketh the one seed manifold ! the wise that realise That One within themselves — unto them belongeth the eternal joy, unto none else, unto none else ! "
1 Katha Upaniskat. - Shvtit!sh''atara.
cf
PEACE TO ALL BEINGS.
DEDICATION.
A soul all broken with its petty pains ! —
The boundless glories of the Infinite ! —
How may the one, unfit, feeble, slow-moving,
Harassed with all the burdens of its sins,
Tell rightly of the Other's Perfectness !
Yet, for the love of self that drave it forth,
A-searching on that ancient path of thought,
They tell is sharper than the sword-blade's edge,
In hope to find that which would bring some touch
Of solace to it in its weariness ;
Because that love of self has gained its goal,
And uttermost self-seeking found the Self,
And so grown love of Self and of all selves,
It drave that soul — unworthy, full of sin,
But full of love, yea, full of agony
Amidst its new-found peace, that any self,
Thinking itself as less than the Great Self,
Should suffer pang of helpless littleness —
To cry abroad and set down what it found
In words, too poor, too weak and too confused,
That yet, eked out by the strong earnestness
Of other searching souls, may, with the blessing
Of the compassioning Guardians of our race,
Bring to these seeking souls some little peace !
Ye that have suffered, and have passed beyond Our human sorrowing, and yet not passed, For Ye are suffering it of your own will, S31
332 THE SCIENCE OF PEACE.
So long as any suffer helplessly !
Ye Blessed Race of Manus, Rishis, Buddhas,
Gods, Angels, mother-hearted Hierarchs !
Christs, Prophets, Saints ! Ye Helpers of our race
Ye Holy Ones that suffer for our sake !
I lay this ill-strung wreath of bloomless words,
But with the hands of reverence, at your feet,
That, filled with freshness by their streaming life,
And consecrated by their holiness,
And cleansed of all the soiling of my sins,
They may bespread their fragrance o'er the world,
And bring Self-knowledge and Self-certainness,
And quenchless joy of all-embracing Self,
To all that suffer voiceless misery,
Or old or young, yea, even to the babe
That lieth fainting, panting for last breath,
Passing to other worlds, its pretty limbs
All writhing in the grasp of ruthless Death —
May bring it and its stricken parents peace !
Peace unto all, sweetness, serenity, The peace that from this doubtless knowledge flows That there is naught beyond our very Self, The Common Self of old and young and babe ; No Death, nor other Power out of Me, To hurt or hinder, hearten us or help ; Knowledge that all this Process of the World, Its laugh and smile, its groan and bitter tears, Are all the Self's, My own, Pastime and Play ; Knowledge that all is Self, and for the Self, And by the Self, and so Unshaken Peace !
INDEX OF SAMSKRIT PROPER NAMES
(Tlie names of books being in italics).
Advaita-Vedanta, a system of philosophy. Ananda-Lakari, a hymn to Shakti, by Shankaracharya.
B
Bhagavad- Gttd.
Bhagavati, a name of Shakti ; a Goddess.
Bhava, a name of Shiva, the God of dissolution.
Bhdmati, a commentary by Vachaspati Mishra on the Shflriraka-
BMshya of Shankaracharya. Bhimacharya, an author. Brihad-dranyaka-upanishat. Brahma, the God of Creation.
Chhandogya-upanishat.
D
Devi-BMgavata, one of the Furanas. Dvaita-Vedanta, a system of philosophy.
Garuda, the eagle-vehicle of Vishnu.
Gauri, the consort of Shiva.
Gautama, a sage, the author of the Nyaya aphorisms.
Gayatri, the sacred prayer ; the metre of the sacred prayer
the goddess of the sacred prayer. Gopatha-Brfihmana, a part of the Vedas. 333
334 INDEX.
II
Hamsa, the Swan- vehicle of Brahma. Hari, a name of Vishnu.
I
Indra, the King of the gods.
K
Kanada, a sage, the author of the Vaisheshika aphorisms
Kapila-GM.
Katha-tipanishat .
Kali, an aspect of Gauri.
Kena-upanishat.
