UNPUBLISHED WORKS shown” (aryakte)"* requires as logical antecedent “beyond the shown” (eyakte): for ic is precisely the Great, the Person in the Sun, that as the light and eye of the divine understanding is the divine manifesta- tion of all that can be manifested (vyahie). What the Katka Uponi- gad, then, affirms is that the uncharacterized Person is “beyond” both the shown and the unshown, transcending cheir distinction, aot to be thought of merely as one or the other, but rather as eyaktdvyakta, “shown- “unshown"s and thus interpreted, the Person “beyond whom there is naught whatever” coincides in ceference with the Upanisadic superessential Es- sence (paramdtman) and the Brahman as transcending the distinction cof satasat, being and nonbeing alike. “= That Rawson KU, pa ener rar oy ae shows that he Bain nd cstenay tendering the Sa ra ea rg by ap nd ater Bhp and nate! repre an sas van doe shah ch tether te i ton poy, ne Sree ania ree "Uw of pur myusn fh anno been with Chest primary meer" which 9 “pony only STi respec to the econ of maul nae” (Ser, Thea 7.2 a 3); asa Tnbtcew ai pstliey mot ony thee of ing, bt othe which ae nein ny sss of oan, Ts coy nite ety oh mute prtrs ee), 8 bing the divine naar (eave) andthe marin (Jom) {Se aioe exence/ beste the ans whetedy Uk mays, esha te) heater pert the cn of eee fm naar sing sane ith he dine ser which presoppse 386 Bhakta Aspects of the Atman Doctrine But when the sum has set... moon has set... fire gone out, and speech hushed, what lighe does a person here have? Brhadiranyaha Upanizad 1.36 A sharp distinction is often deawn between the Way of Gnosis (jréna: ‘mérga) on the one hand and the Way of Dedication (bhaksi-marga) ‘ot Way of Love (prema-marga) on the other, this distinction cocrespond:- ‘ng at the same time to that of the Contemplative Life (simkya yoga and samenydsa of BG) from the Active Life (kerma yoga of BG). ‘The distinc- tion, which is made as if the operations of the intellect and will could be isulaced as clearly in the subject as they can be in logic, is one in any case of procedure and, under certain conditions, also one of ends; and such a distinction is certainly not without meaning insofar as it corresponds to fone of mysticism from gnosticism, that is, of devotional faith and re- ligious exercises from initiatory teaching and metaphysical practice, of a ification” in the sense of assimilation with a perfect consent of will from @ “deification” in which the distinction of knower from known is past On the other hand, whatever may be the facts abcut the devotional works generally attributed to Sri Sapkarieirya, there can be no doube that Indians whose thought and mode of being is traditional have never found aay difficulty in thinking of this greatest and most intllectua! exponent of nondualistic (adeaita) metaphysics as having beer at one and the same time a bhakta and 2 jidni. Consider in this connection also the markedly devotional phraseology of certain hymns iacluded in V. P. Bhatia’ Siddhintamukeavali (J. R. Ballantyne, er, Calcutta, 1851), where, for example, we find, addressed to the spirit (dimen), “Now that Unsermat evidence prints only to 2 date air 136 for the compaiton ofthis paper 387UNPUBLISHED WORKS Thave gotten Thee, I shall never let Thee go” (iddnim rem akam prapto na tyajdmi kadicana); it is only the academic scholar to whom such an expression of feeling on the par of a Vedantist can seem incongruous. ‘The Bhagavad Gita, van4, indeed, plainly aficms that for one perfected (Gathitah somyak) in either Way, one and the same fruition (chars . . phalam) and summaum bonum (nibireyasa) results, nor can this swin- riure bontem intended be any other than the “despiration in Brahman” (Grabmanirvznam) of BG v24-25, nirvdnam here corresponding to andtyam ia TU 113. BG vinaa is equally explicit: “That supernal Pesson is to be gotten by an exclusive scif-dedication” (purusab sa parah . . . bhaktyd labhyas tw ananyaya), that is to say, by an undivided or “pure” love as defined by St. Bernard. “Perfected” (samyak) in the passage just cited icaplics an important zescrvation, since it is not to be supposed that the reward (phala) of one who has followed either path halfway will be the samme as that of one ‘who reaches its end.’ One who goes but halfway, whether by a move- 1 According as men approach me, £0 do I deal unto them” (BG v.11), ie I give them whatever they seek, whether i be mundane welfare, or “salvation,” or “ibera- tion": "Whatever desire he bas, that is bestowed upon hirs," ie, by the Sun ($B 14216), How the waylacer's gainmene is chus self-detenmined is admirably stated in the dbNidharmakols, vase: “Whatever desire i bound up with & given Way, cannot be eradicated by that Way": the exoserie Chrition Way, for example, cannot Jead to anything but a “personal immorality,” eannot lead beyond “salvation” to “lbecaton,” No Way can be thought of a extending beyond the goal to which in is aowally direced. Te may be remarked thac although deliverance (mks, wiring) i sion (airodha) of inellection (stiRine, cit, ck, 8Ainari mirodha = ceto eimatt, ‘D t2ag), aharp distinction of eta, mane, eft@ina, from atta is mainsiined: “This (cites, mao, véiiéna) i8 not ‘ine’ this i noc "this is aot my Spire (aza).” S Ng4-98. Ch ako mano nideddheryam bra, MU vis4) itmasensthars mowah Kyte vs inocid api citayet, BG 125; and “The mind most be desmenced” (Eckhart, Evans ed, 1,243). Such a cessation can be of two sort (x) a sate of real uncon ausness (aromjai), or (2) a state of pence (Jind) and sameness or perfect sim plicity (semtatd). Tie former is exprestly described (4Bhidharmakede 42-64) a8 3 Imistaken conception of deliverance (nihurena) entecained by cerzin ofthe profane (prekagiens), who may indeed actain (9 such 4 condition, but will reawaken to com tingent being (cf. Hi Up. 12, where those who are stacked to an ideal of nomen, suambhita, goto realms of darkness no lest than those who are arched to the con expt of entry, samblitta); while others of the profane shrink from the idea of “de. Tiverance” jut because they understand that by deliverance is meant “annihilation.” ‘The quoted passages and whole conte show that it not a destruction of the incl. tect that is implied by ananibhées, bue eather that when the itlleee no longer i teligizes ie, when there is no lenge aay distinction of knower and known, of being and knowledge, but only knowledge as being and being as Knowledge (in our tent, jet ilar tan mayo Bhaveti), "One ir what he thinks” and iz no Tonger one who 388 BHAKTA ASPECTS OF ATMAN DOCTRINE ‘ment of the will as in mysticism, or by means of an intellectual con- templation as in theology, guided oaly by “faith,” may indeed attain to the highest level of contingent human being and -0 the vision of the Face of God, but has not yet reached the Supreme Identity (tad chem), and is sll in rnultiplcity. ‘The Christ as such, as a Person, is not the final goal, but rather the Path itself? The Christ is the Axis of the Universe, Agni “columnar [Phambhak = oranpés| in the nest of proximate life," sanding in His ‘ground at the parting of the ways” (patham viserge, RV x5.6), the Sun (cavitd satyadharmendrab) to Whom all paths converge (samare pathi- nam, VS xu.66), and by the same token the Gate of the World, the way ‘out into time and way back into eternity. “I am the door, by Me if any man ‘enver in, he shall be saved, and shall go in and out and find pasture... * Tam the Way, the Truth, and the Life: no man cometh ro the Father but by Me” (John ro:9 and 14:6). Similarly, in the Vedic tradition the supernal Sun, the “Truth” (safyam), is the Portal of the Unverse and Heaven's only Opening (Cleft, loka vara, divds.cidra), as it were the “Hlub of the Chariot Wheel” (rathasya khe) passing through which (Adityam samaye, “rhrough the midst of the Sun”) the Comprehensor (videdn) is “wholly Uiherated” (atimucyate) JUB 13, 5, and sn33. CU vai6s, [sa Up. 15, 16, “There is no approach by a side path here in the world” (MU v1.30)! thinks o} anything; that is Gnosis, CE, Indra in CU wu. with Kaus. Up. 7220 and Eckhart’, “What the tro (ears is the exper’ delight, the Kingdon of Ged is for rnone but the thoroughly dead” (Evans ed, 1,419). On the otber band, by a de- ‘entation in the second sense is implied that forma of Beatiude co which the Trans. rundane or Aryan Path is ordered; cl BG 2171, “The man who rejets all desires and proceeds apart, sbeclved from and mine, he reaches Peice” (dintim gacchat), snd BG v1.15, fintne niroinam aparamcon matsmathime adRigacchasi, matiamsthim. = Bemuamsthim, f, BG X20, ahamiem) 3 See Coomsaraswamny, A New Approach 10 the Vedas, 63%) Be 4B Nest" the sacrificial frealtar; she