Narada's Aphorisms on Bhakti

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NARADA'S

APHORISMS ON BH AKTI

--►••«-

Edited by. SUBRAHMANYA SARMA

th1< adhyvtma prakasha karyalaya Holejhrsipur, Mysore Ry.

India 1938

FIRST EDITION

600 COPIES

COPYRIGHT REGIS fERED

Printed and Published by:

Y. Narasappa

at the Adhyatma Prakasha Press

Third Road, New Taragupet,

Bangalore City.

PUBLISHER'S NOTE

The Karyalaya has undertaken the publication of this and other similar booklets in English in order to bring within the reach of many to whom they may not be accessible otherwise, some of the most valuable spiritual thoughts of Ancient India inbedded in Sanscrit—thoughts which may be really helpful to modern Seekers after Truth.

Mr. B. Nanju.n'diah, e. a., i;. l., Advocate, Bangalore City, has placed us under a deep debt of gratitude by kindly financing the publication. May the choice blessings of the ancient Masters of Bhakti shower on his generous soul and keep it green, throughout his life, with the youthful interest he has been evincing in spiritual matters.

CONTENTS

PREFACE

" Narada's Bhakti Sutras" is arleady a very popular treatise in India among seekers of God, but it really deserves a wider circulation than it has hitherto obtained. Whoever be the author of this little book, so lucid and practical in its exposition of the birth, growth, development, unfoldment and expression of Bhakti, there is little doubt that he was gifted with the self-same vision of the divine sage with whom tradition has happily indenti-fied him. For earnest aspirants who are in need of sound, helpful advice, in a very short compass, on their way to realisation of God-love, no better work could be recommended.

In the present edition of the Sutras which aims at offering only such aids to the reader as may be quite necessary for an intelligent understanding of the teaching, no elaborate commentary has been allowed to interfere with the heart-directness and simplicity of the original. The work has been divided into eighteen sections so as to enable the reader to recognise the connection of the various parts

and get a comprehensive view of the whole. The translation, primarily intended for the English-knowing reader unacquainted with Sanscrit, has been purposely made free from all technical words and phrases, the very few Sanscrit forms left over being either self-transparent or else explained in the foot-notes. At the same time, it is hoped that those who know something of Sanscrit will be able to understand and appreciate the original better with this adjunct. It is with this object that the text in Devanagari is given immediately above each sutra in its English garb.

o

If this humble attempt stimulates even a few souls to take a living interest in Bhakti literature, the little book will have more than served its purpose.

25-4-1938 Y. S.

NARADA'S APHORISMS ON BHAKTI

I

1. Now, therefore, we shall expound Bhakti. 1

ST ^#H W^WWI ii *

2. It is of the nature of the highest love for This Onea

TOWNT^ II 3

1. ' 3TTRT'.' (Now, therefore): These two words generally form a sort of introductory formula to announce the title of Sutra works in Sanscrit. The special implication here is perhaps that realisation of Truth is not of the head but of the heart, and therefore this work is undertaken to provide a practical guide to those who wish to approach God through Bhakti, tbe most natural path of all.

2. I prefer 'm ^f^' (for This One) to the two other readings '?n ?T?ir' (for Him), and 'ffr Wl' (for that Unknown Being), for we are thus reminded of the profound truth that God being in our very heart, is nearest to us.

3. And of the nature of immortal bliss. 1

igs«?T vim fsraft ^ra, spjit ^raft, i&t

4. On attaining which, a man becomes perfect, immortal, satisfied for ever.

5. On gaining which one wants nothing, laments over nothing, hates nothing, delights in nothing, and is never enthusiastic over anything earthly.

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6. Experiencing which one becomes exhilarated beyond self-control, stands per. fectly still, and revels in the Self2

i. The Sanscrit word '^T^' ('Amnta') means both nectar and immortal. Bhakti is here described as a divine nectar the wholesome effects of tasting which aie set forth in the three subsequent Sutras.

2. The true lover of God grows into His likeness and therefore shares *vith Him His perfections and parte kes of His infinite joy.

NARADA'S APHORISMS ON RHAKTI II

7- It is no worldly desire, for it is of the nature of suppression. 1

8. Suppression means abandoning all worldly and Vedic activities. 2

9. And exclusive devotion to Him and to it.

indifference to all things that are obstacles

1. Thirst for divine life cannot be classed among (lie various desires for worldly objects, for the moment Bhakii dawns all desires vanish. The true lover of God looks to no reward even from God, but loves Him for love's sake.

