Coomaraswamy, Volume 2 : Selected Papers : Metaphysics 0691099324, 9780691099323

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BOLLINGEN SERIES LXXXIX

•

araswa 2: SELECTED PAPERS METAPHYSICS

EDITED BY

Roger Lipsey

BOLLINGEN SERIES LXXXIX

PRINCETON UNIVERSITY PRESS

I

'

Copyright © 1977 by Princeton University Press Published by Princeton University Press, Princeton, New Jersey In the United Kingdom: Princeton University Press, Guildford, Surrey ALL RIGHTS RESERVED

THIS THREE-VOLUME WORK IS THE EIGHTY-NINTH IN A SERIES SPONSORED BY BoLLINGEN FouNDATION

Library of Congress Cataloging in Publication Data will be found on the last printed page of this book This book has been composed in Linotype Granjon Printed in the United States of America by Princeton University Press, Princeton, New Jersey Frontispiece photograph by Doiia Luisa Coomaraswamy .

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Editor's Note The fifty-six essays in these volumes have been chosen from among many 1 hundred. Without exception, they were written in the period 1932-1947, corresponding to Coomaraswamy's tenure as a Research Fellow at the Museum of Fine Arts, Boston, a position that gave him time for the speculation and scriptural research to which he was particularly drawn in later years. These years were indisputably Coomaraswamy's high period, by which he must and would wish to be judged; his correspondence and conversation corroborate this point. Articles dealing with specific works of art have in general been excluded from these volumes because, although Coomaraswamy continued in this period to write detailed accounts of museum objects, his more characteristic work lay elsewhere. To the best of my knowledge, all the essays have been out of print for many years or were never previously published. After a gap of more than twenty-five years, it is a privilege to present the series of essays at the end of Volume 2 which, although unpublished in Coomaraswamy's lifetime, bear the stamp of finished work. Finally, regarding the selection, it must be mentioned that these volumes do not exhaust the reserve of essays of special merit. Coomaraswamy's addenda to the essays have been a matter of interest to scholars and friends. He kept desk copies of his published works and added notes to them over the years, dot1btless with a view to an edition of collected writings enriched by retrospective insight. After his death in the late summer of 1947, his widow, Dofia Luisa (who had served for many years as his daily assistant), determined to incorporate these addenda into the essays. Inasmuch as her husband had already established a working relationship with Bollingen Foundation-he had, in particular, aided Joseph Campbell in the preparation of several posthumous A bibliography of Coomaraswamy's writings in the period 1900-1942 is published in Ars lslamica IX ( 1942). Currently on press, A Working Bibliography of Ananda K. Coomaraswamy, ed. R. P. Coomaraswamy (London: Books From India, Ltd.), is considerably more complete and includes data on late and posthumous publications. Inasmuch as Mr. James Crouch (Melbourne, Australia) has well undervvay an exhaustive new bibliography of Coomaraswamy's writings, we have decided against including a nominally complete bibliography in the Selected Papers. The first installment of Mr. Crouch's work has already appeared: ccAnanda Coomaraswamy in Ceylon: A Bibliography," The Ceylon Journal of Social and Historical Sciences, N. S. III, No. 2 ( 1973), 54-66. 1

v

EDITOR,S NOTE

publications of the great Indologist Heinrich Zimmer- Mrs. Coomaraswamy successfully applied for a Bollingen Fellowship tO carry on this work. For many years, with the help of research assistants recruited from the Harvard University community, near which she lived, she transcribed and incorporated the addenda, meticulously verified references., and filled out bibliographical data where necessary. In due course the editors of Bollingen Series made a place in the program for a publication of selected writings. Mrs. Coomaraswamy's death in 1971 left the project still incomplete and requiring redirection . Her patient work had brought many treasures to light from the mine of the addenda, but the time had come for refining and selection, a task which devotion to her late husband rendered unpleasant and perhaps impossible, rather as surgeons refuse to operate upon members of their ow11 family. In reformulating the editorial task, I found it appropriate to include no addenda other than those which are genuinely finished paragraphs or clear references; with regret I eschewed a great many addenda that cannot be taken to be more than raw material for revisions, tending to encumber the essays like barnacles rather than speed them on their way. This policy makes the essays less rich in addenda than was expected by scholars and friends close to the project. With few exceptions, addenda have been placed in footnotes, and in all cases they have been enclosed in brackets [ ] to distinguish them from the text as Coomaraswamy published it. (Editorial notes are also given in brackets, with the designation ED.) A list of abbreviations, short titles, and editions customarily used by Coomaraswamy is included in the front matter of each volume; readers will find this list indispensable at first but should gradually discover, as did Coomaraswamy, that the abbreviations are convenient and easily recalled. Coomaraswamy's own writings are cited by title and date; further information is available in a short list of cited works at the front of each volume. Punctuation and spelling throughout the papers have been altered where necessary for the sake of uniformity. While preparing these papers for publication, ed~tor and copy-editors alike have found occasional errors in the enormous mass of references made by Coomaraswamy to literary and scriptural tradition. Such errors as have escaped us will generally do no more harm to the reader than to lead him, for example, to a paragraph in Plato's writings immediately adjacent to the passage that Coomaraswamy wished to cite. Coomaraswamy also, on occasion refined the translation of passages in standard •

Vl

EDITOR,S NOTE

sources such as the Loeb Classical Library, but neglected to notify the reader of his interventions. Furthermore, he worked from memory more often than one might imagine. Called to the dock on this issue of accuracy by his friend Walter Shewring, Coomaraswamy replied in a letter:

I am more than appreciative of your corrections. I can only say I am conscious of fault in these matters. It is no exct1se to say that checking references and citations is to me a wearisome task. I am sometimes oppressed by the amount of work to be done, and try to do too much too fast .... In certain cases I have not been able to see proofs .... One word about the errors. I would like to avoid them altogether, of course. But one car1not take part in the struggle for truth without getting hurt. There is a kind of "perfectionism" which leads some scholars to publish nothing, because they know that nothing can be perfect. I don't respect this. Nor do I care for any aspersions that may reflect upon me personally. It is only "for the good of the work to be done" that one must be as careful as possible to protect oneself.... I am so occupied with the task that I rarely have leisure to enjoy a moment of personal realisation. It is a sort of feeling that the harvest is ripe and the time is short. However, I am well aware that all haste is none the less an error. I expect to improve. 2 Recognizing the existence of this problem from the very beginning of my work, and reflecting upon the example of Doiia Luisa Coomaraswamy, who worked perhaps too many years to perfect in the letter texts that already approached perfection of spirit, I decided not to verify every reference but rather to let Coomaraswamy bear the responsibility for his occasional errors as he bears responsibility for his frequent grandeur. Selected Papers of Amanda K. Coomaraswamy owes a great deal to its friends. Professional and moral support have been provided from the beginning by William McGuire and Carol Orr of Princeton University Press. Herbert S. Bailey, Jr., the director of the Press, has been a persistent friend throughout the complex task. Ruth S,piegel did her initial copy-editing with extraordinary care. Wallace Brockway, Joseph Campbell, Mircea Eliade, I. B. Horner, and Stella Kramrisch have THE

2

Letter to Walter Shewring, 4 March 1936, from the collection of Coomaraswamy,s papers and books bequeathed to Bollingen Foundation by Dofia Luisa Coomaraswamy and now in Princeton University Library . ••

Vll

EDITOR,S NOTE

all contributed their mature judgment regarding both selection and editing. Lynda Beck, Alice Levi, and Carole Radcliffe 'have been invaluable research assista11ts. The Indologists Carole Meadow, Svatantra Kumar Pidara, and Kenneth J. Storey have reviewed Sanskrit and Pali, and Lois Hinckley, Kathleen Komar, and Pamela Long have helped \vi th translations and various bibliographic problems. Jam es Crouch and S. Durai Raja Singam have shared their extensive knowledge of Coomaraswamy's writings. Preparation of the index required the help of many individuals: Ann Suter compiled the Greel( index and also reviewed Greek in the essays; Kenneth J. Storey compiled the Sanskrit index; and a team of some twelve students in the University of Texas, Austin, joined me for the final stages of assembling the general index. I hesitate to list twelve 11ames, but I want very much to thank these participants. Special acknowledgment must be made to Kurt Kleinman, who set the type for these volumes with such rigor and patience; he gives meaning to Coomaraswamy's cherished aphorism: "Every man is a special kind of artist." Eleanor Weisgerber and her staff in the proofroom of the Press completed an exceedingly difficult task as if it were all in a day's work. Margaret Case, who took over the task of copy-editing at an early stage, thereafter shared every problem as a colleague and friend. Dr. Rama P. Coomaraswamy and his wife, Bernadette, have helped in countless ways.

R.L.

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Contents of Volume 2 Editor's Note List of Abbreviations and Short Titles List of Works by A . K. Coomaraswamy Cited in These Volumes INTRODUCTORY

Xl

xxv

EssA Ys

The Vedanta and Western Tradition Who Is "Satan" and "Where Is Hell"? Sr! Ramakrishna a11d Religious Tolerance The "E" at Delphi THE

v .

3 23

34 43

MAJOR EssAYS

49 66 88 107 148 156 159 166 177 198 209

Recollection, Indian and Platonic On the One and Only Transmigrant A kirp,caii.ii.a: Self-N aughting Atmayajii.a: Self-Sacrifice

Lila Play and Seriousness Measures of Fire Vedic "Monotheism" Vedic Exemplarism The Vedic Doctrine of «Silence"

Manas ..J Kha and Other Words Denoting "Zero," in Connection with the

Indian Metaphysics of Space The Tantric Doctrine of Divine Biunity Two Passages in Dante's Paradiso Nirukta ==Hermeneia Some Pali Words UNPUBLISl-IED

220

231

241 256 264

w ORKS

On the Indian and Traditional Psychology, or Rather Pneumatology Maha Purufa: "Supreme Identity" Bhakta Aspects of the Atman Doctrine .

IX

333 379 387

CONTE TS

The Flood in Hindu Tradition Does "Socrates Is Old,, Imply That "Socrates Is,,? The Meaning of Death THE SEVENTIETH BIRTHDA y ADDRESS

433

General Index

437

Index of Greek Terms Index of Sanskrit and Pali Terms

455 458

•

x

List of Abbreviations and Short Titles A

The Book of the Gradual Sayings (Ariguttara-Nikaya), ed. F. L. Woodvvard and E. M. Hare, 5 vols., London, 1932-1939 (PTS).

AA

At'tareya AratJyaka, ed. A. B. Keith, Oxford, 1909.

AB

(== Aitareya

Brahniaria). Rigveda Brahmanas: The Aitareya and Kau~itaki Brahmarias of the Rigveda, ed. A. B. Keith , Cambridge, Mass., 1920

(HOS XXV). Abhidharmakofa

L'Abhidharmakofa de Vasubandhu , tr. Louis de la Vallee-Poussin, 6 vols., Paris, r923-r93r.

Abhinaya Darparia

The Mirror of Gesture: Being the Abhinaya Darparia of Nandikesvara, ed. A. K. Coomaraswamy with Gopala Kristnaya Duggirala, Cambridge,

Aeschylus, Pr. Ait. Up.

Angelus Silesius

Anugita

Mass., 1917. fn Nauck (see below).

(== Aitareya

U pani!ad) . In The Thirteen Principal Upanishads, ed. R. E . Hume, 2nd ed., rev .,

London, i931 . (Johann Scheffler) Cherubinischer Wandersmann new ed., Munich 1949. The Cherubinic Wanderer, selections tr. W. R. Trask, New York, 1953. The Bhagavadgzta, with the Sanatsugatzya, an.d the Anugtta ed. Kashinath Trimbak Telang, Oxford,

1882 (SBE VIII). Apuleius

The Golden Ass, tr. W . Adlington, revised by S.

Gaselee (LCL). Aquinas

I.

2.

Aristotle

Sanct£ Thomae A quinatis, doctoris angelici, Opera omnia ad fide1n optimarum editionum accurato recognita. 25 vols. Parma, I 852-1872. See also Sum. Theol. below.

De anima, tr. W. S. Hett (LCL). 2. The Metaphys£cs, tr. Hugh Tredennick (LCL). 3. The Ni'chomachean Ethics, tr. H. Rackham 1.

(LCL). 4. The Physics, tr. Francis M. Cornford (LCL). 5. The Poetics, tr. W. Hamilton Fyfe (LCL). A rthasastra

Kaufi'lya's Arthasastra, ed. R. Shamasastry, 2nd ed.,

Mysore, 1923 . . Xl

ABBREVIATIO S AND SHORT TITLES

Aryabhata 'Attar, .. Faridu'd-Din

Aryabhafi.ya, tr. Walter Eugene Clark, Chicago,

1930. ' 1. Farid ud-Din Attar, The Conference of the Birds (Mantiq ut-Tair ), tr. C. S. Nott from the French of Gar~in de Tassy, London, 1954. 2. Mantic Uttair, ou le langage des oiseaux, tr. Gar~in de Tassy, Paris, 1863. 3. Saldman and Abseil, .. . with a Bird's-Eye View of Far£d-Uddfn Attar's Bt'rd-Parliament, by Ed-

ward Fitzgerald, Boston, I 899. A tthasalini

AV

Avicenna Avencebrol

The Exposi'tor ( Atthasali'ni ): Buddhaghosa's Commentary on the Dhammasanga1}i, ed. P. Maung Tin

and C.A.F. Rhys Davids, 2 vols., London, 19201921 (PTS). 1. Atharva Veda, ed. W. D. Whitney and C. R. Lanman, Cambridge, Mass., 1905 (HOS VII, VIII). 2. The Hymns of the Atharva-Veda, ed. R.T.H. Griffith, 2 vols., 2nd ed., Benares, 1916-1917. Metaphysices compendium , Rome, 1926. (Solomon Ibn Gabirol) Fons Vitae, see Fountain of Life, tr. Alfred B. Jacob, Philadelphia, 1954·

BAHA

Bulletin de l'Offece Internationale des lnstituts d'Archeologie et d'Histoi're d'Art.

Baudhayana Dh. Su

Das Baudhayana-Dharmasutra, ed. Eugen Hultzsch,

Leipzig, BD

1922.

The Brhad Devata of Saunaka, ed. A. A. Mac-

donell, Cambridge, Mass., 1904 (HOS VI). BEFEO

Bullet£n de /'Ecole Frantaise d'Extreme-Orient

(Hanoi). BG

The Bhagavad Gita, ed. Swami Nikhilananda,

New York, 1944. Boethius

The Theological Tractates and the Consolation of Philosophy, ed. H. F. Stewart and E. K. Rand

(LCL). Bokhari

Muhammad ibn-Isma al-Bukhari. Arabica and Islamica, tr. V. Wayriffe, London, 1940.

BrSBh

( == Brahma Sutra Bhafya) The Vedanta ..Sutras with the Commentary by Sa1Jkarakarya, ed. G.

Thibaut, 2 vols., Oxford, 1890-1896 (SBE 34, 38). BSOS

Bulletin of the School of Oriental and African Studies

..

