1845.] Ve'ddnta- Sara, or Essence of the Veddnta. 131 



be saved." Thus the principal fruit from the knowledge of the infinite 

 being is to gain that end. 



e. The proper speaking is the praising of any subject in a chapter, 

 in which it is to be explained ; for instance, it is a praise of the being 

 without duality in that chapter. " O thou (disciple) you asked for 

 such advice, by which that which is never heard, is heard; that 

 which is never thought, is thought ; and that which is never known, 

 is known. 



/. Demonstration is the proper mode of deduction for the attain- 

 ment of complete understanding of the subject, to be explained in a 

 chapter ; as for instance, in that chapter, " O thou handsome youth, 

 as all things, made of earth, are known by one clod of earth, the dif- 

 ference consists in words only ; the real thing is earth, so the demon- 

 stration in that chapter is the proper mode of deduction in the attain- 

 ment of the complete understanding of the being without duality, 

 that there is no difference but in words." 



2. — Attention is the constant attending to the being without duality, 

 by those demonstrations, which refer to it in the Vedanta. 



3. — Contemplation is the remaining of the same state of the under- 

 standing, formed by the form of the being without duality, with 

 regard to that being, which is not believed to exist in the transient 

 form of a body. 



4. — Meditation is twofold; the one in the form of difference, the 

 other without it. Meditation, which has the form of difference, is to 

 place upon the being without duality the act of the mind, formed by 

 the form of it (that being) without removing the difference between 

 him who knows, the object of knowledge, and knowledge itself. 

 As in the perception of an earthen elephant, earth only is actually 

 perceived ; so the being without duality is perceived even in the per- 

 ception of duality. Thus it is said by philosophers, who maintain 

 the being, which is like the eye, which is (the support of all) like the 

 ether, which is supreme, which is at once manifest, which is not pro- 

 duced, which is one (without difference in itself and from others) im- 

 perishable, in which all differences are annihilated, which is omnipre- 

 sent and without duality, even this being am I, who is for ever liber- 

 ated. I am perfect in knowledge, pure, unchangeable ; I am not fet- 

 tered, I do not require salvation. 