2. The 'suppression' of desires referred to in the previous aphorism does not imply active fight with desires, for the more you fight desires the keener they become. We have only to stop adding fuel to the fire of desires. As further activities and undertakings cease, desires lose very much of their force.

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10. 'Exclusive devotion' is abandonment of all other supports. r

11. Indifference to obstacles consists in undertaking only such activities- whether of ordinary life or those enjoined in the Vedas -as are favourable to it. a

III

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12. Even after firm establishment in

1. Until the aspirant has abandoned all so-called resources, he cannot learn to live in the consciousness of the one never-failing and never-exhausting source, namely God. Desires continue to worry him till then.

2. This Sutra serves a double purpose. In the first place, it aims at restricting the activities which are recommended (in Sutra 8) to be given up. Only selfish activities are to be abandoned in order to get rid of desires. In the second place, it explains the indifference to obstacles of Bhakti referred to in Sutra 9* It is not a life of supine unconcern that is meant, but an active co-operation with divine plan. All works in a line with Bhakti are to be regularly performed.

divine resolve, the Scriptures are to be respected. 1

13. Otherwise there is apprehension of a fall.

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14. Even ordinary life is only up till then, though physical activities such as taking food, continue as long as one wears this body.

IV

15. Definitions of this Bhakti will now be stated in accordance with different views.

1. This and the two subsequent Sutras apply to the aspirant to Bhakti as well as to one who is already rooted in Bhakti. The Scriptures being the Word of God, are for ever the lamp of life to a true Bhakta. Walking in the light of the Shastras is for him synonymous with harmony with Divine Order. To swerve even an inch from this path is to him a trip and fall. Having entered a larger and wider life, he has now no obligations to fulfil, though apparently he continues the ordinary round of life just like others.

NARADA'S APHORISMS ON BHAKTI

16. 'It is love of worship and other similar acts'-says Vyasai the son of Parasara.

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17. 'Fondness for spiritual conversation and the like'- says Garga-

18. 'These are Bhakti in so far as they do not clash with the contemplation of thd Self-says Sandilya.

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19. But Narada says "It is the offering of all acts to Him and feeling the highest pang of separation on occasions of losing remembrance of him. 1

1. These definitions or rather descriptions of Bhakti are not mutually exclusive, but more and more comprehensive as we proceed. Sutra 16 refers to devotion in works, 17 to devotion in speech, while 18 lays stress on devotion in mind. Devotion to God in thought, word and deed is of course necessary for a truly spiritual life. But Narada goes to the very root of the matter when he says that there cannot be real Bhakti unless there is complete self-surrender in every aspect of our life and unless we so attune ourselves to God that any separation from Him becomes utterly unthinkable.

20. So it is, so it is.

21. As, for instance, in the case of the cowherdesses of Vraja (Gokula).

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22. It cannot be said that even there, is a blemish, the absence of recognition of divine glory.

23. Lacking in such appreciation is the ]ove, for instance, of adulterers.

24. In that sort of love, there is no idea at all of one's feeling happy in the happi. ness of the other-*

1. Complete effacement of the self and at-one-ment with God is the crucial test of genuine Bhakti. A Bhakta is never prompted to love God by any profit-seeking motive. Puranas tike the Mahabhagavata and Vishnupurana, have given a very vivid picture of selfless love for God in their account of the Gopies and Sri Krishna, Of course.the relation of Gopies with Sri Krishna is liable to be misunderstood as something physical by the sensually-minded. The author of the sutras here warns Studeuts of Bhakti against mistaking the highest form of God-love for anything so grotesque.

8 narada's aphorisms on bhakti •

V

25. Now this Bhakti is greater than Kama (performance of religious works), Jnana (knowledge) and Ycga (mystic control of the mind)1

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26. For it is of the nature of the fruit of all these*

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27. And because God hates egotism and loves humility.*

1. Karma, Jnana, and Yoga are the names of different spiritual paths. These are not really three distinct and idependent paths, but are int^-related at one .or more points on the way to realisation. " tie goal being the same in each case, namely attainment of God, it follows that the path of Bhakti which keeps this view from the start, is more direct and natural than the other paths which must sooner or later revert to it.