Xll

ABBREVIATIONS AND SHORT TITLES

BU

Chuang-tzu Cicero

Claudian, Stil£cho Clement

Cloud of Unknowing

Coptic Gnostt'c Treatise

cu D

DA

Dama scene Dante

(== BrhadaratJyaka Upani~ad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931. Chuang Tzu: Mystic, Mo·ralist, and Social Reformer, ed. H. A. Giles, London, 1889. Academica, tr. H. Rackham (LCL). 2. Brutus, tr. G. L. Hendrickson (LCL). 3. De natura deorum, tr. H. Rackham (LCL). 4. De officiis, tr. Walter Miller (LCL). 5. Pro Publio Quinctio, tr. John Henry Freese (LCL). 6. Tusculan Disputations, tr. J. E. King (LCL). On Stilicho's Consulship, tr. Maurice Platnauer, London and Cambridge, Mass., 1956. 1. Miscellanies, tr. F.J.A. Hart and J. B. Mayor, London, 1902. 2. The Clementine Homilies Ante-Nicene Christian Library, vol. XVII, Edinburgh, 1870. A Book of Contemplation ihe Which is Called the Cloud of Unknowing in the Which a Soul is Oned w£th God, anon., ed. E. Underhill, London, 1912. A Coptic Gnost£c Treatise Contained in the Codex Brucianus, ed. Charlotte A. Baynes, Cambridge, 1933· (== Chandogya Upani~ad) In The Thirteen Pr£ncipal Upan£shads, ed. R. E. Hume, 2nd ed., London, 1931. ( == Digha-Nikaya) Dialogues of the Buddha, ed. T. W. and C.A.F. Rhys Davids, 3 vols., London, 1899-1921 (PTS). ( == Digha-Nikaya Atthakatha) The Sumargalavilasini: Buddhaghosa's Commentary on the Digha Nikaya, ed. T. W. Rhys Davids and J. Estlin Carpenter (vol. I), and W. Stede (vols. II and III), London, 1886-1932 (PTS). St. John of Damascus. See Migne, PG, Vols. 94-96. I.

1. Convito (1529); facsimile edition, Rome, 1932. Dante and h£s Convito: A Study with Translations, W. M. Rossetti, London, 1910. 2. Danti"s Aligh£eri Epistolae: The Letters of Dante, ed. P. Toynbee, Oxford, 1966. 3. The Di'vine Comedy of Dante Alighieri, tr. Charles Eliot Norton, 3 vols., Boston and New •••

Xlll

ABBREVIA TIO S A D SHORT TITLES

York, 1895-1897. (This is AKC's preferred edition but he had a dictionary o~ Dante's Italian and may have done translations on his own in addition to using Norton; he also used the Temple Classics edition.) Dasarupa

The D a.farupa: a Treatise on H indu Dramaturgy ,

Dh

tr. G.C.O. Haas, New York, i912. Th e Dhammapada, ed. S. Radhakrishnan, London, 1950.

DhA

(== Dhammapada Atthakatha) Dhammapada Com-

mentary, ed. H. C. Norman, 4 vols., 1906-1914

(PTS). Dionysius

Divyavadana

Dpv Epiphanius Erigena Euripides Garbha Up. Garuda Purana • •

GB ..

Grassmann

Greek Anthology Harivamsa ..

De coelesti hierarchia, see La. H ierarchie celeste, ed. G. H eil and M. de Gandillac, Paris, 1958 ( Sources chretiennes LVIII). 2. De divinis nominibus and De mystica theologi·a, see The Div£ne Names and Th e Mystical Theology, ed. C. E. Rolt, London, 1920. 3. Epistles see Sa£nt Denys L'Areopagite, Oeuvres,

I.

ed. Mgr. Darboy, Paris, I932. Divyavadana, ed. E. B. Cowell and R. A. Neil, Cambridge, I 886. D ipavamsa, ed. H. Oldenberg, London, 1879. Epiphanius (Ancoratus und Panarion), ed. K. Holl, Leipzig, 1915-1933. John Scotus Erigena. See Migne, PL, Vol. 122. r. Euripides, tr. A. S. Way ( LCL). 2. Fragments in Nauck. ( == Garbha Upani~ad) In Thirty M inor Upanishads, tr. K. Narayanasvami, Madras, 1914. I. The Garuda Puranam, tr. M. N. Dutt, Calcutta, 1908. 2. The Garut)a Pura'(la, tr. Ernest Wood and S.U. Subrahmanyam, Allahabad, 1911 (SBH IX). Gopatha Brahmara, ed. R. Mitra and H. Vidyabushana, Calcutta, 1872 (Sanskrit only). H. G. Grassmann, W orterbuch zum Rig-Veda, Leipzig, 1873 (cf. also Rig-Veda; ubersetzt und mit kritischen und erliiuternden Anmerkungen versehen, 2 vols., Leipzig, i876-1877). The Greek Anthology, tr. W. R. Paton (LCL). H arivamsha, ed. M. N. Dutt, Calcutta, 1897 (prose

English translation) .

.

XlV

ABBREVIATIONS AND SHORT TITLES

Harpsa Up. Heracleitus, Fr.

Hermes

Hesiod Hippocrates HJAS Homer Homeric Hymns

Horace HOS IPEK

Isa

Up.

Itiv

J Jacob Boehme

JamI JAOS

( == H arrisa Upani~ad) In Thirty Minor U panishads, tr. K. Naraya1)asvami, Madras, 1914. Heracliti Ephesi Reliquiae, ed. Ingram Bywater, Oxford, 1877 (see modern editions by G. S. Kirk and Philip Wheelwright· Coon1araswamy nun1bers Fragments according to Bywater). Hermetica: The Ancient Greek and Latin Writings which Contain Religious or Philosophic Teachings Ascri'bed to Hermes Trismegistus, ed. W. Scott, 4 vols., 1924- 1936. Theogony and Works and Days, tr. Hugh G. Evelyn-White (LCL). Works, tr. W .H.S. Jones (LCL). Harvard Journal of Asiatic Studies. The Iliad and The Odyssey, tr. A. T. Murray (LCL). Homeri'c Hymns, tr. Hugh G. Evelyn-White (LCL). Epistula ad Pisones ( == Ars Poetica), tr. H. Rushton Fairclough (LCL). Harvard Oriental Series. Jahrbuch fur prahistorische und ethnographische Kunst. ( == ifa, or lfavasya, Upan£~ad) In The Thirteen Pri'ncipal Upan£shads, ed. R. E. Hume, 2nd ed., London, 1931. (== Itivuttaka) The Minor Anthologies of the Pali Canon, Part II: Udana : Verses of Uplift, and ltivuttaka: As It Was Said, ed. F. L. Woodward, London, 1935 (PTS). The Jataka, or Stories of the Buddha's Former Births, ed. E. B. Cowell, 6 vols., Cambridge, I 8951907. 1. Signatura rerum, see The Signature of All Things, and Other Writings, new ed., London, 1969 (includes Of the Supersensual Life and The Way from Darkness to True Illuminati'on). 2. Si'x Theosoph£c Points, and Other Writings, ed. J. R. Earle, Ann Arbor, 1958. 3. The Way to Christ, new ed., London, 1964. Lawa'ih, A Treatise on Sufism, ed. E. H. Whinfield and M. M. Kazvin1, London, 1906. Journal of the American Or£ental Society.

xv

ABBREVIATIONS AND SHORT TITLES

JB

JHS JI SO A Jan van Ruysbroeck

JRAS JUB

Kau~.

The /aiminiya-Brahmana of the Samveda, ed. R. Vira and L. Chandra, Nagpl!r, 1954 (Sanskrit). 2. Das /a£miniya Brahmaria in Auswahl, text and German translation by W. Caland, Amsterdam, 1919. / ournal of Hellenic Studies. f ournal of the lndl'an Society of Oriental Art. The Adornment of the Spiritual Marriage; The Sparkling S'tone; The Book of Supreme Truth, tr. C. A. Wynschenk, ed. Evelyn Underhill, London, 1914. Journal of the Royal Asiat£c Society. (== /aiminiya U pani{ad B1·ah maria) The / aiminiya 01· Talavakara Upani-!ad Brahmatza, ed. H. Oertel, Journal of the American Oriental Society, XVI ( 1896), 79-260. ( == Kau!ita ki U pan ifad) In The T h£rteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931. Kaufitaki Brahmarza. Rigveda Brahmanas: The Aitareya and Kau!itaki B1·ahmarias of the Rigveda, ed. A. B. Keith, Cambridge, Mass., 1920 (HOS XXV). (==Kena Upani{ad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931. (==Khuddakapa!ha) The Minor Readings, The First Book of the Minor Collect£on (Khuddakanikaya), ed. Bhikkhu Nal).amoli, London, i960 I.

Up.

KB

Kena Up.

KhA

(PTS). K£ndred Sayings KSS

KU

Lalita Vistara La1Jkavatara Sutra

LCL Lucian

See S

(== Katha-Sarit-Sagara) Kathasaritsagara, ed: C. H. Tawney, Calcutta, i880-1887; 2nd ed., 1924. I. ( == Ka!ha U panif ad) In The Thirteen Princi'pal Upanishads, ed. R. E. Hume, 2nd ed., London,

i931. 2. Ka?ha Upani{ad, ed. Joseph N. Rawson, Oxford, 1 934· Lal£ta V£stara, ed. S. Lefmann, 2 vols., Halle, 19021908. Larikavatara Sutra, ed. Bunyiu Nanjio, Kyoto, 1923. Loeb Classical Library. De Syria Dea, tr. A. M. Harmon (LCL).

.

XVl

ABBREVIATIONS AND SHORT TITLES

M

Mahavamsa Mal)Q. Up.

Mantiqu't-Tair Manasara Man juJrim ulakalpa

Manu Marcus Aurelius Ma1·ka1J¢eya Pura1Ja Mathnawi

Mbh

Meister Eckhart

MFA Bulletin Mhv Migne

Mil

Mimarrzsa Nyaya Prakala MU

(== Majjhima-Nikaya)

The Middle Length Sayings (Majjhima-Nikaya), ed. I. B. Horner, 3 vols., London, 1954-1959 (PTS). See Mhv.

(== M a7J¢ukya

U pani!ad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, i931. See 'A~~ar, Faridu'd-Din. Architecture of Manasara, tr. Prasanna Kumar Acharya, London, 1933. Manjusri: An Imperial History of India in a Sanskrit Text, ed. Ven. Rahula Sal)kftyayana, Lahore, 1 934· (== Manava DharmaJastra) The Laws of Manu, ed. G. Buhler, Oxford 1886 (SBE XXV). Marcus Aurelius, tr. C. R. Haines (LCL). MarkatJdeya Pura1Ja, ed. J. Woodroffe, London, 1913. The Mathnawf of /alalu'ddfn Rum[, ed. R. A. . Nicholson, 8 vols., Leiden and London, 1925-1940. I. Mahabharata. The Mahabharata of KrishnaDwaipayana Vyasa, ed. P. C. Roy, Calcutta, 1893-1894. 2. Mahabharata, ed. Vishnu S. Sukthankar, Poona, 1933- ( 24 vols. to date]. 1. Meister Eckhart, ed. F. Pfeiffer, 4th ed., Gottingen, I 924 (mediaeval German text). 2. Meister Eck hart, ed. C. de B. Evans, 2 vols., London, 1924-1931 (English). Bulletin of the Museum of F1:ne Arts, Boston. The Mahavarrzsa, or The Great Chronicle of Ceylon, ed. W. Geiger, London, 1908 (PTS). Jacques Paul Migne, Patrologiae cursus completus I. [ P. G. l Se1~ies Graeca, Paris, 1857-1866, 161 vols. 2. [ P. L.] Series Latina, Paris, 1844-1880, 221 vols. Milinda Pan ho) The Questions of King Milinda, ed. T. W. Rhys Davids, 2 vols., Oxford, 1890 (SBE XXXV, XXXVI). The Mimamsa Nyaya Praka1a of Apadeva, ed. F. Edgerton, New Haven, i929. (== Maitri Upani~ad) In The Thirteen Pr£ncipal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931.

(==

..

XVll

ABBREVIATIONS AND SHORT TITLES

Mul).Q. Up.

Mv

Narayal).a Up.

Nauck NIA Nicholas of Cusa

Nirukta

Ori gen Ovid

oz Pancadasi Pancatantra

Panini .

Parasara

Pausanias PGS Philo

(== Murit;laka Upanifad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931. ( == Mahavagga) Vinaya Texts, ed. T. W. Rhys Davids and H. Oldenberg, 2 vols., Oxford, 18811882 (SBE XIII, XVII). ( == Narayarza Upani~ad) In Thirty Minor Upanishads ed. K. N. Aiyar, Madras, 1914. The N a(ya Sastra of Bhara ta, ed. M. Ramakrishna Kavi, Baroda, 1926 (Sanskrit). August Nauck, Tragicoru1n Graecorum Fragmenta, Leipzig, I 856. New Indian Antiquary. ( == Nicolaus Cusanus) 1. (De visione Dei) The Vision of God, ed. E. G. Salter, London, 1928. 2. De filiatione Dei in Schrif ten des Nikolaus von Cues, Leipzig, 1936-, Vol. II. The Nigha7JfU and Nirukta of Yaska, ed. L. Sarup, Oxford, r921. Writings of Orige12 , tr. Frederick Cromble, 2 vols., Edinburgh, 1869. 1. Fas ti, tr. Sir James George Frazer (LCL). 2. Metamorphoses, tr. Frank Justus Miller (LCL). Ostasiatische Zeitschrift. Paiichadasi, A Poem on Vedanta Philosophy, ed. & tr. Arthur Venis, in Pandit, V-VIII (1883-1886). The Panchatantra Reconstructed, ed. Franklin Edgerton, New Haven, 1924. American Oriental Series, III. The Ashtadhyayi of Pariini, ed. S. C. Vasu, 8 vols., Allahabad, 1891-1898. The Parasara Dharma Samhita, or, Pa1"asara Smriti, ed. Pandit Vaman Sastr! Islamapurkar, 2 vols., Bombay, 1893-1906. Pausanias, tr. W.H.S. Jones (LCL). Paraskara-grhya-sutras, tr. H . Oldenberg, Oxford, 1886. I. Complete works published in LCL; Vols. I-X, ed. F . H . Colson; Supplenients I, II, ed. R. Marcus. All works cited by full title with exception of: a) Aet. (On the Eternity of the World, vol. IX); b) Congr. (On the Preliminary Studies, vol. •••

XVlll

ABBREVIATIONS AND SHORT TITLES

Philostra tus, Vit. Ap. Pindar Pistis Sophia

IV); c) Deterius (The W 01·se Attacks the Better, vol. II) ; d) Heres . (Who is the Heir, vol. IV) ; e) lmmut. (On the Unchangeableness of God, vol. III) . Flavius Philostratus, The Life and Times of Apollonius of Tyana, tr. Charles P. Ellis, Stanford, 1923. The Odes of Pindar, tr. Richard Lattimore, Chicago 1947. I. Pistis Sophia , A Gnostic Miscellany , ed. & tr. G.R.S. Mead, London, rev. ed., 1921; 1947· 2. Pistis Sophia ed. J. H. Petermann, Berlin, 1851.

Plato

The Collected Dialogues of Plato, including the Letters, ed. Edith H amilton and Huntington Cairns, Princeton i961 (Bollingen Series LXXI).

Plotinus

Plotinus, The Enneads, tr. Stephen MacKenna. 3rd

Plutarch

ed. rev. by B. S. Page, London, 1962. 1. Moralia, tr. Frank Cole Babbitt and others; includes De genio Socratis (LCL). 2. Pericles, in Lives, tr. Bernadotte Perrin (LCL).

PMLA

Publications of the Modern Language Association.

Prasna Up.

(== Prasna

Upanifad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London,

i931. Prema Sagara

PTS Pythagoras PugA Purva Mimaf!lsa Sutras

Quintilian Ramayaf}a

Prem a-Sagara, ed. and tr. Edward B. Eastwick,

Westminster, 1897. Pali Text Society Translation Series. Golden Verses, see Les Vers d'or pythagoriciens, ed. P. C. van der Horst, Leyden, 1932. Puggala-pannatti-atthakatha ed. G. Lansberg and C.A.F. Rhys Davids, London, 1914 (Pali). The Purva Mima1J1.sa Sutras of Jaimini, ed. M. Ganganatha Jha, Allahabad 1916 (SBH X). lnstitut£o Oratoria, tr. H. E. Butler (LCL). The Ramayatza, ed. M. N. Dutt, Calcutta, 18911894.

RumI, Divan

Selected Poems from the Divani Shamsi Tabriz, ed. R. A. Nicholson, Cambridge, I 898.

RV

The Hymns of the ~gveda, ed. R.T.H. Griffith, 2

s

vols., 4th ed., Benares, I 963.

