Reading section 19

तदेतदक्षरं ब्रह्मसप्राणस्तदबाङ्गनः । तदेतत् सत्यं तदमृतं तद्वोद्धव्यं सौम्यबिद्धि ॥ तदेतत् सर्ब्बाश्रयः आयम्य तद्भाब गतेन चेतसा । लक्ष्यं तदेबाक्षरं सौम्य बिद्धि ॥ तद्विज्ञानेन परिपश्यन्ति धीराः । आनन्द रूपममृतं यद्बिभाति ॥ तत् शुभ्रं तद् ज्योतिषां ज्योतिस्तदात्मबिदो बिदुः । तमेवभान्तमनुभाति सर्ब्बं, तस्य भाषा सर्ब्बमिदम्बिभाति ॥

Meaning:—“The sun, moon and stars what are they? But a glimpse of light caught from That (_Tat_).” &c.

XVI. ONTOLOGY OF THE SELF EXISTENT _Sat_ = BEING.

[Sidenote: Philology of Sat.]

1. The last word of the formular motto of Vedánta is _sat_, which derived from the root _asa_, Lat. _esse_—to be, makes the present participle _Sat_ and means a being, like the Latin _ens_ and Greek _On_, the participial noun of _eimi_ meaning a being. Thus the knowledge of _sat_ which is _Satyam_ = reality, is the doctrine of _On_—the real being, which as said before is _to on onton_—the being of beings and prime cause of all existences, and forms the main subject of Ontology. This primary and fundamental truth of the existence of a first cause, led the Rishi _a priori_ to deduce all other existences from it by the text अहं वहुस्यां _Ego in multis et pluribus_—the one in many: or in other words, when the Bráhman believes in but one real being in the Universe, he believes also that this being constitutes the Universe. (M.W. Indian Wisdom p. 36).

[Sidenote: 2. Etymology of Sat.]

2. The noun _Sat_ in its verbal form is equivalent to _asti_, corresponding with Lat. _est_, Gr. _esti_, Persic _ast_ and _hast_, Bengali-áchhe, Uria achchhe &c. Eng. _is_, Ger. _Ist_ and the like. And _tat sat_ together makes the Greek _to estin_, Lat. _Id est_ French _Il est_ &c.; Arabic _alast_, Persic _ost_, and Hindi _Ohihae_. The Om _Tat Sat_ is either an identic proposition, meaning the “Being that is” or a definitive one, expressing _Om_ that (is) existent.

[Sidenote: 3. The Ontology of _Sat_ or Being.]

3. The Ch’hándogya Upanishad says; “In the beginning there was the mere state of _sat_—being (_to on_)—the one only without a second.” Some however say that, “in the beginning there was a state of _asat_—not being; (_Lat. non est_, Gr. _to mi on_), the one without a second. Hence out of a state of non-being would proceed a state of being. But how can this be? How can _sat_ = being, proceed out of _asat_ not being?” It is logically absurd by the well known maxim _Ex nihilo nihil fit_ of Lucretius. “Hence in the beginning there was a mere state of being (the _om_). One only without a second. (_om eka mevá dvitíyam_ ओमेकमेवाद्वितीयं). He willed and became many” (Chánd. VI. 2. M. W. Ind. Wisdom p. 41).

[Sidenote: 4. A Priori Argument of Vedánta.]

4. The Original text runs thus.

सदेवइदमग्र आसीत्, एकमेवाद्वितीयं । तदाह एकेआहुः असदेवइदमग्रमासीत् एकमेवाद्वितीयं ॥ तस्मादसतः सज्जायेत । कुतस्तुखलु स्यादिति । कथमसतः सज्जायेत इति ॥ तत्त्वेवइदमग्रआसीत्, एकमेवाद्वितीयं ॥ तदैक्षत वहुस्यां प्रजायेय ।

The above cited passage and numerous other texts of the Vedánta such as the following, यतो वा इमानि भूतानि जायन्ते येन जातानि । and जन्माद्यस्ययतोऽन्वयात् &c., unanimously prove _a priori_ and by deductive reasoning that Brahma is the primary cause from which all others are derived and deduced by reason. This is called the _Púrva vat_ or _a priori_ reasoning in the Nyaya philosophy, which is shewn to be the logical inference of the effect from its cause. यत्रकारणेन कार्य्यमनुमीयते यथा मेघोन्नत्या भविष्यतिबृष्टिरिति । वात्स्यायनः ।१ ।१ ।६ ।

[Sidenote: 5. Evidences of the First cause.]