sear of the Sactifce accomplished in che beginning and perpetuated in the titval, “Columnnar”: Vedic shemBha, coincident with the tank of the Tree of Life and axletree of the Charit of Light, corresponds 10 the Gnostic oravpse by which Heaven and Earth are at che same time parted ‘and connected, and to the verical of the Cross as well as (in the present connection capecally) to the Pillar of Flee by aight and Pillar of Smoke by day ‘Shall ... pasture” an in CU vursas when dhe knower of the Sprit are pos sessed of the Brahma world, iis suid thar “theirs is 2 movement at will in every ‘world (aarvepe Token kimacirak), ie, independent of local mason; of, TU w.t05, fe, quoted in Coamaraswarny, New Approach to the Vales p. 113. "There is am apparent contradicion in SB xe4.t, where sx “doors” of acces 10 Brahman are described. But of these, the frst five lead only to an acquisition af great possessions; itis only by means of what is "perfect in the Saifice™ (yajaacye com- 389UNPUBLISHED WORKS The “Cleft” or “Hub” is enveloped by Rays of Light (rafmibhis camchan- ‘nate drsyate, JUB 13), which must be withdrawn before the Orb (manda- Ja) can be clearly seen (183 Up. 16 pyitha rafmsin, JUB 16 ratmin ... vyitha- peanam) that the sarificer “eaters the Sondoot of Brabman” (éditya ha a bral mano dvirene praipadyste) and becomes a "Fellow of the World of Heavenly light (crargalobah)”; ef. BG v.22, 3. The foregoing it one of many passages in which itis elear that searge dows not necessarily mean a0 infer heaven on the hither side of the Sun, but may denote the Empyrean In Kaus. Up. 1, i is the Moon that is the Door of the World of Heavenlyight ‘which admits some and returns others. The question is evidently put, “Who act thou? but the abbreviated text has only, sccording to various readings, either (1) "One who answers Him, obtains Him completely” (tam ywh pratyaha tam alisriate), taking atin] as in KU s.r (cf. aj in the sense “scesive" interest] in Manus van.2g0, and afr in BU 146), or (2) with the same reading, “One who answers Him, him He sets free," taking sm atirjace as repeated at the end of Kace. Up. +2, probably ‘with the Moon as subject, or (3) "One who answers Hlim, saying Thov,” He liber ates’ (lam ysh pratyaha twom iti sate), where we adopt the variant iterate and make the emendation obviously needed in this cae, of toe for tam. In any case translators, ignoring the parallel with JUB au.t4 and JB 328, have missed the point “ux one who does not answer thus” (ya enam na pratyaha), or much less plausibly “does not answer” (athe yo me pratyiha), “descents with the rains ¢o birch in this ‘world as animal o¢ person (parupt) according to his wooks and his wisdom” (pra ‘yijiyate yathi karma yatha vidyam, oh, AA. u33, yathd projtans hi sambhavahy the Hise of animals In Kaus. Up. cocresponds to iaresom pafunam 30 AR, and ve to bbe taken in a purely symbolic sense, distinction being made of animal men from those purtsah in whom the form of Humanity ie actually realized). Kaus, Up. now ‘wie cites the question assumed abore, “Who arc thou?" (he's, and to this two answers are given: (1) one which is evidently ther of the man destined to be reborn includes the words, addresed to the Seasons (who in JUB uurg, “deag hin away caught by the foot on the verge of success”), “Send ye me forth in man at a doct (rnd pumsi hertary irsyadhoam), theough 2 man as ageat inseminate me in a mother,” this answer being appropriate for vhose of wii it is suid thac they who 4g t0 the Moon in the datk forinight "He makes to be born” (prajanaynti), and @) "Tam Thou” (Guam asm), corresponding to the tram iif assumed abowc, and appropriate to the Camprehentoe who actually makes this anewer {exam » +. prily- ha), a8 cited above, and accordingly “obtains the Moon,” or “whom the Moon sets free (sm aticrite).” The Path is often formulated at leading to the Sun, ‘hence to the Moon, and thence into the Lightning (eg, CU w.tt-t2 and v.zoa) or Fire (MU v138). ie, Agni Vaidyuta, the Lightning; notwithstanding that the ‘Sun and Moon are Heaven and Earth, oxt and Vac, the world of the divinities and ‘world of men respectively (JUB sit.t3 and BU a9). eis expleined in MU v.38 that “inthe midst of the Sun isthe Moon, in the midst af the Moon, Fire," and in any exe it must be remembeced that unification of che Sun and Moon it a con-