L Lakshmi, the consort of Vishnu.
M
Madhusiidana Sarasvati, an author.
Mahesha, a name of Shiva.
Mahitna-Stuti, a hymn to Shiva.
Mahft-Charata, the 'history' of the Lunar Race of divine
kings, by Vyasa.
Maitreyi, the wife of the sage Yajnavalkya. Mtindfikya - itf>an ish at . Manu, the law-giver. Mukunda, a name of Vishnu.
N
Aachiketa, a sage.
NyAya-kosha, a dictionary of the technical terms of the Nyaya philosophy.
Pancha-tiashi, a work on Advaita-Vedanta. Panchi-karana-vivarana, a small treatise on the doctrine of the quintuplication of the elements.
INDKX. 335
Patahjali, a sage, the author of the Yoga aphorisms.
Prajapati, one of the Progenitors.
Prash na- upanishat.
Purdna, a series of works, attributed to Vyasa, on cosmogony,
philosophy, and ' history ' combined. Pushpadanta, the author of the Mahima-stuti.
R
Rahasya-traya, a work on Tantra.
Radha, a goddess.
Rama, the most famous of the Solar Race of Kings, an incarnation of Vishnu.
Rdmdyana, the ' history ' of the Solar Race of kings, and of Rama in special, by Valmiki, in the Samskrit lan- guage ; also a similar and very popular work in the Hindi language by Tulasi Das.
Rig-veda.
S
Sankshepa - Shdriraka - Tikd, a work on Advaita-Vedanta, by
Madhusiidana Sarasvati. Sarasvatt, the consort (or, by another tradition, the daughter)
of Brahma.
Safikhya, a system of philosophy. Shankaracharya, author and religious teacher and preacher of
Advaita-Vedanta. Shdriraka - Bhashya, a commentary on the Brahma-sutras or
Vedanta aphorisms of Vyasa, by Shankaracharya. Shiva, the God of dissolution. ShvelAslnjatara-npanishat.
TaHtra - shdstra, a class of works, not widely known, dealing
with so-called ' secret ' sciences and arts. 7 'a ittiriya - upanishat, Tiira-sara-upanishat.
336 INDEX.
TripAd-vibhAti-maha-narayana-npanishat. Tulasf Das, an author.
Upam'shat, a class of mystical and philosophical treatises forming part of the Vedas.
V
Vasishtha, a sage.
Vaisheshika, a system of philosophy. Veda. '
Vedanta, a system of philosophy.
Vinaya-patrika, a collection of hymns in Hindi, by Tulast Das. Vishnu, the God of preservation. Vishishta-Advaita-Vedanta, a system of philosophy. Vishvamittra, a sage.
Y
Yama, the God of death. Yajnavalkya, a sage.
Ydga-sutra, aphorisms of the Yoga philosophy, by Patanjali. Yoga- Vdsishtha, a large work, in verse, ascribed to ValmJki, on mystical and Vedanta philosophy.
GLOSSARY OF SAMSKRIT WORDS.
A-chit, ' un-conscious ' ; inanimate; material; matter.
Adhara, 'that which supports.'
Adi, 'beginning.'
Adi-tattva, ' the first element ' (of matter), next but one above
akasha in gradation of subtlety. Adhyasa, ' super-imposition ' or reflection of the attributes of
one thing on or in another thing. Adhyatma-vidya, 'the science of the Self ; subjective science ;
philosophy or metaphysic.
A-dvaita, ' non-dual ' ; non-dualistic ; monistic. Agni, ' fire,' the root-element of matter corresponding to the
organ of vision. Aham, T; Ego; Self. Akasha, 'space'; 'the luminous'; the root -element or plane
of matter corresponding to the organ of hearing and
the quality of sound.
A-kasmika, ' without a why,' causeless, accidental. A-khanda, ' without parts.' Akunchana, 'contraction.' An - adi - pravaha - satta, ' beginningless - flow -existence,' ever-
lastingness. A-mukhya-karana, ' un-principal cause ' ; a minor or subsidiary
cause.