5. The priori inference of a pre-existent cause is supported by many other modes of reasoning as we shall state below. 1. By the Cosmological reasoning of Humboldt, Leibnitz and others, it is evident that some being was uncaused, or was of itself without a cause. Therefore God is the first cause of all things. (Leibnitz). 2. By the Anthropological reasoning founded on certain observed facts or phenomena of human consciousness, its knowledge of the subjective _ego_ and objective _non ego_ &c. 3. By the Ontological, we find the existence in the mind of a clear and distinct idea of God, as a perfect Being or _Ens_ or entity (sat) perfectly eminent. 4. Psychological Intuitive reasoning shows us clearly that “we may form the idea of a supremely perfect being of whom we have a conscious proof. And as in the exercise of our intellect we become conscious of a subjective unity underlying the external diversity, so by the unvarying revelations of reason, we are led to recognize the existence of a Deity who, amidst all the shifting phenomena of the universe remains one and Immutable.” Vide Devendra Náth Tagore’s Ontology p. 14.

[Sidenote: 6. A Posteriori Argument.]

The Vedánta philosophy pursues also a course of inductive reasoning in its aphorism of जन्माद्यस्ययतः । अस्यविश्वस्य जन्मादि यतः, rising from the creation to its maker. This is the process of परबत् or _a posteriori_ reasoning of the Nyáya philosophy, in its inference of the cause fire from its effect the smoke (पर्ब्बतोवन्हिमान् धुमात्), or of the major term व्यपकाग्नि from the middle व्यप्यधूम । This is the physical reasoning of modern inductive science, which infers from the facts of existence an author of these facts. The Universe exists, therefore it has a cause, which is prior to all other causes. There are some who attempt to prove the posteriori परवत् argument of the Veda from a different construction of the Gáyatri hymn, ascending from the _Vyáhritis_ or creation of the worlds (भूर्भुवःस्वर्) to their creator तत् सविता; but this mode of reasoning is not justified by others, by reason of the initial Om = God.

[Sidenote: 7. Ambiguity of the word _Sat_.]

We shall now take notice of the other meanings which the lexicons assign to _sat_, beside the being and entity of God परमार्थ सत्व we have so long dwelt upon. It means the goodness and excellence of a thing. साधुत्वप्रशस्तादिभिः सच्छब्दोऽपि । वाचस्पत्याभिदानं ॥

In this sense the phrase _Om tat sat_ would mean “God The Good”, which is quite correct on all hands. In English the etymology of God is good, and so the Sanskrit _sat_ means both God and good; thus also all systems of philosophy predicate the attribute of goodness of the nature of God. The Persian term _Khoda_ though so nearly allied to God and _sat_ in sound, will be found to bear no affinity with either; but to owe its derivation to the Sanskrit स्वदा (from स्वदत्तः) meaning self-produced; _swa_ स्व being invariably rendered into _kha_ in Persian, as _swata_ स्वत _khod_, _swasri_ स्वसृ khwahir &c.

[Sidenote: 8. Another sense of _Sat_.]

_Sat_ appears moreover in the sense of sitting in composition with an objective word preceding it, as _diri-shad_ a celestial, _sabhásat_ a courtier. It is from the root _sad_, Latin _sedo_—to sit, with the suffix _kwip_. Thus we have in the Kathá Vallí: (V. 2.) हंसः शुचिसद्वसुरन्तरीक्षः । सद्धेता वेदिषदतिथिर्द्दूरोन सत् । नृषद्वरसदृतसद्व्योमसद् । सद् अब्जा गोजा ऋतजा अद्रिजाऋतं बृहत् ।५ ।२ ।

“The Hansa, (God) sits above the heavens, it dwells in the atmosphere, as invokers it dwells in temples, and as guests it is not afar from us. It dwells in man, in truth, in the ether, in water, mountains &c. &c.”

