Introductory material (continued 7)

On the other hand, the Southern Buddhists, headed by the Ceylonese, open their annals with the following event:—

They claim according to their native chronology that Vijaya, the son of Sinhabahu, the sovereign of Lala, a small kingdom or Raj on the Gandaki river in Magadha, was exiled by his father for acts of turbulence and immorality. Sent adrift on the ocean with his companions after having their heads shaved, Buddhist-Bhikshu fashion, as a sign of penitence, he was carried to the shores of Lanka. Once landed, he and his companions conquered and easily took possession of an island inhabited by uncivilized tribes, generically called the Yakshas. This—at whatever epoch and year it may have happened—is an historical fact, and the Ceylonese records, independent of Buddhist chronology, give it out as having taken place 382 years before Dushtagamani (i.e., in 543 before the Christian era). Now, the Buddhist Sacred Annals record certain words of our Lord pronounced by Him shortly before His death. In Mahavansa He is made to have addressed them to Sakra, in the midst of a great assembly of Devatas (Dhyan Chohans), and while already "in the exalted unchangeable Nirvana, seated on the throne on which Nirvana is achieved." In our texts Tathagata addresses them to his assembled Arhats and Bhikkhuts a few days before his final liberation:—"One Vijaya, the son of Sinhabahu, king of the land of Lala, together with 700 attendants, has just landed on Lanka. Lord of Dhyan Buddhas (Devas)! my doctrine will be established on Lanka. Protect him and Lanka!" This is the sentence pronounced which, as proved later, was a prophecy. The now familiar phenomenon of clairvoyant prevision, amply furnishing a natural explanation of the prophetic utterance without any unscientific theory of miracle, the laugh of certain Orientalists seems uncalled for. Such parallels of poetico-religious embellishments as found in Mahavansa exist in the written records of every religion—as much in Christianity as anywhere else. An unbiased mind would first endeavour to reach the correct and very superficially hidden meaning before throwing ridicule and contemptuous discredit upon them. Moreover, the Tibetans possess a more sober record of this prophecy in the Notes, already alluded to, reverentially taken down by King Ajatasatru's nephew. They are, as said above, in the possession of the Lamas of the convent built by Arhat Kasyapa—the Moryas and their descendants being of a more direct descent than the Rajput Gautamas, the Chiefs of Nagara—the village identified with Kapilavastu—are the best entitled of all to their possession. And we know they are historical to a word. For the Esoteric Buddhist they yet vibrate in space; and these prophetic words, together with the true picture of the Sugata who pronounced them, are present in the aura of every atom of His relics. This, we hasten to say, is no proof but for the psychologist. But there is other and historical evidence: the cumulative testimony of our religious chronicles. The philologist has not seen these; but this is no proof of their non-existence.

The mistake of the Southern Buddhists lies in dating the Nirvana of Sanggyas Pan-chhen from the actual day of his death, whereas, as above stated, He had reached it over twenty years previous to his disincarnation. Chronologically, the Southerners are right, both in dating His death in 543 "B.C.," and one of the great Councils at 100 years after the latter event. But the Tibetan Chohans, who possess all the documents relating to the last twenty-four years of His external and internal life—of which no philologist knows anything—can show that there is no real discrepancy between the Tibetan and the Ceylonese chronologies as stated by the Western Orientalists.* For the profane, the Exalted One was born in the sixty-eighth year of the Burmese Eeatzana era, established by Eeatzana (Anjana), King of Dewaha; for the initiated—in the forty-eighth year of that era, on a Friday of the waxing moon, of May. And it was in 563 before the Christian chronology that Tathagata reached his full Nirvana, dying, as correctly stated by Mahavana—in 543, on the very day when Vijaya landed with his companions in Ceylon—as prophesied by Loka-ratha, our Buddha.

————- * Bishop Bigandet, after examining all the Burmese authorities accessible to him, frankly confesses that "the history of Buddha offers an almost complete blank as to what regards his doings and preachings during a period of nearly twenty-three years." (Vol. I. p. 260.) ————-

Professor Max Muller seems to greatly scoff at this prophecy. In his chapter ("Hist. S. L.") upon Buddhism (the "false" religion), the eminent scholar speaks as though he resented such an unprecedented claim. "We are asked to believe"—he writes—"that the Ceylonese historians placed the founder of the Vijyan dynasty of Ceylon in the year 543 in accordance with their sacred chronology!" (i.e., Buddha's prophecy), "while we (the philologists) are not told, however, through what channel the Ceylonese could have received their information as to the exact date of Buddha's death." Two points may be noticed in these sarcastic phrases: (a) the implication of a false prophecy by our Lord; and (b) a dishonest tampering with chronological records, reminding one of those of Eusebius, the famous Bishop of Caesarea, who stands accused in history of "perverting every Egyptian chronological table for the sake of synchronisms." With reference to charge one, he may be asked why our Sakyasinha's prophecies should not be as much entitled to his respect as those of his Saviour would be to ours—were we to ever write the true history of the "Galilean" Arhat. With regard to charge two, the distinguished philologist is reminded of the glass house he and all Christian chronologists are themselves living in. Their inability to vindicate the adoption of December 25 as the actual day of the Nativity, and hence to determine the age and the year of their Avatar's death— even before their own people—is far greater than is ours to demonstrate the year of Buddha to other nations. Their utter failure to establish on any other but traditional evidence the, to them, historically unproved, if probable, fact of his existence at all—ought to engender a fairer spirit. When Christian historians can, upon undeniable historical authority, justify biblical and ecclesiastical chronology, then, perchance, they may be better equipped than at present for the congenial work of rending heathen chronologies into shreds.

The "channel" the Ceylonese received their information through, was two Bikshus who had left Magadha to follow their disgraced brethren into exile. The capacity of Siddhartha Buddha's Arhats for transmitting intelligence by psychic currents may, perhaps, be conceded without any great stretch of imagination to have been equal to, if not greater than, that of the prophet Elijah, who is credited with the power of having known from any distance all that happened in the king's bed chamber. No Orientalist has the right to reject the testimony of other people's Scriptures, while professing belief in the far more contradictory and entangled evidence of his own upon the self-same theory of proof. If Professor Muller is a sceptic at heart, then let him fearlessly declare himself; only a sceptic who impartially acts the iconoclast has the right to assume such a tone of contempt towards any non-Christian religion. And for the instruction of the impartial inquirer only, shall it be thought worth while to collate the evidence afforded by historical—not psychological—data. Meanwhile, by analyzing some objections and exposing the dangerous logic of our critic, we may give the theosophists a few more facts connected with the subject under discussion.

Now that we have seen Professor Max Muller's opinions in general about this, so to say, the Prologue to the Buddhist Drama with Vijaya as the hero—what has he to say as to the details of its plot? What weapon does he use to weaken this foundation-stone of a chronology upon which are built and on which depend all other Buddhist dates? What is the fulcrum for the critical lever he uses against the Asiatic records? Three of his main points may be stated seriatim with answers appended. He begins by premising that—

1st.—"If the starting-point of the Northern Buddhist chronology turns out to be merely hypothetical, based as it is on a prophecy of Buddha, it will be difficult to avoid the same conclusion with regard to the date assigned to Buddha's death by the Buddhists of Ceylon and of Burmah" (p. 266). "The Mahavansa begins with relating three miraculous visits which Buddha paid to Ceylon." Vijaya, the name of the founder of the first dynasty (in Ceylon), means conquest, "and, therefore, such a person most likely never existed" (p. 268). This he believes invalidates the whole Buddhist chronology.

To which the following pendant may be offered:—

William I., King of England, is commonly called the Conqueror; he was, moreover, the illegitimate son of Robert, Duke of Normandy, surnamed le Diable. An opera, we hear, was invented on this subject, and full of miraculous events, called "Robert the Devil," showing its traditional character. Therefore shall we be also justified in saying that Edward the Confessor, Saxons and all, up to the time of the union of the houses of York and Lancaster under Henry VII.—the new historical period in English history—are all "fabulous tradition" and "such a person as William the Conqueror most likely never existed?"

2nd.—In the Chinese chronology—continues the dissecting critic —"the list of the thirty-three Buddhist patriarchs …. is of a doubtful character. For Western history the exact Ceylonese chronology begins with 161 B.C." Extending beyond that date there exists but "a traditional native chronology. Therefore …. what goes before …. is but fabulous tradition."

The chronology of the Apostles and their existence has never been proved historically. The history of the Papacy is confessedly "obscure." Ennodius of Pavia (fifth century) was the first one to address the Roman Bishop (Symmochus), who comes fifty-first in the Apostolic succession, as "Pope." Thus, if we were to write the history of Christianity, and indulge in remarks upon its chronology, we might say that since there were no antecedent Popes, and since the Apostolic line began with Symmochus (498 A.D.), all Christian records beginning with the Nativity and up to the sixth century are therefore "fabulous traditions," and all Christian chronology is "purely hypothetical."