2. The wording of this Sutra must not mislead the reader to suppose that God is Himself subject to feelings of love and hatred. It simply means that egotism is the greatest impediment to the realisation of God-love. The more one empties oneself of the ego, the more is he filled with God.

VI

28. Some think that knowledge is the one means to it.

29. Others are of opinion that there is mutual dependence between the two.

30. It is its own fruit, sayeth Narada, the son of Brahma.

31. For it is seen to be just so in the case of the palace* a dinner, and the like.

^ %* flsroft^fa: g^rfNraf li ^

32. The King is not pleased by that knowledge, nor is hunger appeased by mere knowledge of food. 1

1. The illustrations are intended to warn students against supposing that mere intellectual knowledge is quite sufficient. 2

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33. Hence this Bhakti alone should be chosen by those who seek liberation.

VII

34. Teachers have recommended various means to this Bhakti. 1

35. It results from the renunciation of the objects of the senses and renunciation of

attachment. 3

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36. From unremitting adoration. <5t%SN WJlOTStcroRftfoi^ II *\9

37. From listening to narration of various blessed qualities of the Lord and proclaiming them aloud even while attending to affairs of ordinary life8

1. The means here described are only accessory, for Hhakti is its own means as has been shown already.

2. The consciousness of me and mine in everything we do and deal with, is what is called 'attachment* here.

3. Spiritual life and ordinary life should not be separated. All our activities may be turned into worship if only we do not forget the constant remembrance of Divine qualities.

38. In the main, however, it results through the grace of the great ones, through even a little of the grace of the Lord. 1

VIII

39. Now, association with the great, is hard to get, difficult to realisei though most invaluable.

40. Nevertheless, it is attainable, and that through His grace only.

41. For there is no distinction between Him and His devotees. 2

1. Self-effort is certainly needed, but before long the aspirant will know that of himself he can do nothing; the quickening influence of Bhaktas will soon convince him that everything is due to the invisible support of God Himself.

2. This is very important for the aspirant to note because it is only these Bhaktas, the highest manifestations of God, that are first accessible to him and lead him on to a realisation of God as He is.

42. That alone should be sought out, oug

IX

that alone should be sought out,

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43. Evil association should be shunned by all manner of means1

44. For it is the cause of desire, anger, delusion, loss of memory, loss of intellect and utter ruin. 3

45. These are in themselves like little waves, but through association become a veritable sea.

1. Those who are not yet blessed with the company of Bhaktas, should take the initial step of overcoming attachment to objects of sense by holding thoughts of Bhakti in their mind by sustained effort. In good time, when we are ready for it, a real Bhakta will arrive and impart the kind of teaching that is best suited for us.

2. 'Memory and intellect' spoken of in this Sutra refer to spiritual meditation and spiritual reason respectively. Compare Gita 2—62, 63.

NARADA'S APHORISMS ON BHAKTI 13

X

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46. Who crosses, who cresses this Maya 1 (illusory glamour of the world ) ? He who gives up attachments, lie who waits upon a spiritually magnanimous soul, he who becomes free from the idea of possession.

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47. He who habitually resorts to a solitary place, 3 he who cuts asunder all worldly bondage, he who transcends the three funda-

1. The world of the senses in which the unenlightened live is called Maya (illusory appearance) because from the highest standpoint of Reality it does not exist. But in so far as it affects people who react to it, it is by no means negligible; it is therefore like a boundless sea humanly impossible to cross.

2. 'The solitary place' need not necessarily be a cave in a retired place or anything like that; the one condition needed is that it must be free from evil influences. For advanced seekers their own heart is the most secret place for meditation.

14 NARADA'S APHORISMS ON BHAKTI

mental Gunas of nature, 1 he who gives up the idea of acquisition and preservation. 2

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48. He who gives up all desire for the fruit of his actions, renounces all activities and thus passes beyond all pairs of opposites.

49. He who renounces even the Vedas, who has only incessant love for the Lord. 8

50. He crosses, he crosses this Maya, and he takes other people also across it-

1. The three Gunas- Sattva (the enlightening\ Rajas (the inflaming), and Tamas ( the enveloping and obscuring)- are described at length in the Gita.

