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Swami Paramananda Emerson and Vedanta
Swami Paramananda Emerson and Vedanta
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I.
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A
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BY SWAMI PARAMANANDA
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ANANDA ASHRAMA
La Crescenta,
California, U. S. A.
S.
A.
Cmcrfion
anti
^ebanta
BY
SWAM PARAMANANDA
I
Second Edition
Revised avd Evlarcfd
Publiihed by
ANANRA ASIIRAMA
I_i
Crfccnta.
I^>i
Angfirs Co..
C^lif.
PRINTED IN
U.S.A.
^3 3
PREFACE
The
were deHvered
Boston and
azine,
at
mag-
of the East."
The
later published
"The Message
in
reprint
them
form.
A new
chapter
us
Hindu
will
Classics"
more convenient
in
on.
"Kmerson and
The purpose
of the lectures
writings of
to set
between the
India.
was
pre-eminently
Deep students
of
those of
long regarded
Emerson
as
an inspired in-
West; and
from some
far
fall
Himalayan
upon the
height.
mental
of
more
effort
EDITOR.
CONTENTS
I.
II.
III.
IV.
...
EMERSON AND VEDANTA
KARMA AND COMPENSATION
ATMAN AND OVER-SOUL
EMERSON AND HINDU CLASSICS
11
28
46
67
it/ill;
to recog-
among the
work to do He
speaks,
But
much
to all
or
who have
little,
insions, according to
to their fitness to
his
and
and according
clearly or in parables
their needs
Wisdom
of Israel.
The tongue
But
silent.
still;
do Thou speak.
This
is
words
hungry mouths.
keep
and strong;
to
my
soul.
what
lias
Socrates,
man
he
any
when he
is,
one
is
never to
and man be
do
to
saj'
that he
Why may
but,
true,
like
of
of the kin-
not
is
a citizen
of the world?
he
who under-
this
and comprehensive
of
all
things
Him
God
all
my
father
and
12
partake of
communion with
the
Him by
un-
call
Why
not
of the
Ro-
derstanding
why may
God?"
a son of
man
These words
truly great
osophy
them
men
all
of life;
how
for
it is
cality, race
and
creed,
all
This
may go
is
to the
or China
two
essentially true of
Emerson. You
to India, Persia
Far East
and you
will find a
volume or
will
real
There can
writings
we
13
Eastern philosophy.
find
many
direct
In his
and
indirect
He was
Yet
borrowed.
in
us.
We
must
It
of
and assimilate
means
can borrow
We
it.
up
our being.
to recognize
Others read
understanding made
them
rise
Fmerson was by no
of
realms of
the higher
Kmerson
that
any borrowing
knowledge.
mean
to grasp
its
it
it
and
it,
what he
their lack
impossible for
true import.
gentle-
14
man
studied
all
which Emerson
my
"That only
replied:
friend,
definite impression
to
on
us.
We may
try
or use
them
intelligently until
there
is
we have
the higher
men have
As Emerson has
is
all
cosmic.
said:
is
one mind
is
Emerson and Vedanta
made
may
felt,
he
may
feel
15
estate.
What
think; what a
;
what
at
any
Who
stand.
mind
is
is
is
or can be
agent."
dividual
is
modern
or
er his
own
man by
"So
all
in-
All
its
that
is
Stoic or Oriental
essayist, describes to
each read-
"How
easily these
Manu,
in the
in
mind.
as
much
as theirs."
is
one without
Ekam-fva-dvityam,
a second."
Out
of
16
As
it rests.
it is
"The Absolute,
though one, is conceived as many; countless luminaries become one in Him; all
the Vedas (Scriptures) become one in
said in the Yajur-Veda:
Him;
He
all
sacred rites
become one
ing things
He
in
all exist-
is
Him.
be-
all
creature;
and
all
He
is
the Ruler of
When Emerson
ideas
all
creatures,
Him."
strictly
orthodox
of view, he did
He
we know
which proves
Whenever
man
is
willing to
his beliefs
make
through
we may know
that
17
But Emerson
was
a spiritual genius.
He struck
a wider vision.
a note that
essay on Circles:
walked
in the
friends,
why
in
"I thought as
should
game
of idolatry?
well,
when not
was
He writes
He had
my
know and
voluntarily
see too
blind,
the
worthy.
blessed Spirit,
whom
us heavenly state.