The Book of the Kindred Say£ngs ( Sarpyutta-Nikaya ), ed. C.A.F. Rhys Davids and F. L. Wood-

ward, 5 vols., London, 1917-1930 (PTS) . •

XIX

ABBREVIATION S AND SHORT TITLES

SA

Sarzkhayana Ara1Jyaka, ed. A. B. Keith, London,

Sa'dI

1908. .. (Muslih-al-Din ) The Bustan of Sadi, ed. A. H. Edwards, London, I 9 I I.

Sad . . va. Brahmana .

( == ~advinfa

Brahmarza) Daivatabramhana and Shadbingshabramhana of the Samveda with the Commentary of Sayanacharya, ed. Pandit J. Vidy-

asagara, Calcutta, 1881. Sahitya Darpa'(la

Sakuntala Sanatsujati'ya

The Mirror of Composition, A Treatise on Poetical Crit£cism , being an English T ranslation of the Sahitya-Darpana of Viswanatha Kaviraja ed. J. R.

Ballantyne and P. D. Mitra, Calcutta, 1875 ( reprinted, Benares, 1956) . Abh£jfiana-Sakuntala of Kalidasa, ed. M. B. Emeneau, Berkeley, 1962. The Bhagavadgtta, with the Sanatsugatzya, and the Anugtta, ed. K. T. Telang, Oxford, 1882 (SBE

VIII) . Satapatha Brahmaf}a

See SB.

Sayal)a

Rg Veda Samhita, with Sayana's Commentary, ed.

SB SBB SBE SBH Scott Sextus Empiricus Sham s-i-Tabriz Siddhantamuktavali

Sikandar N ama

Silparatna

Sn

S. Pradhan, Calcutta, 1933. Satapatha Brahmaria ed. J. Eggeling 5 vols., Oxford , 1882-1900 (SBE XII, XXVI, XLI, XLII , XLIV). The Sacred Books of the Buddhists, London. The Sacred Books of the East, Oxford. The Sacred Books of the Hindus, Allahabad. See Hermes. Sextus Empiricus, tr. R. G. Bury (LCL). See RumI, Divan. 1. The Vedanta Siddhantamuktavali of Prakafananda, tr. Arthur V enis, in The Pandit, Benares 1890. 2. Tr. J. R. Ballantyne, Calcutta, I 85 r. Nizam al-Din Abu Muhammad Ni~ami, Sikandar Nam a e hara, tr. H. Wilberforce, Clarke, London, 1881. The Silpa1·atna by Sri Kumara, ed. Mahamahopadyaya T. Ganapati Sastri, Trivandrum, 19221929. The Sutta-Nipata, ed. V. Fausboll, Oxford, 1881 (SBE X).

xx

ABBREVIATIONS AND SHORT TITLES

Sn A

Sutta-N£pata Atthakatha, ed. H. Smith,

2

vols.,

London, 1916-1917 (PTS).

SP

The Saddharma Pur;(iarika, or the Lotus of the True Law, ed. H. Kern, Oxford, 1909 (SBE XXI).

Sri Sii.kta

The Purusha Sukta, Aiyar, Madras, 1898.

St. Augustine

I. 2.

The City of God against the Pagans, tr. William M. Green (LCL). A Select Library of the Nz'cene and Post-Nicene Fathers of the Christian Church, ed. Philip Schaff, New York, 1886-1890, vols. I-VIII, Collected W 01~ks of St. Augusti'ne (in English tr.).

St. Bernard

St. Bernard of Clairvaux, Opera onznia in Migne, Series latina, vols. 182-185 (1854-1855).

St. Bonaventura

r. The Works of Bonaventure, Cardi'nal, Seraphic Doctor, and Saint, tr. Jose de Vinck, Paterson, N.J., 1966- (in progress); Vol. III, Opuscula, Second Series, 1966, includes "On Retracing the Arts to Theology,, (De reducti'one artz'um ad 2.

theologiam ). Doctoris Seraphici S. Bonaventurae S. R. E. Episcopi Cardinalis opera omnia ... , Florence, 18831902, 10 vols.; vols. I-IV, Sententiarum Petri Lombardi (abbreviated I Sent., etc.).

St. Clement

See Clement.

St. Cyril of Jerusalem

A Select Library of Nicene and Post-Nicene Fathers,

St. Jerome

S. Eusebii Hieronym£ opera omnia, in Migne, Series lati'na, vols. 22-30. The Complete Works of Sa£nt John of the Cross, Doctor of the Church, ed. and tr. E. Allison Peers,

St. John of the Cross

2nd ser. ed. Philip Schaff and Henry Wace, New York, 1894. Vol. VII.

W eathampstead,

l

974.

Suk havati Vyuha

Buddhist Texts from Japan, ed. F. Max Muller and Bunyiu Nanjic, Oxford, 1881 (Anecdota oxoniensia, Aryan Series I).

Sukranitisara

The Sukraniti of Sukracarya, ed. B. K. Sarkar, Allahabad, 1914 (SBH XII).

Sum. Theol.

The Summa T heolog£ca of St. Thomas Aquinas. Literally translated by Fathers of the English Dominican Province. London, 1913-1942, 22 vols. Also in Parma ed., I 864; see Aquinas . •

XXl

ABBREVIATIO SAND SHORT TITLES

Supar1}adhyaya

Susruta

svatma-niruparza Svet. Up.

TA

Taittiriya Pratisakhya Tao Te Ching TB

Tertullian Therigatha Theragatha

TS

TU

Ud

UdA

Die Suparrzasage, ed. J. Charpentier, Uppsala, 1922 (Sanskrit text, German transl~tion, commentary). The Susruta-Sa1J1-hita, tr. Udoy Chand Dutt and Aughorechunder Chattopadhya, 3 fasc., Calcutta, 1883-1891. Select Works of Sr£ Sankaracharya, tr. S. Venkataramanan, Madras, 1911 (includes Svatma-nirupara). (== Svetasvatara Upani~ad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931. The Taittiriya Ara1}yaka of the Black Yajur Veda (with the Commentary of Sayarzacharya), ed. R. Mitra, Calcutta, 1872 (Sanskrit). The Taittirtya Pratirakhya, with £ts Commentary, the Tribhashyaratna, ed. W. D. Whitney, JAOS, IX (1871), 1-469. Arthur Waley, The Way and Its Power, London, 1 934· The Taittiriya BrahmaT}a of the Black Yajur Veda, with the Commentary of Sayari.a Archaryya, ed. R. Mitra, 3 vols., Calcutta, 1859-1890 (Sanskrit). The Writings of Q.S.F. Tertulli'anus, tr. S. Thelwall, et al., 3 vols., Edinburgh, 1869-1870. 1. Psalms of the Early Buddhists, I. Psalms of the Sisters, II. Psalms of the Brethren, tr. C. A. F. Rhys Davids, 4th ed., London, 1964 (PTS). 2 . The T hera- and T heri-gatha, ed. H. Oldenburg, London, 1883 (PTS). Taittiriya Sarp,hita: The Veda of the Black Yajur School, ed. A. B. Keith, Cambridge, Mass., 1914 (HOS XVIII, XIX). ( == T aittiriya U pan£fad) In The Thirteen Principal Upanishads, ed. R. E. Hume, 2nd ed., London, 1931. (== Udana) The Minor Anthologies of the Pali Canon, Part II: Udana: Verses of Uplift, and ltivuttaka: As It Was Sai'd, ed. F. L. Woodward, London, 1948 (PTS) . ( == Udana Atthakatha) Paramattha-Dipani Udana!fhakatha (Udana Commentary) of Dhammapalacariya, ed. F. L. Woodward, London, 1926 (PTS). .. XXll

ABBREVIATIONS AND SHORT TITLES

U vasaga Dasao VbhA

Uvasaga Dasao, ed. N. A. Gore, Poona, 1953· ( == Vibhanga Atthakatha) Buddhaghosa, Sammoha-vinodani Abh£dhamma-pi!ake Vi'bhangattakatha, ed. A. P. Buddhadatta Thero, London, 1923

(PTS) V i'kramorvaJi Vin

Vis Visnudharmottara •• Visnu . . Purana .

VS Witelo

Xenophon ZDMG Zohar

The Vikramo1·vasiya of Kalidasa, tr. and ed. Charu Deva Shastri, Lahore, 1929. Vinaya Pifaka) The Book of the Discipline ( V£naya P£faka), ed. I. B. Horner, 5 vols., London, 1938-1952 (PTS). The Visuddh1: Magga of Buddhaghosa, ed. C.A.F. Rhys Davids, London, 1920-1921 (PTS). The Vishrzudharrnottara, ed. S. Kramrisch, 2nd ed., Calcutta, 1928. The Vishnu Purana: A System of H£ndu Mythology and Tradition, ed. H. H. Wilson, London, 1864-1877. Vajasaneyi Sarph£ta: The White Yajur Veda, ed. R.T.H. Griffith, 2nd ed., Benares, 1927. Clemens Baeumker, Witelo, e£n Philosoph und N aturforscher des XIII. Jahrhunderts (with text of his Liber de intelligent£is), Munster, 1908. 1. Memorabilia, tr. E. C. Marchant (LCL). 2. Oeconomicus, tr. E. C. Marchant (LCL). Zeitschr£ft der deutschen morgenlandischen Ge. sellschaft. The Zohar, ed. H. Sperling and M. Simon, 5 vols., London, 1931-1934.

(==

XXlll

'.

List of Works by A. K. Coomaraswamy

Cited in These Volumes "Angel and Titan : An Essay in Vedic Ontology," JAOS, LV (1935), 373-419. "Chaya," JAOS, LV ( 1935)' 278-83. The Darker Side of D awn, Smithsonian Miscellaneous Collections, XCIV ( 1935), 18 pp. "Dipak Raga," Yearbook of Oriental Art and Culture, II ( 1924-1925), 29-30. "Early Indian Architecture: I. Cities and City Gates, etc.; II. Bodhigaras," Eastern Art, II ( I930) , 208-35, 45 figs. "III. Palaces," Eastern Art, III ( 1931 ), 181-217, 84 figs. "An Early Passage on Indian Painting," Eastern Art, III (1931), 218-19. "Eckstein," Speculum , XIV ( 1939), 66-72. Elements of Buddhist Iconography. Foreword by Walter E. Clark. Cambridge, Mass., 1935, 95 pp., 15 pls. Figures of Speech 01· Figures of Thought. London, 1946. 256 pp. "Gradation and Evolution: I," Isis, XXXV ( 1944), 15-16. "Gradation and Evolution: II," Isis, XXXVIII (1947), 87--94· Hinduism and Buddhism. New York, 1943, 86 pp. "The Iconography of Diirer's 'Knots' and Leonardo's 'Concatenation,''' At·t Quarterly, VII (I 944), 109-28, l 8 figs. The Indian Craftsman. Foreword by C. R. Ashbee. London, 1909. 130 pp. Med£aeval Sinhalese Art. Broad Campden, 1908. 340 pp., 55 pls. (425 copies). A New Approach to the Vedas: An Essay in Translat£on and Exegesis. London, 1933· l 16 ix pp. "Nirmana-kaya," JRAS ( 1938), pp. 81-84. "A Note on the Asvamedha," Arch£v Or£entalni, VII ( 1936), 306-17. "Notes on the Ka~ha Upani~ad, " NIA, I ( 1938), 43-56, 83-108, 199-213. "On Being in One's Right Mind," Review of Religion, VII (1942) , 32-40. "The Pilgrim's Way," Journal of the B£har and Orissa Research Society, XXIII ( 1 937), 452-71. "Prai:ia-citi," JRAS ( 1943), pp. 105-109. "The Reinterpretation of Buddhism," NIA, II ( 1939), 575--90. "Sir Gawain and the Green Knight: Indra and Namuci," Speculum, XIX ( 1944)' 1 04-2 5. "Some Sources of Buddhist Iconography," in B. C. Law Volume, Poona, 1945, pp. 469-76. Spiritual Authority and Temporal Power in the Indian Theory of Government. New Haven, 1942. 87 pp., 1 pl. "Spiritual Paternity and the 'Puppet-Complex,'" Psych£atry, VIII ( 1945), 287-97. "The Sun-kiss," JAOS, LX ( 1940 ), 46-67. "The Symbolism of Archery," Ars Islamica, X ( 1943), 104-19.

+

xxv

WORKS BY COOMARASW AMY

"The Technique and Theory of Indian Painting," Technical Studies, III ( 1934), 59-89, 2 figs. .. Time and Eternity. Artibus As£ae Monograph Series, suppl. no. 8, Ascona, Switzerland, 194 7, 140 pp. The Transformation of Nature in Art. Cambridge, Mass., 1934 (2nd ed.,

1935), 245 pp. "U~i:iI~a and Chatra: Turban and Umbrella," Poona Orientalist, III ( 1938),

1-19. Why Exhibit Works of Art? London, i943, 148 pp. Reprinted under the title Christian and Oriental Philosophy of Art, New York, 1956. "The Yak~a of the Vedas and Upani~ads/' Quarterly Journal of the Mythic Society, XXVIII ( 1938), 231-40. Yak~as (I], Smithsonian Miscellaneous Collections, LXXX:6 ( 1928), 43 pp.,

23 pls. Yak~as, II,

Smithsonian Institution Publication 3059 ( 193 I), 84 pp., 50 pls .

.

XXV1

INTRODUCTORY ESSAYS

The Vedanta and Western Tradition These are really the thoughts of all men in all ages and lands, they are not original with me. Walt \Vhitman

I There have been teachers such as Orpheus, Hermes, Buddha, Lao-tzu and Christ, the historicity of whose human existence is doubtful, and to whom there may be accorded the higher dignity of a mythical reality. Sal).kara, like Plotinus, Augustine, or Eckhart, was certainly a man among men, though we know comparatively little about his life. He was of south Indian Brahman birth, flourished in the first half of the ninth century A.D., and founded a monastic order which still survives. He became a sarpnyasin, or "truly poor man," at the age of eight, as the disciple of a certain Govinda and of Govinda's own teacher Gauc;lapada, the author of a treatise on the Upani~ads in which their essential doctrine of the nonduality of the divine Being was set forth. Sar:ikara journeyed to Benares and wrote the famous commentary on the Brahma Sutra there in his twelfth year; the commentaries on tl1e Upani~ads and Bhagavad Gita were written later. Most of the great sage's life was spent wandering about India, teaching and taking part in controversies. He is understood to have died between the ages of thirty and forty. Such wanderings and disputations as his have always been characteristically Indian institutions; in his days, as now, Sanskrit was the lingua franca of learned men, just as for centuries Latin was the lingua f ran ca of Western countries, and free public debate was so generally recognized that halls erected for the accommodation of peripatetic teachers and disputants were at almost every court. The traditional metaphysics with which the name of Sar:ikara is con[Originally an address given before the Radcliffe College chapter of the Phi Beta Kappa Society, the text in its present form was published in The An2erican Scholar, VIII ( 1939) .-ED.]