2. Compare Gita 2 —45.

3. Rites and ceremonies are but the symbols of the experiences of the soul while the Vedas or Scriptures are but partial expressions of the Reality which can be known only by direct intuition. Hence the Bhakta lays hold of the key to this direct approach, namely love of God, and transcends the limits of Vedas and Vedic ceremonies. 'The pairs of opposites' spoken of in Sutra 48 are subjective ones such as happiness and misery.

XI

51. The nature of Love is inexpressible in words. 1

52. It is like a dainty dish tasted by a mute person.

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53. It finds expression very rarely in some worthy soul-

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54. Beyond the fundamental Gunas, above all desires, growing intense moment

1. The word '^ftl-cMl^n' in the original should not be associated in any manner with the significance attached to it by Post-Sankara Vedantins. It only means that Bhakti is a realisation so profound that it is impossible to find words exactly describing it.

16 NARADA'S APHORISMS ON BHAKTI

by moment, incessant, most subtle, and fathomable only by intuition. 1

1. The significance of the epithets should be noted:

(a) 2^i|fnj; 'Beyond the Gunas.' Bhakti influenced by the Gunas is not pure ; even Sattwic Bhakti inspired with the ambition of knowing God is far below this true Bhakti when one loves God for love's sake.

(b) <5l*MI4.(^dH > 'Free from desires.' This follows from the previous statement, but it is specifically stated here for the guidance of less advanced souls. Bhakti practised with a view to get away from ills or to attain certain unfulfilled desires is not pure Bhakti.

(c) SRt$r<T^*ii«m v 'Growing intense every moment.' This God-love grows as we advance in our understanding and realisation of Truth. Progressive attainment and progressive love go hand in hand till both reach their one goal when the aspirant has achieved perfect union with his Beloved.

(d) arf^fejsrrfj 'Incessant.' It is a continuous flow of loving remembrance, for no break can possibly occur when one has tasted its incomparable sweetness.

(e) q fffld<H ? 'most subtle.' It is impossible for the ordinary human mind to have any conception of this exalted love ; so different it is from the grosser love for things of this world.

(0 3Tg*ra^I?j 'Fathomable by intuition alone.' Though beyond speech and intellect, Bhakti is not a chimerical something, for it can be directly intuited when we make contact with God in our inmost being.

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55. When one has reached it, one sees that alone, hears about that alone, talks of that alone, thinks of that alone. 1

XIII

56. Secondary Bhakti is of three kinds, to be classified either according to the difference of Gunas, or according to the difference of the afflicted and other aspirants to whom it belongs-

57. In either case each preceding one is more conducive to beatitude than the one succeeding it2

1. Just as a river loses its individuality when it has emptied itself into the ocean, the Bhakta loses his egoity completely when he has attained union with his beloved Bhagavan. Then he sees himself and all the rest of the universe as an inseparable part of that Universal Love which exhibits itself in every experience of his life.

2. Rajasic Bhakti exercised with a view to obtain the goods of life is better than Tamasic Bhakti which invokes divine help to do harm to others. Sattwic love is still higher, for it only aspires to know God. (Compare Bhagavata 3-29-8 to 10.) According to the second classification 3JT^ (Bhakti of affliction) is the highest. Here affliction does not refer to any misery due to worldly evil, but to distress due to a conscious separation from God. See aphorism 19.

XIII

58. Bhakti is easier 1 than any other way of approach to God.

SflPIFcK^I«fllflc?T^ WM+l|U|?ffi(. II ^

59. For it needs no external proof, being its own proof.

60* And because it is of the nature of peace and of the nature of perfect bliss-

XIV

61. One need not worry if one's affairs go wrong, for the self, worldly affairs and

1. Karma (good works), Yoga (mind-control), Jnami (knowledge) are three other paths recommended. These paths are by no means quite distinct and we shall all have necessarily to tread each of them to a greater or lesser extent. Bhakti is said to be easier than the other paths not because it offers a life of luxury and softness- for there is discipline enough here- but because it is the direct approach to the Ideal through the heart. Love is so natural to us all, that it is recognized the moment we contact it, and from that moment onward a life of peace and joy is ours evermore.

even the Vedas have been surrendered to the Lord. 1

62. So long as this Bhakti is not achieved, the ordinary way of life should not be given up, but renunciation of the desire for reward of actions and discipline preparatory to it, should be persistently practised. 3

63. Accounts of women, wealth and of unbelievers should not be listened to.

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64. Pride, vanity and other vices should be eschewed.

