Outlines
Philosophy
Indian
BY
P.
T.
SRINIVASA IYENGAR.
THKOSOPHICAL
BENARES
THEOSOPHIST
PUBLISHING
AND
LONDON
OFFICK
1909.
SOCIETY.
ADYAR.
7
f'AFXTRfc
BY
M.A*
THAKTR
"i
.', NM
:
i:
K
.
.'AHA
"'RIN'11N';
\VORKS.
EE.^AKE^.
CONTENTS.
CHAPTER
I.
Page.
There
is
cycleof
a
philosophy in
of
Philosophy
life
All
ideas
India
in
India
propositions
(1)
is
Man
and
Pure
(2)
a
Hindu
9
..,
of mind
word
of the
Prof.
by
'
the nature
immutable
is other
Material
cording
ac-
...
Purusha
...
...
14
15
17
is material
and
Atma
...
13
of consciousness
...
than
11
'
...
...
is of
James...
consciousness
idea of consciousness-
Atma
Mind
'
state
Stout
and
(3)
*
meanings
The
5
...
consciousness, mind
of
consciousness, Samvit
to
The
of 15
...
...
complex
a
truth
the
matter
Analysis of
Two
about
3
...
...
agree
1
regulation of
the
~
schools
...
...
means
...
Hindu,
to all schools
common
characteristics of mind
of realizingthe materialityof
Difficulty
mind
...
(4) Psychic life obeys fixed
The
(5) The
illusion of Free
made
of subtle
(6)
The
(7)
Periodical
(8)
Laws
Linga-deha
...
...
...
...
matter
...
...
...
...
...
...
...
3 Gu?as
(9) Pralaya and Kalpa
20
25
29
action-organs are
incarnation
of Matter"
...
laws
will
and
sense-organs
...
^
...
("750
32
33
35
^.38
...
44
Page.
(10) The Subtle
(11)
All
(12)
Prana
elements"
bound
energy
with
up
...
...
Goal
the
(15) Moksha,
The
individualistic
The
same
The
fundamental
of Life
vs.
the
on
"
Eishis
Sankara's
vs.
the
Advaita
Dvaita
Prakriti
the
7$
Ve-
and
...
...
...
...
the
views
Acharyas
...
...
Section II. A.
Purueha
70
75
...
Ramanuja's VifishUdvaita
Madhva's
69
^
...
...
...
...
..,
...
according to
...
Soul
teaching
The
Sutras
...
different
Three
...
68
77
God
individual
The
...
...
...
One
the
65
Veddnta.
L
Veddnta
ddntaStitras
Spinoza
tendency
^
...
of the
63
II.
G'Ua
conception of Brahma
on
...
question of Metaphysics
Brahma
Plotinus
...
...
monistic
Bhagavad
in the
Section
The
58
...
Saiiisfcra
CHAPTER
nature
...
...
(14) Beginninglessnessof
The
53
^
60
(13) Karma
Param
...
consciousness
...
...
47
tanmatra
79
80
Supreme Brahma
of
the
Vedantic
...
...
82
84
...
^
"
...
...
...
...
...
gg
91
9$
Sdnkhya.
...
...
,M
...
...
...
m
101
102
(
Hi
)
Page.
The
Gnnas
The
History of
...
...
the
Sinkhya
B.
Drashta
The
The
The
drisya
Yoga
later vedic
...
Agama
."
...
...
...
...
...
...
Trimurti
,
movements
TheTantras
"
The influence of the Agamas
thought
three tattvas
on
nature
of the
...
...
...
...
...
...
...
Agamas
...
Notes
Chronological
...
120
121
...
...
...
...
...
_
...
126
128
life and
Bhakti
...
118
123
...
Indian
...
Agamas,their
Ill
...
...
religion
rise of Uml
108
115
...
early vedic religion
Monotheistic
The
...
...
...
The
^
105
Yoga
Section III.
The
...
and
in
-Bvara
...
...
130
131
134
135
137
i Sdkta.
Literature
The
...
three Sakta tattvas
Praklsa
and
...
...
...
...
...
...
Vimarea
138
140
143
ii Saiva.
Three
eubdi visions
...
147
Page.
(1)
ultimates
Three
Pdwpata
SiddMnta.
(2)
ultimates,,.
Three
..
Mala
...
152
...
157
...
...
159
Miya
^
...
...
...
...
...
...
...
...
...
161
Pasu
...
The
149
...
...
...
Lingayatas
History of Siva
164
...
...
162
...
(3) Pratyabhijna.
Historyof
Spanda
the school
Chaitanya
or
Sakti
...
...
...
and
PratyabhijtU
Advaita
Vaishnaya
and
Brahma
The
Later
three
Agamas
his forms
...
History of Vishnu
Section IV.
Nature
168
170
...
...
...
...
...
...
...
...
172
178
174
176
180
"
ViBiehfldvaita
Tattvatrayam
General
...
of Laktlml
categories the position
historyof Lakshmi
Modern
...
Vaishnava,
iii
The
...
...
...
...
...
...
...
...
~,
...
...
...