3

I TRODUCTORY ESSAYS

nected is known either as the Vedanta, a term which occurs in the Upani. $ads and means the «Vedas' ends," both as "latter pa'tt" and as "ultimate significance"; or as Atmavidya, the doctrine of the knowledge of the true "self" or "spiritual essence"; or as Advaita, "Nonduality," a term which, while it denies duality, makes no affirmations about the nature of unity and must not be taken to imply anything like our monisms or pantheisms. A gnosis (jnana) is taught in this metaphysics. Sal)kara was not in any sense the founder, discoverer, or promulgator of a new religion or philosophy; his great \xlork as an expositor consisted in a demonstration of the unity and consistency of Vedic doctrine and in an explanation of its apparent contradictions by a correlation of different formulations with the points of view implied in them. In particular, and exactly as in Europea11 Scholasticism, he distinguished between the two complementary approaches to God, which are those of the affirmative and negative theology. In the way of affirmation, or relative knowledge, qualities are predicated in the Supreme Identity by way of excellence, while in the way of negation all qualities are abstracted. The famous ''No, no" of the Upani$ads, which forms the basis of Sal)kara's method, as it did of the Buddha's, depends upon a recognition of the truth-expressed by Dante among many others-that there are things which are beyond the reach of disct1rsive thought and which cannot be understood except by denying things of them. Sal)kara's style is one of great originality and power as well as subtlety. I shall cite from his commentary on the Bhagavad Gita a passage that has the further advantage of introducing us at once to the central problem of the Vedanta-that of the discrimination of what is really, and not merely according to our way of thinking, "myself." ''How is it," Sal).kara says, "that there are professors who like ordinary men maintain that 'I am so-and-so' and 'This is mine'? Listen: it is because their so-called learning consists in thinking of the body as their 'self.' " In the Commentary on the Brahma Sutra he enunciates in only four Sanskrit words what has remained in Indian metaphysics from first to last the consistent doctrine of the immanent Spirit within you as the only knower, agent, and trans. migrant. The metaphysical literature underlying Sar:ikara's expositions consists essentially of the Four Vedas together with the Brahmal).as and their Upani$ads, all regarded as revealed, eternal, datable (as to their recension, in any case) before 500 B.c., together with the Bhagavad Gita and Brahma Sutra (datable before the beginning of the Christian era). Of these books,

4

-

VEDANTA AND WESTERN TRADITION

the Vedas are liturgical, the Brahmal).as are explanatory of the ritual, and the Upani$ads are devoted to the Brahma-doctrine or Theologia Mystica, which is taken for granted in the liturgy and ritual. The Brahma Sutra is a greatly condensed compendium of Up ani~ad doctrine, ai1d the Bhagavad Gita is an exposition adapted to the t1nderstanding of those whose primary bt1siness has to do with the active rather than the contemplative life. For many reaso11s, which I shall try to explain, it will be far more difficult to expound the Vedanta than it would be to expound the perso11al views of a modern ((thinker," or even such a thinker as Plato or Aristotle. Neither the modern English vernacular nor modern philosophical or psychological jargon provides us with an adequate vocabulary, nor does modern education provide us with the ideological background which would be essential for easy communication. I shall have to make use of a purely symbolic, abstract, ai1d technical language, as if I were speaking in terms of higher mathematics; you may recall that Emile Male speaks of Christian symbolism as a "calculus." There is this advantage: the matter to be communicated and the symbols to be employed are no more peculiarly Indian than peculiarly Greek or Islamic, Egyptian or Christian. Metaphysics, in general, resorts to visual symbols (crosses and circles, for example) and above all to the symbolism of light and of the sun-than which, as Dante says, ((no object of sense in the whole world is more worthy to be made a type of God." But I shall also have to use such technical terms as essence and substance, potentiality and act, spiration and despiration, exemplary likeness, aeviternity, form and accident. Metempsychosis must be distinguished from transmigration and both from "reincarnation." We shall have to distinguish soul from spirit. Before we can know when, if ever, it is proper to render a given Sanskrit word by our word ('soul" (anima, psyche), we must have known in what manifold senses the word "soul" has been employed in the European tradition; what kind of souls can be ((saved"; what kind of soul Christ requires us to ''hate" if we would be his disciples; what kind of soul Eckhart refers to when he says that the soul must '(put itself to death." We must know what Philo means by the "soul of the soul"; and we must ask how we can think of animals as ('soulless,'' notwithstanding that the word ((animal" means quite literally ((ensouled.'' We must distinguish essence from existence. And I may have to coin such a word as ('nowever" to express the full and original meanings of such words as "suddenly," «immediately" and "presently." 5

INTRODUCTORY ESSAYS

The sacred literature of India is available to most of us only in translations made by scholars trained in linguistics rather than jn metaphysics; and it has been expounded and explained-or as I should rather say, explained away-mainly by scholars provided with the assumptions of the naturalist and anthropologist, scholars whose intellectual capacities have been so much inhibited by their own powers of observation that they can no longer distinguish the reality from the appearance, the Supernal Sun of metaphysics from the physical sun of their own experience. Apart from these, Indian literature has either been studied and explained by Christian propagandists whose main concern has been to demonstrate the falsity and absurdity of the doctrines involved, or by theosophists by whom the doctrines have been caricatured with the best intentions and perhaps even worse results. The educated man of today is, moreover, completely out of touch with those European modes of thought and those intellectual aspects of the Christian doctrine which are nearest those of the Vedic traditions. A knowledge of modern Christianity will be of little use because the fundamental sentimentality of our times has diminished what was once an intellectual doctrine to a mere morality that can hardly be distinguished from a pragmatic humanism. A European can hardly be said to be adequately prepared for the study of the Vedanta unless he has acquired some knowledge and understanding of at least Plato, Philo, Hermes, Plotinus, the Gospels (especially John), Dionysius, and finally Eckhart who, with the possible exception of Dante, can be regarded from an Indian point of view as the greatest of all Europeans. The Vedanta is not a "philosophy" in the current sense of the word, but only as the word is used in the phrase Philosophia Perennis, and only if we have in mind the Hermetic "philosophy" or that "Wisdom" by whom Boethi us was consoled . Modern philosophies are closed systems, employing the method of dialectics, and taking for granted that opposites are mutually exclusive. In modern philosophy things are either so or not so; in eternal philosophy this depends upon our point of view. Metaphysics is not a system, but a consistent doctrine;. it is not merely concerned with conditioned and quantitative experience, but with universal possibility. It therefore considers possibilities that may be neither possibilities of manifestation nor in any sense formal, as well as ensembles of possibility that can be realized in a given world. The ultimate reality of metaphysics is a Supreme Identity in which the opposition of all contraries, even of being and not-being, is resolved; its "worlds" and "gods"

6

VEDANTA

AND WESTERN TRADITION

are levels of reference and symbolic entities which are neither places nor individuals but states of being realizable within you. Philosophers have personal theories about the nature of the world; our "philosophical discipline" is primarily a study of the history of these opinions and of their historical connections. We encourage the budding philosopher to have opinions of his own on the chance that they may represent an improvement on previous theories. We do not e11visage, as does the Philosophia Perennis, the possibility of knowing the Truth once and for all; still less do we set before us as our goal to become this truth. The metaphysical "philosophy" is called "perennial" because of its eternity, universality, and immutability; it is Augustine's ('Wisdom uncreate, the same now as it ever was and ever will be"; the religion which, as he also says, only came to be called ('Christianity" after the coming of Christ. What was revealed in the beginning contains implicitly the whole truth; and so long as the tradition is transmitted without deviation, so long, in other words, as the chain of teachers and disciples remains unbroken, neither inconsistency nor error is possible. On the other hand, an understandi11g of the doctrine must be perpetually renewed; it is not a matter of words. That the doctrine has no history by no means excludes the possibility, or even the necessity, for a perpetual explicitation of its formulae, an adaptation of the rites originally practiced, and an application of its principles to the arts and sciences. The more humanity declines from its first self-sufficiency, the more the necessity for such an application arises. Of these explicitations and adaptations a history is possible. Thus a distinction is drawn between what was ((heard" at the outset and what has been '(remembered." A deviation or heresy is only possible when the essential teaching has been in some respect misunderstood or perverted. To say, for example, that "I am a pantheist" is merely to confess that "I am 11ot a metaphysician,'' just as to say that "two and two make five" would be to confess '(I am not a mathematician." Within the tradition itself there cannot be any contradictory or mutually exclusive theories or dogmas. For example, what are called the "six systems of Indian philosophy" (a phrase in which only the words "six" and ((Indian" are justified) are not mutually contradictory and exclusive theories. The so-called "systems" are no more or less orthodox than mathematics, chemistry, and botany which, though separate disciplines more or less scientific amongst themselves, are not anything but branches of one '(science." India, indeed, makes use of the term "branches" to denote what the Indologist misunderstands to be "sects.'' It

7

INTRODUCTORY ESSAYS

is precisely because there are no "sects" withiri the fold of Brahmanical orthodoxy that an intolerance in the Europea11 sense has been virtually unknown in Indian history-and for the same reason, it is just as easy for me to think in terms of the Hermetic philosophy as in terms of Vedanta. There must be "branches" because nothing can be known except in the mode of the knower; however strongly we may realize that all roads lead to one Sun, it is equally evident that each man must choose that road which starts from the poi11t at which he finds himself at the moment of setting out. For the same reasons, Hinduism has never been a missionary faith. It may be true that the metaphysical tradition has bee11 better and more fully preserved in India than in Europe. If so, it only means that the Christian can learn from the Vedanta how to understand his own «way" better. The philosopher expects to prove his points. For the metaphysician it suffices to show that a supposedly false doctrine involves a contradiction of first principles. For example, a philosopher who argues for an immortality of the soul endeavors to discover proofs of the survival of personality; for the metaphysician it suffices to remember that "the first beginning must be the same as the last end"-from which it follows that a soul, understood to have been created in time, cannot but end in time. The metaphysician can no more be convinced by any so-called "proof of the survival of personality,, than a physicist could be convinced of the possibility of a perpetual motion machine by any so-called proof. Furthermore, metaphysics deals for the most part with matters which cannot be publicly proved, but can only be demonstrated, i.e., made intelligible by analogy, and which even when verified in personal experience can only be stated in terms of symbol and myth. At the same time, faith is made relatively easy by the infallible logic of the texts themselves-which is their beauty and their attractive power. Let us remember the Christian definition of faith: "assent to a credible proposition.', One mt1st believe in order to understand, and understand in order to believe. These are not successive, however, but simultaneous acts of the mind. In other words, there can be no knowledge of anything to which the will refuses its consent, or love of anything that has not been known. Metaphysics differs still further from philosophy in having a purely practical purpose. It is no more a pursuit of truth for truth's sake than are the related arts a pursuit of art for art's sake, or related conduct the pursuit of morality for the sake of morality. There is indeed a quest, but the seeker already knows, so far as this can be stated in words, what it is that 8

-

VEDANTA AND WESTERN TRADITION

he is in search of; the quest is achieved only when he himself has become the object of his search. Neither verbal knowledge nor a merely formal assent nor impeccable conduct is of any more than indispensable dispositive value-means to an end. Taken in their materiality, as "literature," the texts and symbols are inevitably misunderstood by those who are not themselves in quest. Without exception, the metaphysical terms a11d symbols are the technical terms of the chase. They are never literary or11aments, and as Malinowski has so well said in another connection, "Technical language, in matters of practical pursuit, acqt1ires its meaning only through personal participation in this type of pursuit.,, That is why, the Indian feels, the Vedantic texts have been only verbally and grammatically and never really understood by European scholars, whose methods of study are avowedly objective and noncommittal. The Vedanta can be known only to the extent that it has been lived. The Indian, therefore, cannot trust a teacher whose doctrine is not directly reflected in his very being. Here is something very far removed from the modern European concept of scholarship. We must add, for the sake of those who entertain romantic notions of the "mysterious East," that the Vedanta has 11othing to do with magic or with the exercise of occult powers. It is true that the efficacy of magical procedure and the actuality of occult powers are taken for granted in India. But the magic is regarded as an applied science of the basest kind; and while occult powers, such as that of operation "at a distance," are incidentally acquired ir1 the course of contemplative practice, the use of them-unless under the most exceptional circumsta11ces-is regarded as a dangerous deviation from the path. Nor is the Vedanta a kind of psychology or Yoga a sort of therapeutics except quite accidentally. Physical and moral health are prerequisites to spiritual progress. A psychological analysis is employed only to break down our fond belief in the unity and immateriality of the "soul," and with a view to a better distinguishing of the spirit from what is not the spirit but only a temporary psycho-physical manifestation of one of the most limited of its modalities. Whoever, like Jung, insists upon translating the essentials of Indian or Chinese metaphysics into a psychology is merely distorting the meaning of the texts. Modern psychology has, from an Indian point of view, about the same values that attach to spiritualism and magic and other "superstitions." Finally, I must point out that the metaphysics, the Vedanta, is not a form of mysticism, except in the sense that with Dionysius we can speak of a Theologia Mystica. What is 9

I TRODUCTORY ESSAYS

ordinarily meant by «mysticism" involves a passive receptivity-"we must be able to let things happen in the psyche" is Jung's way of putting it (and in this statement he proclaims himself a "mystic") . But metaphysics repudiates the psyche altogether. The words of Christ, that "No man can be my disciple who hateth not his own soul" have been voiced again and again by every I11dian guru; and so far from involving passivity, contemplative practice involves an activity that is commonly compared to the blazing of a fire at a temperature so high as to show neither flickering nor smoke. The pilgrim is called a ((toiler," and the characteristic refrain of the pilgrim song is "keep on going, keep on going." The ((Way'' of the Vedantist is above all an activity.

II The Vedanta takes for granted an omn1sc1ence independent of any source of knowledge external to itself and a beatitude independent of any external source of pleasure. In saying "That art thou,,, the Vedanta affirms that man is possessed of, and is himself "that one thing which when it is known, all thi11gs are known,, and "for the sake of which alone all things are dear. ,, It affirms that man is unaware of this hidden treasure within himself because he has inherited an ignorance that inheres in the very nature of the psycho-physical vehicle which he mistakenly identifies with himself. The purpose of all teaching is to dissipate this ignorance; when the dark11ess has been pierced nothing remains but the Gnosis of the Light. The technique of education is, therefore, always formally destructive and icon·oclastic; it is not the conveyance of information but the education of a latent knowledge. The "great dictum,, of the Upani$ads is, "That art thou." "That" is here, of course, Atman or Spirit, Sanctus Spiritus, Greek pneuma, Arabic ruh, Hebrew ruah, Egyptian Amon, Chinese ch'i; Atman is spiritual essence, impartite whether transcendent or immanent; and however many and various the directions to which it may extend or from which it may withdraw it is unmoved mover i11 both intransitive and transitive senses. It lends itself to all modalities of being but never itself becomes anyone or anything. That than which all else is a vexation-That art thou. ('That," in other words, is the Brahman, or God in the ge11eral sense of Logos or Being, considered as the universal source of all Being-expanding, manifesting and productive, font of all things, all of which are ('in" him as

10

VEDANTA

AND WESTER

TRADITIO

the finite in the infinite, though not a "part' of him, since the infinite has no parts. For the most part, I shall use the word Atman hereafter. While this Atman, as that which blows and e11lightens, is primarily "Spirit, ' because it is this di vi11e Eros that is the quickening esse11ce in all thi11gs a11d thus their real being, the word Atm an is also used reflexively to mea11 "self''either "oneself" in whatever se11se, however gross the notion may be e11tertained, or with reference to the spiritL1al self or person (which is the only knowing s~bject and essence of all things, and must be distinguished from the affected and contingent "I ' that is a compound of the body and of all that we mean by "soul,, whe11 we speak of a "psychology") . Two very different "selves" are thus involved, and it has bee11 the custom of translators, accordingly, to render Atman as '(self," printed either with a small or with a capital s according to the context. The same distinction is drawn, for example, by St. Bernard between what is my "property" (propriitm ) and what is my very being ( esse). An alternative Indian formulation distinguishes the "knower of the field"-viz . the Spirit as the only knowing subject in all things and the same in all-from the "field," or body-andsoul as defined above ( take11 together with the pastures of the senses and embracing therefore all things that can be considered objectively). The Atman or Brahma11 itself cannot be tht1s considered: "How couldst thou know the knower of knowing ?"-or in other words, how can the first cause of all things be one of them? The Atman is in1partite, but it is apparently divided and identified into variety by the differing for ms of its vehicles, mouse or m an, j Llst as space within a jar is apparently signate and distinguish able from space withol1t it. In this sense it can be said that "he is one as he is in hin1self but many as he is in his children," and that "participating himself, he fills these worlds." But this is only in the sense that light fills space while it remains itself without discontinuity; the distinction of things from one another thus depending not on differences in the light but on differences in reflecting power. When the jar is shattered, when the vessel of life is unmade, we realize that what was apparently delimited h ad no boundaries and that "life" was a meaning not io be confused with "living." To say that the Atman is thus at once participated and impartible, " undivided amongst divided things," without local position and at the same time everywhere, is another way of stating what we are more familiar with as the doctrine of Total Presence. 11

INTRODUCTORY ESSAYS

At the same time, every one of these apparent definitions of the Spirit represents the actuality in time of one of its indefinitely .numerous possibilities of formal manifestation. The existence of the apparition begins at birth and ends at death; it can never be repeated. Nothing of Sal)kara survives but a bequest. Therefore though we can speak of him as still a living power in the world, the man has become a memory. On the other hand, for the gnostic Spirit, the Knower of the field, the Knower of all births, there can never at any time cease to be an immediate knowledge of each and every one of its modalities, a knowledge without before or after (relative to the appearance or disappearance of Sa1:ikara from the field of our experience). It follows that where knowledge and being, nature and essence are one and the same, SaI)kara's being has no beginning and can never cease. In other words, there is a sense in which we can properly speak of "my spirit" and «my person" as well as of "the Spirit'' and "the Person,,, notwithstanding that Spirit a11d Perso11 are a perfectly simple substance without composition. I shall return to the meaning of "immortality" later, but for the present I \Vant to use what has just been said to explain what was meant by a nonsectarian distinction of points of view. For, whereas the Western student of "philosophy,, thinks of Sarpkhya and Vedanta as two incompatible "systems," because the former is concerned with the liberation of a plurality of Persons and the latter with the liberty of an inconnumerable Person, no such antinomy is apparent to the Hindu. This can be explained by pointing out that in the Christian texts, "Ye are all one in Christ Jesus" and "Whoever is joined unto the Lord is one spirit," the plurals "ye" and "whoever" represent the Sarpkhya and the singular "one" the Vedanta point of view. The validity of our consciousness of being, apart from any question of being So-and-so by name or by registrable characters, is accordingly taken for granted. This must not be confused with the argument, "Cogito ergo . no proo f th at "I" am; f or we can say sum. ,, Th at "I,' f ee 1 or "I,, t h.in k is with the Vedantist and Buddhist that this is merely a conceit, that "feelings are felt,, and "thoughts are thought,' and that all this is a part of the "field,, of which the spirit is the surveyor, just as we look at a picture which is in one sense a part of us though we are not in a11y sense a part of it. The question is posed accordingly: "Who art thou?" "What is that self to which we should resort?,, We recognize that "self" can have more than one meaning when we speak of an "internal conflict"; when we say that "the spirit is willing but the flesh is weak"; or when we say, with the Bhagavad Gita, that "the Spirit is at war with whatever is not the Spirit.''