We
sell
we
for-
Every
allow costs
the thrones of
how
what he believed
to be true
"What
must do
is all
18
"This
rule, equally
in intellectual
life,
may
It
is
what
it.
who
know
than you know
think they
is
It is
and mean-
world's opinion;
live after
it is
easy in solitude to
man
is
They
"The
angels are so
guage that
is
As Emerson
enamored
says:
of the lan-
19
dialects of
their
derstand
or not."
it
who
ones
the
well-being of mankind.
says
study of
In
to inspire him.
"What
his long
divines
had assumed
as the
ologic
criticism
parallelisms
has
of."
of ethical
"It
is
only
of
when Confucius
Indian Scriptures were made
and the
matched by exact
their
nursery-
20
stories
and now
it
of all
Aryan
race,
couraging an outdoor
life,
allows to the
at present
sur-
we cannot
He
and beauty
also possessed
of Indian Philosophy
and there
its
an unusual grasp
fairest thoughts to
To-day
it is
mingle
easy to find
21
many
but in
his
same quality
the
of mind, he
was able to
essence.
He was
when
is
able
Whenever we study
we do not touch
in a superficial
way,
We
all
have the
Sri
Ramakrishna to
illus-
one of
salt,
When
it
at once
doll
it;
the cloth
its
own form;
unchanged.
22
make an
But we can
impression on them.
come
this
to higher ideals
Vedanta
if
we
less
and above
we can put
dices
and
over-
susceptible
wish.
can be no boundary
thought
all
lines in the
all it
aside our
superstitions,
realm of
narrow preju-
use the
and
rituals
believed in
them
to
form
of faith.
particular
ness of thought,
but when
own
it
same-
we admit
one
is
able
23
real-
ences in
we cannot
expect
To
manner.
all
to worship in the
destroy
its
It sees that
of
life
beauty
its
and sublimity.
cludes in
in
diversity
same
scope
forms of thought.
all
it
would
man and
Their aspiration
modes
may
of expression
be
must
inevitably differ.
"Truth
is
one,
men
call it
!"
it
by various
in
different
Indo-Aryan sages
as far
back
as in the
all
it
24
These Seers
real-
rival phases
mind.
It
would be
one
Life,
monism,
that
there
lofti-
is
but
as
it
would be to expect a
child in the
Yet
in
time
'
we know
comprehend
them if he perseveres.
Emerson makes this plain in his essay
on Immortality when he writes "Will you
:
offer
who cannot
and
will
you
offer
this is the
thought
is
character
he
exhibits
The youth
and
But
rise.
a higher thought,
character.
norance
without end?
rolling ages
way to
25
within
today,
puts
man
tumultuous
higher
the illu-
off
puts
off
the ig-
passions
the
off
of
the ego-
He
is
rising to
the
outer
and circumstances
relations
God
egotism
falls,
and he
is
garment of
with
and immensity
God and
of the First
Cause.
"It
is
ing, that it
is
abandonment
to the
appearing
in
26
ac-
but in
utters the
all
same
instinct."
the teachings of
ever he
came
all
nations
and when-
When
man
In
is
no intention to be-
The
uni-
same
in East
and West,
and the
present.
It
light the
them
dis-
own
elsewhere.
is
an
when he
and
finds
to be
them
We are
this.
thrown to-
27
it
may be
meet
All great
minds do
in the
and en-
this.
They cannot be
narrow holes
of
as
all
their
own.
sense of difference.
to abide in this
free souls
Bliss
and
II
THOU
dost not
trees,
so
the act a
of
sow
will
man
it
as
grow
Whatever
receive
in
corresponding
body."
These
Manu
Karma
(law
For even
in
and
life.
fairness of
For only
29
With same
an apple-tree.
seed,
precision
will
man
This
misery.
it is
is
a true, gentle,
When
life.
we
learn to abide
life
human
The
beneficence our
its
experience.
idea of
India
in
by
as
Karma
a
to
doctrine
theological
or as an intellectual
considered
not regarded
is
off"er
speculation;
the
only
life.
literally
we
ever
all
that
only;
do,
human
and
is,
all
also
that
what-
is
ever, to
we
of all
the Sanskrit,
think,
is
rational,
logical
it
It
is
its
scope extends to
in this
all
life
the past
30
and
all
in both directions
doing
now
dition,
the future.
is
because
if
operate
what we are
but
who
idea of pre-existence
logic to see that
we
if
yet
must become
dogmatic
belief; it
is
little
life
requires
it
pre-
life.
Karma
is
not a mere
a fundamental law
that there
is
injustice in
inequalities
effect. It
no such thing
shows
as chance or
and thought.