VaisesTiiTcaand
...
184
185
166
190
Nydya.
...
...
194
Page,
Vatsnhika
A.
padarthis
8ix
Drayya
"""
"""
...
"""
"""
...
"
...
~*
...
Ataa
...
Time
...
Mana=
...
...
...
...
...
...
-.
-.
203
AV/tfya.
B.
206
Atma
...
Elements
Oppositionto
Different
the
and
names
...
...
...
...
theory of illusion
Puna
The
different strata in the Vedic
The
of
compilation
The
complexityof the
origin of Nyayas
the
209
sonl in
...
209
literature
...
...
...
...
...
214
214
218
221
...
eternityof sound
...
...
...
-""
...
...
222
222
124
...
...
...
229
Arthavada
Apurra
ritual
...
TheMimamsl
...
207
Mimdmsd.
the Veda
TheBrahmanas
...
...
...
Section V.
"""
...
conceptionsof
different schools
The
...
202
205
God
The
-
1 QQ
iyiy
204
Substances
Other
...
19$
...
...
...
...
...
...
231
...
The
Gurumata
The
doctrine of
The
same
school
...
Sphota of
...
Bhartrihari
accordingto VijfianaBhikshu
...
234
235
...
237
...
Page.
Section
Probable
The
VL
origin
...
Supreme Reality
The
Bhagavad
thereon
Achlryas
fundamental
245
theoryof
The
later
III.
question
Arambha
the
theory
of the
...
Parindma
existence
of
of matter
...
effect in the
...
ego
L\)L
265
267
...
w
...
...
_
".
...
...
...
...
i%.
...
w
269
The
eleven organs
Tanmltra
manifested
260
...
...
...
Ahamkira
The
an
Sdnkhya.
1.
Buddhi
the
...
transmutation
of
Vdda.
cause
The
...
existence
-.
B.
256
...
the
252
...
."
for
Vara
The
Vdda.
theory
Udayana's arguments
251
...
Coinherenoe
historyof
...
...
A
The
243
...
...
."
240
_
...
CHAPTER
The
Gitd.
universe
2.
The
stages of evolution
The
fluxes
270
271
273
Yoga.
275
...
...
276
...
vii
(
)
Page.
3.
The
of
material
the
Veddnta
universe
279
...
Srishfi,
creation
282
...
The
three
and
...
Xd
289
...
Vidya,
289
tattvas,
hierarchies
Siva
of
...
^
...
...
292
tattva
Devis
295
...
The
Cosmic
forms
beings
of
the
and
...
Vaishnava
5.
The
...
tattfas
...
The
...
tattvas
...
Atma
...
286
tfaiva
4.
30
...
regions
...
The
...
spheres
299
...
Supreme
...
300
...
...
INDEX.
This
in
meanirgs
different
The
A.
Nylya;
Pr.
Pra
p
h it
c
k
r a
A
d
i
r
h t
a
karma
A.
as
I
organ
the
be
to
;
A
cannot
n
g
M
ft 1
of actions
(Va
(V.), 93,
cause
uneeen
maker
not-self
to
of
a
n
the
:
(S),
,
the
and
1i
N.
Vai.
Sakta;
"a.
cor.
a-
t
a
k
h
not
a
:
a
tattva
without
into
merge
who
Agamas,
is
[treated by
;
a
r
h
A
a
a
n
in
I
t a,
later
inner
the
a,
goddess,
a
of
consciousness
269
distinguished from
"akti of
mother
a;
Plsu-
Pa.
;
matter
:
"
sub-division
a
ik
esh
(S.),296.
opposed
as
a
MimansA.
unseen
:
Ahamkara:
Self
jfi4
Bvaita
D.
Vai
Index.
in this
(8.)
s
;
b hi
unconscious,
:
it i
r
258
N.),
M,
a
have
pages.
Siddhinta;
ty
Vaishnava;
differently
used
Va.
Yoga;
Saiva
S.
named
to
aie
and
that
Visishjadvaita;
Y.
S.Sirikhya;
refer
nos.
III
terms
things
to
contractions
V.
Advaita;
A
The
schools.
following
pata;
refer
or
II and
chap.
to
technical
with
deals
different
refers
index
NOTE. only
"
ness,
world-
the
merely'].
distinguishingmarks
another:
primal
matter
or
which
(Y.), 112;
Mulaprakriti (S.).
cor.
A
n
u
:
sub-division
tiny,
of
minute
:
atom,
earth, air, fire and
(1) eternal,
air
(Va., N.)
ultimata
; M"na"
also
is
Individual
to
be
self, (S.), because
A
at:
s
non
of
when
vedic
a
upanishads
Cor.
Mulaprakriti(S).
Atma:
it
term,
the
(A),
be
cannot
Parana
as
original meaning
chit
matter,
distinguished
in
treated
n.
