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JOURNAL^ R.A.S. (CEYLON). [Vol. XXI. 



Bishop supposed, the mind, which is itself a fiction, but the 

 Spirit which the Vedanta declares to be the One and Only 

 Reality. This One Reality is called by many names, Brahm 

 (the supreme), Jnanam (wisdom), Atman (the Self), Sivam 

 (auspicious), &c. It is also called Sat-chit-dnanda as being 

 sat, — pure and eternal being or truth (to or of Plato), — pure 

 knowledge (chit), pure bliss (dnanda): pure in the sense of 

 there being no distinction between subject and object. Being 

 spirit as well as infinite, it is frequently called chit-dJcdsa or 

 jndndkdsa, Spirit-space. 



It was of this chit or pure knowledge Plato spoke in the 



Phsedrus (247 D) : — KaOopa ve e-kkjtyih^v ov-% 7] yivemg xpofTEirrtv^ 



OV^ if EOT! -ROV ETEpa EV ETEpO) OV(TCl 6)P 7]flETQ VVV OVTOJV KaXoVfXEV^ OK\h 

 TijV EV TO) 6 EGTIV OV OVTMQ E"X UTTy] jJYjV OVfTClV. " Knowledge absolute , 



not in the form of created things or of things relative which 

 men call existence, but knowledge absolute in existence 

 absolute." It was of this sat, the One Reality or Truth, Jesus 

 spoke to Pilate (John XVIII. 37). "To this end was 

 I born, and for this cause came I unto the world, that 

 I should bear witness unto the Truth. Every one that is 

 of the Truth, heareth my voice." To Pilate's next question 

 " What is Truth ? " no answer was vouchsafed, probably 

 because the question was a mocking one and because 

 the infinite spirit is not to be described in words. " It can 

 only be described," says the BrihaddranyaJca Upanishad 

 (IV. 515), " by no, no," i.e., by protesting against every 

 attribute. The usual Vedantist illustration is that of a Hindu 

 wife who, asked to point out her husband from among a 

 number of men, said "no, no," to every person pointed out, 

 until her husband was pointed out, and then she stood bashful 

 and silent. In a dialogue reported by Sankaracharya Svami 

 from an Upanishad, " Vashkali said, c Sir, tell me Brahim. 

 Then Bahva became quite still. When Vashkali had asked a 

 second and a third time, Bahva replied " We are telling it, 

 but thou dost not understand. That Brahm is quite still." 



In the absolute unconditioned infinity, the Spirit, there 

 arises an energy whereby the Spirit seemingly becomes 

 conditioned or limited and differentiates itself — as under a 

 breeze the calm face of the ocean breaks into waves — into the 