Scriptures,
is
called
This
life,
own mode
in Indian
Karma-hhumi, the
31
evident
we sow in it do we reap. It is
that we cannot reap what we do
not sow
the seeds
of our
own
planting.
it
we sow
to-day.
Emerson
his essay
on Compensation.
"Ever since
was
for
young that on
it
seemed to
was ahead
from
all
vestige
of
man
32
which
it
over, that
really
if
now.
is
appeared, more-
It
in terms with
be stated
sometimes revealed to
star in
us,
it
is
would be
crooked pass-
would not
suffer
was
by hearing a sermon
preacher, a
man
at
church.
esteemed for
his ortho-
manner the
He
sumed
this
that judgment
The
as-
not executed in
is
and then
life.
What
did the
mean by
dress,
spised;
made
them
life
Was
wine,
offices,
are
33
it
that
horses,
had by unprincipled
and deis
to be
by giving
bank
another day
like gratifications
cham-
it
it
to
We
as the sinners
its
have now,' or to
"The
bad are
immense con-
successful; that
34
'
justice
is
The blindness
of
manly
stitutes a
truth;
soul
This
is
dinary
what we
see in the
everything
is
we
analyze properly,
whole standard
explanation of
found
if
we
life
but a com-
can never be
we merely
and judge from that, we
So long
see injustice
writes:
where
When we
the surface.
effect
ill,
world of or-
the world
consciousness,
however,
and
and falsehood."
of success
only.
and so
as
and
perceive the
shall
feel resentful.
Emerson
itself,
itself,
always
or in
in a two-
manner;
first,
and secondly
nature,
in the circumstance,
or in apparent nature.
Men
in the thing
The
the soul.
stance
is
call
the cir-
The
35
and
is
causal
seen by
is
is
it is
often
become
The
many
specific stripes
may
years.
accompany
grow out
fruit that
it.
of
one stem.
is
Cause and
and
fruit,
effect,
it.
cannot be severeii
This
is
means, the
Karma. The
ef-
36
we
feet
see
is
gardener drops
It is
soil.
crees that
world
unconsciously on the
it
we be happy
understands
he
this,
harmony with
in
man
is
As soon
tries to
"All
it.
shall
as he
things
are
Emerson
shall
can-
put himself
The
or unhappy.
Give and
be given you.
He
be watered himself.
that watereth
Thou
shalt
be
more, no
not
of
eat.
less.
Who
If
you put
37
itself
suffering wrong."
for first
own
may
but
justice,
at last
is
we
often forget
we
and
see
wrong and
parently triumphant.
to this standard of
If,
life,
however,
we
way
to live.
it
cling
moral
We should
will bring
but because
When
in
on the
we
lose our
live
it
injustice ap-
only
your
debt."
This
us a
only a
it is
it is
the
understanding
in our
life,
then
38
is
by not
of
some
result?
no
If
knows
all
work
One who
greatest result.
When
a person gives to
another or does for another with the lingering thought of gratitude or applause,
this
tion.
we
free our
mind
we avoid
the re-
action.
worthy
of
it.
If
We
our labor
do
is
will
it
bound
man
We cannot lose
to us.
to get
As Emerson puts
it.
through
labor,
it.
all its
39
We are
it
"Hu- /
an
of a city or
one immense
epic, is
illus-
The
universe.
price,
and
if
that price
is
and that
without
it is
is
obtained,
its price, is
not
sublime in the
less
Sometimes
because
we
and darkness,
and reaction
this does
of nature."
see people
who
reap results
man
of genius.
his gift,
he
is
He
born with
it,
he has
it.
But
the
ac-
40
cident.
price.
it
and
at
some
time,
of genius has
blossomed
who is born
That
fortunate.
in this
life.
So
miserable or un-
and that
past
full
moulded
its
who blinds
of
experiences
which have
present conditions.
The man
less in his
"There
judgment.
is
compensation, to wit,
soul
is
its
own
nature.
life.
The
The
Under all this running sea of circumstance, whose waters ebb and flow
soul
is.
lies
the aboriginal
is
not a
"In
is
41
the compensation
The
More
distinction of
Less not
or Less.
the pain;
feel
How
how not
Look
one
at those
feels
make
of
who have
feel in-
More?
less faculty
and
He
should they
tice.
can
But
do.?
It
What
and these
Love
my brother is
me."
These words
of
Emerson remind us
of
"He who
Self
beholds
and the
all
42
turns
away from
perceives
how can
all
hatred, jealousy
When
of
everywhere?"
and
all
spirit only,
is
enveloped
Truth shines
feelings vanish;
and
"We
Sorrow,
He
with one
him
when
he sees oneness
ties
He who
It (the Self).