Brahma,
unknown:
(I)
(Va, N.), 200,
Ego,
of
root
72, 73, 282
sometimes
substance,
(2)
283
;
of
name
of
class
a
(Sa.)289.
tattvas
Avidya:
duality
of
ignorance; (1) ignorance of
Jivatm4
the
(2) consciousness
A
Jivfctma
cor.
being: proto-matter,
"
matter
matter,
the
himself
imagines
etc.
state
as
he
small, 156, 294.
infinitely
(V.),
that
conception of, 256; (2)
203,204,208;
Anu,
v
y
a
k t
entiated; 78
of
a
:
manifestedworld
Paramatm4
finitenees
identical
the
causes
non-
(A.), 87,
89
;
(Sa),156.
indistinguishable,
undivided,
(I)
;
and
the
with
Avidy4,
of
sense
undifferin the
which
separation of
the
'
individual
from
the
state
when
there
is
Bhuta:
no
of
Self
individual
(A.),
selves
89
;
and
(2)
distingu
in-
matter
manifestation(V.) 94.
being; objects (of
also, elements,
(Maha),
Supreme
subtle
the
(Sukshma),
world) (Y.) 114;
271,
and
gross
273. (S.).
Buddhi:
(I)
knowledge;
differentiated
consciousness
the
first
(S.),267-269.
stage
of
tion
(2) intellec-
(M.) 223, 236.
Chit:
Orig. mean,
unknown
:
conscious, individual
Hi
(
1 70
G h i1 1
a
to the
derived
probably
:
in Y., 113.
ib\ (3) discriminative
chit, but refers
from
bnt
consciousness,
pure
(Y.) 111,113-114,115;
organ
4 (A.), Purusha
tm
a
need
derivative,chiti-"akti,
another
;
IT
Cbaitanya (Sa. ] 52-1 53, Pr.)
derivative
The
(S.),etc.
not
Cor. J
(V.) 93, (Pr.) 172.
self
)
(1)
to
(2) memory
procedure
of
the
inner
(laterA.),
knowledge (P.),
150.
h
D
a
m
r
a
114, 276; (2) Vedic
D
r
a
h
s
Purusha
$
a
is established:
What
:
:
ritual
Seer
:
(M.),222.
the
(S.),chit (V.),A
'
subject (Y.),
'
t
m
a
Ill
;
Cor.
(Va.,N.)
Sight: cognition (Y.), Ill, 112;
Drisi:
Prakasa,
(1) quality (Y.),
Cor.
chit-Sakti(S.),
jSana (S.),Chaitanyam (Pr.)
or
Seen:
Drsya:
'object' (Y.), Ill, 112;
Cor.
prakriti(S.)
Gun
strand:
a:
of the
fundamental
properties
'object1(S.),105-107; (2) six specialqualities
of the
Supreme. (Vai.),181-182; (3)
any
qualityof
object(Va., N.), 196.
any
I d
t
am
144; Cor,
I
s
v
a
r
a
(A.), 87"
this-ness
:
a
:
object!
*
:
(Sa.), 141, 143,
(S.),drifya(Y).
Prakriti
of creation,
it
three
(1)
ruler
(1 )
:
dependent on
89; (2)
an
the omniscient
A
ever-
v
i
being,author
dy 4, but different from
free
Purusha
(Y.), 115;
186, 189; (4) Moral
(3) Param"tmft, (Vai, esp. later),
Governor
creator
of the
universe
(N.), 208
etc,(laterN.), 261-262.
;
(5) God,
the
J iv 4 t
ft : self
m
individual
self
(S),
86 ;
(A.),
jiva,especiallyin
frequently
A., and
later
D.
;
world)
contracted
Cor.
:
into
(V),
chit
anu
(Y.), Atml
(8.), drashtA
(P., S), purusha
pasu
the manifested
living (in
(Va. N.)
KalA:
150
;
part: (1) insentient
small
(2)
that
manifests
which
(P.)
matter
149-
chaitanya partially
(Sa), 290Kftranavastha:
Brahma
daring pcalaya (V.) 94
Brahma
during Kalpa (V.),94
Kriya:
;
Cor. Param
Effected
KAryfcvasthi:
usual
action,
Param-
condition:
ciusal
;
Atma
Param-
condition:
Cor. Isvara
( A ).
(A.).
Rajas
everywhere:
sense
(Y.), U2.
Kahetrajna:
of
knowar
Jivatmft
Cor.
Gita), 184;
soul (Vai., Bhag.
field: Individual
the
(A.),
chit
(V.), etc.
of causing illusion : (1) a power
of
Maya:
power
Isvara (A.), 88; same
as
AvidyA (A.), 89 ; (2) treated
as
entity (later A.),
an
world
Mulaprakfiti:
material
root-
objects (S),
Param
Brahma
science,
ib ; Cor
also
:
;
kinds
of two
(Sa), 158;
ib
103-5
womb
the
of
(SU.) 158"161.
matter
in
of
asat
(3) the
:
some
the
Nomuenon
respects like
Vedanta,
Aliiig* (Y.), idamba
of
ether
of
(Sa), achit (V.),
avidya (A.),avyakta (A.),
Nirvisesha
specific attributes
Brahma
Brahma:
:
word
used
from
free
by Ramanuja,
92, and
the
to
Brahma
Param
later
especially in
called
frequently
A.,
referring
in
Srikara, 162,
of
A., Nirguga
Brahma.