1. Tins mean-, a complele tiu t m GoJ even when things go the wrong way apparently ; really, however, neither loss nor evil can touch him, for he is under the care of a loving and omnipotent God.

2. Before the carefree state of complete self-surrender i«! attained, conscious efforts must be made steadfastly in the shape of selfless work and discipline of the soul.

65. All acts should be offered up to Him and even feelings like desire and pride should be entertained with reference to Him only. T

sptf r^t *h%\ ii ^

66. The three-dimensional form of love should be destroyed, and love and love alone should be entertained-devoted love of the eternal servant and of the eternal wife. 3

XV

67. Bhaktas exclusively attached to the Lord are the best of His devotees-

1. This refers to the process of sublimating every one of our emotions and directing it towards God. All our activities outward and inward, must become a holy offering to Him and then they will be transmuted and welded into pure Bhakti. (Compare Gita 9-27, and Bhagavatam 10-29-15).

2. Bhakti which seeks to serve and love without any motive whatsoever, which has risen above the triad of lover, love and the loved, should always be the ideal of an aspirant.

68. Talking of Bhakti to one another in

faltering tones attended with thrill and tears

of joy, they sanctify their race and the wide earth.

69. They turn ordinary bathing places into sacred places of purification, ordinary acts into pious deeds, and words of instruction into holy texts.

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70. They are full of Him. 1

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71. The Pitris (manes) are delighted in them, the gods dance with joy, and this earth is happy in their care.

1. They have emptied themselves so completely that they wholly live in God. The lives of God-intoxicated Bhalstas lite Prahlada bear witness to this.

72. Among them there is no distinction due to birth, education, colour, race, wealth, occupation and the like1

73. For they are all His own.

XVI

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74. The aspirant should not take to disputation.

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75. For it leads to endless arguments and leads to no certain conclusion.

76. Works on Bhakti should be studied and acts calculated to rouse this Bhakti should be performed. 2

1. However widely they may differ in other respects, they are ail alike in their pure and unmixed love for God.

2. Earnest seekers receive, when they are in a fit mental condition, revelations of divine love through texts and passages of scriptures. In order that the mind may be lifie-1 u|j to that condition, it is necessary that acts like vroifchip, prayer and meditation thould be steadily resorted to.

77. Time free from the sway of pleasure, pain, desire, profit or other worldly considerations, is what every one seeks; so even half a second should not be trifled away. 1

78. Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.

79. Free from all care, ye shall always adore Bhagavan (the Lord) alone with all your heart and soul. a

1. Every one wants to live a life without strain, but this is not possible unless one turns every odd moment to account and steadily applies his mind to God.

2. God provides for all our needs J those who dedicate their lives to God are able to verify this. 'Bhagavan' stands for all blessed qualities tbat the human mind can ever assign to God.

24 NARADA'S APHORISMS ON BHAKTI

80. If steadily praised, the Lord reveals Himself soon and blesses the Bhaktas with realisation.^

XVII

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81. For all the three divisions of time-past, present and future-Bhakti alone is preferable to other paths, Bhakti alone is preferable-

82. Though in itself one, this Bhakti manifests itself in eleven different forms: (i) attachment to the glorification of the blessed qualities of God, (2) attachment to His beautiful form, (3) attachment to His

]. The original word y«£lWJTRP refers perhaps to singing God's glory with intense divine feeling. This mode of waiting upon God is in time followed by what is known as W^H'ttfst (the ectasy of divine feeling) which in its turn leads on to realisation of the highest Reality.

worship, (4) attachment to His remembrance, (5) attachment to His service, (6) attachment to His friendship, (7) attachment to filial love for Him, (8j attachment to wifelike love for Him, (9) attachment to self-surrender, (10) attachment to being filled with Him, and (n) attachment to an intense feeling of excruciating pain of separation from Him.'

XVIII

83. So declare the teachers of Bhakti with one accord in defiance of public criticism, teachers like, (1) Sanatkumara, (2) Vyasa, (3) Suka, (4) Sandilya, (5) Garga, (6) Visnu, (7) Kaundinya, (8) Sesha, (9) Uddhava.

1. The Puranas are full of narratives of Bhaktas who have manifested these various types of Bhakti. One or more of these types may be seen to show themselves in one and the same Bhakta on different occasions. Witness the life of Sri Ramakrisna Parama-hainsa in very recent times.

