As Sures'varacharya's Manasollasa refers to various philosophical systems of his day, I have thought it necessary to add an introduction to it treating briefly of the origin, methods, and fundamental tenets of the several systems referred to, so that the reader may have a comprehensive view of the whole range of Indian

philosophy, at whose summit, towering high above all, stands Vedanta, the pinnacle of Aryan thought.

A. MAHADEVA SASTRI

MYSORE,
24th May 1899.

PREFACE TO THE SECOND EDITION

In this edition the Sanskrit texts of Manasollasa and Pranava-vartika have been added, while in the first edition the texts of Dakshinamurti-stotra and Dakshinamurti-Upanishad were alone given in the form of an appendix, separately from their translations. All the four texts are here embodied along with their English translations, for convenient reference. The text of the Manasollasa followed in the first Edition has been revised with the aid of the Mss. of the Adyar Library; and this has rendered necessary some changes in the text and the translation here and there. In other respects the second edition remains the same as the first.

A. MAHADEVA SASTRI

ADYAR,
September 1919.

CONTENTS

I. SANKARACHARYA'S DAKSHINAMURTI STOTRA AND SURESVARACHARYA'S MANASOLLASA WITH COMMENTS

INTRODUCTION

Para. 1. Love of God and Guru, the keynote of all revealed religions--2. Man's highest end--3. Man's evolution as an individual--4. Necessity for Revelation--5. Devotion to Guru necessary--6-7. Karmakanda and its lesson-8. Upasana-kanda and its lessons--9. Jnana-kanda--10-11. Devotion and knowledge--12. Origin and growth of Philosophy--13. Rise of Materialism--14. Intellectual speculation, orthodox and heterodox--15. Orthodox methods of intellectual speculation--16. The Tarkika's tenets--17. The Sankhya Doctrine--18. Buddhistic Doctrine--19. Doctrine of the Arhats--20. Reaction against pure intellectual speculation--21. Right method of interpreting the Veda--22. The Mimamsa Doctrine--23. The Vedanta and its several schools--24-25. The Advaita Doctrine--26. Absolute unity of the Self and Brahman taught in the Upanishads--27. Distinction between Jiva and Isvara is due to Maya--28. Jiva is one with I'svara--29. A'tman, the material cause of the universe--30. A'tman, the one Existence--31. Maya and Vidya--32. Maya defined--33. Yoga necessary for self-realisation--34-35. Substantial agreement among philosophers as to the essential nature of A'tman and the unreality of the universe--36. Conclusion.

pp. <page xix>-lxxv.