Brahma:
Param
in Vedaata
in
;
72 ; in
Rigveda,
in
Sutras
(D.), 97-98;
(V.) 92-94.; in
in
:
used
chiefly
Bhag. Gita, 72,
Vedanta
7-4 ; in
Upanishads,
86;
Supreme Being
77,
;
244
in
;
(A.),
Prakasa
Cor.
(Sa.),Nariyana (Vai), Siva (S.)
fetter
Pisa:
to
:
CS)
155-G, vaguely corresponds
prakfiti.
P
a
cattle: individual
e u:
161-162
Lord
Pati:
also
generally used; (2)
Supreme, (Sa.) 141,
the
(3)
(P), 14(9,(S), 153; Cor.
light: (1) light of
Prakasa:
291,
Lord
Vai.).
(Ved"nta), also,livara of various
Brahma
Param
Supreme
:
(P.), 149, (S), 154-155;
(A., D.), chit fV.,
Cor., Jivitma
;
self
schools.
consciousness
Sattva
Guna
143,
144,
(S.),
(Y.),112
Cor.
;
Param
Brahma.
chief:
Pradhina:
(S.,)q.
; used
P
*
u
r u
by
s
h
Sakala:
thiug is
made
schools also.
a
orig.
mean,
; used
by
:
with
(".),161; (2) the
:
a
most
subject'(S.),101
Sat
of
Mulaprakriti
V.
Prakfiti: [?] how
101
Syn.
the
unknown
of
'
'object (S.),
:
male
:
the
schools also.
most
parts: (I)
gross forms
:
a
class of individual souls
Narlyana (Vai.),177.
being : (1) differentiated consciousness,
conscious
vi
(
(Vedanta),
being
(V.),
72,
Syn,
of
Sthiti:
etc
Supreme
the
(2)
;
i d
4
y
and
of
class
(Y.),
112
(2)
of
the
Supieme
(Pr.)"
etc.
(1)
:
cognition
self
supreme
tattvas
Tamas
183.
(Vai.)
(upanisbads),
meditation
of
Name
knowledge
:
individual
a
world
Brahma,
Parana
112.
name
Vibration:
Cor.
V
(Y.),
(1)
the
of
Spanda:
170:
Guna
rest:
maintenance
(4)
81,
92.
Sili:
the
74,
)
120;
(Sa.),
(A.).
(3)
292
;
87
of
the
:
(2)
Sentiency
(5)
the
30th
identity
of
method
of
(P.),
149;
(Sa.),
tattva
291.
V
i k
r
i t i
Alteration
(Vai.),
Paramltama
that
produce
:
(I)
effect
(S.)"
103
(2)
"
178.
difference:
Visesha:
elements
:
bodies
(1)
(S),
species
273.
(Va.),
m
;
(2)
(
51
)
endeavoured
elements.
I have
all these
elements
and
separate
to
separately
exhibit
teachingsof these ancient systems.
In doing so, I have attemptedto discuss
the ideas of the earliest available exposition
of each school. In India, thinkers,however
tas
they may be,whatever new visindependent
the
of
pelled
thoughttheymay open up, are comby inexorable orthodoxyto father their
The boldest thinthe ancients.
ker
on
opinions
this country has produced,Saflkara,
doxy
to seek the sanction of ortho-
felt it necessary
by derivinghis
and
RrahmaSfttras
s
h
a
d
Being
s.
be
new
a
ideas from
the
the old
U p a
he had
philosopher,
older
n
ito
scholiast.
Obversely,each
older philosophical
commentator
on
an
work,
to expound his author, imports
while professing
pretendto
some
a
of his
own
ideas in the
comment
ment
unconciouslyhelps on the moveof thought. Thus, to take an illustration
from modern schools,
when the canon
be expected to
be definitely
fixed,
may
of SaftSuresvara, the premier disciple
alters the A d v a i t a of his
kara, slightly
and thus
master.
The
author of
B h i
m
a
t
i, V"ch-
twist ;
aspati Misra, gives it another
after him, Vidy"ranya gives another ; and
so
changing,though
thought goes on ever
not always for the better.
So, too, the V i sof Y"muna,
R fimanuja,
isht"dvaita;
Desika
Pillai ( Loka" ch"rya ), Vedftnta
.
" 1 a,
and
M
some
alteration
a
n
a
v
in
the
introduced
has
each
scheme
of
thought.
the early Vaiseshika
ras
SutSimilarly,
wards
ignorea creator or a distributor of reand
punishments: but the modern
to a thorough going
T a r k a school it wedded
in discussing
Hence
the opinions
theism.
I have
of each school
and
available book
*
thereon.