(10) Aruni (n) Bali, (T2) Hanuman, and (13) Vibhishana 1 .

84. Whoeve$$Mhis world believes and has faith in this gracious instruction offered by Narada, he becomes endowed with Bhakti, he attains the highest beatitude, aye, he attains the highest beatitude. 3

1. This concluding section is meant to show (l) that Hhakti is a practical method of approaching God, which has been adopted with success by a good many aspirants placed in different stations in life, (2) that this treatise is a compendium of their views written by one who himself has practised what he preaches, and (3) that it is worth one's while to follow and profit by the teachings of these disinterested Masters of Bhakti.

2. The Sanscrit word means dearest, or the most cherished end", it is here used as a synonym for the highest goal of human life.

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Prose-portion of Sankara's well-known work. Kannada Translation of the Text, with an original Commentary explaining all the intricacies of the text, Summary of each chapter, general Index of important topics and an Appendix containing all the quotations traced to their sources. The text is explained with such lucidity in the commentary that the Vedantic teach -ing is rendered crystal-clear and all doubts regarding Adhyasa-that well-known crux of Vedaiita- are resolved here for the first time in Kannada. In no other language has the book been edited with such aids.

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BRAHMA SUTRA BHASHYA

OF SRI SANKARA

With Explanatory Footnotes and two Appendixes. The first Appendix is a veritable Commentary exhausting all the important points in the Bhashya, while the second is a critical study of all hostile attacks made on Sankara's system. This is the First Translation of Sankira's Sutra Bhashya to appear in Kannada, and the first attempt in any language to appraise the Sub-Commentaries on this master-work of Sankara.

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Sri Sankara Hridaya or Mula-Avidya-Nirasa—

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Isavasyopanishad—

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Vedanta-Dindima—

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WORDS OF WISDOM

BY

Sri Swami Rajeswaranandaji ( President, Satchidananda Sangha, Madras )

The Absolute is the foundational rock whereon the thoughts which this book treasures are based. Even while discussing such burning topics of the day like war and peace, sight has not been lost of the supreme self-luminous Self. It is the torch of the Self that has been turned on things and thoughts to make them relive in our lives.

"The book will sen e as a constant companion that lifts

life to the sun-lit heights of truth, wisdom and bliss. It

will be a life-mate in the pilgrimage of the soul to the

destination of Self realization. It is made available to

E-eekers after Truth with the fervent prayer that it will give

them solace, and afford them gleams wherewith to conduct

their grand March to the Eternal."

— From the Preface.

182 PAGES, 450- SAYINGS.

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WORDS OF WISDOM

1. "This is a compilation of great thoughts, with inspiration of truth and love, and ranging far and wide, with universal realisation-touching life indeed in every aspect. We value it very highly among the books we have received from India."

— The Science of Thought Review, England.

2. "The thoughts and sentiments expressed in it are lofty and

sublime, but they are not unrelated to experience. The author has a terse, vigorous and sparkling style admirably suited to his purpose, and one cannot rise from a study of-the book without feeling refreshed and elevated."

— Ardra, Ceylon.

3. "This is a thrilling book written by a qreat Swamiji who has

inner life and spiritual anubliav. It contains soul-stirring practical lessons for the thirsty aspirants after truth." .

—SWADHARMA, MEERUT.

4. "The 'Words of Wisdom' in the present publication contain

the quint-essence of the teachings of our Sastras. Every jjage is reminiscent of the Upanishads, the Bhagavad Gita and the standard works of Advaita Philosophy. There is naturally, no connection between the paragraphs of the book since they are only notes taken out of the leaves of the author's diary, as stated 'in the preface. Still, each thought is discussed in its different aspects and the whole work forms a valuable storehouse for meditation and introspection. Though the language is of ten-times terse and epigrammatic, the book is intensely readable and instructive."

— The Hindu, Madras.

5. "The adventurers of spiritual ascent will enjoy Swamiji's

experiences. The book bears witness to the Life of the Spirit within."

— East and West, Hyderabad (SindO

6. "These sayings of Swami Rajeswaranandaji are really

distilled doses of pure spiritual wisdom. We congratulate the printers and publishers, for the charming get-up of'. this work."

— The Vis ion, Kanha ngad.