An-aham, ' Not-I,' Non-Ego. Ananda, 'bliss.' An-atma, 'Not- Self.'
An-rita, ' not right ' ; false ; untrue ; unlawful ; unrighteous. Andolana, ' swinging ' ; revolving, weighing, pondering or
balancing in the mind.
337
338 GLOSSARY.
A-nirdeshya, 'not to be pointed out,' indefinable.
A-nirvachaniya, ' indescribable.'
Anta, ' end.'
Antah, ' inner.'
Antah-karana, 'inner instrument,' the 'mind' regarded as a sense, a means of knowledge.
Antara, ' interval ' ; middle ; interspace ; difference.
Antar-yamt, ' inner watcher or ruler ' ; the Self.
Arm, ' ion,' atom.
An-upadaka, ' receiver-less ' ; the root-element of matter next above akasha, so-called because there is as yet no organ or ' receiver ' developed by humanity for it.
Apara-parshva, ' other side or flank.'
Apara-paksha, ' other side or wing.'
Apara-prakriti, 'other or un-higher, i.e., lower nature.'
A-paroksha, ' not away from the eye ' ; direct ; immediate.
Apas or apah, ' waters ' ; the root-element of matter corres- ponding to the organ of taste.
Apa-sarpana, ' moving away.'
Arambha, ' origin,' commencement.
Arambha-vada, 'the theory or doctrine of a beginning,' i.e., creation of the world by a Personal God.
A-sadharana-nimitta, ' uncommon cause or condition ' ; special or chief cause or condition.
A-samavayi-karana, 'non-concomitant cause.'
Asmi, 'am.'
Atita, 'past,' transcendent.
Atma, Self (Gr : ' atmos ' or ' etymon ').
Atyant-asat, ' extremely non-existent,' utterly non-existent, pure non-being.
Avarana, ' enveloping ' ; (power of) attraction.
Avasana, ' end,' completion, termination.
A-vidya, ' non-knowledge ' ; nescience ; ignorance ; error.
A-vikari, ' immutable.'
A-vyakta, ' unmanifested ' ; undefined ; vague ; unmanifested or root-matter ; (sometimes also) unmanifested spirit.
Ayama, 'extent,' extension, length.
GLOSSARY. 339
Ayana, ' going,' motion. Ayu, ' lifetime.'
Bahih, ' outside ' ; outer , external.
Bandha or bandhana, 'bondage.'
Bhavihyat, 'that which will be'; future.
Bheda, ' dividing,' division ; separateness ; difference.
Bheda-mula, ' the root or source of separateness.'
Bhfita, ' what has become ' ; being ; creature ; element.
Bindu, ' point,' drop.
Brahman, ' immensity, expansion, or extension ' ; the Absolute, the Supreme.
Brih, 'to grow or expand.'
Buddhi, ' apprehending ' ; consciousness ; knowledge ; deter- mining intelligence ; reason ; the pure or determinate reason.
Buddhi-tattva, another name for the anupadaka-tattva.
Chalana, ' going,' movement. Chakra-vat, ' like a disc,' circular. Chit, consciousness, 'awareness.'
Chid - ghana, 'compressed or compacted consciousness'; plenum of consciousness.
Daivf-maya, ' divine illusion."
Daivi-prakriti, ' divine nature ' ; energy.
Desha, ' that which is pointed out ' ; direction ; space ; place ;
country.
Desh-atita, 'beyond space,' transcending space; spaceless. Dharma, 'the holder,' 'the supporter'; law; duty; function;
attribute.
Dravya, 'the moveable' or 'the liquifiable ' ; substance; thing. Dvaita, 'duality.' Dvan-dvam, 'two and two'; pairs; opposites ; the relative;
the opposed ; struggle ; war.
340 GLOSSARY.
Dvandv-atita, ' beyond duality ' ; the transcendent ; the
Absolute. Dvy-anuka, 'di-atom.'
Ekam, 'one.'
Ek-akaram, ' one-formed ' ; uniform ; never changing form ;
partless. Etat, 'this.' Evam, 'thus.'
Gati, 'going,' movement.