12

VEDANTA

AND WESTERN TRADITION

Am "I" the spirit or the flesh? (We must always remember that in metaphysics the "flesh" includes all the aesthetic and recognitive faculties of the "soul.") We may be asked to consider our reflection in a mirror, and may understa11d that there we see "ourself,,; if we are somewhat less naive, we may be asked to consider the image of the psyche as reflected in the mirror of the mind and may understand that this is what "I" am; or if still better advised, we may come to understand that we are none of these things-that they exist because we are, rather than that we exist inasmuch as they are. The Vedanta affirms that "I" in my esse11ce am as little, or only as much, affected by all these things as an author-playwright is affected by the sight of what is suffered or enjoyed by those who move on the stage-the stage, in this case, of "life" (in other words, the "field" or "pasture" as distinguished from its aquiline surveyor, the Universal Man). The whole problem of man's last end, liberation, beatitude, or deification is accordingly one of finding "oneself'' no longer in ((this man" but in the Universal Man, the forma humanitatis, who is ir1dependent of all orders of time and has neither beginning nor end. Conceive that the "field,, is the round or circus of the world, that the throne of the Spectator, the Universal Man, is central and elevated, and that his aquiline glance at all times embraces the whole of the field (equally before and after the enactment of any particular event) in such a manner that from his point of view all events are always goi11g on. We are to transfer our consciousness of being, from our position in the field where the games are going on, to the pavilion in which the Spectator, on whom the whole performance depends, is seated at ease. Conceive that the right lines of vision by which the Spectator is linked to each separated performer, and along which each performer might look upward (inward) to the Spectator if only his powers of vision sufficed, are lines of force, or the strings by which the puppet-master moves the puppets for himself (who is the whole audience). Each of the performing puppets is convinced of its own independent existence and of itself as one amongst others, which it sees in its own immediate environment and which it distinguishes by name, appearance, arid behavior. The Spectator does not, and cannot, see the performers as they see themselves, imperfectly, but he knows the being of each one of them as it really is-that is to say, not merely as effective in a given local position, but simultaneously at every point along the line of visual force by which the puppet is connected with himself, and primarily at that point at which all lines converge and where the 13

INTRODUCTORY ESSAYS

being of all things coincides with being in itself. There the being of the puppet subsists as an eternal reason in the eternal i11tel1ect-otherwise called the Supernal Sun, the Light of li ghts, Spirit and Truth. Suppose now that the Spectator goes to sleep: when he closes his eyes the universe disappears, to reappear only when he opens them again. The openi ng of eyes (('Let there be light,) is called in religion the act of creation, but i11 metaphysics it is called manifestation, utterance, or spiration (to shine to utter and to blow being one and the same thing in divinis); the closing of eyes is called in religion the "end of the world,' but in metaphysics it is called concealment, sile11ce, or despiration. For us, then, there is an alternation or evolution and involution. But for the central Spectator there is no succession of events. H e is always awake and always asleep; unlike the sailor who sometimes sits and thinks and son1etimes does not think, our Spectator sits and thinks, and does not think, nowever. A picture h as been draw n of the cosmos and its overseeing "Eye." I have only omitted to say that the field is divided by concentric fences which m ay conveniently, although not necessarily, be thought of as twenty-one ii1 number. The Spectator is thus at the twenty-first remove from the outermost fence by which our present environme11t is defined. Each player's or groundling,s performance is confined to the possibilities that are represented by the space between two fences. There he is born and there he dies. Let us consider this born being, So-and-so, as he is in himself and as he believes himself to be-"an animal, reasoning and mortal; that I know, and that I confess myself to be/, as Boethius expresses it. So-and-so does not conceive that he can move to and fro in time as he will, but knows that he is getting older every day, whether he likes it or not. On the other hand, he does conceive that in some other respects he can do what he likes, so far as this is not prevented by his environment-for example, by a stone wall, or a policeman, or contemporary mores. He does not realize that this environment of which he is a part, and from which he cannot except himself, is a causally determined environment; that it does what it does because of what has been done. He does not realize that he is what he is and does what he does because others before him have been what they were a11d have done what they did, and all this without any conceivable beginning. He is quite literally a creature of circumstances, an automaton, whose behavior could have been foreseen and wholly explained by an adequate knowledge of past causes, now represented by the nature of things-his own nature included. This is the well-known doctrine of karma, a doctrine of inherent fatality, which is stated as follows by the

14

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VEDANTA AND WESTERN TRADITION

Bhagavad Gita, xvm.20, "Bound by the working (karma) of a nature that is born in thee and is thine own, even that which thou desirest not to do thou doest willy-nilly." So-and-so is nothing but one link in a causal chain of which we cannot imagine a beginning or an end. There is nothing here that the most pronounced determinist can disagree with. The metaphysician-who is not, like the deterrninist, a "nothing-rnorist" (ndstika) -merely points out at this stage that 011ly the working of life, the manner of its perpetuation, can thus be causally explained; that the existence of a chain of causes presumes the logically prior possibility of this existencein other words, presumes a first cause which cannot be thought of as one amongst other mediate causes, whether in place or time. To return to our automaton, let us consider what takes place at its death. The composite being is unmade into the cosmos; there is nothing whatever that can survive as a consciousness of being So-and-so. The elements of the psycho-physical entity are broken up and handed on to others as a bequest. This is, indeed, a process that has been going on throughout our So-and-so's life, and one that can be most clearly followed i11 propagatio11, repeatedly described in the I11dian tradition as the ((rebirth of the father in and as the son." So-and-so lives in his direct and indirect descendants. This is the so-called Indian doctrine of "reincarnation"; it is the same as the Greek doctrine of metasomatosis and metempsychosis; it is the Christian doctrine of our preexistence in Adam ((according to bodily substance and seminal virtue,,; and it is the modern doctrine of the "recurrence of ancestral characters." Only the fact of such a tra11smission of psycho-physical characters can make intelligible what is called in religion our inheritance of original sin, in metaphysics our inheritance of ignora11ce, and by the philosopher our congenital capacity for knowing i11 terms of subject and object. It is only when we are convinced that nothing happens by chance that the idea of a Providence becomes intelligible. Need I say that this is not a doctrine of reincarnation? Need I say that no doctrine of reincarnation, according to which the very being and perso11 of a man who has once lived on earth and is now deceased will be reborn of another terrestrial mother, has ever been taught in India, even in Buddhism-or for that matter in the Neoplatonic or any other orthodox tradition? As definitely in the Brahmal)as as in the Old Testament, it is stated that those who have once departed from this world have departed forever, and are not to be seen again amongst the living. From the Indian as from the Platonic point of view, all change is a dying. We die and are reborn daily and hourly, and death "when the time comes,, is only a special case.

15

INTRODUCTORY ESSAYS

I do not say that a belief in reincarnation has never been entertained in India. I do say that such a belief can only have resulted trom a popular misinterpretation of the symbolic language of the texts; that the belief of modern scholars and theosophists is the result of an equally naive and uninformed interpretation of texts. If you ask how such a mistake could have arisen I shall ask you to consider the following statements of Sai11ts Augustine and Thomas Aquinas: that we were in Adam "according to bodily substance and seminal virtue,,; "the human body preexisted in the previous works in their causal virtues"; ('God does not govern the world directly, but also by means of mediate causes, and were this not so, the world would have been deprived of the perfection of causality"; "As a mother is pregnant with the unborn offspring, so the world itself is preg. . nant with the causes of unborn things"; "Fate lies in the created causes themselves.,, If these had been texts extracted from the Upani~ads or Buddhism, would you not have seen in them not merely what is really there, the doctrine of karma, but also a doctrine of "reincarr1ation"? By "reincarnation" we mean a rebirth here of the very being and person of the deceased. We affirm that this is an impossibility, for good and sufficient metaphysical reasons. The main consideration is this: that inasmuch as the cosmos embraces an indefinite range of possibilities, all of which must be realized in an equally indefinite duration, the present universe will have run its course when all its potentialities have been reduced to actjust as each human life has run its course when all its possibilities have been exhausted. The end of an aeviternity will have been reached without any room for any repetition of events or any recurrence of past conditions. Temporal succession implies a succession of differe11t things. History repeats itself in types, but cannot repeat itself in any particular. We can speak of a "migration" of ((genes" and call this a rebirth of types, but this reincarnation of So-and-so,s character must be distinguished from the '(transmigration" of So-and-so's veritable person. Such are the life and death of the reasoning and mortal animal So-andso. But when Boethius confesses that he is just this animal, Wisdom replies that this m an, So-and-so, has forgotten who he is. It is at this point that we part company with the '(nothing-morist," or "materialist" and "sentimentalist" (I bracket these two words because "matter,' is what is '(sensed"). Bear in mind the Christian definition of man as "body, soul and spirit." The Vedanta asserts that the only veritable being of the man is spiritual, and that this being of his is not "in'' So-and-so or in any "part" of him but is only reflected in him. It asserts, in other words, that this being is not in the plane of or in any way limited by So-and-so's field, but

16

VEDANTA

AND WESTER

TRADITION

extends from this field to its center, regardless of the fences that it penetrates. What takes place at death, then, over and above the unmaking of So-and-so, is a withdrawal of the spirit from the phenomenal vehicle of which it had been the "life." We speak, accordingly, with strictest accuracy when \!Ve refer to death as a "giving tip of the ghost" or say that So-and-so "expires." I need, I feel sure, remind you only in parenthesis that this "ghost" is not a spirit in the Spiritualist's sense, not a p6vv aodl'zi/ttl. I. tX.5J19 ff.). o(

235

MAJOR ESSAYS

'1'he worlds :ire ever impatient for the birch and coming fo rch by day : "\\Then shaJI the Child be born?" RV x.95.12. Another :tnd very inforn1ativc text is th!lt of BU 1+1-4. Here the account of rhc creation bc:gins with the Spirit (otmon) '':llonc in the ~spIn rhe same way He and She assum ing other th:rn human forms bcgat thmmc:tlia. not only in connection wslh the basic form of the narrative' but as re~ gl rds the methods by which the theses :ire communic:ited.z And this would hold good. entirely :lp:lrt from the considernlion of :my problems o( ·inAucncc·· that might be con ·idcrcd from the more restricted point of \•icw of liter:1ry history. Tr h:u been justl y remarked h)' H. A. \Volfson th:n the mcdiacvnl Arabic, Hebrew, and Latin "philosophic:-11 litcrnn1rcs were in fact one philosophy cxpre ed in difTercnt languages, cran btablc almost literally into one anothcr:·a Again, if this is true, it is not merely a result of proximity and influence nor, on che other h:rnd, of a par:illcl dcvdopmcm but because 0 Human culture is a unified whole. :rnd in che variou culture~ one finds chc dialects of one spiritual language:,"' because "a great universal line of metaphysics is evident :imong all peo[This c~ay was first published in Speculum, Xr ( r9.)6).-t o.l

$(e Miguel Asfn y P.ilac:i.\, la R1C indicn de Ludft r c:hcz D:inte." Acln du X" Congris Jn Orumali11es: :md J. J, Modi. Da11te Papers: Jl /ra/. Adammm. ,md Dor.1~. 1.md Other Papers (London. 1914). M:1ny of the problems arc bound up w1tli those of the history of the Tcmpl:1rs and Rosicru· cians. 8 The Philosopl:y of Spinoza. CJ.mbridgc, M:i~s. ( 1934), I, 10. • Alfred Jcrcrr1i~. Handimc/1 der ultodentali.sd u·n Gri1usk11ftt1r (Berlin, 192). 1

P· x.