XVII. THE CONCLUSIVE LESSON ON THE PRACTICE OF YOGA.

After our long and lengthy discussion on the subject of Yoga, and the sacred and mysterious words wherewith it is conducted, our treatise will be deemed incomplete until we set a form or praxis of the manner in which it is to be conducted; and particularly by those who are fully persuaded of its efficacy, and prepared for its practice, but are prevented from it for want of proper guides to initiate them into it, or deterred by the arduousness of the rites imposed upon them by false Yogis, as to give up the exercise in disgust and hopelessness of their possibility ever to master it.

We shall set to these a short lesson from the Upanishad with directions from the Bhágavad Gítá, works which are believed to be of the highest authority and sanctity by every Hindu, and which can never be suspected of misleading any body; but on the other hand universally acknowledged as the only luminaries amidst the intellectual gloom of superstition and ignorance. The Kathopanishad says that the light of truth is to be gained by yoga only योगीनां योगगम्यं, and the Bhágavad Gítá declares, that knowledge, faith and practice are the only means of its attainment ज्ञानकर्म च भक्तिश्च नोपायनास्ति कुत्रचित्. It directs all men of competence to betake themselves to the acquisition of learning, and the incompetent to the practice of acts thus: निर्ब्बिन्नानां ज्ञानयोगोऽन्वासिनामिहकर्म्म​सु । तेष्यनिर्ब्बिण चित्तानां, कर्म्मयोगश्च कामिनां ॥

The Maitrí Upanishad gives the following directions for the practice of yoga. “In the same way (is declared) the rule for the exercise of these means (for the concentration of the mind). This concentration (yoga) has six parts:—restraint of the breath (_pránáyáma_), restraint of the senses (_pratyáhára_), meditation (_dhyána_), attention (_dháraná_); self examination (_tarka_), and absorption (_samádhi_). When beholding by this manner of contemplation, he beholds the golden coloured, the doer, the lord, the spirit, Brahman, the cause; then the seer abandoning his merits and sins, reduces every thing to unity in the Supreme indestructible (soul). Thus says the Sruti;—As beasts and birds approach not a blazing mountain, so faults never approach those who know Brahman”. (18).

“It has been also said elsewhere when the sage, conditioned as _prána_, has obtained the mastery over his mind, and left outside all the objects of the senses, then let him remain void of all volition. Since the individual soul called _prána_ springs from the _non-prána_ (Supreme Intelligence); hence let the (apparent) _prána_ fix itself in the fourth stage (of pure intelligence). Thus saith the Sruti;—“That which is itself apart from intellect, which yet abides in the midst of intellect, the inconceivable, the supremely secret, on this let him fix his intellect (_chitta_); thus this subtle body having no object, is merged (in the Supreme).” (19).

“It hath also been said elsewhere; there is yet a higher exercise of attention (_dháraná_) for the sage; after pressing the end of his tongue against his palate and restraining his voice, mind and breath, he beholds Brahman by contemplation. When thus by the annihilation of the mind, he beholds the self-manifesting soul, the less than the least, as identified with the supreme soul, then having seen the soul thus identified, he becomes divested of self. Being thus divested, he becomes unlimited, destitute of material support, only an object of pure thought. This is the great secret,—final emancipation. Thus saith the Sruti;—By the serenity of the intellect he destroys all action, good or bad; with serene soul, abiding in the Divine Soul, he enjoys undying bliss.” (20).

“It hath been said also; the artery, called _sushumná_, which supplies the passage for the vital air, rises upward (from the heart) and is interrupted in the middle of the palate. By means of this artery, conjoined with the _prána_ (brought under subjection), the mind merged by contemplation into its object Brahman, and the repetition of the mystic syllable _Om_, let him rise upwards turning the end of his tongue on the palate, and uniting the senses (with the prána and mind) ]. Let the absence of limitation contemplate itself (_i. e._ let him contemplate on the unlimited Brahman). Then he attains freedom from all organs; and becomes no longer capable of pain or pleasure. He gains absolute unity.” Thus saith the Sruti:—

“First having mastered _prána_, then having fixed it on the palate, having crossed the state of limitation, let him in the crown of his head, merge (the soul) in the unlimited Brahman.” (21).