S ftt
r
have
made
I believe,by any
first,
I
How
much
of
is
have
the
influence
Max
Mailer,in translatingcertain passages
has
put into the
B h A
the
s
h y
a
both
Deussen's
Upanibbadeis
of the Rishis
the
;
average
text
recent
vitiated
that
with
Hindu,
prophet* nee*
matter
to
by
of
whom
of
only
expositionof
revelation in both
in
a
what
the fact that
upanishads
in
Sankara
the
IB it any
seer
text
and
and
to
the
his identification of
the
h
succumbed
proved by
found
Saiikara.
a
positiondistin-
scholars
the commentator
r
indicate
one) to
European
even
B
attempt (the
an
be the author's
imagine to
*
commentaries
the
of
case
the earliest
on
the
on
In the
s, I
a
not
relied
philosophyof
the
position
wonder
that
the scholiast
commenUm*
are
!
'
guishablefrom that of the 'three schools
creeds'*
called the "three
of interpretation,
which have engulphed it.
(trimata)
Though
the Hindu
and
Ved"nti
a
has
the
to himself to carry
n
of
India,what
t
to
a
faith ' of the
A
the
n
a
the
v
a
one
Hindus
s, S
a
i v a, S
a
a m
tative and
a s
the
thousand
a
looked
were
in
Y"muna,
k t a,
a
on
'
Visisht"dvaita
felt it necessary
to write the
the authoritativeness
of
as
as
working
based
on
Va
i s h-
years
ago,
or
unauthori-
founding the
Vaishnava
ya,
a
-
today, is
of
d
recentlyproposed
light of V e
livingreligion
call the
may
less than
;
A g
m
a
g
West, yet
the
d "
e
pride in calling
self-revealed and takes great
himself
the V
venerates
modern
school
AgamaprdmdnA g a m a s.
the
To-day,however
n
is h
actual
Hindus
mas.
mas
to
freelyscraps of the U p athe
are
a d s
quoted in discussions,
opinionsand religious
practicesof the
taken
are
For
this and other reasons,
have been
give an
entirelyfrom
kept secret.
account
of them
ideas, quoting from
untranslated
works.
I
I have
and
the
Aga
the
Aga-
-
attempted
their fundamental
unpublished or
hope that this will
the
direct
virgin soil
to combine
shaken
and
Whether
it is for
succeeded
works
only other
with
this
Darsana
of
attributed
of
the
much
"
Talue
expositionof
the
not
five centuries
of
Prof.
of the
the
Garbe
A
g
a
their tlucidation,
m
ed
compar-
the Sarva
Siddhantasdra,
ago, has
of
glorification
the
a
of
s, but
with
European
he does not
a
scholars
seem
a
for its aim
fundamental
of
alone
late
a
creditable in
systems
Indian
many
as
the
have
judge.
to
though written
former
thusiasm.
en-
Madhav"charya
degree of impartiality
very
Hindu
I
Safikar"ch"rya,but
to
The
work.
are
Veddnta
Sarva
shackles
be
can
scope
Sangraha
the
and
in
one
who
one
far
reader
that
the
partizan
how
the
and
the
and
animosity
bred
and
of
free from
himself
sectarian
The
sympatheticinsight
impartialjudgment
criticaland
of
the
possibleonly to one born
Hindu
the
religiousfold
within
aim
various schools my
is
which
vast
a
investigation
likelyto yield
of
the
discussing
has been
has
to
results. *
valuable
In
scholars
of
attention
tenets
thought,so
A
d
has
to have
v
a
it
realized
done
much
a
the
for
the
superiorto
as
each
uses
va
school
Madha-
Moreover
rest.
only
the
demolish
to
his
and
expositionof every
darsana
(system) is limited by this
circumstance,those only of the fundamental
previous one
ideas
being referred
object. His
is very
meagre
;
g
in fact he does
m
a
not
schools
a
mention
possiblybecause
reputed founder of the
himself,beingthe
Sringeri
A
of the A
account
in his
help him
SiktaAgmasatall;
the
he
to which
d
v
a
mutt,
it i s
are
too sacred to be
was
a
Saktaasso
many
and
regarded its mysteries
desecrated by being revealed
the
public.Of the second work, I could
get only a part. It is now
being edited by
Professor
Madras
Rangdch"rya of the
of M 1Presidency College. Its treatment
to
m
a
m
to be
s a
is
good.
The
rest
does not
seem
valuable.
In
I
dealingwith Sanskrit technical terms,
have
preferrednot to employ English
substitutes
chapters.
understood
must
their
especiallyin
the
2nd
and
3rd
If Indian
is at all to bo
philosophy
by English-speaking
peoples,
they
learn to
associate with
special connotations.