Gauna, ' pertaining to guna or quality (and not to substance) ' ;
secondary ; non-essential. Gola, 'sphere.'
Guna, 'attribute, property, quality.' Guru, ' heavy, weighty ' ; teacher.
Hamsa, (i) aham sah, 'I am that'; (2) swan.
Ichhha, 'desire, wish.'
Idam, 'this.'
Ishvara, 'ruler'; the Ruler of a cosmic system, or planet, or kingdom, etc. ; a Jiva who has passed on to the nivritti- marga, and so become a ruler of his sheaths.
Ittham, 'such.'
Jacla, ' inert ' ; unconscious ; matter.
Jagat, ' that which goes or moves incessantly ' ; the world.
Jagrat, 'waking.'
Jala, water, same as Apah.
Jlva or Jiv-atma, ' a living being ' ; an individual ego ; one evolving unit or line of consciousness.
Jfiana, ' cognition, knowledge.'
Jnana-ghana, 'compressed, compacted, composed of know- ledge.'
Jneya 'cognisable, knowable.'
GLOSSARY. 341
Kala, ' the mover ' ; time ; death ; the black.
Kal-atita, ' beyond or transcending time.'
Kal-attta-ta, ' transcendence of time ' ; timelessness.
Kalpa, ' arrangement ' ; a cycle.
Karana, ' means of doing ' ; instrument.
Karana, ' cause. '
Karana-sharira, ' the causal body ' (which is the cause or the origin of the others).
Karta, 'doer, actor.'
Karma, movement ; action ; human action regarded as meri- torious or sinful and resulting in pleasure or pain to the doer.
Karya, ' the to-be-done ' ; work ; act.
Kosha, 'sheath, case.'
Krama, succession.
Kriya, action.
Kshana, moment.
Kshetra, ' field ' ; field of consciousness ; the body wherein consciousness manifests.
Kuta-stha, ' rock-seated ' ; motionless ; eternal.
Kuta-stha-satta, ' rock-seated being ' ; changelessness.
Kuta-stha-nitya, ' rock-seatedly permanent ' ; changelessly eternal.
Kutila-bhramana, ' spiral motion. '
Laghu, 'light' (the opposite of heavy), small.
Lakshana, 'sign,' mark; characteristic; attribute.
Laya, ' dissolution ' ; mergence.
Lila, ' play,' pastime.
Linga-deha, ' type-body ' ; etheric double.
Loka, 'light' (luminous); 'visible'; world; plane.
Madhya, ' medium,' middle. Maha-kalpa, 'a great cycle.'
Maha-karana-sharfra, 'the great causal body,' the buddhic body.
342 GLOSSARY.
Maha-shila-satta, ' great rock-being ' ; rockboundness. Maha-vidya, ' great knowledge ' ; perfect knowledge ; wisdom ;
a name of an aspect of Shakti. Mahat-tattva, ' the great-element ' ; same as the adi-tattva,
and possibly so-called because, as the primordial root, it
includes in its greatness all the others. Matra, ' matter ' ; measure ; ' matrix ' ; that which measures out,
i.e., manifests spirit. Mana, ' measure ' ; mental measuring, weighing, inference or
reasoning ; thinking in high measure of oneself, pride. Manah, 'mind.' Mandya, ' dulness, slowness. ' Maya, ' that which is not ' ; illusion ; the Energy or force of
illusion, which causes the illusory appearance of a
successive world-process. Mithya, ' mythical ' ; false.
Moksha V emancipation, liberation, deliverance' (from the Mukti, / pains of the world-process). Mukta, 'the freed, the liberated.' Mukhya-karana, 'principal cause.' Mula-prakriti, ' root-nature ' ; primal matter.
Na, ' not ' ; negation.
Nana, the many (which are ' not ').
Nimajjana, 'immersion, mergence.'
Nimitta, ' condition ' ; cause ; instrumental cause.
Ni-rupa, ' form-less.'
Nir-a njana, ' stainless. '
Nish-kriya, ' actionless. '
Nir-upadhi, ' without receptacle,' without a sheath, limitation,
or distinction.
