130 Ve'ddnta-Sara, or Essence of the Veddnta. QNo. 158. 



The particulars of the act of the understanding, formed by the form 

 of the inanimate substances, are as follow. For instance, in the per- 

 ception of this thing, the act of the understanding, formed by the form 

 of this thing, in making the (this) unknown thing its object, manifests 

 even the inanimate matter, which is this thing, by the manifestation of 

 the knowledge, which that act of the understanding has acquired, after 

 the ignorance with regard to that thing has been removed, as the shine 

 of a lamp in making any thing, concealed by darkness, its object, 

 manifests by its own power (shine) the thing, after the darkness, in 

 which it was concealed, has been removed. 



IV. The four means The diligent application of the four acts, viz. 



hearing, attention, of contemplation and meditation, being required, 

 until the perception of the soul, which has no other likeness but with 

 itself, is obtained, they must be here described. 



1. — Hearing means the fixing of the opinion of the Vedantas with 

 regard to the being without duality, by the six modes of determination, 

 which are, the commencement and the end, the practice, the exclu- 

 sion of other arguments, the final end, the proper speaking, and the 

 demonstration. 



a. The commencement and the end is the fixing of any sub- 

 ject, to be explained in a chapter (of the Vedanta) in its com- 

 mencement and end ; for instance, in the sixth chapter of the Chan- 

 dogya Upanishad, the definition of the being without duality, which 

 is to be explained in that chapter, is in the commencement, one even 

 without duality, and in the end, that Bramha, the life of the whole 

 universe. 



b. Practice is repeatedly to mention a subject in a chapter, in 

 which it is to be explained ; as for instance, in the middle of that chap- 

 ter (Chandogya) the nine times mentioning of the being without dua- 

 lity by the great sentence, that art thou. 



c. The exclusion of other arguments is not to demonstrate a subject, 

 to be explained in a chapter, by other proofs, as in that chapter the 

 being without duality is not demonstrated by another proof. 



d. Final end is the fruit from the knowledge of Bramha, to be 

 explained in a chapter, or from the practice of that knowledge, as 

 it is mentioned in that chapter, "that the man who has a teacher, 

 knows that he belongs to him, until he is liberated ; then he will 