3rd.—Two discrepant dates in Buddhist chronology are scornfully pointed out by the Oxford Professor. If the landing of Vijaya, in Lanka—he says—on the same day that Buddha reached Nirvana (died) is in fulfilment of Buddha's prophecy, then "if Buddha was a true prophet, the Ceylonese argue quite rightly that he must have died in the year of the conquest, or 543 B.C." (p. 270). On the other hand, the Chinese have a Buddhist chronology of their own; and it does not agree with the Ceylonese. "The lifetime of Buddha from 1029 to 950 rests on his own prophecy that a millennium would elapse from his death to the conversion of China. If, therefore, Buddha was a true prophet, he must have lived about 1000 B.C." (p. 266). But the date does not agree with the Ceylonese chronology—ergo, Buddha was a false prophet. As to that other "the first and most important link" in the Ceylonese as well as in the Chinese chronology, "it is extremely weak." …. In the Ceylonese "a miraculous genealogy had to be provided for Vijaya," and, "a prophecy was therefore invented" (p. 269).

On these same lines of argument it may be argued that:

Since no genealogy of Jesus, "exact or inexact," is found in any of the world's records save those entitled the Gospels of SS. Mathew (I—1-17), and Luke (iii. 23—38); and, since these radically disagree—although this personage is the most conspicuous in Western history, and the nicest accuracy might have been expected in his case; therefore, agreeably with Professor Max Muller's sarcastic logic, if Jesus "was a true prophet," he must have descended from David through Joseph (Matthew's Gospel); and "if he was a true prophet," again, then the Christians "argue quite rightly that he must have" descended from David through Mary (Luke's Gospel). Furthermore, since the two genealogies are obviously discrepant and prophecies were, in this instance, truly "invented" by the post-apostolic theologians [or, if preferred, old prophecies of Isaiah and other Old Testament prophets, irrelevant to Jesus, were adapted to suit his case—as recent English commentators (in Holy Orders), the Bible revisers, now concede]; and since, moreover— always following the Professor's argument, in the cases of Buddhist and Brahmanical chronologies—Biblical chronology and genealogy are found to be "traditional and full of absurdities …. every attempt to bring them into harmony having proved a failure." (p. 266): have we or have we not a certain right to retort, that if Gautama Buddha is shown on these lines a false prophet, then Jesus must be likewise "a false prophet?" And if Jesus was a true prophet despite existing confusion of authorities, why on the same lines may not Buddha have been one? Discredit the Buddhist prophecies and the Christian ones must go along with them.

The utterances of the ancient pythoness now but provoke the scientific smile: but no tripod ever mounted by the prophetess of old was so shaky as the chronological trinity of points upon which this Orientalist stands to deliver his oracles. Moreover, his arguments are double-edged, as shown. If the citadel of Buddhism can be undermined by Professor Max Muller's critical engineering, then pari passu that of Christianity must crumble in the same ruins. Or have the Christians alone the monopoly of absurd religious "inventions" and the right of being jealous of any infringement of their patent rights?

To conclude, we say, that the year of Buddha's death is correctly stated by Mr. Sinnett, "Esoteric Buddhism" having to give its chronological dates according to esoteric reckoning. And this reckoning would alone, if explained, make away with every objection urged, from Professor Max Muller's "Sanskrit Literature" down to the latest "evidence"—the proofs in the "Reports of the Archeological Survey of India." The Ceylonese era, as given in Mahavansa, is correct in everything, withholding but the above given fact of Nirvana, the great mystery of Samma-Sambuddha and Abhidina remaining to this day unknown to the outsider; and though certainly known to Bikshu Mahanama—King Dhatusena's uncle—it could not be explained in a work like the Mahavansa. Moreover, the Singhalese chronology agrees in every particular with the Burmese chronology. Independent of the religious era dating from Buddha's death, called "Nirvanic Era," there existed, as now shown by Bishop Bigandet ("Life of Guadama"), two historical eras. One lasted 1362 years, its last year corresponding with 1156 of the Christian era: the other, broken in two small eras, the last, succeeding immediately the other, exists to the present day. The beginning of the first, which lasted 562 years, coincides with the year 79 A.D. and the Indian Saka era. Consequently, the learned Bishop, who surely can never be suspected of partiality to Buddhism, accepts the year 543 of Buddha's Nirvana. So do Mr. Tumour, Professor Lassen, and others.

The alleged discrepancies between the fourteen various dates of Nirvana collected by Csoma Corosi, do not relate to the Nyr-Nyang in the least. They are calculations concerning the Nirvana of the precursors, the Boddhisatwas and previous incarnations of Sanggyas that the Hungarian found in various works and wrongly applied to the last Buddha. Europeans must not forget that this enthusiast acted under protest of the Lamas during the time of his stay with them: and that, moreover, he had learned more about the doctrines of the heretical Dugpas than of the orthodox Gelugpas. The statement of this "great authority (!) on Tibetan Buddhism," as he is called, to the effect that Gautama had three wives whom he names—and then contradicts himself by showing ("Tibetan Grammar," p. 162, see note) that the first two wives "are one and the same," shows how little he can be regarded as an "authority." He had not even learned that "Gopa, Yasodhara and Utpala Varna" are the three names for three mystical powers. So with the "discrepancies" of the dates. Out of the sixty-four mentioned by him but two relate to Sakya Muni—namely, the years 576 and 546—and these two err in their transcription; for when corrected they must stand 564 and 543. As for the rest they concern the seven ku-sum, or triple form of the Nirvanic state and their respective duration, and relate to doctrines of which Orientalists know absolutely nothing.

Consequently from the Northern Buddhists, who, as confessed by Professor Weber, "alone possess these (Buddhist) Scriptures complete," and have "preserved more authentic information regarding the circumstances of their redaction"—the Orientalists have up to this time learned next to nothing. The Tibetans say that Tathagata became a full Buddha—i.e., reached absolute Nirvana—in 2544 of the Kali era (according to Souramana), and thus lived indeed but eighty years, as no Nirvanee of the seventh degree can be reckoned among the living (i.e., existing) men. It is no better than loose conjecture to argue that it would have entered as little into the thoughts of the Brahmans to note the day of Buddha's birth "as the Romans or even the Jews (would have) thought of preserving the date of the birth of Jesus before he had become the founder of a religion." (Max Muller's "Hist. S. L.") For, while the Jews had been from the first rejecting the claim of Messiah-ship set up by the Chelas of the Jewish prophet and were not expecting their Messiah at that time, the Brahmans (the initiates, at any rate) knew of the coming of him whom they regarded as an incarnation of Divine wisdom, and therefore were well aware of the astrological date of his birth. If, in after times, in their impotent rage they destroyed every accessible vestige of the birth, life and death of Him, who in his boundless mercy to all creatures had revealed their carefully concealed mysteries and doctrines in order to check the ecclesiastical torrent of ever-growing superstitions, yet there had been a time when he was met by them as an Avatar. And, though they destroyed, others preserved.

The thousand and one speculations and the torturing of exoteric texts by Archeologist or Paleographer will ill repay the time lost in their study.

The Indian annals specify King Ajatasatru as a contemporary of Buddha, and another Ajatasatru helped to prepare the council 100 years after his death. These princes were sovereigns of Magadha and have naught to do with Ajatasatru of the Brihad-Aranyaka and the Kaushitaki-Upanishad, who was a sovereign of the Kasis; though Bhadrasena, "the son of Ajatasatru" cursed by Aruni, may have more to do with his namesake the "heir of Chandragupta" than is generally known, Professor Max Miller objects to two Asokas. He rejects Kalasoka and accepts but Dharmasoka—in accordance with "Greek" and in utter conflict with Buddhist chronology. He knows not—or perhaps prefers to ignore—that besides the two Asokas there were several personages named Chandragupta and Chandramasa. Plutarch is set aside as conflicting with the more welcome theory, and the evidence of Justin alone is accepted. There was Kalasoka, called by some Chandramasa and by others Chandragupta, whose son Nanda was succeeded by his cousin the Chandragupta of Seleucus, and under whom the Council of Vaisali took place "supported by King Nanda" as correctly stated by Taranatha. (None of them were Sudras, and this is a pure invention of the Brahmans.) Then there was the last of the Chandraguptas who assumed the name of Vikrama; he commenced the new era called the Vikramaditya or Samvat and began the new dynasty at Pataliputra, 318 (B.C.)—according to some European "authorities;" after him his son Bindusara or Bhadrasena—also Chandragupta, who was followed by Dharmasoka Chandragupta. And there were two Piyadasis—the "Sandracottus" Chandragupta and Asoka. And if controverted, the Orientalists will have to account for this strange inconsistency. If Asoka was the only "Piyadasi" and the builder of the monuments, and maker of the rock-inscriptions of this name; and if his inauguration occurred as conjectured by Professor Max Muller about 259 B.C., in other words, if he reigned sixty or seventy years later than any of the Greek kings named on the Piyadasian monuments, what had he to do with their vassalage or non-vassalage, or how was he concerned with them at all? Their dealings had been with his grandfather some seventy years earlier—if he became a Buddhist only after ten years occupancy of the throne. And finally, three well-known Bhadrasenas can be proved, whose names spelt loosely and phonetically, according to each writer's dialect and nationality, now yield a variety of names, from Bindusara, Bimbisara, and Vindusara, down to Bhadrasena and Bhadrasara, as he is called in the Vayu Purana. These are all synonymous. However easy, at first sight, it may seem to be to brush out of history a real personage, it becomes more difficult to prove the non-existence of Kalasoka by calling him "false," while the second Asoka is termed "the real," in the face of the evidence of the Puranas, written by the bitterest enemies of the Buddhists, the Brahmans of the period. The Vayu and Matsya Puranas mention both in their lists of their reigning sovereigns of the Nanda and the Morya dynasties. And, though they connect Chandragupta with a Sudra Nanda, they do not deny existence to Kalasoka, for the sake of invalidating Buddhist chronology. However falsified the now extant texts of both the Vaya and Matsya Puranas, even accepted as they at present stand "in their true meaning," which Professor Max Muller (notwithstanding his confidence) fails to seize, they are not "at variance with Buddhist chronology before Chandragupta." Not, at any rate, when the real Chandragupta instead of the false Sandrocottus of the Greeks is recognized and introduced. Quite independently of the Buddhist version, there exists the historical fact recorded in the Brahmanical as well as in the Burmese and Tibetan versions, that in the year 63 of Buddha, Susinago of Benares was chosen king by the people of Pataliputra, who made away with Ajatasatru's dynasty. Susinago removed the capital of Magadha from Rajagriha to Vaisali, while his successor Kalasoka removed it in his turn to Pataliputra. It was during the reign of the latter that the prophecy of Buddha concerning Patalibat or Pataliputra—a small village during His time—was realized. (See Mahaparinibbana Sutta).

