at. Sat Chit Ekam Brahma! SAMARASA JNANA CHANDR. An Unséctarian Philosophical Treatis From the standpoint of the Adwaita-wada BY VIGHUR MUTHUCGUMARASWAMY MUDR., B.A The Adwaits Chanda Marudha WITH AN INTRODUCTION BY TANDALAM BALASUNDARA MUDR. AYL., Munshé to the Tamtl Translator to Government and Chief Examiner to the University of Atadras tn Tamil for Several Years, MADRAS: PRINTED BY FHOMPEON AND CO., AY THE “ MINERVA PRESS, POPHAM’S BROADWAY. 19c2. {AU Rights Reserved.) [Postage extra,VHT Chaar #5 Films. Se we Pic Ur test vtowee ae avnet ros DeuahvsiG1 548 Sti MOUBH pjas ht Hr, —j— YAH TOD INC, We Br tow ASE 5 Op gh BI G01 15s ope pmoouid, 9. af, purse Or dina! ®, BreGg * st 2861834 9 de Capt HNOaionr ge erent a Br Bru i en wa raneat Sat chit Bk Brawler! INTRODUCTION. is desired by my exieemed friend Mv. VY. Mootheocoomara= swamy Mudaliar, 6.4.0 the author of the Sawergse (nana Chandrika > Tventore fo say a few words te the publie—particularly to the of introducing his work English reading uative Public hy way tothem, that the appearance of this small and Food work, whieh “is the preeions life bload of a smastor-spirit em- thabmed ind treasived upon purpose toa file beyond life? in the words of the ereat Epic Poet, os qaite opportune, as itaims at the sod hardly» fon of broad and eatholie views ab al the loading Religions inen embraced by the enlightened nations of the Mast and the West in consideration of the fet (hat ne saehoy fegien is withont iiacees= sible feights and antathemable deptlis, that the cuntinal virtues of all such Religions lead their voted s sooner oy dater to “That ond Beginning, mean, and end te all things lad,” — Baily), And that © Mil are but parts nf one stapendons whole Whose body Nufue is and God the snl” Pope) T pornsed only.the first fow fors of this murk while it was passing through tho Pross, aud E feel ps good conples of the sack. Ph oread rs of this rk: are not unaware of the fact Uhat this isnot the « ets of the same Religion, nay different Religioai-ts themselves sioiid carp and setly sanguine that they ave in which the differont snoor ufone anether ether by publehine pamphletscr hy detie yering lectures, and thas wean L the lectins. of their fellow subjects, nas much as all of asare the Juyal subjects of a Gracious Sove- reign whose avowed ubject is to govern us with a parental care andvili INTRODVOTION. withont distinction of caste, erced or colour, and whose expecta: tion is that all ILis, Majesty’s subjects shonld live in amity, fester] ing feelings of Brotherhood towards one andther. Such being] the cainting slate or things, Pimake bold ta say that this work’ which ging at universal love and brotherhood is, in my hambi. opinion, a desderattin of the p esent day, and thatits author who ign Graduet in Arts of the University of Madras of ao andinar: attatnne nts and a splendid scholav in ‘Puimil pf no sectarian Tei deurivs is, to suy the least about him, aire lover of the Supreme Reing and of al those who have «deference to that Being, be they of whatever country, caste creed, or colour. [may qnote the menorable Ines of Coleridge in speaking of his character as a trae Adyaithee. o He prayeth well, who luveth wot Both mar and dard anc beast, Ue prayeth best who deverh best AMD things, beth great uneet cinali” fy couchision, to those the Hughsh reading native public -1 mean) that wonld long to heve a detinins idea of the Samarasw (nana Chandiche Votore wong Chrough the book, Pana “quote the following extracts from Jeremy Taylor and 'Pennyson, as they breathe the same soutuments that pervade the work before me. “Noman can hinder oar private addresses to Gods every man can build a chapel iu his breast, himself the priest, his heart the sacrifice, and the carth he treads on the allar? —Jeremy Taylor, + Tinke possession of man's mind and deed, Teare not what the sects may brawl, T sit ns God bel iding no torr at ereud But comtem dating MEO Pome ie 'T. 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Cou seiner ominFiontis give gib Gugi sess ysirceuer Oudwerrn gna k Foto rman busta Des eid sop gine Foi S senor,a. Ekamévadvityim Brahma! PREFACE But one word by way of apology to the public, in the Lingua Franca, of the modern civilized world for launching this booklet at this most opportune moment on the troubled waters of Indian Reli- gious controversy, Short-sighted and narrow-minded fanatics are even to-day crying out ab the top of their voice against all healthy and sane movements intended to make for national unity, catholicity, and harmony. Ever and anon some of these beniybted baby-souls blabber forth all sorts of strange nonsense in the name of Country, God, and