Sanskrit
No
terms
Sanskrit
vii
(
)
be equated to any
term
can
philosophical
'in an as', for
word
The
English word.
mind ', but
instance is usuallytranslated
words are by no
the connotations of the two
*
identical.
means
'
brain, for the
'
m
a
n
as
a
to
s
s
brain
is subtle
bub
entity,
to
him
mind
admit
will not
of the word
sense
as
:
an
and
subjective
the translation of
not
man
as
but raise obstructive associations
cannot
of the
in the mind
B
regardsmind
separate existence
it is
objective.Hence
as
'
in any
its
-deny
may
the
it is not
materialist who
to be matter
is
Hindu
a
gross ', whereas
But even
matter.
a
is
secretion of the brain
a
mind
he
a
Western
crass
*
'
n
a
material,objective
thing:
a
'
M
reader. The
word
untranslatei',
again,is absolutely
the
able. Ahamk"rais
self-consciousness,
u
d d h
basis of
cognitions,I
the
but
this5,
A
*
h
a
m
k a
r a
of matter, the
function
the
am
to the
doer
Hindu,
and
object,
not
of
is
a
that
subject,Another fruitful source
confusion caused by translating
technical
of Self,the
of
words
schools
is
due
to
the
fact
of
thought use
different? senses
: thus,
that
the
*
v
iy
different
word
same
e
k
'
a
to
in
the
A d
v
is the
i1 1
a
subjectand
d
it
a
v
object;
the
that
leads to
word
{
ft r t
has form
it
that
to the
It has
the
which
been
such
therefore
the
is
used
for the
and
this has
of their
been
technical
Sanskrit
in
the
term
without
text
h ik
a
same
tributed
con-
ences.
differ-
thought
end of
more
e s
useful
an
Yet
no
duced
intro-
sort of
some
of
than
been
has
that
book
the
mechanically constructed.
index
new
be
would
terms
food
Obversely
accentuation
synopsisgiven at
a
moves.
different schools
in
Visishtft-
in the V
and
have
different words
idea
the
the
spiritual
enlightenment. The
a* in the TJpanishads
means
that which
means
to
between
is the choice of the proper
i, it
m
distinction
planatory
ex-
the context, but not
(suiting
being added,
pretendingto be a translation)
word
for the
use
of readers who
the subtle shades
may
not
of difference but may
care
for
like to
acquaintthemselves with the generaltrend of
thoughtof the various systems discussed. One
word alone,I have taken
Englishphilosophical
the libertyto use freely,
viz.,'consciousness
This
word
I have
used
not
in
'
its usual
'
connotation, in
psychological works,
of
ring
friend,
my
by
his
giving
s
a
of
Allahabad
and
V
a
i
s
e
s
I
help
whose
interpreted
4th
June
i k
sections
a,
and
M
on
by
have
not
Mss.
my
1909.AH
)
SRINIVAS
P"
*"
the
by
i
P.
Mr.
"
m
n-
Bha-
without
deciphered
material.
)
m
by
Gaflgan"th
Vizagapatam,
of
C
T
h
could
parts
VlZAQAPATAM,
,.4.1,
the
of
swami
ttan"tha
in
and
Mss.,
Professor
scholar,
Benares
suggestions
of
by
me
of
loans
procuring
and
encyclopaedic
Jha
and
criticism
his
both
Dasa
Govinda
Mr.
rendered
help
invaluable
the
to
IYENGAR.
or
OUTLINES
HINDU
OF
PHILOSOPHY.
CHAPTER
CYCLE
COMMON
IDEAS
OF
I.
SCHOOLS
it
modern
in
schools
Not
rest,
the
and
ideas
so
vital
that
the
ideas
These
definitely expounded
schools
explain
points
its
of
;
and
individuality,
commonly
a
the
in
and
and
These
enumerated
to
rule
be
formulated
and
of
not
ent
differ-
the
anxious
the
argument,
special
constitute
which
it from
six, called
by
Philosophy.
naturally
philosophical
many
so
assumed
discipline
as
questions,
are
Hindu
literature
differentiate
different
the
systems
being
justify by
doctrine
philosophies.
as
school
each
principle of
important
of
name
are
propounded,
though
deserve
these
under
themselves
to
about
all these
to
common
where
is
various
;
being
are
it
so
fundamental
every
disagree
Rome
America
and
in India,
so
Darsanas
and
Greece
Philosophy
of
INDIA.
OF
Europe
challenging
each
the
ancient
in
was
PHICAL
PHILOSO-
ALL
TO
its sister
schools
the
Shad-
are
.
J-SKts and
tJi""V.edie
The
while
and
1 1a
do
to
his
in
Madhava,
their
pata,
Saiva,
and
1a
ja
explain
but
and
systems
*
Kamftnuja
of the Veda
and
modes
by
all
has
been
Benares
defines
of (the
discovered
and
this
in
of
purpose
tion,
Enumeratively.
respec-
sixteen,
as
on
to
of
Pataft-
each
them
be "a
Jai-
to in the
Silnkara
philosophical
is very
there
discussion
of sentences
nature
Veda)."
darsana,
the book
so
long believed
called
Pan'hadasi
Tanjore Library by Govinda
th"
Dasa
recentlypublished Anandisrama
Sarvadarsinasangraha.