It will be easy enough, when the time comes, to answer all denying Orientalists and face them with proof and document in hand. They speak of the extravagant, wild exaggerations of the Buddhists and Brahmans. The latter answer: "The wildest theorists of all are they who, to evade a self-evident fact, assume moral, anti-national impossibilities, entirely opposed to the most conspicuous traits of the Brahmanical Indian character—namely, borrowing from, or imitating in anything, other nations. From their comments on Rig Veda, down to the annals of Ceylon, from Panini to Matouan-lin, every page of their learned scholia appears, to one acquainted with the subject, like a monstrous jumble of unwarranted and insane speculations. Therefore, notwithstanding Greek chronology and Chandragupta—whose date is represented as 'the sheet-anchor of Indian chronology' that 'nothing will ever shake'—it is to be feared that as regards India, the chronological ship of the Sanskritists has already broken from her moorings and gone adrift with all her precious freight of conjectures and hypotheses. She is drifting into danger. We are at the end of a cycle—geological and other—and at the beginning of another. Cataclysm is to follow cataclysm. The pent-up forces are bursting out in many quarters; and not only will men be swallowed up or slain by thousands, 'new' land appear and 'old' subside, volcanic eruptions and tidal waves appal; but secrets of an unsuspected past will be uncovered to the dismay of Western theorists and the humiliation of an imperious science. This drifting ship, if watched, may be seen to ground upon the upheaved vestiges of ancient civilizations, and fall to pieces. We are not emulous of the prophet's honours: but still, let this stand as a prophecy."

Inscriptions Discovered by General A. Cunningham

We have carefully examined the new inscription discovered by General A. Cunningham on the strength of which the date assigned to Buddha's death by Buddhist writers has been declared to be incorrect; and we are of opinion that the said inscription confirms the truth of the Buddhist traditions instead of proving them to be erroneous. The above-mentioned archeologist writes as follows regarding the inscription under consideration in the first volume of his reports:—"The most interesting inscription (at Gaya) is a long and perfect one dated in the era of the Nirvana or death of Buddha. I read the date as follows:—Bhagavati Parinirvritte Samvat 1819 Karttike badi I Budhi—that is, 'in the year 1819 of the Emancipation of Bhagavata on Wednesday, the first day of the waning moon of Kartik.' If the era here used is the same as that of the Buddhists of Ceylon and Burmah, which began in 543 B.C., the date of this inscription will be 1819—543 = A.D. 1276. The style of the letters is in keeping with this date, but is quite incompatible with that derivable from the Chinese date of the era. The Chinese place the death of Buddha upwards of 1000 years before Christ, so that according to them the date of this inscription would be about A.D. 800, a period much too early for the style of character used in the inscription. But as the day of the week is here fortunately added, the date can be verified by calculation. According to my calculation, the date of the inscription corresponds with Wednesday, the 17th of September, AD. 1342. This would place the Nirvana of Buddha in 477 B.C., which is the very year that was first proposed by myself as the most probable date of that event. This corrected date has since been adopted by Professor Max Muller."

The reasons assigned by some Orientalists for considering this so-called "corrected date" as the real date of Buddha's death have already been noticed and criticized in the preceding paper; and now we have only to consider whether the inscription in question disproves the old date.

Major-General Cunningham evidently seems to take it for granted, as far as his present calculation is concerned, that the number of days in a year is counted in the Magadha country and by Buddhist writers in general on the same basis on which the number of days in a current English year is counted; and this wrong assumption has vitiated his calculation and led him to a wrong conclusion. Three different methods of calculation were in use in India at the time when Buddha lived, and they are still in use in different parts of the country. These methods are known as Souramanam, Chandrarmanam and Barhaspatyamanam. According to the Hindu works on astronomy a Souramanam year consists of 365 days 15 ghadias and 31 vighadias; a Chandramanam year has 360 days, and a year on the basis of Barhaspatyamanam has 361 days and 11 ghadias nearly. Such being the case, General Cunningham ought to have taken the trouble of ascertaining before he made his calculation the particular manam (measure) employed by the writers of Magadha and Ceylon in giving the date of Buddha's death and the manam used in calculating the years of the Buddhist era mentioned in the inscription above quoted. Instead of placing himself in the position of the writer of the said inscription and making the required calculation from that standpoint, he made the calculation on the same basis of which an English gentleman of the nineteenth century would calculate time according to his own calendar.

If the calculation were correctly made, it would have shown him that the inscription in question is perfectly consistent with the statement that Buddha died in the year 543 B.C. according to Barhaspatyamanam (the only manam used in Magadha and by Pali writers in general). The correctness of this assertion will be clearly seen on examining the following calculation.

543 years according to Barhaspatyamanam are equivalent to 536 years and 8 months (nearly) according to Souramanam.

Similarly, 1819 years according to the former manam are equivalent to 1798 years (nearly) according to the latter manarn.

As the Christian era commenced on the 3102nd year of Kaliyuga (according to Souramanam), Buddha died in the year 2565 of Kaliyuga and the inscription was written in the year 4362 of Kaliyuga (according to Souramanam). And now the question is whether according to the Hindu almanack, the first day of the waning moon of Kartik coincided with a Wednesday.

According to Suryasiddhanta the number of days from the beginning of Kaliyuga up to midnight on the 15th day of increasing moon of Aswina is 1,593,072, the number of Adhikamasansas (extra months) during the interval being 1608 and the number of Kshayathithis 25,323.

If we divide this number by 7 the remainder would be 5. As Kaliyuga commenced with Friday, the period of time above defined closed with Tuesday, as according to Suryasiddhanta a weekday is counted from midnight to midnight.

It is to be noticed that in places where Barhaspatyamanam is in use Krishnapaksham (or the fortnight of waning moon) commences first and is followed by Suklapaksham (period of waxing moon).

Consequently, the next day after the 15th day of the waxing moon of Aswina will be the 1st day of the waning moon of Kartika to those who are guided by the Barhaspatyamanam calendar. And therefore the latter date, which is the date mentioned in the inscription, was Wednesday in the year 4362 of Kaliyuga.

The geocentric longitude of the sun at the time of his meridian passage on the said date being 174 deg. 20' 16" and the moon's longitude being 70 deg 51' 42" (according to Suryasiddhanta) it can be easily seen that at Gaya there was Padyamitithi (first day of waning moon) for nearly 7 ghadias and 50 vighadias from the time of sunrise.

It is clear from the foregoing calculation that "Kartik I Badi" coincided with Wednesday in the year 4362 of Kaliyuga or the year 1261 of the Christian era, and that from the standpoint of the person who wrote the inscription the said year was the 1819th year of the Buddhist era. And consequently this new inscription confirms the correctness of the date assigned to Buddha's death by Buddhist writers. It would have been better if Major-General Cunningham had carefully examined the basis of his calculation before proclaiming to the world at large that the Buddhist accounts were untrustworthy.

Discrimination of Spirit and Not Spirit

(Translated from the original Sanskrit of Sankara Acharya.)

by Mohini M. Chatterji

[An apology is scarcely needed for undertaking a translation of Sankara Acharya's celebrated Synopsis of Vedantism entitled "Atmanatma Vivekah." This little treatise, within a small compass, fully sets forth the scope and purpose of the Vedanta philosophy. It has been a matter of no little wonder, considering the authorship of this pamphlet and its own intrinsic merits, that a translation of it has not already been executed by some competent scholar. The present translation, though pretending to no scholarship, is dutifully literal, excepting, however, the omission of a few lines relating to the etymology of the words Sarira and Deha, and one or two other things which, though interesting in themselves, have no direct bearing on the main subject of treatment. —T.R.]

