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In this book the author has concentrated on the three fundamental points that are the prerequisites of any system of philosophy namely- The nature of the ultimate reality. The reality of the embodied soul and the final destination or the radiant summit to be reached by a mortal being in persuance of a rigorous discipline in life. The book proposes to review the cardinal points of Bhartrhari's unique system of thoughts whose sparkling originality of thought coupled with an amazingly compelling power of logic secured for him a position of great eminence with host of outstanding philosophers belonging to rival schools of thought. The book puts forth by weighty arguements that ultimate reality is word and word is consciousness. Consciousness minus word is an absurdity. M.M. KAVIRAJ JI-A TRIBUTE -Gaurinatb Sastri It is indeed a great honour and a deep cause of satisfac- tion to have been invited to deliver a course of lectures on the Philosophy of Grammar before this distinguished gather- ing. But for me, it is more in spirit of reverent duty to the late Gopinath Kaviraj that I have accepted to share with you all some of the fundamental thoughts on a subject to which I have dedicated many years of intense study and research. The brilliant personality of late Kaviraj has been a rich source of inspiration both for scholars and spiritual seekers in our country and abroad. Even now, ten years after his death, his spirit continues to stimulate research in the various fields of philosophy and yoga to which his sharp intellect and his pure soul had been entirely dedicated during his physical presence amongst us. It is not for me to draw a picture of his outstanding achievements his encyclopaedic knowledge and his deep insight into the essence of the questions he studied are well known to everyone and his own inspired writings his nume- rous contribution to the development of our educational institutions and above all his own life are a striking testimony of th~ spirit that breathed throughout his existence. All those who have had the good fortune of coming into contact with him, have undoubtedly been struck by the perfect and quiet harmony he had achieved between his spiritual aspira- tion and his intellectual exigencies. In him, the scholar and the saint continuously interacted to give to his life the stamp of true spirituality which is the golden heritage of our country. Several books have been written by those who used to live near him, books in which one may find priceless informa- tion about the great personality that he was. I for myself \ A I was not amongst those who gravitated around him; our contacts were more of a sporadic character but of ever- lasting value. It is precisely because of the particular nature of our relationship that I would like to limit myself to high- light one important fact of his personality before coming to the core of the subject for which I have been called here today, namely the Philosophy of Grammar. By doing so, I fervently hope that all of us here will be able to feel the very sipirit that should animate our sessions in the next five even- ings, so that the relevance and importance that a subject like this one should have for the spiritual advancement of man, may be understood in full. For this reason, allow me to introduce my talk with a brief account of my own relationship with Kaviraj ji. The name of Kaviraj ji will he linked for ever in our memory with that of the holiest city in India. Benares and it was in Benares that I met him for the first time in January 1932. I had heard quite a lot about his vast erudition and his spiritual attainments from my teachers at the University of Calcutta, most of whom came from East Bengal, the birthplace of Kaviraj ji himself. During the first encounter, he enquired from me about the field of Sanskrit I was parti- -cularly interested in. The meeting was a very short one as, on that occasion, I found him busy talking to other persons, presumably scholars of repute. Our second meeting took place at his Sigra residence in 1935. At that time. I had completed my thesis for which I was awarded the Premchand Roy Chand scholarship of the University of Calcutta. As Kaviraj ji himself had been the examiner of my thesis, he advised me on that occasion to go deeper into the subject and he suggested that should specialize in Bhartrhari's works. But, he did not limit himself to advice only, he united action to thought and he himself drew out a scheme of research on the philosophy of Bhatrhari for my own benefit. In the meantime, I came to know that he was leading a life of sadhana, since the days he had been initiated by Pararnahamsa Visudhanandaj i. This kindled my interest even more and would have been very happy to hear about it from Kaviraj ji himself. But he never spoke about his own spiritual life. In those days, I would go regularly to his residence in all absorption to a young brahmacari who would relate to him his spiritual experiences and to hear Kaviraj ji ask me to come back on the following day. With the same eagerness, I would go home and concentrate on my research. This went on for quite some time and days passed, my work was pro- gressing but practically no verbal exchange would pass bet- ween Kaviraj ji and myself and still he would give quite a lot of care and thought to my thesis. In later years, my connection with him continued to grow and he always commanded my respect and admiration as a versatile genius with matchless qualities of head and heart. But, today it is that earlier period of our contact that I remember with reverence and devotion for the great per- sonality that he was. Indeed, Kavirajj's attitude towards life was one of self-abnegation and unselfishness. This gave him such a transparency that he became a perfect instrument through whom the current of spiritual inspiration would flow uninterruptedly. It was not necessary to spend long hours with him: it was enough to be touched even briefly by his presence for one to be immersed in this powerful current. He never spared his time nor his energy to help others but, at the same time, he knew what was necessary for each one and the form in which this current of inspiration would best he allowed to flow. He was like a touchstone enlightening those who were eager to lead a spiritual life . I do not think that I am exaggerating when I say that the nature of our contact had an undeniable part to play in encouraging me in my research. If I am allowed to express myself address this gathering today, it should never be for- gotten that it is due to the workings of the Surpreme Power. And this Power can only be allowed to act freely and har-