to
school,
speciallydetermining the
be identical with
in the
Rases-
professes
forest of
in
things referred
incorporated in
"edition of the
He
'mtrndmtd'
chapter
scholars to
Nyaya,
Akshapada,
Sahkhya,
forgets that
for the
f Madhava's
lost
from
Arhata,Rama-
specific teachings
gets
one
Yoga,
of his time
Sankara.t
the
substance
Pratyabhijiift
Panintya
miniya,
authority
Nakulisa-pasu-
Yaiseshika,
vara,
of
reasoning
on
Definition
Bauddha,
Purnaprajfia,
),
Sarva-dar$ana-sangraha
however, classifies the schools
nuja,
;*
s
and
the supreme
and
"a
L,atter
a
disciplinesof
Reasoning
viz,Charvaka,
D harm
Saiikhya,
the
on
Brahma
based
are
derive
not
Vaiseshika,
Effort,
(Earlierand
r a
four
other
based
M imam
Mimamsaand
texts, viz:
Vedic
wholly
are
called the tw)
paying homage
Veda
the
them
)
investigationof
Brahma.
of
of
U
Karma
Mimamsa,
and
2
a-ra
a're'P
%*tiYey
u i-WaM
otherwise,
(
of
(
much
more
which
alone
this
in
of opinion than
community
diversity,
Madhava
emphasises. We shall discuss
thought,so
consideration
and
methods
to
chieflya
problems
the
individual
regard to
all modern
of
that have
troubled
Bussel,
Dr.
practicaland
of
life" (Personal
India
been
in India
school
aim
sets
of
a
the
ratson
a
of
perfectioncalled
d* etre
of
definite method
according to
of
Hindu
M
o
k
s
school.
each
and
;
has
the
never
each
specific
attainment
h
a.
Unless
This
it
ethical
intellectual,
man
ideas
to
up
no
it
so
life ; hence
of man's
means
was
definite rule
a
342)
from
training,
leading a
spiritual
it has
to
P.
times,"
wisdom
with
investigations
discovering the
state
adherence
Idealism^
its
practical
In ancient
"
the
to
Roman,
and
pursuit of
The
dissociated
about
it solves
; but
to-day. Philosophy
even
the
its interest
this theoretical,
a
implied
is in
of
"
that
Greek
interest, the regulationof life.
says
of
problems
them
to
mind
the
ancient
besides
philosophy has
the
thinkers, is
western
speculation;
the
to
for
teachings
mainly intellectual,in
as
way
philosophical
training.
to
matter
is
Hindu
with
assumptions of
prepare
different
the
of
Philosophy
to
as
of
schools
various
fundamental
these
chapter
Hindu
)
3
is
bodies
em-
and
perfection,
for
justification
existence.
The
only
modern
recognisesthis
to
European
be the
function
philosopher that
of
philosophy
is
(
the semi-oriental
of his De
usual
Spinoza.
seeing that
of
none
in
bad, except
I
might
be
far
so
exclusion
the
be
might
there
attainment
and
M
V
pains
o
k
s
h
of
to
a
ir
a
be
used
? seek
to
an
his
to
greater
to be
even
the
there
municate
com-
in
fact
discovery
nuous,
enjoy conti-
to
value,
and
ancient
son
than
Indian
is not
What
hast
to do
with
lieth hidden
thy father, and
son
Shuka
the
teaching,still
the
an
with
! that shall
which
was
"
'
thee,son
by
Shuka
"
hast thou
gone
Such
ends
philosophy
Atman, that
are
and
moral.
bestand
father?'
pleasures
of
,
proper
Where
thy
by
Hindus, philosophy
firstimpulse to
the
the
or
singly,
whether,
me
riches ? What
with
cave.
affect the mind
estimation
a
ancient, addressed
Vyasa
good
is affected
mind
all
to
g y
shall wives
fathers of
father
fears
unending happiness."
their
at
.
do
surelydie
more
my
the
enable
and
The
a
kin ? how
in the
and
either
of which
anything
intellectual but emotional
thou
vain
anything
all else ;
Spinoza, so
to
begins with
and
objectsof
would
would
supreme,
As
of the
are
finallyresolved to enquire whether
real good having power
some
to
which
itself,
to
that all the
life
as
sentence-
(Transl.Elwes),
social
in themselves
contained
them,
opening
experiencehad taught me
surroundings
futile ;
The
Intellectus Emendatione
After
"
says,
)
4
Indian
ancient
addressed
"
who
his great father.
originof philosophyin
grew
And
olden
by
to
such
India."
(
5
)
(Bhagavan Das, Science of
the
And
such
that
power
ought
arid
than
husk, fruitless
hypocrisy, to
to
to
inspiresphilosophy if
more
of
world
has
nobler
a
devotee
the
and
a
than
feelingof
life to
be
argued
that
be
to
not
means
undergone
bondage.*
schools
judge
to
the
a
for
It is
of them
theories
to
be
practicaltraining
they prescribe.
disciplines,
except
attributed
truth
the
s
h
a
P
u
reply, 7b.
r v
a
M
i
to levl
for,as Nachiketas
reach
in the SarvaCh4rvaka
name
and
agreed about
the
following propositionsregarding
/eeognizeii,
proposes
k
the
Brihaspati, are
to
of the
Even
*
the school of crude
expounded
as
under
darfanasahgraJia
world
its
to
believed,but
from
from
philosophicalNihilism
o
be
to
invariablydo, as
about, apart
All these
M
to
speculation.