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THE ISAVASYA-UPANISHAD

WITH SRI SANKARA'S COMMENTARY

EDITED BY

Y. SUBRAHMANYA SARMA

(AUTHOR OF 'MULAVIDVANIRASA,')

This is the first volume of the projected series of Sri Sankaracharya's Upanishad-Bhashyas undertaken to> be published by us. Besides the test and prose-order of each Mantra followed by Sankara's commentary, it contains an Introduction, Short Notes on points of special interest, Summary of the Upanishad, and the Text of the Madhyandina Recension of the Upanishad. An Appendix giving extracts from other works of Sankara bearing on the doctrine of Jnanakarmasamuchchaya, and Three Indexes - one of the iirst lines of Mantras, another of important words in the Bhashya, and a thi rd of all the Quotations traced to their originals— form a special feature of this edition. In short, the learned editor has spared no pains to. make this series useful in every way to the earnest reader.

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THE ISAVASYA-UPANISHAD

1. "There is no doubt that the series now undertaken by

Mr. Y. Subrahmanya Sarma will be greatly useful and helpful to students of philosophy who may desire to get at the heart of Sankara."

— The Hindu.

2. "Indeed, this is One of the nicest editions of the Isopanish:id

we have come across."

— The Prabuddha Bharata.

3. "From the plan of the present edition of the 'Isavasyopanishad',

one can say without the slightest hesitation that the intended series will be a real success and will be hailed by all students of Sankara with feelings of gratitude for the

learned editor The typography and the genera!

get-up of the book are excellent."

— Review of Philosophy & Religion.

4. "This noble attempt deserves every encouragement."

— The Journal of the Mythic Society.

5. "The printing and get-up are excellent. We trust the author

will bring out the other Upanishads too oil this model.''

— Veda fit a KesarL

THE ADHYATMA PRAKASHA OFFICE, New TARGrPET, Bangalore City.

MULAV1DYANIRASA

OR

SRI SANKARA HR1DAYA

BY

Y. SUBRAHMANYA SARMA

This is the first origutal tcorh m Sanskrit on Vedanta since the times of the Great Sankara, and his immediate successor, Surest ara. It explode? pet dogmas, expounds the true doctrine, and, by coercit e reasoning, overthrows opposition, unveiling the profundity of Sankara's metaphysical genius. Every statement in the work is an appeal to Reason and Umvei i>al Expirienoe, and is f in ther supported bv abundant quotations from Sankara, from Goudapada, the illustrious author of the Mandukya Kanka, and from Suresvara, Sankara's direct disciple. It smgs the dirge ot "Mula\ idya",-& ruinous innovation of the post-Sankaras, \itiating the whole system of Upanishadic Thought—and rescues Truth from the grip of empty intellectualism Readers of this monumental work will readily perceive that the Science of Realit} demands neither birth nor position among the qualifications to study it or to realize the irvraediacv of the soul's identitv with Brahman.

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MULAVIDYANIRASA OR SANKARA HRIDAYA

1. "I find it the best elucidation of Sankara whose follower I

am since the last thirty years or more."

— Dk. Ramanarayan, Author of Dream Problem, Editor, Practical Medicine, Dehra Dun.

2. "I went through the manuscript. Your style is good."

—Arthasastravisarada (now Mahamahopadhyaya) Dr. R. Sharoa Sastry, PH.D., Mysore.

3. "No other contribution made to spiritual knowledge since-

the time of Suresvara can compare with it, in depth or achievement."

—K. A. Krishnaswanry Iyer, B.A., Author of Vedanta or The Science of Reality.

4. "Yottr excellent book on Vedanta."

— Dr. Sir. S. Radhakrishnan, m„i.

5. "The learned author .... has brought to bear on his literary

labours great acuteness and independence of judgment."

—V. Subrahmanya Iyer, B.A., Retired Registrar of Mysore University.

6. "A powerful vindication of Sankara's Monism."

— Prof. R. Nagaraja Sarma, m.a., Mangalere.

7. "The style is admirable and quite simple."

— Prof. M. Hirianna, 5U., t..t., (Retired).

8. "... has been written throughout in good Sanscrit and

carries on quite a good number of discussions in that language with the ease of a real scholar."

— Prof. Kokileswara Sastry, M.A., Vidya Ralna, Calcutta University.

9. "The present work points out those radical errors that have-

crept into later Vedanta and reasserts the impregnable position of Sankara."

— United India and Indian States,

10. "The author with good courage reasserts the position of

Sankara and of the eternal Vedantic Truth."