24 1

MAJOR ESSAYS

pies."~ \V ithout going coo far afield in time or space-:md one could go at le:tSt as for as Sumcri3 ~nd China-it will suffice for present purposes to say th:it what is atfl!mcd b • \Volfson for Arabic, Hebrew, and L.itin will be of equal validH)' 1f Sanskrit is :iddcd co the liSt. fo recent years I have repe3tedly drawn :mention to the rcmark:ible doctrinal and evt!n verbal equivalents that ca n be demonstrated in mediae· V:ll Latin and V cdic Indian traditional literature, in respect to which, if borrowing were assumed priority would have to be allowed to the Vedic side:; but borrowing is not assumed. As these equivalences arc not likcl)' co be familiar to my pre.sent readers, :t few will be cited here; and striki ng as they may be, they :-tre. merely samples of countless others of

the 3me sort. \Ve find it said, for example. in connection with the onhodox doctrine of Christ's two births etc:ro:\l :ind temporal, that "on the part of the child there i but one fi liacion in reality, though there be two in :tspect" (Sum . Theo/. m.35.5 ad 3); cf. " His binh in Mary ghostl y was to God better pleasing th:ln his n:ltivity of her in the flesh" (Eckhart, Ev:m ed., 1,.p8) . And inasmuch as Christ's filiation is in :any case a ",•ital opera· tion from 3 conjoint principle (a principio coniunctivc) ," and the "eternal fiJi:nion does not depend upon a temporal mother" (Sum. Tl1eol. 1.27.2c and 111.35.5 ad 2) , it follows that Christ is mothered in eternity no Jess chan in time; the mother in eternity, Eckhan's "Mary ghostly,', being evidently "th~u divi ne nacure by which the Father begets" (Sum. Theo/. l.1p .5c) , "That nature, co wit, which created all ochers" (St. Augustine, De trinitare Xl\'.9)-J :ttum natur:ms, Creatrix univers:llis Deus, inas.. much :is essence and nature arc one in Him, in chc Supreme Identity, who is the unity o( the conjoint principles. F in:tlly, inasmuch :lS the divine life is uncvcmful, there is evidentl y but one act of generation, though there be "two in aspect, corresponding to the cwo relations in the plrencs, :ls considered by the intellect" (Sum . Tl1col. 111.35.5 ad 3). le is, chen, Latin Christian doctrine that there is one generation, but two mochers logically discinguishable. The CX:lCt equiv:ilent of this, in the few~sl possible words, occurc; in the Gopntlia 8riihma1,1a 1.33> 0 two wombs, one act 0£ generation (dvc yoni ek_ot!J mit/111nam ) ." Thi brief lexl, on the one hand, resumes Lhe fomili:ir Vedic doctrine of the bimothcr· hood of Agni who ic; dvimdtfi-as, for example, in RV m.2.2 and 11, "He became the son of two mothers ... he w :i.s quickened in unlike wombs/' and RV r.11 3.t -_3, where. 'Night, ''when she hath co11cei,•ed for the Sun's ~

J. Sauter. "Die altchincsische Mc:taphysik un the pattern of the Sacrifice performed in imitation of what w:is done in chc beginning is de.scribed as "without begin ning or end .... That which is its !>¢ginning is also its end, that ngain which is its end is also its beginning, rhey do not discriminate which is anterior and which posterior ,, with which m3y be compared 13octhius, De consolationt phi/osophiae •. prose 6 "is it possible char you who know the beginning of all things should not 3)so know their end?"; Sum. Tl1col. 1.103.2c, "the end of a thing corresponds co its beginning"; Eckhart (E\•3ns ed., I, :u4). "the first beginning is because of the l:lst end"; and Dante, Paradiso XXI X.20 30, ne prima nc poscia ... sanza distinzionc i11 CSSordire. The definition of 3 person3l :is distinguished from :in anim::il nature in A1\ 11.J.2> viz. "J\ person (purtlfa) is most endowed with understanding, he speaks what has been discriminated, he draws distinctions, he knows the morrow, he.: knows wh:n is and is not mundane, and b)' the mort:il seeks the immortal," while "as for the other cattle, theirs is a v3Jid perception merely according to hunger and thirst, they do not speak what has been discriminated,'' etc., is as ne.1rly :is possible ident ical wich the classical definition in Bocchi us, Contra Evtyd1en u: "There is no person of an ox or any other of the animals which dumb and unreasoning live a life of sense alone, but we say there is :l person of a man, of God, or :m angel ... chere is no person of a man if animal or general." "'He wHo 1s' is the principal of 31) n3mes applied co God,' says Sc. John of D3mascus (De fide orr'1odo:ra 1); so in KU v1.r3, "He is co be laid hold of as ' He rs.' '' W ith respect co the .. thought of God " which "is not 3ltainable by argument" (KU 11.9), th3c "His is that thought by whom it is unthought, and if he thinks it, then he does not understand" corresponds ro Dionysus (De mysti~a t/1eologica 1) : "Which not to see or know is really to see and know ., and Ep. ad Ct1ium Mon. : "If any· one seeing God understood what he saw, he s.'lw not God himself, but one of those things that arc God's.'' ln connection with the lmmaculacc Conception, St. Thomas (Sum . For further p:irallcls, see Coomu3.swamy, "The "Conqueror's Life' in J:iina Pajnting,'' JISOA, lU (1935) , t 32. c;

243

MAJOR ESSAYS Th~ol. ni.32.1 ad 1) remarks tha t while in this case the Spiritus entered

the m:nerial form wichouc mc~ns. in normal generation. "the power of chc soul, which is in the semen. chrough the Spirit enclosed therein, fashions the body." This correspo nds not onJ)' to the brief form ulation of RV VIU .J.14, "The Spi ric is chc father's part. raiment of the body (aema pit1u taniir vosab )," but more .explicitly to JUB 111.rn.5, " It is in:ismuch :is the Brcath-0£-lifc mhabits the expended seed. thot he [who is to be born I takes shape (yada h yeva rc1a1 1ikuu11 pra!1a avilaty arha t at 1amblzavat1) ," :rnd Kau~. Up. m.3, " It is as the Breath (praTJa ) th~H the lntclligizing Spiritus (prajiiarma11) grlsps and erects the body." Sum . Theo/. 145.1c, "Creation. which is the c:m:tn:uion o( all being, j., from nonbcing, which i nothing ( Creatio, q"ae cJt em anatio totiu.s cue, est cJ.· non entc-, quod c.-1 11il1il) ," combined with 1.1+8c, "The knowledge of God is the cause of things. For the knowledge of God is 10 :ill cr~:Hurc:s wh:tt the knmvlcdg~ which is, in face, the right one. ncsts>• will be the h:lbitl· tions of the Angels and other living beings amongsc the branches of the Tree of Life, "nest,, will signify the phenomen:il-bodily or ochcrwisc individually appropriated-environment of the soul, and the 0 power tha t is fo rm unto chc nests'> will be: H is who rnadc Man in his own im:ige and likeness. Nevertheless, the pass.age has been regnrde·s the whole unive:sc ( RV,

passim); none cJn even wink without Hi knowledge (RV vn.86.6); He counts 1hc winkio~ of men·s eyes 3nd knows all rh:n m:in docs, thinks, or .v111..i r-.p) correspondi ng. for c: which may be thought of as a matter of in:ldcquate recollectio n, che formation of words in use has been helpc:d out by an and thei r meaning p3rcly determined by con\'tntion. \Vhac is m~nt by natur;il rnc!lning can be understood when we find th:u Socr:ues and Cr:ny)us arc rep resented as agreeing th:lt "the letter r/10 (Sk r. r, r) is expressive of rapidity, motion, :ind hard ness." Cra ty lus m:lin t:lins that "he \·vho knows the names knows :llso rhc th ings expressed by them,'' :rnd this is as much !ls to imply that " H e who first g:l\'e names co things did so with sure knowledge of the nature of the things"; he mainLains in so many wo rds rh:u chis first gi\'er of n:lmC:s (Skr. niim tJdluib) must have been ''a power more than hum ~m " and that the n:imcs thus gi, cn in the beginning are nc:ce.ssarily cheir truc names." The names rhcmsdvcs arc dualistic implyi ng either motion or re.st, :md are thus descripti ve of acts, rather than o( lhe things that act; Socraces admits that the discovery o( real existence. apan from denot:itions, ma)~ be "beyond you and me." le is likewise the lndi:rn doctrine (BD 1.27 ff., Nir11kta 1.1 ~m·· the right one: the allcrnati ve~ ;arc posed with r~pcct to ooc wbo has ··s;tonc home.. (1111ham.g1110, 10 •••) , :ibout which "~one home·· no question Jna (sec snmudda ) : :rnd corresponds w Eckhart's "Plunge in : chis is the drowning" ("in (he bottomless ~a o( the Godhead·'). T he: distinction of .1 drowning in the Upper \Vaccrs from :i drowning in chc Nether \ VJtcrs is, o( cour~, well knowa\; the b ucr corresponds to che shipwreck en route in S av.179-8.

gt1vakkl1t1. Not in PT Dictionary. Jn Eusta11 A rr, 111 ( 1 9~r ). 195, 1 sup· posed th:n no reference for a Pali gavakk'1a. corresponding to kr. gcwiikfa (e.g., at Mhv 11.36) and P r.1krit gavckkhn, "bull's~yc window,'' could be cited. T he word occur·, however, in Mhv 1x.15, 17. cetiya. The PTS D ictionary omas to mention that ccti)'a is by no means necessarily a thiiptJ, but in fact more o(ccn a sacred tree. T he defi nition of the three classc$ of ceti)'as in the Kalwgabodhi /titaka (J 1v.228) should have been cited. Cf. Coomarasw:tmy, Elements of Budd/11s1 /conograph)', 1935, :ind "The N:nurc of Buddhist Art" (in Vol. 1 of this edi cion-R1>.]; B. C. L:tw, "Cetiya in the Buddh ist Lileraturc'' in Stadia lndo-lrcwica (1931 }, pp. 42-48; :ind V.R.R. D ikshita, "The Origin and Early History of Caicyas" in Indian H iltoricaJ Quarterly XIV (1938), 44-5J. The suggestion that root cit, to considc:r, as well as root ci. to build up, cncc:rs into the mc::ming of the word caieya, u tiya, h:ls been made indcpcndencly b)' Dikshira and myself, on the basis of ~uch texh as RV \ •1.1 .5 > where Agni is cetya!1 (fro m cit), :ind SB \'1.2.J.9, where the courses of the P'ireAltar :ire ''ci1ayah (from ci) because they were fore known in accorda nce with (he injunction cctaya-dhvam" (from cit ), :rnd the fact th:tt it was cetayamtina (from cit ) th:tt the builders foreknew the courses. and be# c.1wc the ceriya is not :ilways in fact .\ ching "built up,'' but is :ilways ~\ support of contemplation (caitya, ls if from cit) . 0

11

iluina, samtidhi. / luina is alw!lys "comcmpb tion," ihnyin (like d'1iru} 3Jway "contc:mpl3ti\lc," C.A.F . Rhys D:lvids' and F. L. \Voodw:1rd's usu:tl rendering by "musing'' or ' 1m prchen~r is not aware of 3nything, 3nd ycc not without :iw:ircncs, (a1arUi1). This •~ the position so folly st:ucd in RU 1v.3; 31though, cunou ·ly cnouSth, I) 111.Ui pours contempt on the s:lying pouam na p,usad, the very wore!-. of DU t\'.J.23, nn p&riyoti poi)•an. D 111 . 127 1 a bad ex· ample of the tendency of the P5li tc.-xts to pc:r\'ert the: m~nings of S3rukri t logoi in order to g:irn the ''ictory over !l $tcaw m3n. s:r In the sense: 1h:at "Gond that the nc du Bouddha substituc :i l'ancien :iutd br:ihm:rniquc; fie Uous that "by the denial of causality, families 3re soon destroyed (1JiiJtikJ·ena ca karma1Jam kulany oi u vinaJyanti),'' which we understand to mean that to deny the ir1heritancc of the father's karmic character by the son is is to deny the reality of filiarion, and thus to "destroy the family. 0 as rradition:illy understood : for from this point of view, where there is no hereditary transmission of a vocation and a character, there is no family line. In the same way Manu vm.22, :i kingdom infested by ntistikaJ is destroyed; in 11. 11, and 111 .150, ntistikaJ are grouped with ~,Cf. in M 1.366, olam •.• afifia1ha1taya, '"Have you h:id enough of otherness> .. i.e., "o( the '·icissitudcs"' of life. M For inherit.inec: in this sense, s~ BU 1.5.17 and K:\us. Up. u .15 (pi1izp111riyam 1ampmtti or Jampradanum) and JB 1.18.ro, JaJya putra dayam upayanti. 01 The one 3Jl essence {spi rhu:)l or intdlccrnat), the other :\n existence (psycho. ph~ical and sensitive). In Christianity. the: soul to he sa\'cd and soul to be lost in Luke 17:33, or haled, Luke 14:26, the $pirit as sundered from soul in Heb. 4:12: the soul to ~ '"hated" being pr(cisd y the pl)·ehc of the "~ychol ogis t." So al o for Riimi, "'the soul (na/1) is hell" (Matl:nawi 1.1375): cf. JUB 1v.26, mano naraJc.ah, etc.

296

SOME PAL1 \VOROS

thieves, bclittlcrs of the Veda, outcasts, sudras, etc., :rnd in 1v.163 and xx.6] niiuik,ya is coupled with belittling the Veda :md with murder.1)2 We conclude that the nastika is a nominalist, a denier cspecinlly of any but empirical truths: and that the word can besl be rendered by "skeptic," 3 word chat has the fur ther ad\'antage of corresponding in \lalue to Pali diuhika, generally in the b3d sense of one who entertains fa/,se opinions.

naga. \¥hilc in the vase m3jority of cases 11agt1 as tn>e or epithet of the Buddha or other Arh:u is "clcphanl " there is a text of special interest, the Vam mik,a (Val mikt) Sulla, M 1.1.p-145, in which che klli~uisava bhikklm, i.e.. Arahac, is typjficd by a 11aga chat is unquestionably a cobra. A cerrain Deva appears to the elder Kum5ra Kassapa and says, "almsman, almsman, this is :in :mt-hill that flames by day and smokes by nighc." The Brahm~tn answers, "take a spade, Sumedh:i, :md dig it up."" The Deva accordingly digs, and unearths a variety of objects, which he is t0ld to t :: Th3t from :in lndi:in point of ,·iew the linc:age ceases as soon as the cha r:i~ tcristic h3bit of lhe fum ily is neglected is dcarl)' soen in the Mal(.fzadeva Srma (M 11.75-83): it is lhe "lovely custom" (kalyizna 1111/to) of thi$ royal line that when lhc barbct fin ds the firs t gr.t)' hair in the king's head, the king adopts che religious life and h:inds over the kingdom to his son; this tradition is maintained fo r 84,000 years, but broken ar b st, the Buddha rcm:irking "When on d1c part o( one o! two successive persons there: is a breaking down of such a lovely custom, the former of them is the last (of the line)," so k sam an1imap11riso ho1i. In the same way the cirpcntcr whO>C son should become :\ shopkeeper would cen ainl )' be con. siderc:d the last of his line. A memory of chc same point of view survi\'es in the attitude of the parent whOdc: son or daughter has committed some heinous offense and who s:iys ··you arc no child of mine;· or even simply "d isinherits" the child. T he extension of a lineage i.s literally the repC.lted rebirth of fa thers in sons; c.ach of whom is thought of as taking h is father's p]aee in the world. Th is i$ the prin· ciple of hereditary vocation, :ind il underlies :ill the resistance 1hat is offered to the brer.t (mig.i dhammo 1111(1110 t1it1ato paka1ito chinna. pilotiko, WDoctrinc: well l3 ught by me, S(>rc:ld out, opened up, illuminated, di\•cstcd of wr:ipping.'' 316