Nothing is Spirit which can be the object of consciousness. To one possessed of right discrimination, the Spirit is the subject of knowledge. This right discrimination of Spirit and Not-spirit is set forth in millions of treatises.

This discrimination of Spirit and Not-spirit is given below:

Q. Whence comes pain to the Spirit?

A. By reason of its taking a body. It is said in the Sruti: * "Not in this (state of existence) is there cessation of pleasure and pain of a living thing possessed of a body."

Q. By what is produced this taking of a body?

A. By Karma.**

Q. Why does it become so by Karma?

A. By desire and the rest (i.e., the passions).

Q. By what are desire and the rest produced?

A. By egotism.

Q. By what again is egotism produced?

A. By want of right discrimination.

Q. By what is this want of right discrimination produced?

A. By ignorance.

Q. Is ignorance produced by anything?

A. No, by nothing. Ignorance is without beginning and ineffable by reason of its being the intermingling of the real (sat) and the unreal (asat.)*** It is a something embodying the three qualities**** and is said to be opposed to Wisdom, inasmuch as it produces the concept "I am ignorant." The Sruti says, "(Ignorance) is the power of the Deity and is enshrouded by its own qualities." *****

————— * Chandogya Upanishad.

** This word it is impossible to translate. It means the doing of a thing for the attainment of an object of worldly desire.

*** This word, as used in Vedantic works, is generally misunderstood. It does not mean the negation of everything; it means "that which does not exhibit the truth," the "illusory."

**** Satva (goodness), Rajas (foulness), and Tamas (darkness) are the three qualities; pleasure, pain and indifference considered as objective principles.

***** Chandogya Upanishad. ————

The origin of pain can thus be traced to ignorance and it will not cease until ignorance is entirely dispelled, which will be only when the identity of the Self with Brahma (the Universal Spirit) is fully realized.* Anticipating the contention that the eternal acts (i.e., those enjoined by the Vedas) are proper, and would therefore lead to the destruction of ignorance, it is said that ignorance cannot be dispelled by Karma (religious exercises).

———— * This portion has been condensed from the original. ————

Q. Why is it so?

A. By reason of the absence of logical opposition between ignorance and act. Therefore it is clear that Ignorance can only be removed by Wisdom.

Q. How can this Wisdom be acquired?

A. By discussion—by discussing the nature of Spirit and Non-Spirit.

Q. Who are worthy of engaging in such discussion?

A. Those who have acquired the four qualifications.

Q. What are the four qualifications?

A. (1) True discrimination of permanent and impermanent things. (2) Indifference to the enjoyment of the fruits of one's actions both here and hereafter. (3) Possession of Sama and the other five qualities. (4) An intense desire of becoming liberated (from conditional existence).

(1.) Q. What is the right discrimination of permanent and impermanent things?

A. Certainty as to the Material Universe being false and illusive, and Brahman being the only reality.

(2.) Indifference to the enjoyment of the fruits of one's actions in this world is to have the same amount of disinclination for the enjoyment of worldly objects of desire (such as garland of flowers, sandal-wood paste, women and the like) beyond those absolutely necessary for the preservation of life, as one has for vomited food, &c. The same amount of disinclination to enjoyment in the society of Rambha, Urvasi, and other celestial nymphs in the higher spheres of life beginning with Svarga loka and ending with Brahma loka.*

———— * These include the whole range of Rupa loka (the world of forms) in Buddhistic esoteric philosophy. ————

(3) Q. What are the six qualities beginning with Sama?

A. Sama, dama, uparati, titiksha, samadhana and sraddha.

Sama is the repression of the inward sense called Manas—i.e., not allowing it to engage in any other thing but Sravana (listening to what the sages say about the Spirit), Manana (reflecting on it), Nididhyasana (meditating on the same). Dama is the repression of the external senses.

Q. What are the external senses?

A. The five organs of perception and the five bodily organs for the performance of external acts. Restraining these from all other things but sravana and the rest, is dama.

Uparati is the abstaining on principle from engaging in any of the acts and ceremonies enjoined by the shastras. Otherwise, it is the state of the mind which is always engaged in Sravana and the rest, without ever diverging from them.

Titiksha (literally the desire to leave) is the bearing with indifference all opposites (such as pleasure and pain, heat and cold, &c.) Otherwise, it is the showing of forbearance to a person one is capable of punishing.

Whenever a mind, engaged in Sravana and the rest, wanders to any worldly object of desire, and, finding it worthless, returns to the performance of the three exercises—such returning is called samadhana.

Sraddha is an intensely strong faith in the utterances of one's guru and of the Vedanta philosophy.

(4.) An intense desire for liberation is called mumukshatva.

Those who possess these four qualifications, are worthy of engaging in discussions as to the nature of Spirit and Not-Spirit, and, like Brahmacharins, they have no other duty (but such discussion). It is not, however, at all improper for householders to engage in such discussions; but, on the contrary, such a course is highly meritorious. For it is said—Whoever, with due reverence, engages in the discussion of subjects treated of in Vedanta philosophy and does proper service to his guru, reaps happy fruits. Discussion as to the nature of Spirit and Not-Spirit is therefore a duty.

Q. What is Spirit?

A. It is that principle which enters into the composition of man and is not included in the three bodies, and which is distinct from the five sheaths (Koshas), being sat (existence),* chit (consciousness),** and ananda (bliss),*** and witness of the three states.

———— * This stands for Purusha.

** This stands for Prakriti, cosmic matter, irrespective of the state we perceive it to be in.

*** Bliss is Maya or Sakti, it is the creative energy producing changes of state in Prakriti. Says the Sruti (Taittiriya Upanishad): "Verily from Bliss are all these bhutas (elements) born, and being born by it they live, and they return and enter into Bliss." ————

Q. What are the three bodies?

A. The gross (sthula), the subtile (sukshma), and the causal (karana).

Q. What is the gross body?

A. That which is the effect of the Mahabhutas (primordial subtile elements) differentiated into the five gross ones (Panchikrita),* is born of Karma and subject to the six changes beginning with birth.** It is said:—

What is produced by the (subtile) elements differentiated into the five gross ones, is acquired by Karma, and is the measure of pleasure and pain, is called the body (sarira) par excellence.

Q. What is the subtile body?

A. It is the effect of the elements not differentiated into five and having seventeen characteristic marks (lingas).

Q. What are the seventeen?

A. The five channels of knowledge (Jnanendriyas), the five organs of action, the five vital airs, beginning with prana, and manas and buddhi.

———- * The five subtile elements thus produce the gross ones—each of the five is divided into eight parts, four of those parts and one part of each of the others enter into combination, and the result is the gross element corresponding with the subtile element, whose parts predominate in the composition.

** These six changes are—birth, death, existence in time, growth, decay, and undergoing change of substance (parinam) as milk is changed into whey. ————

Q. What are the Jnandendriyas?

A. [Spiritual] Ear, skin, eye, tongue and nose.

Q. What is the ear?

A. That channel of knowledge which transcends the [physical] ear, is limited by the auricular orifice, on which the akas depends, and which is capable of taking cognisance of sound.

Q. The skin?

A. That which transcends the skin, on which the skin depends, and which extends from head to foot, and has the power of perceiving heat and cold.

Q. The eye?

A. That which transcends the ocular orb, on which the orb depends, which is situated to the front of the black iris and has the power of cognising forms.

Q. The tongue?

A. That which transcends the tongue, and can perceive taste.

Q. The nose?

A. That which transcends the nose, and has the power of smelling.

Q. What are the organs of action?

A. The organ of speech (vach), hands, feet, &c.

Q. What is vach?

A. That which transcends speech, in which speech resides, and which is located in eight different centres* and has the power of speech.

———— * The secret commentaries say seven; for it does not separate the lips into the "upper" and "nether" lips. And, it adds to the seven centres the seven passages in the head connected with, and affected by, vach— namely, the mouth, the two eyes, the two nostrils and the two ears. "The left ear, eye and nostril being the messengers of the right side of the head; the right ear, eye and nostril, those of the left side." Now this is purely scientific. The latest discoveries and conclusions of modern physiology have shown that the power or the faculty of human speech is located in the third frontal cavity of the left hemisphere of the brain. On the other hand, it is a well known fact that the nerve tissues inter-cross each other (decussate) in the brain in such a way that the motions of our left extremities are governed by the right hemisphere, while the motions of our right limbs are subject to the left hemisphere of the brain. ————-

Q. What are the eight centres?

A. Breast, throat, head, upper and nether lips, palate ligature (fraenum), binding the tongue to the lower jaw and tongue.

Q. What is the organ of the hands?

A. That which transcends the hands, on which the palms depend, and which has the power of giving and taking…. (The other organs are similarly described.)

Q. What is the antahkarana? *

A. Manas, buddhi, chitta and ahankara form it. The seat of the manas is the root of the throat, of buddhi the face, of chitta the umbilicus, and of ahankara the breast. The functions of these four components of antahkarana are respectively doubt, certainty, retention and egotism.