Nir-vikara, ' immutable,' changeless.
Nir-vishesha, ' without speciality,' without distinguishing marks. Nitya, ' permanent.' Nitya-pralaya, ' constant dissolution.' Nitya-sarga, 'constant creation or emanation.' Nivritti, 'inversion,' 'reversion'; return; renunciation.
GLOSSARY. 343
Nivritti-marga, 'the path of renunciation.' Nyaya, ' leading, guiding ' ; logic ; justice.
Pada, ' position,' ' foot ' ; wcrrd, term ; concept, notion. Paksha, 'wing, side.' Panchi-karana, ' quintuplication.' Para- Brahman, 'supreme or absolute Brahman.' Param, 'supreme,' highest. Para-prakriti, 'highest or supreme nature.' Para-samvit, ' supreme or absolute consciousness.' Param-ami, 'extreme or smallest atom.' Parshva, 'side or flank.' Pari-bhramana, ' moving all round.' Parimana, ' measure all round,' magnitude ; size. Parinama-vada, ' the theory or doctrine of transformation,' viz., of the formation of the world by gradual change and evolution (by the interaction of Purusha and Prakriti). Parinami-nitya, ' changingly permanent,' everlasting.
Paroksha, 'away from the eye'; indirect; mediate; hidden.
Pradhana, ' the substrate, or reservoir ' ; matter, Prakriti ; chief, main, principal.
Prakriti, ' nature,' ' that which is made or makes,' matter.
Prakrit, 'natural'; the name of a vernacular (as distinguished from Samskrit, ' the perfected ' language).
Prakritika, ' natural.'
Pralaya, ' reabsorption,' the dissolution of a world.
Pranava, the sacred sound or word Awn ; (pronounced Om).
Prasarana, extending, stretching out.
Prasarpana, ' moving forth on all sides,' spreading.
Pratyag-atma, ' the inward or abstract Self,' the universal Self or Ego.
Pravritti, ' pursuit,' engagement.
Pravritti-marga, ' the path of pursuit.'
Prayojana, 'motive.'
Prithivi, ' earth ' ; the densest root-element of matter known to present humanity.
Purusha, ' the Sleeper in the body ' ; man ; Spirit, Self.
344 GLOSSARY.
Rajas, ' moveability,' one of the three attributes of Miila-
prakriti ; passion ; stain ; blood ; colour ; dust, etc. Riju, ' right ' ; ' di-rect ' ; straight.
Sahakari-karana, ' concomitant ' or instrumental ' cause.'
Sah-astita, ' co-existence.'
Sama, ' same ' ; equal ; even ; balanced.
Samya, balance, equilibrium ; equality.
Samanya, ' sameness or equality of measure,' commonness ;
genus, species, generality.
Samavaya, 'juxtaposition'; intimate or inseparable relation. Samavayi-karana, substantial or material cause ' combined
with or including which ' the effect is produced. Samaya, ' that which comes (and goes) ' ; time ; condition. Samhara, 'gathering in '; re-absorption; dissolution, destruction. Sammajjana, ' mutual mergence/ Samsara, the world-' process.' Samsarana, ' procession.' Samskrit, ' the perfected ' language. Samyoga, ' con-junction.' Sam-vit, ' con-sciousness ' ; (vision ; wit). Sarga, ' surge ' ; emanation, creation. Sarva, 'all.' Sarva-da, ' always. ' Sarva-tah, 'from or on all sides.' Sarva-tra, ' everywhere. ' Sarva -vyapi, 'all-pervading.' Sarvika, ' universal,' ' pertaining to all.' •Sat, being ; existence ; true, real ; good. Sad-asat, existent-and-non-existent ; false ; illusory. Satyam, ' true ' ; having being. Sattva, ' cognisability,' one of the attributes of Mula-prakriti ;
being ; existence ; energy ; goodness. SaUa-samanya, ' universal or common being.' Shakti, ' might, ability ' ; power, force, Energy. Shanta, 'peacefxil.'
GLOSSARY. 345
Shantih, 'peace.'
Shunya, ' vacuum,' emptiness ; cipher, zero.