Religion. ‘Would you describe all fantastic myths, you have at once a large following P ~ Would you sermon on the heterogenous mass of absurd ceremonies and customs ; and you surely turn a pretty penny in no time : Would you lecture cn all imaginable superstitions and provoking customs; and you by all means lead the masses at once by the nose. . ‘The other day, an intelligent friend of mine was relating to me some of his expetiences uf popuiar Audakshepams, and by all means, I spent a very pleasant half hour in his sweet society. He had been once of late ushered into the sanctimonious presence of a man of God, a Hindu missionary forsooth, who; Lord: bless his soul! spoke most astounding things in his hearing. The sprightly audience was in ecstacies over the man’s reverential exposition of Godhead: ‘yet methought” my friend remarked “1 was cither with Satan or Satan’s Own, all the while I heard the Tamil oration, It was one ‘blasphemy all through, and a hideous caricature of the Hindu religious systems.” The pandit would have it, that bis God Shiva was by no means aa advocate of monogamy ; Vishnu was always at his heels to follow up his brifiant example,*and the lotus-born Bramha would most certainly not brook being placed on a lower level than either, As the father, so the son. . Chandra was a noble dean; and perchance would be no mean ornament even at a modern fashionable nautch-party, Indra thePREFACE. xvii Pauranikar went on to add was a gentleman to the inch. He alone of all the gods knew to perfection what it was td revel in the charms of a sweet maiden’s swimming eyes ! Leaving Indra alone for a moment, what would become of the whole world without a anmatha, bodiless as he was? Heaven Itself would metamorphose at once into a Hell, and the gods would change into Heaven knows what! “ What! of a verity” the Hindu minister of the Aryan Gospels would seem to have observed in a breathless climax “ Radha Krishna tops the list of lady loving gods: none dike the thief Krishna who would have nothing less of his numberless lady-loves than their native simplicity denuded of all artificial beauty and modesty to boot.” Well, that is Religion reader as we often find it obtaining in this blessed land of blessed pandits (there are pandits and pandits); and much worse wa#the state of things when the Sun of the Indian Theistic church rose on the horizon of Bengal more than a century ago. Many noble souls had relapsed into materialistic agnosticism but that sort of opium-eating would not do for a couple of months, would not for a moment hold water. It may be that it is given to man“ to fill the heavens with com- merce” “ to rift the hills, roll the waters, flash the lightnings, and weigh the Sun.” What our great-great grand-fathers spoke of as elements, we now know to be compounds : but what further can we say, about them. A thousand years ago our Acharya thought of water as one of the panchabitas : but the modern graduate in the fuiness of his wisdom lectures on hydrogen and oxygen. But what is hydrogen? what oxygen ? who can say P and in the words of a depatted friend of mine ihere seems to be in fact in almost every one of the various branches of human knowledge an imperial edict ‘thus far shalt thou go and no farther’ thundered forth in solemn majesty. “Veil after Veil will lift but there must be Veil upon Veil behind.” In the beginning of the roth Century, the school-going population in India was terribly dissatisfied with its surroundings and Christia~ nity stepped in with the Bible. By hundreds and thousands enlightened men for a time found their way to the bosom of Christ's church. Now came in, in its train the Bramo Samaj movement, and so long as it was conducted on perfectlyPREFACE. national lines, people flocked to the Bhramo standard in countless numbers. And yet neither of these churches could get at the heart of nation. Once the novelty ceased, they ceased to he attractive to the masses at large. But the contact of India with Christianity and modern science proved most beneficial in x deeply national sense otherwise. The advent of the spiritual lominary' Christ, and the lesser stars of Rajah Ram Mohun Roy and Keshub Chander sen and the 'T'heosophi- cal Society brought in time into existence by the*Makathmas of old woke up the sleeping lion of India’s forests and the Advaita sent up its thundering roar far into the stillness of the night reigning all around. Paramahamsa Ramakrishna was born ; and he embodied in his own person the virtues of both Rama and Krishna they say. Madame Blavatsky having already united the Eagt with the West in a spiritual sense, and paved the way fos the deification of Science in Iandia,aud