Q. How are the five vital airs,** beginning with prana, named?

———— * A flood of light will be thrown on the text by the note of a learned occultist, who says:—"Antahkarana is the path of communication between soul and body, entirely disconnected with the former, existing with, belonging to, and dying with the body." This path is well traced in the text.

** These vitals airs and sub-airs are forces which harmonize the interior man with his surroundings, by adjusting the relations of the body to external objects. They are the five allotropic modifications of life. ———-

A. Prana, apana, vyana, udana and samana. Their locations are said to be:—of prana the breast, of apana the fundamentum, of samana the umbilicus, of udana the throat, and vyana is spread all over the body. Functions of these are:—prana goes out, apana descends, udana ascends, samana reduces the food eaten into an undistinguishable state, and vyana circulates all over the body. Of these five vital airs there are five sub-airs—namely, naga, kurma, krikara, devadatta and dhananjaya. Functions of these are:—eructations produced by naga, kurma opens the eye, dhananjaya assimilates food, devadatta causes yawning, and krikara produces appetite—this is said by those versed in Yoga.

The presiding powers (or macrocosmic analogues) of the five channels of knowledge and the others are dik (akas) and the rest. Dik, vata (air), arka (sun), pracheta (water), Aswini, bahni (fire), Indra, Upendra, Mrityu (death), Chandra (moon), Brahma, Rudra, and Kshetrajnesvara,* which is the great Creator and cause of everything. These are the presiding powers of ear, and the others in the order in which they occur.

All these taken together form the linga sarira.** It is also said in the Shastras:—

The five vital airs, manas, buddhi, and the ten organs form the subtile body, which arises from the subtile elements, undifferentiated into the five gross ones, and which is the means of the perception of pleasure and pain.

Q. What is the Karana sarira?

————- * The principle of intellect (Buddhi) in the macrocosm. For further explanation of this term, see Sankara's commentaries on the Brahma Sutras.

** Linga means that which conveys meaning, characteristic mark. ————

A. It is ignorance [of different monads] (avidya), which is the cause of the other two bodies, and which is without beginning [in the present manvantara],* ineffable, reflection [of Brahma] and productive of the concept of non-identity between self and Brahma. It is also said:—

"Without a beginning, ineffable avidya is called the upadhi (vehicle)— karana (cause). Know the Spirit to be truly different from the three upadhis—i.e., bodies."

Q. What is Not-Spirit?

A. It is the three bodies [described above], which are impermanent, inanimate (jada), essentially painful and subject to congregation and segregation.

———— * It must not be supposed that avidya is here confounded with prakriti. What is meant by avidya being without beginning, is that it forms no link in the Karmic chain leading to succession of births and deaths, it is evolved by a law embodied in prakriti itself. Avidya is ignorance or matter as related to distinct monads, whereas the ignorance mentioned before is cosmic ignorance, or maya-Avidya begins and ends with this manvantara. Maya is eternal. The Vedanta philosophy of the school of Sankara regards the universe as consisting of one substance, Brahman (the one ego, the highest abstraction of subjectivity from our standpoint), having an infinity of attributes, or modes of manifestation from which it is only logically separable. These attributes or modes in their collectivity form Prakriti (the abstract objectivity). It is evident that Brahman per se does not admit of any description other than "I am that I am." Whereas Prakriti is composed of an infinite number of differentiations of itself. In the universe, therefore, the only principle which is indifferentiable is this "I am that I am" and the manifold modes of manifestation can only exist in reference to it. The eternal ignorance consists in this, that as there is but one substantive, but numberless adjectives, each adjective is capable of designating the All. Viewed in time the most permanent object or mood of the great knower at any moment represents the knower, and in a sense binds it with limitations. In fact, time itself is one of these infinite moods, and so is space. The only progress in Nature is the realization of moods unrealized before. ————

Q. What is impermanent?

A. That which does not exist in one and the same state in the three divisions of time [namely, present, past and future.]

Q. What is inanimate (jada)?

A. That which cannot distinguish between the objects of its own cognition and the objects of the cognition of others….

Q. What are the three states (mentioned above as those of which the Spirit is witness)?

A. Wakefulness (jagrata), dreaming (svapna), and the state of dreamless slumber (sushupti).

Q. What is the state of wakefulness?

A. That in which objects are known through the avenue of [physical] senses.

Q. Of dreaming?

A. That in which objects are perceived by reason of desires resulting from impressions produced during wakefulness.

Q. What is the state of dreamless slumber?

A. That in which there is an utter absence of the perception of objects.

The indwelling of the notion of "I" in the gross body during wakefulness is visva (world of objects),* in subtile body during dreaming is taijas (magnetic fire), and in the causal body during dreamless slumber is prajna (One Life).

Q. What are the five sheaths?

A. Annamaya, Pranamaya, Manomaya, Vjjnanamaya, and Anandamaya.

Annamaya is related to anna** (food), Pranamaya of prana (life), Manomaya of manas, Vijnanamaya of vijnana (finite perception), Anandamaya of ananda (illusive bliss).

———- * That is to say, by mistaking the gross body for self, the consciousness of external objects is produced.

** This word also means the earth in Sanskrit. ———-

Q. What is the Annamaya sheath?

A. The gross body.

Q. Why?

A. The food eaten by father and mother is transformed into semen and blood, the combination of which is transformed into the shape of a body. It wraps up like a sheath and hence so called. It is the transformation of food and wraps up the spirit like a sheath—it shows the spirit which is infinite as finite, which is without the six changes, beginning with birth as subject to those changes, which is without the three kinds of pain* as liable to them. It conceals the spirit as the sheath conceals the sword, the husk the grain, or the womb the fetus.

Q. What is the next sheath?

A. The combination of the five organs of action, and the five vital airs form the Pranamaya sheath.

By the manifestation of prana, the spirit which is speechless appears as the speaker, which is never the giver as the giver, which never moves as in motion, which is devoid of hunger and thirst as hungry and thirsty.

Q. What is the third sheath?

A. It is the five (subtile) organs of sense (jnanendriya) and manas.

———— * The three kinds of pain are:—

Adhibhautika, i.e., from external objects, e.g., from thieves, wild animals, &c.

Adhidaivika, i.e., from elements, e.g., thunder, &c.

Adhyatmika, i.e., from within one's self, e.g., head-ache, &c. See Sankhya Karika, Gaudapada's commentary on the opening Sloka. ———-

By the manifestation of this sheath (vikara) the spirit which is devoid of doubt appears as doubting, devoid of grief and delusion as grieved and deluded, devoid of sight as seeing.

Q. What is the Vijnanamaya sheath?

A. [The essence of] the five organs of sense form this sheath in combination with buddhi.

Q. Why is this sheath called the jiva (personal ego), which by reason of its thinking itself the actor, enjoyer, &c., goes to the other loka and comes back to this?*

A. It wraps up and shows the spirit which never acts as the actor, which never cognises as conscious, which has no concept of certainty as being certain, which is never evil or inanimate as being both.

Q. What is the Anandamaya sheath?

A. It is the antahkarana, wherein ignorance predominates, and which produces gratification, enjoyment, &c. It wraps up and shows the spirit, which is void of desire, enjoyment and fruition, as having them, which has no conditioned happiness as being possessed thereof.

Q. Why is the spirit said to be different from the three bodies?

A. That which is truth cannot be untruth, knowledge ignorance, bliss misery, or vice versa.

Q. Why is it called the witness of the three states?

A. Being the master of the three states, it is the knowledge of the three states, as existing in the present, past and future.**

———- * That is to say, flits from birth to birth.

** It is the stable basis upon which the three states arise and disappear. ———-

Q. How is the spirit different from the five sheaths?

A. This is being illustrated by an example:—"This is my cow," "this is my calf," "this is my son or daughter," "this is my wife," "this is my anandamaya sheath," and so on*—the spirit can never be connected with these concepts; it is different from and witness of them all. For it is said in the Upanishad—[The spirit is] "naught of sound, of touch, of form, or colour, of taste, or of smell; it is everlasting, having no beginning or end, superior [in order of subjectivity] to Prakriti (differentiated matter); whoever correctly understands it as such attains mukti (liberation)." The spirit has also been called (above) sat, chit, and ananda.

Q. What is meant by its being sat (presence)?

A. Existing unchanged in the three divisions of time and uninfluenced by anything else.

Q. What by being chit (consciousness)?

A. Manifesting itself without depending upon anything else, and containing the germ of everything in itself.

Q. What by being ananda (bliss)?

A. The ne plus ultra of bliss.

Whoever knows without doubt and apprehension of its being otherwise, the self as being one with Brahma or spirit, which is eternal, non-dual and unconditioned, attains moksha (liberation from conditioned existence.)

———— * The "heresy of individuality," or attavada of the Buddhists. ————

Was Writing Known Before Panini?