"We
Emerson again
is
are idoladeclares.
soul, in its
ence.
any force
yesterday.
We
We
sweet, so graceful.
But we
sit
and weep
in vain.
Man
his
must
rise
for evermore!'
if
dead actions.
forward,
43
He must
go onward and
of perfection.
ruins of the
He must
ing.
this
one
little
span of
of death falls, he
all
is
gone.
over,
life.
When
the veil
is
we
lay
We
undue
hamper
stress
on
If the present is
must have
strength.
If
we know
the na-
44
we cannot do anything
small.
We may
man
own
he will not do
realizes that
the
life,
he
maker
the
is
of his
When
maker
of his
own bondage;
and enter
lasting happiness
it.
then
impetus to go on and he
gives
is
him
new
not tempted to
Vedanta
rod of punishment;
that he
trary,
is
it
child of
it
does not
sinful or accursed.
On
tell
the con-
Immortal
Bliss, it does
him
"O
not befit
45
must bear
or unconsciously,
live
fruit; so
We
beings.
somehow
we
must
or other.
we
we have
in
common
we
We
our standard*
benefits us here
our soul.
are
We
no bet-
must
We
little self,
When we
we must work
can
live
lay
all
for
with supreme
we can
lift
ourselves eternally.
think of this
and aspira-
when
we perform
will lead us
even in this
life.
towards freedom
Ill
been discussed in
myths
is
ages
all
by
all
the think-
and although
soul are
it
by
their
My words
they
fall
inspire
do not carry
short
whom
and
it
cold.
will,
its
it.
august sense
Only
itself
and behold!
can
their
speech shall be lyrical and sweet, and universal as the rising of the wind."
In
Yama,
47
hearing of It; he
by him alone
is
whom
To him
It attained.
But he who
away from
evil
conduct,
whose mind
is
the
not at
rest,
is
not
he can
That
is,
unless a
man
and de-
In
its
experiments there
residuum
a stream
it
whose source
is
hidden.
Man
is
Our be-
48
ing
is
we know
The most
not whence.
exact calculator
may
acknowl-
We
live in suc-
Meantime in man
is
particle
And
power in which we
tude
is all
sufficing
and perfect
equally
this
and whose
accessible to us,
act of seeing
and the
exist
is
is
beati-
not only
in every hour,
deep
self-
but the
The
in
almost identical
of
the
passages
phenomenal
Atman and
Over-Soul
One without
a second.
its
49
origin
the
it
and
sees all
it tries
all
Therefore, before
this little
span of self-con-
man and
self
the
apparent
Man
man and
is
reflection
Self
or between the
the reflection of
God; but
the
reflected; so
'
is.
50
he would
Because of
and
It
but the
self
they drop
is
this,
because
is
true
ethical sys-
this it
self
en-
man
And it
the
of
is
we can never
we transcend the
mundane things.
What is the Atman
until
Kena-Upanishad
of the ear, the
It
mind
is
consciousness of
or
Self.?
In the
life,
the eye
is
is
able to
is
Atman and
Over-Soul
is
ear,
able to hear."
man
is
is
Emerson
when he
power
of
is
not a function,
memory,
of calculation,
but by
51
hands and
is
not
is
the back-
lie,
an
From
be possessed.
upon things
"A man
is
is all.
we know him,
abide.
What
eating, drink-
man, does
not, as
52
represents himself.
Him we
do not
spect,
would he
let it
when
When
when
And
it is
love.
lect
begins
of itself.
when
it
it
genius
it is
it
is,
virtue
re-
it
is
of himself.
some one
through us
its
way
to obey.
"Of
this
some time
man
too subtile.
it
It
undefinable, unmeasurable
know
that
all spiritual
at
Language cannot
sensible.
paint
is
is
It
is
being
is
in
but we
man.
is,
as there
is
no
53
there
is
no bar or
effect,
ceases
We
lie
The
open on one
Justice
no
man
we
and
see
These na-
moment
to wound
when our
interests
tempt us
them."
The
drinking,
eating,
man
contained in his
physical being.
great realities
life is
sleeping
his
hands and
seem
all-
which he
is
When we
sciousness,
ourselves.
and thinking.
living, acting
we
inevitably
As soon
as
we
misrepresent
54
we become
nature,
selfish
entities;
we
we must
de-
But the
jestic
and
tion
and
his true
"The
free
from
all
sense of competi-
rivalry, turns
mundane
r
real
own
and do
vanities,
being
is
of
God.
millenniums,
through
all ages.
less effective
his
and makes
itself
present
now than
it
was when
first
The emphasis
of
Atman and
facts
and persons
in
Over-Soul
55
my thought
has noth-
And
is
so,
always the
is
Before
another.