— Indian Literary Review.

THE ADHYATMA PRAKASHA OFFICE, New Taragupet, Bangalore City.

VEDANTA

OR THE SCIENCE OF REALITY

BY

K. A. KRISHNASWAMY IYER, B.A.

CJOINT TRANSLATOR OF PANCHADAS1) WITH A FOREWORD BY

Dr. sir S. RADHAKRISHNAN, m.a.

This is a work dealing with the immediate Realization of Brahman, by pure reflexion on the witness of the three states. It sets out the basis of all religions and the meaning of all experience. Faith is justified by Reason, and Ethics is placed on firm ground. All Systems of Thought, Eastern and Western, are examined to prove the truths of Vedanta. The problems of Maya and Avidya, of Birth and Karma, receive a definite solution. This is the only work in which Vedanta is shown to be applicable to all the concerns of life and enables the reader to realize its aim and purpose. Though independent of tradition and authority, it supports both. The book is -indispensable to all seekers of Truth, Reality and the Wisdom of the East.

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VEDANTA OR THE SCIENCE OF REALITY

i. "- - a work of great erudition and research - - undoubtedly one of the most important works upon the subject yet written iu the English language."

— Calcutta Review.

2. "His (author's) keen and penetrating criticisms of the

Western systems of thought His vindication of the

Sankara Vedanta from a fresh angle of vision - - He has developed an arresting and important thesis."

— Review of Philosophy and Religion.'

3. "This admirable contribution to Indian literature."

— Buddhism in England,

4. "A systematic attempt to represent the Advaita school

of thought after Sankaracharva and Gourtapada a

rational interpretation of intuitive truths."

— Prabuddha Bharata.

5. "Scholarly to the core and essentially philosophic - - - the

best presentation, of Advaita that we have come across."

— Madras Mail.

6. "A masterly exposition - - A really brilliant and compre- ■

hensive exposition of Sankara's Monism." <

— The Theosophist.

7. "Mr. Iyer has opened a fresh path - - - the deep insight

and vast erudition which the author has shown in his monumental work. The book is the crowning glory of a life devoted to the study of Vedanta - - - - "

— Vedanta Kesari.

8. "Mr. Krishnaswamy Iyer's exposition will appease the healthy

appetite for spiritual investigation and metaphyisical realization of the Infinite. "

— The Hindu.

9. "Here we have a first-rate work on his iSankara's) philoso-

phy - - - - this brilliant work - - - - English delightful style engaging- - - an original exposition of Vedantic teachings.

- - Sxvarajya.

10. "One of the greatest books on the subject written in recent

times."

— Triveni.

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VEDANTA DINDIMA

OF

SRI NRISIMHA SARASWATHI THIRTHA

EDITED WITH AN ORIGINAL COMMENTARY

BY

Y SUBRAHMANYA SARMA-

(AUTHOR OF "MULAVIDYANIRASA")

Crown S"°, pp. S-i-80.

This is the first attempt to present in Dcvanagari this justly famous work in a form attractive to the beginner in Vcdanta. Important various readings have been indicated and two alphabetical Indexes, one of the Slokas and the other of the principal contents, have been also added.

An original commentary specially prepared for us by the Editor, is an important adjunct, which, it is hoped, will greatly enhance the value of this edition. It is written in very easy Sanscrit and will be found to vindicate its little BHAVA-BODHINI in every respect.

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VEDANTA DINDIMA.

1. We congratulate Mr. Y. 'Subrahmanya Sarina on the large measure of success which he lias achieved in his endeavour to produce a lucid commentary called DTIAYABODHINI on this work.

— The Hindu Mind, Kiunbhahonani.

2. The editor, ( author of MULAYIUYANIRASA ) has, in his commentary, explained the stanzas in easy Sanscrit supporting his explanations where necessary, by apposite citations from the Upanishads. The work is neatly got up.

— The Hindu, Madras.

3. Wc have nothing hut praise for the work, and we wish all students of the Yedanta provided themselves with a copy of

it The printing and general get up reflect great credit on

the publishers.

— The Ardra, Jaffna.

4. The hook is a good primer of the Yedanta Philosophy; in some respects it is better than the Yedanta-sara. The editor's commentary, brief though it is, is very helpful in understanding the author's laconic verses.

— Prabuddha Bharata, Calcutta.

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