I am entrusted with the task of putting together some facts which would support the view that the art of writing was known in India before the time of our grammarian—the Siva-taught Panini. Professor Max Muller has maintained the contrary opinion ever since 1856, and has the approbation of other illustrious Western scholars. Stated briefly, their position is that the entire absence of any mention of "writing, reading, paper, or pen" in the Vedas, or during the whole of the Brahmana period, and the almost, if not quite, as complete silence as to them throughout the Sutra period, "lead us to suppose that even then [the Sutra period], though the art of writing began to be known, the whole literature of India was preserved by oral tradition only." ("Hist. Sans. Lit.," p. 501.) To support this theory, he expands the mnemonic faculty of our respected ancestors to such a phenomenal degree that, like the bull's hide of Queen Dido, it is made to embrace the whole ground needed for the proposed city of refuge, to which discomfited savants may flee when hard pressed. Considering that Professor Weber—a gentleman who, we observe, likes to distil the essence of Aryan aeons down into an attar of no greater volume than the capacity of the Biblical period—admits that Europe now possesses 10,000 of our Sanscrit texts; and considering that we have, or have had, many other tens of thousands which the parsimony of Karma has hitherto withheld from the museums and libraries of Europe, what a memory must have been theirs!

Under correction, I venture to assume that Panini, who was ranked among the Rishis, was the greatest known grammarian in India, than whom there is no higher in history, whether ancient or modern; further, that contemporary scholars agree that the Sanskrit is the most perfect of languages. Therefore, when Prof. Muller affirms that "there is not a single word in Panini's terminology which presupposes the existence of writing" (op. cit. 507), we become a little shaken in our loyal deference to Western opinion. For it is very hard to conceive how one so pre-eminently great as Panini should have been incapable of inventing characters to preserve his grammatical system—supposing that none had previously existed—if his genius was equal to the invention of classical Sanskrit. The mention of the word Grantha, the equivalent for a written or bound book in the later literature of India—though applied by Panini (in B. I. 3, 75) to the Veda; (in B. iv. 3, 87) to any work; (in B. iv. 3, 116) to the work of any individual author; and (in B. iv. 3, 79) to any work that is studied, do not stagger Prof. Muller at all. Grantha he takes to mean simply a composition, and this may be handed down to posterity by oral communication. Hence, we must believe that Panini was illiterate; but yet composed the most elaborate and scientific system of grammar ever known; recorded its 3,996 rules only upon the molecular quicksands of his "cerebral cineritious matter," and handed them over to his disciples by atmospheric vibration, i.e., oral teaching! Of course, nothing could be clearer; it commends itself to the simplest intellect as a thing most probable! And in the presence of such a perfect hypothesis, it seems a pity that its author should (op. cit. 523) confess that "it is possible" that he "may have overlooked some words in the Brahmanas and Sutras, which would prove the existence of written books previous to Panini." That looks like the military strategy of our old warriors, who delivered their attack boldly, but nevertheless tried to keep their rear open for retreat if compelled. The precaution was necessary: written books did exist many centuries before the age in which this radiant sun of Aryan thought rose to shine upon his age. They existed, but the Orientalist may search in vain for the proof amid the exoteric words in our earlier literature. As the Egyptian hierophants had their private code of hieratic symbols, and even the founder of Christianity spoke to the vulgar in parables whose mystical meaning was known only to the chosen few, so the Brahmans had from the first (and still have) a mystical terminology couched behind ordinary expressions, arranged in certain sequences and mutual relations, which none but the initiate would observe. That few living Brahmans possess this key but proves that, as in other archaic religious and philosophical systems, the soul of Hinduism has fled (to its primal imparters—the initiates), and only the decrepit body remains with a spiritually degenerate posterity.*

———- * Not only are the Upanishads a secret doctrine, but in dozens of other works as, for instance, in the Aitareya Aranyaka, it is plainly expressed that they contain secret doctrines, that are not to be imparted to any one but a Dwija (twice-born, initiated) Brahman. ————

I fully perceive the difficulty of satisfying European philologists of a fact which, upon my own statement, they are debarred from verifying. We know that from the present mental condition of our Brahmans. But I hope to be able to group together a few admitted circumstances which will aid, at least, to show the Western theory untenable, if not to make a base upon which to rest our claim for the antiquity of Sanskrit writing. Three good reasons may be adduced in support of the claim—though they will be regarded as circumstantial evidence by our opponents.

I.—It can be shown that writing was known in Phoenicia from the date of the acquaintance of Western history with her first settlements; and this may be dated, according to European figures, 2760 B.C., the age of the Tyrian settlement.

II.—Our opponents confess to ignorance of the source whence the Phoenicians themselves got their alphabet.

III.—It can be proved that before the final division and classification of languages, there existed two languages in every nation: (a) the profane or popular language of the masses; (b) the sacerdotal or secret language of the initiates of the temples and mysteries—the latter being one and universal. Or, in other, words, every great people had, like the Egyptians, its Demotic and its Hieratic writing and language, which had resulted first in a pictorial writing or the hieroglyphics, and later on in a phonetic alphabet. Now it requires a stretch of prejudice, indeed, to assert upon no evidence whatever that the Brahman Aryans—mystics and metaphysicians above everything—were the only ones who had never had any knowledge of either the sacerdotal language or the characters in which it was recorded. To contradict this gratuitous assumption, we can furnish a whole array of proofs. It can be demonstrated that the Aryans no more borrowed their writing from the Hellenes, or from the Phoenicians, than they were indebted to the influence of the former for all their arts and sciences. (Even if we accept Mr. Cunningham's "Indo-Grecian Period," for it lasted only from 250-57 B.C., as he states it.) The direct progenitor of the Vedic Sanskrit was the sacerdotal language (which has a distinct name among the initiates). The Vach—its alter ego or the "mystic self," the sacerdotal speech of the initiated Brahman—became in time the mystery language of the inner temple, studied by the initiates of Egypt and Chaldea; of the Phoenicians and the Etruscans; of the Pelasgi and Palanquans; in short, of the whole globe. The appellation DEVANAGARI is the synonym of, and identical with, the Hermetic and Hieratic NETER-KHARI (divine speech) of the Egyptians.

As the discussion divides naturally into two parts as to treatment— though a general synthesis must be the final result—we will proceed to examine the first part—namely, the charge that the Sanskrit alphabet is derived from the Phoenicians. When a Western philologer asserts that writing did not exist before a certain period, we assume that he has some approximate certitude as to its real invention. But so far is this from the truth, that admittedly no one knows whence the Phoenicians learned the characters, now alleged (by Gesenius first) to be the source from which modern alphabets were directly derived. De Rouge's investigations make it extremely probable that "they were borrowed, or rather adapted from certain archaic hieroglyphics of Egypt:" a theory which the Prisse Papyrus, "the oldest in existence," strongly supports by its "striking similarities with the Phoenician characters." But the same authority traces it back one step farther. He says that the ascription (by the myth-makers) of the art of writing to Thoth, or to Kadmos, "only denotes their belief in its being brought from the East (Kedem), or being perhaps primeval." There is not even a certainty whether, primevally or archaically, "there were several original alphabetical systems, or whether one is to be assumed as having given rise to the various modes of writing in use." So, if conjecture has the field, it is no great disloyalty to declare one's rebellion against the eminent Western gentlemen who are learnedly guessing at the origin of things. Some affirm that the Phoenicians derived their so-called Kadmean or Phoenician writing-characters from the Pelasgians, held also to have been the inventors, or at least the improvers, of the so-called Kadmean characters. But, at the same time, this is not proven, they confess, and they only know that the latter were in possession of the art of writing "before the dawn of history." Let us see what is known of both Phoenicians and Pelasgians.

If we inquire who were the Phoenicians, we learn as follows:—From having been regarded as Hamites on Bible testimony, they suddenly became Semites—on geographical and philological evidence(?). Their origin begins, it is said, on the shores of the Erythrian Sea; and that sea extended from the eastern shores of Egypt to the western shores of India. The Phoenicians were the most maritime nation in the world. That they knew perfectly the art of writing no one would deny. The historical period of Sidon begins 1500 B.C. And it is well ascertained that in 1250 Sanchoniathon had already compiled from annals and State documents, which filled the archives of every Phoenician city, the full records of their religion. Sanchoniathon wrote in the Phoenician language, and was mis-translated later on into Greek by Philo of Byblus, and annihilated bodily—as to his works—except one small fragment preserved by Eusebius, the literary Siva, the Destroyer of nearly all heathen documents that fell in his way. To see the direct bearing of the alleged superior knowledge of the Phoenicians upon the alleged ignorance of the Aryan Brahmans, one has but to turn to "European Universal History," meagre though its details and possible knowledge, yet I suppose no one would contradict the historical facts given. Some fragments of Dius, the Phoenician who wrote the history of Tyre, are preserved in Josephus; and Tyre's activity begins 1100 B.C., in the earlier part of the third period of Phoenician history, so called. And in that period, as we are told, they had already reached the height of their power; their ships covered all seas, their commerce embraced the whole earth, and their colonies flourished far and near. Even on Biblical testimony they are known to have come to the Indies by the Red Sea, while trading on Solomon's account about a millennium before the Western era. These data no man of science can deny. Leaving entirely aside the thousand-and-one documentary proofs that could be given on the evidence of our most ancient texts on Occult Sciences, of inscribed tablets, &c., those historical events that are accepted by the Western world are alone here given. Turning to the Mahabharata, the date of which—on the sole authority of the fancy lore drawn from the inner consciousness of German scholars, who perceive in the great epic poem proofs of its modern fabrication in the words "Yavana" and others—has been changed from 3300 years to the first centuries after Christ (!!), we find: (1) ample evidence that the ancient Hindus had navigated (before the establishment of the caste system) the open seas to the regions of the Arctic Ocean and held communication with Europe; and (2) that the Pandus had acquired universal dominion and taught the sacrificial mysteries to other races (see Mahabharata, book xiv,). With such proofs of international communication, and more than proved relations between the Indian Aryans and the Phoenicians, Egyptians and other literate people, it is rather startling to be told that our forefathers of the Brahmanic period knew nothing of writing.