How
like these
words
of
Emerson
is
the
"When
risen, there
is
Atman
or Self has
this
When He
fire.
shines after
lighted.
time!"
Him; by His
He makes
self-caused,
shines,
the
all.
He knows
knower,
Spiritual
everything
the
all,
the
Time
of
verities
can never be
We
matters of tradition.
we become acquainted
with them through our own direct perception. No one can make us believe that
lieve in things until
56
we have
a soul until
it
we become aware
Theoretical knowledge
ourselves.
amount
prehension
direct ap-
is
amount
greatest
is
Even a small
knowledge based on
of
of
of learning.
Intellectual
unity.
who love
much less
cept
it
is
its
own
sake, think
of property in truth.
They
ac-
label or
it
truth for
stamp
theirs
eternity.
it
The
many
them
to think truly.
We
who
and who
owe
57
which we
effort,
which
is
any conversation."
Here Emerson
s'^l
oftener in that
is
is left
said in
in vain.
same univer-
strikes the
Truth
teaching, that
is
all
Vedic
the
man
common
race
claim
Whoever
it.
is
to label
it.
is
If
sufficient.
we
love
who can
Truth, that
to all
it
comes.
He
It is
God above
all
things
divi-
The
and
when we
see
clusiveness
Him
must
in every heart
fall.
God
is
is
is
is
One, Truth
One. There
God
is
the
58
Until
we
He
is
we
can-
time or place.
It
itself to
them.
we know," Emerson
"We
to receive
it, it
says. "If
we
will not
how
and
of all things
all
us over things."
from
culiarity as insanity.
this also.
"A
from
Emerson speaks
of
Atman and
Over-Soul
59
he writes, "has always attended the opening of the religious sense in men, as
The
if
light.'
convulsions of George
ers,
Behmen, the
Fox and
his
Quak-
this kind.
tunes.
is
that
Revelation
is
the dis-
of
a telling of for-
it is
God how
hands
and undertakes
to tell
from
long
shall
locks.
We
must
When man
will bring
him
form
what
it
of health, pros-
itself,
then alone
60
will it
come.
of the soul
him upward and onward will he atIn no other way can he gain communion with the Eternal Spirit. At every
One
step of life two paths confront us.
leads Godward; the other towards the
world. The wise, distinguishing between
leads
tain
it.
results,
"The
this
reason
man
sees
external
the
Atman
or Self.
Some wise men, however, desiring immortality, with eyes turned away from the external, see the
Emerson
says
"The
great dis-
^between
Atman and
Over-Soul
like
oza,
men
like Spin-
philosophers
like Locke,
tween
61
of the
world
who
are reckoned
his
thought
is
and possessors
class
of the
jrom without,
as
It
without.
is
all
In that
others.
the miracle."
The same
attitude
is
to be found
Mere
among
scholarship has
is
He
directly
62
life;
not one
go to a
If I
tellectually,
man who
If,
on the contrary,
go to a
standing, he
may
As Emerson puts
is
it
"The tone
"If a
his
of seeking
is
another."
manners,
his
let
him brave
it
out
how he
will.
If
all
the dis-
Atman and
Over-Soul
63
The
eternal Self,
it is
but
it is
to be at-
When, how-
mind
ever, the
is
true joy," as
Upanishad.
effable
is
it is
who
the cause of
said in the
Emerson
Katha-
also writes;
"In-
the union of
The
son
is
in
simplest per-
for ever
new and
and universal
unsearchable.
and astonishment.
self is
It inspires
When we
in-
awe
have broken
god of
rhetoric,
then
may God
fire
the
It is the doubling
64
ment
to a
new
on every
infinity
the Upanishads
Brahman
to
power of growth
(the
we
read
side."
Also in
"The knower
Supreme) becomes
like
of
un-
Brahman."
When
as he
as long
is
only aid
we can
give
him
is
to kindle in
him
and
his
own
ceive this,
him
it
When
soul.
to be dragged
down by
So long
able to per-
the unrealities
as
little self,
man
is
he will be
conself-
him beyond
is
God
will
of this world.
he
The
Self
and at once
action.