Shunya-vadi, 'the holder of the doctrine of emptiness,' vfz.,
that all is born from and goes back into nothing. Sneha, 'love, affection'; oil, lubricant; water. Soham ( = Sah aharn), 'That am I.' Spanda, ^
Sphurana, / ' Vlbratlon- Srishti, same as Sarga. Sthira, 'steady,' stable.
Sthiti, 'steadiness,' 'staying,' 'standing'; maintenance. Sthula, ' stolid ' ; heavy ; gross ; dense. Strmla-bhuta, 'gross (or compound) element.' Sthula-sharira, 'gross body,' the physical body. Sukshma, ' subtle ' ; small. Sukshma-sharira, 'the subtle body.' Su-shupti, ' good sleep,' deep and dreamless slumber. Sva-bhava, ' own-being ' ; nature ; character ; constitution. Sva-bhavika, 'natural.' Sva-lakshana, 'self- marked,' thing-in-itself (?).
Tamas, ' desirability,' an attribute of Mula-prakriti ; inertia ; substantiality ; dulness ; resistance ; darkness.
Tan-matra, 'the measure of That' or 'that only'; primordial root-elements corresponding to sensations ; the primal consciousness of sensations, which, constituting the facts of sound, touch, etc., gives rise, on the one hand, to the elements which serve as their substrates, and, on the other, to the sense-organs which serve as their ' receivers. '
Tattva, ' that-ness ' ; root-element ; essence ; principle.
Tejas, 'fire or light,' the root-element corresponding to vision.
Trai-lokyam or tri-lokf, 'the three worlds.'
Trasarenu, ' tri-atom ' or ' tri-diatom.'
Tri-bhuvanam, 'the triple-world.'
Trijya, ' radius.'
Turiya, ' fourth.'
Ta or tva, '-ness,' '-ship,' '-hood.'
346 GLOSSARY.
Uddeshya, ' aim ' ; object.
Un-majjana, 'emergence.'
Upadana-kdrana, 'material cause.'
Upadhi, sheath; limitation; body; title; 'addition.'
Upa-sarpana, ' approach.'
Vairagya, 'absence of desire for, i.e., attachment to the pleasures of this world or the next ' ; dispassion.
Vaisheshika, one of the systems of Indian philosophy, dealing particularly with ' species, genera,' &c.
Vakra-bhramana, ' spiral motion.'
Vak, speech, ' talk.'
Vakya, ' speech ' ; sentence ; proposition.
Vartamana, ' existent ' ; present.
Vayu, ' air,' the root-element corresponding to touch.
Vedanta, ' the end or crown of the Veda or all-knowledge ' ; the chief philosophical system of India, having many sub-divisions.
Vedanti, a holder of the Vedanta philosophy.
Vega, ' velocity.'
Vi-bhu, pervading, ' being in an especial degree, i.e., every- where. '
Vidya, knowledge; ('witting,' 'idea,' 'vision').
Vi-kshepa, ' distraction,' repulsion.
Virat-Purusha, ' the World-Man ' ; the Macrocosm.
Vishaya, ' object ' ; domain.
Vi-shesha, ' speciality ' ; characteristic ; distinguishing feature.
Vishisht-advaita, ' non-duality with a distinction,' a form of the Vedanta which regards consciousness, or spirit, and unconsciousness, or matter, as the two aspects of one Eternal Substance.
Viveka, ' discrimination ' (between the Permanent and the Impermanent).
Vi-yoga, 'disjunction,' separation.
Vyapta, 'pervaded or pervading.'
Vyasa, diameter ; expansion or amplification ; the name of a Sage.
GLOSSARY. 347
Vyas-ardha, ' the half of the diameter,' radius. Vyavartakn, 'distinguishing'; differentia.
Yoga, ' junction,' ' en-gage-ment,' ' con-juga-tion : ; union ; harmony; balance; skill; attention, i.e., the union of the mind to an object ; a form of practice for super- physical development.
Yuga, a ' junction ' or coming together of two ; a pair ; a cycle.
A 000 893 035