Admitting, for the argument only, that the Phoenician were the sole custodians of the glorious art of writing, and that as merchants they traded with India, what commodity, I ask, could they have offered to a people led by the Brahmans so precious and marketable as this art of arts, by whose help the priceless lore of the Rishis might be preserved against the accidents of imperfect oral transmission? And even if the Aryans learned from Phoenicians how to write—to every educated Hindu an absurdity—they must have possessed the art 2,000 or at least 1,000 years earlier than the period supposed by Western critics. Negative proof, perhaps? Granted: yet no more so than their own, and most suggestive.

And now we may turn to the Pelasgians. Notwithstanding the rebuke of Niebuhr, who, speaking of the historian in general, shows him as hating "the spurious philology, out of which the pretences to knowledge on the subject of such extinct people arise," the origin of the Pelasgians is conjectured to have been from—(a) swarthy Asiatics (Pellasici) or from some (b) mariners—from the Greek Pelagos, the sea; or again to be sought for in the (c) Biblical Peleg! The only divinity of their Pantheon well known to Western history is Orpheus, also the "swarthy," the "dark-skinned;" represented for the Pelasgians by Xoanon, their "Divine Image." Now if the Pelasgians were Asiatics, they must have been Turanians, Semites or Aryans. That they could not have been either of the two first, and must have been the last named, is shown on Herodotus' testimony, who declared them the forefathers of the Greeks— though they spoke, as he says, "a most barbarous language." Further, unerring philology shows that the vast number of roots common both to Greek and Latin, are easily explained by the assumption of a common Pelasgic linguistic and ethnical stock in both nationalities. But then how about the Sanskrit roots traced in the Greek and Latin languages? The same roots must have been present in the Pelasgian tongues? We who place the origin of the Pelasgian far beyond the Biblical ditch of historic chronology, have reasons to believe that the "barbarous language" mentioned by Herodotus was simply "the primitive and now extinct Aryan tongue" that preceded the Vedic Sanskrit. Who could they be, these Pelasgians? They are described generally on the meagre data in hand as a highly intellectual, receptive, active and simple people, chiefly occupied with agriculture; warlike when necessary, though preferring peace. We are told that they built canals, subterranean water-works, dams, and walls of astounding strength and most excellent construction. And their religion and worship originally consisted in a mystic service of those natural powers—the sun, wind, water, and air (our Surya, Maruts, Varuna, and Vayu), whose influence is visible in the growth of the fruits of the earth; moreover, some of their tribes were ruled by priests, while others stood under the patriarchal rule of the head of the clan or family. All this reminds one of the nomads, the Brahmanic Aryas of old under the sway of their Rishis, to whom were subject every distinct family or clan. While the Pelasgians were acquainted with the art of writing, and had thus "a vast element of culture in their possession before the dawn of history," we are told (by the same philologists) that our ancestors knew of no writing until the dawn of Christianity!

Thus the Pelasgianic language, that "most barbarous language" spoken by this mysterious people, what was it but Aryan; or rather, which of the Aryan languages could it have been? Certainly it must have been a language with the same and even stronger Sanskrit roots in it than the Greek. Let us bear in mind that the Aeolic was neither the language of Aeschylus, nor the Attic, nor even the old speech of Homer. As the Oscan of the "barbarous" Sabines was not quite the Italian of Dante nor even the Latin of Virgil. Or has the Indo-Aryan to come to the sad conclusion that the average Western Orientalist will rather incur the blame of ignorance when detected than admit the antiquity of the Vedic Sanskrit and the immense period which separated this comparatively rough and unpolished language, compared with the classical Sanskrit, and the palmy days of the "extinct Aryan tongue?" The Latium Antiquum of Pliny and the Aeolic of the Autochthones of Greece present the closest kinship, we are told. They had a common ancestor—the Pelasgian. What, then, was the parent tongue of the latter unless it was the language "spoken at one time by all the nations of Europe—before their separation?" In the absence of all proofs, it is unreasonable that the Rik-Brahmanas, the Mahabharata and every Nirukti should be treated as flippantly as they now are. It is admitted that, however inferior to the classical Sanskrit of Panini, the language of the oldest portions of Rig Veda, notwithstanding the antiquity of its grammatical forms, is the same as that of the latest texts. Every one sees—cannot fail to see and to know—that for a language so old and so perfect as the Sanskrit to have survived alone, among all languages, it must have had its cycles of perfection and its cycles of degeneration. And, if one had any intuition, he might have seen that what they call a "dead language" being an anomaly, a useless thing in Nature, it would not have survived, even as a "dead" tongue, had it not its special purpose in the reign of immutable cyclic laws; and that Sanskrit, which came to be nearly lost to the world, is now slowly spreading in Europe, and will one day have the extension it had thousands upon thousands of years back—that of a universal language. The same as to the Greek and the Latin: there will be a time when the Greek of Aeschylus (and more perfect still in its future form) will be spoken by all in Southern Europe, while Sanskrit will be resting in its periodical pralaya; and the Attic will be followed later by the Latin of Virgil. Something ought to have whispered to us that there was also a time—before the original Aryan settlers among the Dravidian and other aborigines, admitted within the fold of Brahmanical initiation, marred the purity of the sacred Sanskrita Bhasha—when Sanskrit was spoken in all its unalloyed subsequent purity, and therefore must have had more than once its rise and fall. The reason for it is simply this: classical Sanskrit was only restored, if in some things perfected, by Panini. Panini, Katyayana or Patanjali did not create it; it has existed throughout cycles, and will pass through other cycles still.

Professor Max Miller is willing to admit that a tribe of Semitic nomads—fourteen centuries before the year 1 of the Westerns—knew well the art of writing, and had their historically and scientifically proven "book of the covenant and the tables 'with the writing of God upon them.'" Yet the same authority tells us that the Aryans could neither read nor write until the very close of the Brahmanic period. "No trace of writing can be discovered (by the philologists) in the Brahmanical literature before the days of Panini." Very well, and now what was the period during which this Siva-taught sage is allowed to have flourished? One Orientalist (Bohtlingk) refers us to 350 B.C., while less lenient ones, like Professor Weber, land the grammarian right in the middle of the second century of the Christian era! Only, after fixing Panini's period with such a remarkable agreement of chronology (other calculations ranging variously between 400 B.C. and 460 A.D.), the Orientalists place themselves inextricably between the horns of a dilemma. For whether Panini flourished 350 B.C. or 180 A.D., he could not have been illiterate; for firstly, in the Lalita Vistara, a canonical book recognized by the Sanskritists, attributed by Max Muller to the third Buddhist council (and translated into Tibetan), our Lord Buddha is shown as studying, besides Devanagari, sixty-three other alphabets specified in it as being used in various parts of India; and secondly, though Megasthenes and Nearchus do say that in their time the laws of Manu were not (popularly) reduced to writing (Strabo, xv. 66 and 73) yet Nearchus describes the Indian art of making paper from cotton. He adds that the Indians wrote letters on cotton twisted together (Strabo, xv. 53 and 67). This would be late in the Sutra period, no doubt, according to Professor Miller's reasoning. Can the learned gentleman cite any record within that comparatively recent period showing the name of the inventor of that cotton-paper, and the date of his discovery? Surely so important a fact as that, a novelty so transcendently memorable, would not have passed without remark. One would seem compelled, in the absence of any such chronicle, to accept the alternative theory—known to us Aryan students as a fact—that writing and writing materials were, as above remarked, known to the Brahmans in an antiquity inconceivably remote—many centuries before the epoch made illustrious by Panini.

Attention has been asked above to the interesting fact that the god Orpheus, of "Thracia" (?) is called the "dark-skinned." Has it escaped notice that he is "supposed to be the Vedic Ribhu or Abrhu, an epithet both of Indra and the Sun."* And if he was "the inventor of letters," and is "placed anterior to both Homer and Hesiod," then what follows? That Indra taught writing to the Thracian Pelasgians under the guise of Orpheus,** but left his own spokesmen and vehicles, the Brahmans, illiterate until "the dawn of Christianity?" Or, that the gentlemen of the West are better at intuitional chronology than conspicuous for impartial research?

