system formed by Śankara within the Brahman order largely continues at the present day. The radiant points of this system are the monasteries founded by the Teacher, where a succession of teachers, each initiated by his predecessor, carry on the spiritual tradition of the great Śankara unbroken.
Of commentaries on the Upanishads and the Bhagavad Gîtâ, many, perhaps, were written in a gradual series leading up from the simple truths to the more profound mysteries; so that, with one after another of these treatises in hand, the learner was gradually led to the heart of the mystery which lies "like a germ of generation" well concealed in these matchless theosophic documents. These commentaries were followed by others, the work of Śankara's pupils; and though these works of explanation are very numerous, all those that are published seem to belong to the earlier stages of learning, and leave the deeper passages and problems of the Upanishads still unsolved.
But the other part of Śankara's work, the manuals and catechisms for learners, are complete and perfect. They really teach, quite plainly and lucidly, the first steps on the path of wisdom; they point out, with clear insistence, the qualities that are necessary to make these first steps fruitful; qualities without which the learner may remain, hesitating and halting, on the threshold, through lack of the force and sterling moral worth which alone make any further progress possible.
Nor are these necessary qualities difficult to understand. They are not queer psychic powers that only flatter vanity; they are not mere intellectual tricks that leave the heart cold; they are rather the simple qualities of sterling honesty, of freedom from selfishness and sensuality--which have formed the basis of every moral code; the virtues so common and commonplace on the lips, but not quite so common in the life and character.
These treatises of Śankara speak to the common understanding and moral sense in an unparalleled degree. They are an appeal to the reason that has hardly ever been equalled for clearness and simplicity by the sages of the earth. Their aim is Freedom (Moksha), "Freedom from the bondage of the world." This aim speaks to every one, awakens an echo in every heart, appeals to the universal hope of common humanity.
But it is not enough for the mind to follow the lucid sentences of Śankara. "Freedom from the bondage of the world" demands something more. "Sickness is not cured by saying 'Medicine,' but by drinking it; so a man is not set free by the name of the Eternal, but by discerning the Eternal." The teaching must be woven into life and character if it is to bear fruit; it is not enough to contemplate the virtue of freedom from selfishness and sensuality in the abstract.
One of these treatises, "The Crest-jewel of Wisdom," will be translated here. It will be divided according to the natural sections of the text, beginning with the first steps on the path and ending with the complete teaching of Śankara's philosophy so far as that teaching can be put into words. Hardly any notes will be necessary, as the language of the teacher is lucidity itself. Every word is defined and every definition enlarged and repeated.
It is not, however, the object of these papers to put forward a presentation of eastern thought merely to be read and forgotten. We shall spare no pains of repetition and amplification to make the thoughts of the East quite clear. But much remains to be done by readers themselves. They must make the thoughts of Śankara and the sages their own spiritual property if they are to benefit by them, and as a preliminary for this first chapter of Śankara's teaching, the "four Perfections" should be learned by heart and taken to heart.
First Steps on the Path
PROLOGUE
(Verses 1--15)
I BOW before Govinda, the objectless object of final success in the highest wisdom, who is supreme bliss and the true teacher.
For beings a human birth is hard to win, then manhood and holiness, then excellence in the path of wise law; hardest of all to win is wisdom. Discernment between Self and not-Self, true judgment, nearness to the Self of the Eternal and Freedom are not gained without a myriad of right acts in a hundred births. This triad that is won by the bright one's favor is hard to gain: humanity, aspiration, and rest in the great spirit. After gaining at last a human birth, hard to win, then manhood and knowledge of the teaching, if one strives not after Freedom he is a fool. He, suicidal, destroys himself by grasping after the unreal. Who is more self-deluded than he who is careless of his own welfare after gaining a hard-won human birth and manhood, too? Let them declare the laws, let them offer to the gods, let them perform all rites, let them love the gods; without knowing the oneness with the Self,' Freedom is not won even in a hundred years of the Evolver. "There is no hope of immortality through riches," says the scripture. It is clear from this that rites cannot lead to Freedom.
Therefore let the wise one strive after Freedom, giving up all longing for sensual self-indulgence; approaching the good, great Teacher (the Higher Self), with soul intent on the object of the teaching. Let him by the Self raise the Self, sunk in the ocean of the world, following the path of union through complete recognition of oneness. Setting all rites aside, let the wise, learned ones who approach the study of the Self strive for Freedom from the bondage of the world. Rites are to purify the thoughts, but not to gain the reality. The real is gained by Wisdom, not by a myriad of rites. When one steadily examines and clearly sees a rope, the fear that it is a serpent is destroyed. Knowledge is gained by discernment, by examining, by instruction, but not by bathing, nor gifts, nor a hundred holdings of the breath. Success demands first ripeness; questions of time and place are subsidiary. Let the seeker after self-knowledge find the Teacher (the Higher Self), full of kindness and knowledge of the Eternal.
THE FOUR PERFECTIONS
(Verses 16--34)
He is ripe to seek the Self who is full of knowledge and wisdom, reason and discernment, and who bears the well-known marks.
He is ready to seek the Eternal who has Discernment and Dispassion; who has Restfulness and the other graces.
Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure.
First is counted the Discernment between things lasting and unlasting. Next Dispassion, the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom.
A certainty like this--the Eternal is real, the fleeting world is unreal;--this is that Discernment between things lasting and unlasting.
And this is Dispassion--a perpetual willingness to give up all sensual self-indulgence--everything lower than the Eternal, through a constant sense of their insufficiency.
Then the Six Graces: a steady intentness of the mind on its goal;--this is Restfulness.
And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality;--this is Self-control.
Then the raising of the mind above external things;--this is the true Withdrawal.
The enduring of all ills without petulance and without self-pity;--this is the right Endurance.
An honest confidence in the teaching and the Teacher;--this is that Faith by which the treasure is gained.
The intentness of the soul on the pure Eternal;--this is right Meditation, but not