We
cannot expect
65
this higher
come
unfoldment
its
is
There can be
little
spirit of
the Upanishads
on the
it,
"Over-Soul"
for
is
almost a
Atman (Supreme
Self.)
all
literal
word Param-
The very
expres-
thought contained in
this does
not
undoubtedly drew
Vedas yet
;
it
was
his inspiration
his
own
from the
spiritual genius
lofty ideals
When
great
it
men
does
66
them
of their
them
leads
own
them
sions of
to unite
all
it
makes
Truth and
we
are inevi-
doctrinal
and creed-
bound
beliefs
and
all
all-
IV
THE
is
after
exerts
it
with
that
joyous
every
heart
revelation
is
The
many
dogmatist,
chosen creed,
sits
We
forget that
Truth
is
self-sufficient
human hand
to protect
a precept of the
valuable
if it is
New
it.
Why
should
Testament be
less
68
Zend
Not only
lation?
is
thousandfold and
It
when we
only
is
its
it
is
utility
settle
we
reinforced a
is
expanded.
down
to re-
are fearful of
No
its
great clas-
sical treasures
and many
ances.
of
This
inference;
frequently,
is
where he says
Scriptures a
*Law
it is,
which
or hands, or feet
is
;
which
is
smallest of the
least,
all,
all
ears, sees
is
and
knowing
and
69
Classics
a free rendering
from
feet,
This thought J
a passage in the
Upanishads.
stanza of his
Or
if
is slain,
ways
literally
a verse
slain,
neither of these
For
is
is
It slain."
the Katha-Upanishad.
own words
as he has
We
give
retold
it.
it
in his
"It
is
70
not
abandonment to
ac-
but in
all
utters the
"Yama, the
same
instinct.
him
ketas,
knowing that
own
his father
my
favor,
said,
is
gained be
this I choose
will
said,
^Through
remember thee
by which
made known
*0 Death!
me:
heaven
Gautama
Yama
Gautama
Nachi-
in
Gautama be appeased
choice.
to
him;
says, 'Choose
Nachiketas.'
said, 'There
71
Classics
is
this inquiry.
the death of
This
exist.
Such
said,
old,
is
was inquired
this question, it
understand
it.
me to
sayest,
for
it is
is its
nature. Choose
Do
not
Nachiketas
said,
'Even
inquired.
And
as to
it
Death, that
easy to understand
it,
there
is
it is
not
no other
of
not easy to
Nachiketas!
this.'
Subtle
another boon,
compel
Yama
Tor
thee.'
is
no
this.'
grandyears;
earth,
and
live thyself as
boon
like this,
Or,
choose
if
it,
many
thou knowest
together with
72
On
Nachiketas!
make
Be
life.
a king,
all desires.
All
thy
pleasure;
all
those
nymphs
fair
of
by men.
them
to thee, but
I will give
Nachi-
With
yesterday.
If
we should
which
choose
"Yama
is
said,
have
who
the object of
said.'
'One thing
Blessed
pleasant.
good, but he
we live
The boon
obtain wealth,
is
good, another
is
he
who
takes the
man.
what
(whose object
is
is
object
73
Classics
is
what
far asunder,
known
good), are
is
and to lead
to be
to different goals.
youth
subject to
is
my
asked
I
is
know worldly
not firm.
union of the
is
knows
The
soul
is
by means
Nachiketas
whose door
is
not born;
slain,
subtler than
open to
it
it is
of the
Thee,
joy.
Brahma
Him
transient, for
it is
believe a house
Brahma.
wise,
intellect
him whom
both grief and
is
The
ing
happiness
it.
Unborn,
what
is
it
Nor was
eternal,
is
slain;
subtle, greater
than
74
what
it
is
great, sitting
goes everywhere.
unbodily
among
bodies, firm
The
it
man
among
fleet-
by knowledge,
science.
It
by which
it is
desired.
It reveals its
own
truths.'
Emer-
from
its
and
freely
teaching.
drew inspiration
and Rome,
as well as
Culture": "But
vive
if
these works
names more
shall
still
we
distant, or hidden
sur-
say of
through
of
75
Classics
left
remains that
men
in proportion to their
cherish,
as
Zoroaster,
and which
wisdom
Confucius,
Western nations,
the Institutes of
poems
of the
still
and
known
Manu,
yana?"
and
its
few
who
Indo-Aryan culture
his debt to
it.
As
rowing
is
is
true
Man
can
76
is
ings of others
and share
his
biased heart.
"He who
Self in
Self.
all
sees
all
He who
perceives
all
away from
the
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