———- * "Chamber's Encyclopedia," vii. 127.

** According to Herodotus the Mysteries were actually brought from India by Orpheus. ———-

Orpheus was—in Greece—the son of Apollo or Helios, the sun-god, according to corrected mythology, and from him received the phorminx or lyre of seven strings, i.e.—according to occult phraseology—the sevenfold mystery of the Initiation. Now Indra is the ruler of the bright firmament, the disperser of clouds, "the restorer of the sun to the sky." He is identified with Arjuna in the Samhita Satapatha Brahmana (although Prof. Weber denies the existence of any such person as Arjuna, yet there was indeed one), and Arjuna was the Chief of the Pandavas;* and though Pandu the white passes for his father, he is yet considered the son of Indra. As throughout India all ancient cyclopean structures are even now attributed to the Pandavas, so all similar structures in the West were anciently ascribed to the Pelasgians. Moreover, as shown well by Pococke—laughed at because too intuitional and too fair though, perchance less, philologically learned—the Pandavas were in Greece, where many traces of them can be shown.

———- * Another proof of the fact that the Pandavas were, though Aryans, not Brahmans, and belonged to an Indian tribe that preceded the Brahmans, and were later on Brahmanized, and then out-casted and called Mlechhas, Yavanas (i.e., foreign to the Brahmans), is afforded in the following: Pandu has two wives; and "it is not Kunti, his lawful wife, but Madri, his most beloved wife," who is burnt with the old King when dead, as well remarked by Prof Max Muller, who seems astonished at it without comprehending the true reason. As stated by Herodotus (v. 5), it was a custom amongst the Thracians to allow the most beloved of a man's wives to be sacrificed upon his tomb; and Herodotus (iv. 17) asserts a similar fact of the Scythians, and Pausanias (iv. 2) of the Greeks. ("Hist. Sans. Lit." p. 48). The Pandavas and the Kauravas are called esoterically cousins in the Epic poem because they were two distinct yet Aryan tribes, and represent two peoples, not simply two families. ————

In the Mahabharata, Arjuna is taught the occult philosophy by Krishna (personification of the universal Divine Principle); and the less mythological view of Orpheus presents him to us as "a divine bard or priest in the service of Zagreus …. founder of the Mysteries …. the inventor of everything, in fact, that was supposed to have contributed to the civilization and initiation into a more humane worship of the deity." Are not these striking parallels; and is it not significant that, in the cases of both Arjuna and Orpheus, the sublimer aspects of religion should have been imparted along with the occult methods of attaining it by masters of the mysteries? Real Devanagari—non-phonetic characters—meant formerly the outward symbols, so to say, the signs used in the intercommunication between gods and initiated mortals. Hence their great sacredness and the silence maintained throughout the Vedic and the Brahmanical periods about any object concerned with, or referring to, reading and writing. It was the language of the gods. If our Western critics can only understand what the Ancient Hindu writers meant by Rhutaliai, so often mentioned in their mystical writings, they will be in a position to ascertain the source from which the Hindus first derived their knowledge of writing.

A secret language, common to all schools of occult science once prevailed throughout the world. Hence Orpheus learnt "letters" in the course of his initiation. He is identified with Indra; according to Herodotus he brought the art of writing from India; his complexion swarthier than that of the Thracians points to his Indo-Aryan nationality—supposing him to have been "a bard and priest," and not a god; the Pelasgians are said to have been born in Thracia; they are believed (in the West) to have first possessed the art of writing, and taught the Phoenicians; from the latter all modern alphabets proceed. I submit, then, with all these coincidences and sequences, whether the balance of proof is on the side of the theory that the Aryans transmitted the art of writing to the people of the West; or on the side which maintains that they, with their caste of scholarly Brahmans, their noble sacerdotal tongue, dating from high antiquity, their redundant and splendid literature, their acquaintance with the most wonderful and recondite potentialities of the human spirit, were illiterate until the era of Panini, the grammarian and last of the Rishis. When the famous theorists of the Western colleges can show us a river running from its mouth back to its source in the feeble mountain spring, then may we be asked to believe in their theory of Aryan illiteracy. The history of human intellectual development shows that humanity always passes through the stage of ideography or pictography before attaining that of cursive writing. It therefore remains with the Western critics who oppose the antiquity of Aryan Scriptures to show us the pictographic proofs which support their position. As these are notoriously absent, it appears they would have us believe that our ancestors passed immediately from illiteracy to the Devanagari characters of Panini's time.

Let the Orientalists bear in mind the conclusions drawn from a careful study of the Mahabharata by Muir in his "Sanskrit Texts" (vol. I. pp. 390,480 and 482). It may be conclusively proven on the authority of the Mahabharata that the Yavanas (of whom India, as alleged, knew nothing before the days of Alexander!) belong to those tribes of Kshatriyas who, in consequence of their non-communication with, and in some cases rejection by, the Brahmins, had become from twice-born, "Vrishalas,"— i.e., outcasts (Mahabharata Anusasanaparvam, vv. 2103 F.): "Sakah Yavana-Kambojas tastah kshattriya jatayah Vrishalatvam parigatah Brahmananam adarsana. Dravidas cha Kalindas cha Pulindas chapy Usinarah Kalisarpa Mahishakas tastah kshattriya jatayah," &c. &c. The same reference may be found in verses 2158-9. The Mahabharata shows the Yavanas descended from Turvasu—once upon a time Kshatriya, subsequently degraded into Vrishala. Harivamsa shows when and how the Yavanas were excommunicated. It may be inferred from the account therein contained of the expedition against Ayodhya by the Yavanas, and the subsequent proceedings of Sagara, that the Yavanas were, previous to the date of the expedition, Kshatriyas subject to the government of the powerful monarchs who reigned at Ayodhya. But on account of their having rebelled against their sovereign, and attacked his capital, they were excommunicated by Sagara who successfully drove them out of Ayodhya, at the suggestion of Vasishtha who was the chief minister and guru of Sagara's father. The only trouble in connecting the Pelasgians with, and tracing their origin to, the Kshatriyas of Rajputana, is created by the Orientalist who constructs a fanciful chronology, based on no proof, and showing only unfamiliarity with the world's real history, and with Indian history even within historical periods.

The value of that chronology—which places virtually the "primitive Indo-Germanic-period" before the ancient Vedic period (!)—may, in conclusion, be illustrated by an example. Rough as may be the calculations offered, it is impossible to go deeper into any subject of this class within the narrow limits prescribed, and without recourse to data not generally accessible. In the words of Prof. Max Muller:—"The Code of Manu is almost the only work in Sanskrit literature which, as yet, has not been assailed by those who doubt the antiquity of everything Indian. No historian has disputed its claim to that early date which had from the first been assigned to it by Sir William Jones" ("Hist. Sans, Lit." p. 61). And now, pray, what is this extremely "early date?" "From 880 to 1200 B.C.," we are told. We will then, for the present purpose, accept this authoritative conclusion. Several facts, easily verifiable, have to be first of all noticed:—(1) Manu in his many enumerations of Indian races, kingdoms and places, never once mentions Bengal; the Aryan Brahmans had not yet reached, in the days when his Code was compiled, the banks of the Ganges nor the plains of Bengal. It was Arjuna who went first to Banga (Bengal) with his sacrificial horse. [Yavanas are mentioned in Rajdharma Anasasanika Parva as part of the tribes peopling it.] (2) In the Ayun a list of the Hindu kings of Bengal is given. Though the date of the first king who reigned over Banga cannot be ascertained, owing to the great gaps between the various dynasties; it is yet known that Bengal ceased to be an independent Hindu kingdom from 1203 after Christ. Now if, disregarding these gaps, which are wide and many, we make up the sum of only those chronological periods of the reign of the several dynasties that are preserved by history, we find the following:—

24 Kshatriya families of kings reigned for a period of 2,418 years 9 Kaista kings " " " " 250 " 11 Of the Adisur families " " " 714 " 10 Of the Bhopal family " " " 689 " 10 Of the Pala dynasty (from 855 to 1040 A.D.) " " 185 " 10 The Vaidya Rajahs reigned for a period of " " 137 " ———— Years . . . . 4,393 "

If we deduct from this sum 1,203, we have 3,190 years B.C. of successive reigns. If it can be shown on the unimpeachable evidence of the Sanskrit texts that some of the reigns happened simultaneously, and the line cannot therefore be shown as successive (as was already tried), well and good. Against an arbitrary chronology set up with a predetermined purpose and theory in view, there will remain but little to be said. But if this attempt at reconciliation of figures and the surrounding circumstances are maintained simply upon "critical, internal evidence," then, in the presence of these 3,190 years of an unbroken line of powerful and mighty Hindu kings, the Orientalists will have to show a very good reason why the authors of the Code of Manu seem entirely ignorant even of the existence of Bengal—if its date has to be accepted as not earlier than 1280 B.C.! A scientific rule which is good enough to apply to the case of Panini ought to be valid in other chronological speculations. Or, perhaps, this is one of those poor rules which will not "work both ways?"

—A Chela