“Thus he may contemplate _Om_ as the sound and non-sound &c. (22 and 23). Then _Om_ as light, and all other significates of _Om_.” (24 &c.).

Those who may think the English version of the lesson on Yoga as not very explicit, will do well to consult the subjoined text in the original.

तथा तत् प्रयोगकल्पः । प्राणायामः प्रत्याहारोध्यानंधारणातर्कः समाधिः । षड्वर्गो इत्युच्यते ।—

अनेन यदा पश्यन् पश्यति रुक्भवर्णं कर्त्तारमीशं पुरुषं ब्रह्मयोनिं । तदाबिद्बान् पुण्य पापे विहाय परेऽव्यये सर्ब्ब​मेकी करोतीत्येबं ह्याह । यथा पर्ब्बत​ मादीप्त माश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषानाश्रयन्ति कदाचन ॥१८

अथान्यत्राप्युक्तं । यदावैवहिर्विद्वान् मनोनियम्य इन्द्रियार्थांश्च प्राणोनिवेशयित्वा निःसङ्कल्पस्ततस्तिष्ठेत् । अप्राणादिह यस्मात् सम्भूतः प्राणसंज्ञको जीवस्तस्मात् प्राणोवैतुर्याख्ये धारयेत् । अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तममं । तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयं ॥

XVIII. SYMBOLICAL YOGA CULT OF MUDRÁ OR CHAKRA DIAGRAMS.

_Om_ the object of Yoga meditation, being already described in sections IX. &c. of this article as symbolical of Divine nature, and its different divisions as emblematical of the eternal attributes or hypostases of the Self—same Unity, they are as shown before, represented by the component letters of that mystic syllable, and meditated upon by the mental arithmetic of the speculative theosophist, the vedántist and yogi. But as the majority of people of grosser understandings are more dependant on ocular and sensible symbolism than abstract idealism, the Tantras have purposely contrived many a figure and diagram (_Mudrás_ and _Chakras_) for their guidance, of which we will give a few below with their geometrical names and notations.

It will appear from the diagrams described hereafter that _Om_ the symbol of Brahman the Universal _Sat_ or existence, serves to show us as a chart of the world, or representation of the cranium, everything existing in the physical and intellectual world, which is expressed by the word Om (ॐ शब्द सर्ब्बार्थ​​ वाचकः), in its different divisions and partitions for our meditation and contemplation. The pious and religious spiritualist may employ them in Divine contemplation, but the majority are at liberty to use them in the meditation of every other subject which comes to be comprised within the compass of their thought, in the groups of significations which the letters are said to convey. Hence the Yoga of old, meant only an intense application of the mind to all subjects of thought and knowledge. Thus the end of our Yoga philosophy is not only the abstruse meditation of Divine attributes, but the mental reflection of every thing besides.

XIX. MATHEMATICAL INVESTIGATION INTO THE DIAGRAMS OF OM.

[Sidenote: Correctness of the Diagrams.]

We have seen from the diagrams given in the following section, that the Tántrika formulists have spared no pains to divide the great circle of the Universe, filled by the omnipresence of Brahma and represented by the figure _om_, into several parts for the purpose of meditating His different hypostases, and contemplation o£ the various orders of creation. We are now to inquire as to whether these several divisions of a mathematical circle of 360 degrees are geometrically correct, or mere arbitrary partitions made by ignorant priests for their own amusement and deception of their proselytes.

[Sidenote: The Heptagon and Nonagon.]

Now for instance, the problem of inscribing a heptagon or a nonagon in a circle will at once startle a student of Euclid as altogether impossible, and identical with that which was celebrated among Greek geometricians as the problem of the trisection of the angle. If treated algebraically, it leads to a cubic equation with three real roots, the arithmetical value of which can be found only approximately.