SOME PALI WORDS

Aavoring :ire wdl put the prlctic:il meaning is likewise c.1sy to follow (attho pi s11n11ayo hoti)." We hark back in this version to the notion of cooking: considering chat patla corresponds to the rice, :ind vyaiija11a to the sauce, and that i[ these are sui1:ibly combined, lhc imcllcctual nourish ~ ment will be readil)' assimibtcd. ln D m .12]-28, iL is said that Almsmen arc to meet together :ind 1:itk over Doctrine, not contumadously buc "comparing mor:tl (or litcr:il) sense with moral (or literal) sense (a1tlzent1 a1tl1am) and implicit meaning with implicit meaning (vyaiijancna V)'a1iianam )," the discussion t:1king such a form :is "to such and such a moral sense (imassa ... attlws1a) do rhese, or these other implicit meaning~ (imam· vii vyanja11ii11i etiini va vya1iianiini) correspond most closely?" and converse})'. Herc it may be noted h.ow the genitives imply that the mor:il or Utcral and che spiritual or implicit meanings :tre reciprocal :md inseparable; it is never :.l question of arbitrary cxpl3n:ttions but onl)' of a 11 adequll to the mc~ning of the words of St. P:tul should consider Augustine's treatise. De spirittt ct littero. St. Paul is not referring to figurat i\'c exprcssiom hut co the distinction between the mor:il law :ind spiritual under. t.rnding, the former essential to the :tcti\'C 3nd the latter esscnti:il to the contempbtive life. It is precisely in the same wa)' that 1111ha (:is we h:ive seen) refers to things to be done, and 11yanja11a to th ings to be understood : it would be true to s3y that in our contexts attha and 11ya1ijcma corre pond to whac :ire c:illcd karm u·ka(lt}a and jiiana k pratipa1r1 Jiipatp nadyo vahanti ("the rivers carry the fo:im ag:tinst the current"), is already a paradox to be explained. \\lhatcvcr this may mean, the text of TS vn.5.7.4, "The heavenly world is counter-current (pratikrilam) hence" is explicit : :ind it is pr~cisdy in this sense that in PB xxv.10.n- 16 the S:tcrificers, going "counter-current,. or ''upstream" (pratip11m) along the whole course of the Sarasvati (the River of Life}, reach chc heavenly world (it is clear samudda

ioo The Vedic :ind Bdhm2n:i :iss.oci ~tions of "wool" arc rcgul:irl )' with purity and purifi~tion. ~yana appc;ars to be pc:rfcctly correct in his gloss iimudyam = iiim11/am = iariram ma/am, s11ririwaahan11asya ma/asya dhlm:kam t•anram. "foul bod>'• or garment rc:ckini of the foulness of the: bod>· th:it was coverclone by onc:sd{" is not a phrase to b• :i put of the possibilny inherent in the lkang that "becomes.'' Cod bcco:nes what he b«omC$ "to mortal worshippers" (RV v.3~). but in himscl( is "wh:it?" (koh ), i.e., not any "what," :an.t~ (q,,./, (De chemhim t~ t ), is \'irtu:llt)• 1 transl:.tlion o{ Ja tlQ tJ)'Om p1tr1qah saruasu p1irsu Pllrll· m}•ah {BU 11.5.18, ~ Jbovc); cf. Philo, De pipcio mrmdi 14z, where Adam (not ''this man" but the Man) is ailed "t ~ only cirizen of the world" ( 1-t& 11o~ 1COand unfiowing" (akfara~) in his eminence ( ktifa· stlial;, BG X\r,16) ;~ it is because the \.Vinds and Walt.rs ever return upon them.selves that they flow without the possibility of exh:iustion (JUli t .2.5 ff.). The /1i1n(l, then, ar(! just those Breaths which, as we have seen, are sam+lli1ii~1 :n chc c.cnccr of cheir circling. As the several "members" (a1Jgani) of the BrC3th they :ire ''externally divided up'' (parastae prati· 11i-Mtii~1), and their relation co that Breath is that of upa-ltiriih to /Ji1a(1 (Kau~. Up. 111.5; SB vr.1.2.14, 15). The imm:mcnt deity-Agni, Atman, Prajapaci-is himself "deposited" (nillita!1, 61 RV m.1.20; KU n.20; MU 11

threads of RV 1.109-3 (raimi) and u.:8.5b (1011111) . We said "c.'ttcnsions" above with explicit reference to Skr. Ia n, to which lhc foregoing words beginning with "t" :ire referable. The basic senses o( the root arc those of tension, tcnuit)', and tone all highly :ipproprfatc to the Breaths; :ind it is also notewonhy that Skr. ran, to "extend,'' ath (pauim), and "in chat they bear him apart in m:iny places, th:ll is his form hY$icall)' ( ma11a1a, parok1um), i conducted by prie$ll)' initiates on their own bch:ilf; there! is no patron (yt1iami1na) :ind therefore no pecuniary "reward" (dak1ina), ..onl)· the Sdf is their rew~ rd , and it is U«awc t11ey obtain the Self as chcir rew:ird that chey reach hc:iven" (TS ""-4·9·1; cf. TS VU.:?.. 10.2; KB X\'. I ~ SH 1x.5..... 12-16; cf. Coomar:uw:ml)', "Alma}1ajiia" fi n this volwnc:-£0.j :ind lli11d11ism and 811dtlhim1, 1943, p. 11). 1

360

TR.ADli lOKA L PSYCH OLOGY

of cheir Grhap:ni (lndr.i Prajapati Agni, PB x.3.5,6. x1v.14.9)-the "house" being, of course, ch::u of this body in which we live. 1t is in their capacity as sacrificers that the lvlaruts agree most o( aJl wi th the llreachs, for the gods, mind.born, mind-yoked, are the Breaths, in chem one sacrifices immateriaJl y" (te!U park1a1.n juhori, T S \'1.1.4.4), and wich a view to immortality, sinct it is onJy wir h incorporeal offerings lil:tl immortality can be won (AB JJ.14) . 1t will not surprise us to fi nd thac nearly everything that is s:iid of the Breaths is also predicated of the Maruts. They :trc "Powers" (vib/11itaya~) and "appointees'' (/Ji1a(1 ), be.(jou~ht to guard (rak!t1lti) the s:1crificcr (ll V 1.1 66.3, 8, II), ::md "ward the mon al" (piimi martyam, RV v.524); chey are "fires'' (agn a.val} . RV m.264), "r..lys" (raimaya(I. PB x1v.12.9; SB 1x.3. t.15), mingled with ''glory" (Jriyti, RV v11.56.6, cf. v.55.3); and like the Breaths the)' arc compared to the spokes of a wheel (RV v.58.5, x.78.4). They arc notably "co.born" (siika111 jiita(I, RV v.55.3 = sakam-uk1, ,·11.5 .1) brothers of whom none is older or younger (v.59.5, 6. v.6o.5) . ~ As rai n~gods they are very clo ·cly 3S50Ci:ued with (RV) and even identified with the \Vaters (AB v1.30), and ic is either as winds or w:icers that they mttke the mountains "roar" (nadayantt1, RV 1.1665), while, like the Seven Rivers, they are "acquainted with Order" (rrajna!1 , RV v.58.8). Like the element:\l-beings (.MU v1.10.35), chcy arc identified with Soma·st:'llks"G (RV 1.166.3; Sayaoa, priil;iidi r1i pe!1a sarire stlritah; TS v1+4-4 pr·17, : 1X.J- I.1- 25;'"' TS v+7·i > etc.) , whose troop-le:ider (ga!1tinti1p ga~1apa1i,80 RV 11.23.1, .x.112.9; 1aga!1a, 11

•~ Soc al{oni(t hf1 in Coomaraswarr\)', ''Some Pali Words" I in this volume-110.). T he cqunlily of the Maruts who, like the Bt'~ th s, ~re oompMcd to lhe spokes of a wheel, of which spokes none il fim or l:J.St in order, is like th:it of clansmen or gui ldsmtn 3nd gives its proper meaning to the phr:l.S(, ''lJl mtn arc born cqu::il." "" For the implic.11ions o! this. $tC "Atmaya;n,1," 1>. 139 IT. 81 An an:tl)•sis o{ the ·'ch3riot'' (cf. AA 11.J.8; KU m .3: ] v1.151) with its wooden body, four horses, driver, and royal passenger, "se\·cn in all," like the "sevenfold Person" of SB v 1.1 . 1. 1 If. u Verses 4-'isc designated, are referred to as "god~" (deva, dcvaea), although it might be more intclli&riblc here, inasmuch as these powers arc the subje-rayed " ; cf. Gr:\.S.1m:mn. s.,.. gu in $( 1\SCS 7, 8: is cxpl1dt for Agni-Brhaspau in RV 1.r4G.1 :ind v1.44.1+ 111 For the theory, sec Coom:1rasw:im)", Spiritutt/ A111hority and Temporal Power in the Indian Theory J Gotiernmcnr. 19-P· The :ipplic:ition of the whole of this theory is as much with rC"Spcct to scH. but passive subjeccs of whac arc rightly called our 0 passions." This is the only orthodox doctrine, namc1>' thac man as he is in himself, "this m:m" who does not know what is true but onl )' wh3t he likes to think, who docs not know what is right but only what he wanes to do, and who knows nothing of art buc onl)' what he likes, is not a free man and makes no choices, but is pulled ;md driven by forces that :m: not his own because he has not mastered them. So St. Augustine asks, "\Vhy, chen should misernble men venture to pride them~ selves on their 'free.will' before they arc ~t free?" (De spirittt et litura 52); Boethius explains thac "Everything is by so much the freer from Fate by how much it drawcch nigh to the Pivot (cardo).u 5 And i( it 1

n 3 Rc(crencts in Coomlrlswamy, Hinduism am/ Buddhism, 1943, notes 211 1 :u8, ::.21, ll5. 1

" Cf. BU tv+5; MU \'1.34.3c. ur; Cardo, y krad 2s in Ka.,,Sla. Skr. /ml, "hcan." Mc.inings of ~ordo include pivot, pole (North Pole). :tnd cspcci:tlfy "hinge'' (origin3ll)· pivot) o( :\ door. Cf. Meister Eckhart, "the door goes to and fro upon jts hinge. ~ow I Jikcn the swinging door it.Self to the Outer M:\n, and the hinge (011ge/1 pole, pivot, hinge) to the lnncr M3n (is qui imuserr, It Cor. 4:16; cm111J: p11m1nh MU 111.3; amar.;ifman. KU v1.17, MU \11, 1, BG \'1..i7). As the: door opens C\nd ~huts it swings out and in, but the hinge rcm:tin \tnmover will foll like a ri pe fruit from chc branch, co encer imo other combinations, and this self's other and immortal Se)( will have been sel free. And rhese :ire the two ends th:n the t~dition :l) psychology proposes for whoever will put ics doctrine into practice: to be ac peace with onesel( whatever one m:iy be doing, and to become the Spectator of all time :tnd of all things. Our prim:iry purpose h:is been to describe the tr~d it ion3l psycholog)', as a contribution to the history of science. In doing so we have had in view borh Europe3n and Indjan, professional and lay, readers. 'vVc have wished, among ocher things, to show th3t it will be of the grc:itest possible adv~nt~e in all philosophical studies to consider the Greek and S3nskrit µ.cpma, etc.. who as the fire (or water) o( life in the worlds t:ik~ on death (nirrtim 1i vivda, RV u64.3z), is subject to invctcr._r,]) methods from Neo· platonism through pscudo-Dionysius, who employed them in the D~ divinis nominibus. T he positive mcchod consists in the attribution to God, in a superlative and absolute manner of all the perfections and beauties concd vablc in existing thing ; these ~bsolutc perfections in Him, although dislinguish;-ible logicall)', are regarded as inexplic:\ble in Him and as idcndcal with H is essence. E:tch of these attributions constitutes :m "essential name,'' such essential names being ns many as the perfections that c.:in be cnumer:ited. Ex:lmplcs of this method may be cited in the designation of God as Lighc. Love~ \.Visdom, Being, ecc.1 and in rhc Brahma~1:is' sac-cid-toire de la philorophie medicvalc, 6th ed .. Paris, 1934, p. 107) . "He does not know what He Himself is, because.He is no1 :my thrng . . .. \Vhcrcforc it is said that God is .Essence, but more truly that He is not h~nce" ("Deus itaquc ncscit sc qua door of the heavenly world.~ More characccristically, the 'a(I) fro m 0

mantNWtara co manvantara.7

W hile the pitrya11a is thus manifested in the succession of m an vantara1, the dcvayiina is primarily 3 course whereon che individual is removed cvtr farth~r and fa rther from chc "storm of the world-flow" (Meister Eck: Jn some other \'Crsions o{ the Rood legend, the continuity o( tradition is more explained.

mech anic~Uy

404

FLOOD JN HI

·ou TRADl110N

hart, Evans ed., 1, 192), those who journey by the ship of Knowledge normally " never returning" (ptwar na avar1a11tc). The only excepti01l to this is in the case of :in avatara, whose reLUrn or descent is indeed inevirnblc, like that of che Patriarchs, but with th is d ifference~ that in chis case the ncces$ity arises from a purely voluntary cJf.commillncnt (~ls is brought out so dearly in the case of the Bodhis:mv:ls, whose appearance as a .Buddha is :"I con.sequence of previous pra!1idlui11a), nnd wilh this funher distinction chat in such cases chc descent is not so much an actual cmbodimcnc or helpless .subjection to human conditions, as :i manifestation (11irmti(la) not infringing chc centering of consciou ness in the higher state of being from which the a11au1rana tlkcs pl:lce. In the case o( :in aval araf,la of the uprcmc Lord. this has co be thought of :is an immcdime act of •Nill or grace;u and here a fortiori che doctrine of nirnui~a or ch:tt of merdy p3rtial (a111Ja) incarn::idon must be invoked. 11) \Ve have seen th~n every procedure from one sl:ite of being to another though formally "dc:uh agai n" (ptwar mrt)11t) , is envisaged from the V cdic point of view as :i passing from one station LO another of a voy:igc on the sea of life. This sea c~m only be thought of 3s ha\'ing a horizontal surface for so long as our attention is confined to any one and chc same state of being; whenever a change of state is involved as in the Angelic or Patriarchal Voyages, the surface of the sea of ltfo is nccess:lrily conceived of as a slopell or limiting form of a succession of degrees, leading upwards or downwards as the: case: may be, and as though from a valley to a height and vice versa. The slope, steep, or height is designated pravat, contrasted with nival, descenc or depch. Pravat is met with frequently in the ~g Veda and Atharva V cda. Here il will suffice co note AV v1.28.3, where ic is said that Yama was cbc first to achieve the scarp (pravat) , spyi ng out the:: w:iy for many; AV x.10.2, where the steeps arc said to be seven in number, evidently with reference to the seven planes o{ being, that is co say the ~ For :in explanation o! av11tarana with reference to the: Vc As. in BG, pa11im.

Jun as from the Christi3n point of view it i not supposed that the whole: being of the: Son was bv the fact of tnc:im:ition irnpri$oncd in Mary's womb. 11 A gc:ncr:il co~idcr.uion of tr:idirion:il symbolism would lead us co identify chis 1 ·stopc" with the: pitch of :i spiral ha\'ing for its center the \'C:nic:tl 4\xi.$ of 1hc uni. verse; or as th:n of the ph)·llota: sinne jort/J or aegr~ ipiagro~na . . . stfs af j(ll/c fiske veipcr, and the assembly of che Acsir calling co mind the fornor rtlnar, :tll closely parallel Indian description of the end of a world age :ind subscquem restoration. The finding of the gollnor soflor paers i ardaga du a ho/po recalls the lkrosus version of the Aood legend (Isaac Presron Cory, Anciellf. Fragment11 London, 1832, pp. 26 ff.), where a history of the beginning procedure, :md conclusion of all things (a veritable P11ra~l(

the Self,

3.S

d1sunguishc• to a motion without locmouon ;1nd to a pcx~ibl e m niprcscncc. On the other hand, if on looking JI ·'" cxcdlcn1 pt>rtr~it we s.ily "that's me.'' we :uc literally talking nom.cme, j\Ln as we ;m: if we s.:iy that "Socr:ttes is old.'' Not even our ever}'• language:: h liter.ally intdli~ible: C\'en the "l:mguage" o{ m:1thtmatics Clnnot be cxpl:iincc.J in tctmc; of c.~pericncc, because n dea l~ with only :t fr3ccion of human expcn cnce, of which the most ':.luahk p:ut is immcJsurJblc. The language o ( mcr:iphysia applies 10 the "hole of rC'Cllit)' : l ts universals !\r~ not ex· but in d us1,·e. 11 'Thing\ th:it .u·~ never the s.Jmc" is, of courie, a tautology. Such i~ 1he nature ol "tl11ngs." 10

414

"SOCRATES JS OLD"

To sum up, it appears that a re:il ~mbiguity lies in the verb co ''be" which, as an English word, can mean either co "become,, or to "bc'>;u which of these meanings is to be undc:rstood in a gi\'cQ proposition de· pending on the nature of chc q\lality or property auributed to the subjeeL of the proposition; a variable quality or property implies a variable sub· ject, and conversely. Jn German one could bcner distinguish i5t geworden alt from i5t tm/ehJbar, in Greek Trp(cr/3vrtu11111r: and, 1oimilarly. in the case of German Unrhot (Skr. akn am. in this sense) , literally "undccd," and hy politicians l nd ~ ch•cr Liscrs. li Speculum , XIX ( 1944), l ::?,3-

416

"SOCRATES IS OLD"

metaphysical" (denotation :md implication use and meaning), but they have been "more and more cmpricd on their way down to us."1 " Moreover, co the extent that we have "overspecialized " and do not understand one another we arc "icliots -ctymologically "peculiar individuals,'' and so peculiar as to be excluded from whok continents of the normall y human universe of discourse. Scientist :ind theologian, maker and consumer, philosopher ::ind folk no longer underst:lJ\d one :rnothcr; and we talk of the "mysterious East'' in a way that would have been impossible in the Middle. Ages. le sometimes seems ch:n the more our me:ms of communic:uion ::1rc improved ~md multiplied, tht lc:ss :m:: we really able to understand one another, and thac the more we know of less and less, tht more impossible it becomes to underscand our own past. 1t would be difficult to imagine ~1 culture more provincial than is that of chc average educated mnn of today.1• So our discussion leads us back to the "mir:icle of languagc:•!O The ver)' facts that we can communicate with one another, that we c:tn trans1:1te from another, even 3n ancient, language into our own, and that the human and noninstinctive universe of discourse is so much more really universal rhan is often supposed, call for an explanation.~• Communication implies a communicator and a communicant; if the latter undc::r0

i s W:tlter Andr3 while taking no account of the "inferior philosophers." H olding wit h 1-lcracleitus th:tc the Vlord is common to :ill, :ind th3t \Visdom is to know chc \¥ ill whercb>' all thing arc: steered, I am convinced with Jeremias th:tl the hu m~m cultun!s in all their apparent diversit)1 :ire but the di:llccts of one and the same hmguagc of the spirit, that there is a common universe of discourse" transcending the differences of tong ues. ·rhis is my sevemieth binhday, :wd my opponunity to say farewell. For this is our plat1 mine and my wife's, to retire and return to India next year; thi nking of thjs as an ,1sram gama11a, "going home." . . .~ \Vc mc:m to remain in India, now n free country, for che rest of our lives. I have not remained untouched by the rehg1ous philosophies 1 h:we studied and to which I was led by w:iy of the hiscory of art. I ntelligc ut creda1I ln my case, at least, understanding has involved belief· and fo r me the lime: has come to exchange the acti ve for a more contemplat ive way of life in which ic would be my hope to experie1)Ce more immedi:llel)l, 0

2

(Some brief personal rdcrcnces, of no rclcv:i nce to the theme. are deleted

this point.-EO. j

434

3t

SEVENTlETH Bl RTHDA Y ADD Rf.SS

more fully, :u least a part of the truth o{ which my understandi ng has b¢cn so fa r predominantly logical. And so, though I may be here for another year, I :lsk you also to say "good-b)"'-equally in the etymologic.11 sense of chc word and in that of the Sanskrit Svagii, a salutation chm ex· presses the wish "M3y you come into your own,'' th:it is, may I know and become what 1 am no longer chis man So..and-so, but the Self char is also the Being of ntl beings, my Self and your Self.