Earope, the upheaval did much to help young men of Benga! to stem the tide of moral materialism that had threatened to inundate and engulf the land with its train of refined superstitions. Sdéréda came down on Earth in a human form in the person of « noble English lady, the pride and glory of both the East and the West: the inspired pioneer of Vedanta moved the earth from end to end and lo! the religious situation ix brightening here, there, everywhere ! The crusade against all trash is-begun in right arnest. Down, down with immora- lity, down, down with superstition and ignorance. Down with hypocrisy ! Down with shopkeeping in religion ! My sectarian friends stand stupified, astounded at what they deem to be utter blasphemy! Are the thunders of Heaven spent already they ask themselves, Their pucca stories are very fine religion for young India to imbibe into their Blood and Being and how dare any busy-body treat them with his supreme contempt ? Ming is only a feeble attempt at true refornr%ind ere long Heaven willing, I hope to have made some impression in the circle of my own friends and acquaintances. I am at all events pretty sure I shall not. have appealed to posterity in vain, and that is no doubt some consolation for a thankless enterprise. The many-headed world views some of us go-a-head reformers as they put it, with very much suspi- cion : they can’t conceive how their gods could get on without per- fectly sectarian followers to plead for them as occasion arose; theirPREFACE. xx usual paraphernalia of show and sham the chief attraction to the un- lettered Hindu in the yodhead, and above all, ybu dare not dissociate your Shiva or Visbnu or their happy train from the notion of the dancing-girl element in which it would appear all religion is happily centred for the masses at lurge. Young India, young Madras! avery fine religious situation to be sure! Sink all differences ; move out of narrow grooves, grow out of your surroundings gind rise superior to in-born prejudices, and unite in one chorus for the homage and adoration of Satchitananda the ocean of existence, knowledge, and bliss. This perennfAal font of spi. i- fitual ambrosia is flowing hard by, and dive deep into it, and drink deep of it'for thy glory here and hereatter. The Adwaita knows no race, creed or color: it reigns in the tand of its cradle, it reigns in the land of its adoption, with science and no-science, with goed and bad philosophy, with the man and with the brute the Adwaita reigns s‘upreme. , It talks of Mahomet the Prophet as no less than the Prophet of Allah the supreme, of Jesus the Christ, as by all manner of means at once the son of Man and God, of divine Budba as the hely manifestation of God in human flesh, of Lord Krishna as the mystery of mysteries, no human language could delineate, no tuman tall-talk ever reach and no bu. man mind dare approach with levity and the supremé Shévam as That by the understanding of which everything conceivable is understood, as That which could be reached by attaining unto that Peace which in the words of St, Pau! passeth ail understanding and as the Zué Sat of the Aryan primeval revelation in and through which alone, we live _and move and have our very Being. Comfortable little religions are now shaking to their very founda- tions at thesonward march of Modern Science, and the religion par excellence of Shankare the greatest metaphysician ever born stands unshaken in all its glory and sublimity like the veritable Adnalayas of Bharata Varsha ‘ Hail! Hail! Swami Vivekananda! Hail! Hail! Mrs. Besant! Oh! World ! Behold the glorious sight of Western monism shaking hands in all the sincerity of sincere friendship with the Adwaita- Vada of India’s intellectual giants. I must express my deep sense of thankfulness to Messrs. Tanda- lam Balasundra Mudaliyar, K. Kuppusawmy Madaliyar, 3,4, K, 9,xx PREFACE: Gopalachariar, and Ww: Mahadeva Mudaliyar, for their kind and friend- ly services in revising the proof sheets for me. This edition has been hurried through the press at the instance of my friends and as a matter of course | doubt not but that many a typographic error has crept in here and there i» my maiden work, but I sincerely hope my enlightened friends would condone my fgults and failings, whatever they be, with a generosity worthy of thesr liberal education, a large-hearted- ness worthy of their noble traditions, now quickened into new life and activity, by astudy of Positive Science, Comparative religion and Transcendental Philosophy. Om Shanti Shanti Shanti !! VICHUR MUTUCUMARASWAMY, Ba., Joint Sccretery, The Madras Hindu Theistic Mission. 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