[Sidenote: The Lílávatí’s solution.]

The author of the Lílávatí has solved the problems, but given no account of the way in which he got the numbers stated by him; if they had been obtained by solution of the above mentioned equation, they would probably have been more accurate than they are. He only lays down an arbitrary rule, that the side of the heptagon is 52055/120000 of the diameter, and that of the nonagon 41081/120000 of the same. Neither of these is very far from the truth. The accurate value of the side of the heptagon lies between 82/182 and 105/242. The side of the nonagon lies between 13/38 and 105/307.

[Sidenote: Commentators on Lílávatí.]

Among the commentators on Lílávatí, Rámakrishna, Gangádhara, and Ranganátha have not attempted any demonstration of the problems in question, and have contented themselves with merely repeating the figures contained in the text. Ganesa confesses that the proof of the sides of the regular pentagon, heptagon and nonagon cannot be shown in a manner similar to that of the triangle, square and octagon.

[Sidenote: The Pentagon.]

But this is untrue of the pentagon; its side can be geometrically found as shown in Euclid Book IV. Prop 11; and the admission of Ganesa serves only to prove, that he was unacquainted with the Sanskrit translation of Euclid which contains a solution of this problem. Ganesa cannot mean only that the side of the pentagon is incommensurable with the diameter; for that is equally true of the triangle, square and octagon, inscribed in a circle.

THE FIGURES.

OF OM (ON OR EN) OF HINDU ONTOLOGY.

I. Mudrá, Madawar, Sphere or Sphaira. A Symbol of the Universe and Universalia. A System of the Universal Religion. ॐकार मुद्रा । अखण्डमण्डलाकारं व्याप्तयेनचराचर स्वरूपं ।

II. The circle O, An Emblem of infinity and Eternity. A Type of the Catholic Theism of Hindus. ॐकार वृत्तं । अनाद्यनन्तसनातन व्राह्मधर्म्म​स्वरूपञ्च ।

III. The convexity of O. A Type of the Extramundane, Unknowable and Absolute Supreme Brahma. Significant of Agnoism and Agnosticism. ॐवृत्तपरिधेःपरं । अपरिमेयाज्ञेयतुरीयपरव्र​ह्म स्वरूपं ।

IV. The concavity of O. Emblem of Intramundane Immensity of knowable Nature and its God Brahma . And Indicative of Gnosticism and Pantheism. ॐकारबृत्तमध्यं । प्रज्ञेय निर्गुणब्रह्मतथाज्ञेयब्रह्माण्डस्वरूपं ।

V. The circle with the Central point or Monad. A Symbol of the Definite and known world and its God. And signifying the Monotheism of all nations. ॐबृत्तं सविन्दुमध्यं । सगुणब्रह्मविन्दुब्रह्माण्डवीजमपर तैजस ब्रह्मस्वरूपं ।

1. The circle with the central A, अ Alif or Unit. Emblematical of the unity of a Personal God. And the Primary unity of all things in Nature. And significant of unitarianity or _Advaita matam_. ॐकार बृत्त केन्द्रस्थ​अकार सहितं । सोपाधिक एकमेवाद्वितीयमतरूपं ।

2. The two Semicircles of O. Symbolical of Duad or Duality . In the dualism of Persons in the God-head as _Dvaitam_. And the Duads of Co-ordinate Principles in Nature. And signifying the Ditheism of all Dualistic creeds. ॐ वृत्तार्द्ध​द्वयं । सोपाधिकेश्वरस्यभेदद्वयं । जीवव्र​ह्म पुम्प्रकृत्यादि दैतमतरूपं ।

3. The Trisected circle of _Om_. A symbol of the Triad or Trinity. Indicative of a Triality of Persons in the God-head as _Traitam_. And the co-ordinate Triples of the Principles in Nature. And signifying the Tritheism of Trinitarianity. त्रिभक्त वृत्तं । अउम​युक्तं । त्रिगुणात्मक व्र​ह्मादित्रिमूर्त्ति । व्याहृति त्रयादि । त्रैतमतरूपं ।