435

General Index Abelard, Peter, 384n Abhin)vagupta, 29n

Anama. IJ9-4Z, 400. Sec also serpent: ~)·m bol ism of J\ndr:ic, \\":ilter, 417n angclology, 34-h 3650, 401n Aogdus Silcsius, .z9, 3~n. flG {c:pigr:aph), ~540, 36.30, 373, ·129 u111ma, '111111w1, z5 :rnirnism. 65n, 295, 345n annihil:mon, 22 :lOOll)'tn il)'> 95n, 102, 26'5, 26r-Q9 :mt.hill, Buddhin par:ibtc: of, lOJ>his, 144, 146 :ippe:ar:rncc, 294-95· ·ti 9, 427 Aquinas. Sr. T hom:is, .:5n, 34- ,)(>, 3jj39, "fl , Sin, G3. 8. 94n, rn n. 13on, 15.;. 168. 171-r-. 117 (epigraph ), 18 1. 1 4, 187, 2o6, 1 120. 217n. :?31. :?J.~ n . '.?J?40. 2.p. 244- 45, 24j. 25on, 255 n. 257n. 266. z76, zRo, 31 r, 31511 , 320, ,y1z, 345n. 368. 370-71, 380. 3860, 4 u-12,

Absolute, 399

adept, 189-90 Ad iti, 41, 73. 147. w 4: Aditi.V:ic, :U>S Adit)'a, 11 3n, 133. 167n, 138. 327, 3810; Adity;l V 1V3$V30 t, I J4 Advait::i, 4, 2, 1670 Aeschylus, 160

aesthetic. lJ. 57, t23, 13on. 146, 15j. 2 1j, 294n, 316, 367n; ae-sthcticism. 310, 417n :ieviterni ty. 3Stn. 3 2, 384n Agni, 43n, 55. 58. 66-0;. 71-73. 77"· i91l, 9(in, IOIJl, J OO, 11 0, fl l -13, 115-17, 119, 1:-:zn, 125, 1.:7n, 12irth ; transmigr:uion llbkc. William. 36, 39, 65. 85, !).;, 16o, 249n, : s.in. 325, 424 BJoomficld, M.-iurict , t i.J-75, 18on, 4 0! bodl1isau ua (bcdhisaua) , 99> JOJ n, 105, 136, r52, l47, 273. l n, 20 11 105, 2071 :?.431 1oJ8-sO -86 paslim; rc:concihation of, ¢ n, 105n, 77n,

Dcath l es~. 1 2. s~c (1/10 immortalitr

dccapit:.m on, 30, 141 delight, 238-39 l)clphi, 43- .;5 dc.mc:n1:mon, 210-1T,213, : 15, 1.19 1 233, 288-89. Su a/Jo mind d~miu rge. 71 n. 19 1 demonology. 3650 D 295-¢, 311 , 319, 329, 337, 343-44, J.~Sn, 355n, 37()-81. 383-86, 392, 396, .p o, 42$-26, 42 ; one essence :ind two n:nurcs, 37, jTn, Si n. 26;. 336. 345n I

eternity, 22, 37, 55, G.t. 700, 75n, 181 , 193, 2o6. .2 r rn. 2:5n. 234. 242, 257n. 166-6; . 31:a, 375. 37on, 38-1. 389• .399400, 4030, 4200: ctern:il m:m. 5. 19. 49, 59n. 60. 93. 104, t~ n. 193, 343n,

4i8 ethics, 85. 134. :i67-6Q. 33i. 367n, 372 ctrmology. 30. 11 2 1), 193, 28;7n, 349-51, 35.;. 3)6. 359, 363. 373. 3i9-86 passim, 3 . 391n. 392-9-f, .po-n, .r.u, 4li pcrw nal ily. 1j. 2i, 29. 33, i6n, Son, B9. 269-10. 195-¢, .3351 344. 346-47, 42i; not his pc:rson:alny but his Person ) urviv~ after de:ith, 128n; .systematic Hud,lhisc :i n.-tlysi~ of, 373 J>hilo, s, 6, 19. 56n, 63. 68-;o, ; 6n, jSn. 83, rozn, 1120. 126n, 1280, 143 1 l ~6, 159 11, 169n, l ;9n, 191, 338n, 34on,343-46,348n,352-:s3,357, 371 n, 3i4, 3i5· 4oSn, 413. .;17n. 428 philology, 156; PZ.li :ind kr.. 2~-_µ9 pa.uim. S(e also etymology Ph1losoph1:l Pcrenni,, 6, ;. 49, 65n. 900, 103, 1370, 16o. 165, ~);, 262, J.;4-45~ 36]-63, 37 • 4ro. 421, 426. Su also mct:lphys1cs; ph i l ~hr philosoph)-, 6--8, 12, 61 n, 6sn. 90, 344n1 J43n,

4 02,

448

36711. 3; 3.•, r9n, -134 • ol •·as if," 4 ro; in the higher ~J)cicnt ~ nsc, 16o; In~ dbn, 334; med:acrnl, 241 ; tndilional, .p 2-13, .p5. Su also rnc:1:iphrsics; Philosophia Perennis Ph1!~ 1rams, 31 phoenix, symbol of, 2;3 ph}:s10Jogy, tr:idiuonal, 35on Picasso, Pablo, 27 p1lgnm2gc, 10, .p , 8l, torn, 116n , :288, 324. Su also W3)' Pl:uo. 5, 6. l l, 25-26, 44n, 55-s6, 59Gt, 63-64, 7on, 75-,8, 81n, 83n, 85-861 1070, 1t7n, 11 n. 123-24. 1?8n, t431l, l46n, 148-49, 1540 1 156, 1 5~, 165 1 194-95. ~57. 259n, 26 1, 267, 30311, 320, 333-35· 338n, 3.;i-.1::. 346n. 34 n, 35on, 366-68, JjO, 3/l. 375, 399, 4o8, 410, 413, 4170, 4r 9n, .;22, .;28; in connection with th~ via 11egati11a, 1650; on recolleclion, 49 ff., on the mao-woman. ::?3Gn; on transmigration, 66; l"eoplatomsm, z.+7 play, i5n, 9rn, 113n, 148-;5, 1 ~5 pleasure, 10, 28, 3;, 62n, 116-17, r28n, 146, 151-52, r;6, 3J.1n, 343-44. 353n, 36.1n. 371, 392. 395, 400; ol abstin 388n, 3¢ ,404 S3m3n, 15J, 205. 207 sameness, 213 Simkhya, 12, 38 S:ink2r5C!lrya, J-.;, 12, 20, :n, 25n, 511 6o. 66, 81 n, 83, 12rn, 137n, 164n, 181, 18;, 20.2, 233, 235, 335n, 381, J87, 4(n Saptagu.Brhasp:lti, 55n Sarabhanga.Jo1ipnla, :?89 S:muvali, 144, Jl4-25 S:itan, 23- 33 passim, 4i. 88 S:l\·itr, 50. 67, 7rn, 1:8, 170-71, 1821 190n, 2mplc:tdy sclfcenterc:d), 2~ atimuryotc (wholl y liberated),~ ariii1 ( remain), r.p at)'antikn prnl{lya (ah11utc destruction) , 399 nua dam a1lu1 (sel(-dompting) , lf>7 aunniya ( C$piritc:ci), l il afto.parinihhilpt1nn (sclf.cxlinetion). 2/5j at1a-bha11a (personality), .p 1 at1cl f.~ llayi ng), 267 a/la ("bod>·"), .:6.;-71 uuha-parisambhido (factor of ll'lc;'lning). 31 5 attha.rasa ( flavor of che mc:3ning). 3n

011hi10 (existence). 294. 311

at/it/ (infinite), 198n. 199. 225. 386n, 393 adrij·a (unseen) , 399 adr11u ("un!een") . 3i'01 403 odbluira ( hidclcn), 382 t1d11aira ( non.dual), 1811 1981 221, 38; adhide1111/t1 ( transcend:rnt), 114, 154, 2 170. 3260, 363, 393; adhMaivata (:ingclic) . 117, 178 ad h1pari ( lord) , 690 adhivacan(l ( interpretation). '272n, 298, 318. ..J::1! 326n odhi\/l!lrfr (take a st:md), 68 adhi (studied) . fuin ndh>•ak1a (eye), 181 adhya1mn11 ( rndivi'ing), 116n anota ( unbent }. 275 anaddha-pttrttJa (mock m:in), 11.ln a11an11vcjjo (p351 find ing out), 99n .manta ( endless). 196, r!)Sn, 220-26 Ancmta ( Endkss), 8-0n, • 39-4~ anantaN (i nfin ite), 139-4'.! tmaiona (nor c:lt). 381n anirtman, anoua ( not-Self). 8'"'" (remains). 1 n tUat'ksa tnarga ( Unlaughl W!l~'), 1o8n. 395

459

l~DEX

nirura ( unt:iu~ht). 6~n ,1ir1t1i (obli\'ion) , 6::n t1Jf'Otri1 ( dc:lf), tU111>l)'O,C?t1

iit11u11•id>'iJ (science of Sc!lt) , gon 1ilnu111lm {st3nd m sci(). 119

140

(hbcr:uion), 7on

asakta (unamtchceralit>•), 274 dit/hi (view) , 325; diµhikn (one who holds :i view), 297 diti ( fi nite), 393 diktu (init.iatoin). 10 1, 108, 129, 199, 215,

462

288, 364, 396

INDEX dik111a; dikJc./1ita (initi:ned). 99t 1o8, 116. t:?o, 125n, 199n, 288-93 didhitim (concept), :?0-l dukkl:n {suffering). 99n, 315. 317. 34on drs (s~). 52, i92n. 390. 393 deva.cakram ( god-whc:cl), 341n d('vaputha ("way" of god ). 391-9-4

1:a11rk,a. nimhika ("nothin~·morist"),

de1 1t1)'t1/ (~"d.s.icnficc) ,

na11da1111 ( cni'S) , 199 nityom (c:tc:rnal). 193n nibbiiyo11 ( 10 be c:xtingu i$hccl), 29()-305 nihbttta (c:xn nguishc:d) . 303-305 nimittabhiv)'tuijako (m:rni(C$1:uion of ~ppc:irancc), t04n niyantr ( dri\'er), 347 nir11k1a {defined ). 71n, q6n. 199n-200, z56-63, 33 nirorllw (stOJ)p:\~C), 99n, ? 16. 388n, 402 nirgmw ( wi1hout qualilit~). ('K)n ,,;,...;;;;;; (to 111c:1~urc ou1) , 207n;

15, 91, '> " • 215n, 178, 293-w, 41:-:, 41zn: n1111hi~mrado (doctrine of nothi ng·morc:) , 276; 11a1tl11ka11iidt11 (de. nicr), 9 n; 1Mth11ii ( not·ism). '}Sn, 29~

nadi ( rh·cr), 353-54

rz;

det'O)'lma (w:l)' of the god$), :: i on, 39495. 400-4o6 devat..ridyJ {angclo)ogy). 344 dda (pl:\ec). 222 dehtli,o titman (embodied self), J'lo tlehm (embodied). 70. 147, 355n tfai"" cak1us (dh•ine eye). son daim martus (divine mind). 1n dait•u mitluma (holy marriflge). 31 dc11mdra (pair), 1 • 225n: dt•Jn"'l! (eye), 400 y y11i (connect ). 7on, 1281 335n y1i pa (post). 164n )'oga (discipline), 89n, r'28, 130, 184, 35on. 375 yogi11 (disciplined man). r24n-126 yom (source) , 68, 1:!5, r 40. 205-20Sn. 132, 386n; yoni1a (original}, 328

la;J (d1 soluuon),

Ii/ha ( pl~ )·), 152 Ii/a ( pby), a.;~5. 18rn l~kl101Ji (brush) , 312 VT;r;;y (q ui ver), 151-s3, r6o loka (world), 85n, 113n 1 121. Ji8, 226 loka..d11hkk•1 (sulTcrmg of the world}, ::?000 lokaJ111m1 (world door) , 186n, 389 loka 1amgra/111 (guarding of the world) , 3i6 lokotlara ( trJnsccndcnt) . 164n, 319, 3~5 lauk,rk,o (world!>·), .n5n, 395

vm;-g

)'"I (sacrifice), 1o8, 1:µ )'af111il (formula), 200 1 ) aj1io (s:icra fi~ ) . 86n, 1oS-109, IJ),

109, 120-:u

nipa (form). 70, r27n, 145, 163, 1;2, 1n, r8o, 185, 188n, 190-95, 20111, 2~5. 25S. 270, 29.i, 35011, 36on, 392 ritpr11lh1it11 (realm of form) , 395

11

·~· 194n 11il(n/pa.11ui1ra (conccptu3J) 1 191n vikr1-11, 343 vum rtyonmalln (oblivious), 54 n r1irya (virtue), 138 ttt11itc1 hrnhmacorya (followed 1hc pure life:) , 2i7 11rt (turn) , .;15 t1ruikJ11ro (surccJ.SC from fluc tu:uion) , 1

t')'okto {manifest), 386 t1)'t11lµma (flavoring, lc1u:r

~ir~!) , 3 13-1 8~ (ornament» 319.21

h ( pcne1r3tc) , 1j0, 2qn vrukrti ( uncr:mcc) . 193 t')'adlii (:rnalysi ~) . 349 i1ya/10ko (omnipresenc), 38.; u;·omo (~i r, zero) , :20, : :z.6 urnrn (rite), roS, 135 \/t1)'n

Jukti (power), 192n, .z37, 386n ialiJJmon (hundred-fold ~elf) . 173 iahdll (cxpressi\·e), r.;6n, 26i Jabdilrtha (sound and meaning), 258 \(f(ii,1 ( pacif)') , 138 iamz'tr (slayer). 133, 138 iayima ( recumbent), 140, 18 1 iorira ( body), ;5, zo5n, ~22, 2 70, 38o iorirastna (ernbodic:o