1845.] Vedanta- Sara, or Essence of the Vedanta. 113 



of the spiritual guide and of the Vedanta. Desire of emancipa- 

 Faith. tion is the wish of liberation. He that is per- 



^TT f ect j n knowledge, having obtained this state of 



Desire of emancipation ° * 



JT ^xdfgf mind, is called a qualified person. 



" Tranquil in mind and self-restrained," says the Sruti, and it is also 

 observed, " To him who is tranquil in his mind, who has subdued 

 his senses, whose sins are removed, who acts according to the precepts 

 (of the Shastra) who abounds in virtues, who is a follower of the 

 teacher and strives for emancipation, to such a one must always this 

 (the Shastra) be given." 



II. Object, (of the Vedanta,} is the unity of the sentient soul and 



Object. of Bramha, the soul in its pure state, as to be 



f%WJ proved from arguments of the Vedanta. 



III. Connection, between that unity as object of knowledge, and 

 Connection. the Upanishads which explain it, is the relation 

 ^^•Ef; between the object of knowledge and that which 



makes it known. 



IV. Final end is the destruction of the ignorance which obtains 

 Final end. with regard to the knowledge of that unity (of 



1??ITW*T the individual and universal soul) and the gaining 



of beatitude in accordance with his (Bramhas) being. 



" Who knows the soul, overcomes misery," says the Sruti, and 

 further, 



" Who knows Bramha, becomes like Bramha." 



That qualified person, being burned by the fire of birth, death and 

 other worldly misery, as a person whose head is burning, takes 

 refuge in the sea, repairs with offerings in his hand to the teacher 

 who knows the Vedas, and puts his faith in Bramha, and becomes his 

 (the teacher's) follower. 



" Holding (he) offerings in his hands, (repairs) to him who knows 

 the Vedas, and puts his faith in Bramha," says the Sruti. 



II. Object. That teacher with deepest love instructs him by means 

 of the improper transferring and of the true abstraction.* 1 



" To him, when arrived, thus spoke the teacher," says the Sruti. 



* Adbyardpa (the same with Ardpa, Adhyasha, Bhrama^ is literaly " placing 

 upon," and signifies error with regard to the infinite being. 