Hindu
a
training
to these
of
path
opinions
writers
western
The
intellectual satisfaction in the
of release
state
unfair
therefore
as
of
lived, a
attaininga
leading
merely securing
idea by the
an
body
ing
pound-
philosophy ought
Philosophy, therefore,to
merely
thing
some-
performance.
poor
value
purpose
of
acquisition
be
to
pharisaic self-righteousness,
moral
a
it is to
logomachy, laboured
and
only too often
and
protestations
pompous
serve
Emitions, p. p.)
continue
to be always the
tn
m
a
fco
a
"
", though
s^ate
says,"
that
"Those
this is not
can
who
be
commonly
properly callel
live in the Heaven
i. 13.
immortality."' K-it.hjpiiiith'it,
i. 17-18.
the
vide
Yamt's
(
constitution
the
goal
(1)
of human
Man
a
and
complex
consciousness,mind
of
body.
Atma
The
of man,
the nature
evolution.
is
and
(3)
)
of the cosmos,
and
(2)
6
is of the nature
of consciousness
is immutable.
Mird
(a n
t
a
h k
a
is material
organ
a),though
n
r a
and
is other
inner
an
the-
than
Atma.
(4)
Psychic
life
all mental
(5)
five
The
and
obeys fixed
events
subtle
(6)
(7)
(9)
The
mind,
(p r
k
a
obeys
world
r
in
which
body,
subtle
lingadeha
with
a
body
provides man
and
the
inhere
organs
The
Matter
of
made
al ay
is
relatively
permanent.
connected
is periodically
flesh
of
it
fixed
blood, which
and
with
sense-organs
gross
matter.
i)is mutable
and
but increate
laws.
historyis
a).
lingadeha
a
made
up
periodsof activity(k a
(p r
end
an
matter.
action-organsof
(8)
(jn
are, like
T he eleven
or
hence
riy as)
action-organs(karmen-
five
driyas)
and
determinable.
are
sense-organs
the
laws
of
1p
ing
alternat-
a) and
rest
existence
recognize the
Nature, they exclude
and
and
the
and
the latter but
and
these
a
hencet
of
term
We
a
ancient
teacher,
rewards
a
r
Deity,
and
ments
punishof all
expounders
Vedanta
v
The
twist
them,
to
became
popular
atheistic,became
a,
discuss
now
all these
to
is
fifteen
the
propositions
schools.
complex of consciousness, mind
a
body.
They
when
*
mind
'
of the
states
are
and
'
of
each
lightener
other
operations ;
not
mutually
are
used
'
as
two
mind
whereas
unconscious.
and
*
sive.
exclu-
*
sciousness
con-
the
a
these
of
two
absolutely distinct
is S
and
In other
phases
times
philosophy
things
mind,
the
quality or adjunct
a
as
;
of
states
other
; consciousness
the
sciousness
con-
synonymously
life ; at
Eastern
in
'
of the successive
names
inner
treated
indicate
of
the
as
life ; but
concepts
concepts
consciousness
flux of the
is
the
'
mind
sometimes
are
used
'
mental
philosophy
western
'
jada,
Vai^eshika
reproach.
Man
In
from
versal
Uni-
one
refer to
theistic
a
ir is
N
s
an
later
the
days,
common
are
(i)
given
name
shall
which
and
he
r a
but
The
have
in later
t
adjusterof
more.
systems
because
and
no
of
S^hkhya,
u
him
an
of
powers
frankly atheistic.
S
makes
former
but
many
conception
are
Nyaya
the
the
earlier
works
Mimamsft
Yoga
the
The
Being.
of
n
a
m
v
and
senses
t a
h-k
i t the
a
words, mind
r a
en-
their
n
a,
is matter
is
(
and
is
consciousness
world
when
S
a
m
v
processes, the
mental
of
the
exist whether
them
not,
just
it
not.
individual
;
or
so
the functions
to
the
latter is
word
a
n
a
nor
Pure
is
exists
not
the
to
confound
is used
for
of material
'
has
of Psychology. He
parts (i) the
me
and
self
as
conation
the
the former
the
well
as
Even
sciousness
con-
(which
to
be
'
This
with
of
is
a
it.
distinguished
latter
chap,
xii of
subdivides
known,
for
devoid
associated
in
the
thought, for
chaitanya
objects)is
to
manifests
the idea of motion
consciousness
Ego', or the
them
the two, for the
thought as
is the word
mental
whether
himself.
man
ses
proces-
accompanies
consciousness
lightof
personal consciousness.
investigatedby Prof. James
two
light proceeded
These
etc.
world
*
Text-book
of
ray
perception,reasoningand
ambiguity,because
function
a
Sight manifests
of them
the
see
tioning
the func-
knows
or
processionof images, and
a
;
from
if
as
the
as
row
bor-
objects.
towards
consciousness
writers sometimes
jn
1
sees
spirit
Consciousness
manifestation
Hindu
the
of
man.
the eyes
and enlightenedthe
spirit
functions
beings see
To
senses.
i t, consciousness, is turned
perception,reasoning,
or
himself the
man
directed
It is
of his mind.
from
of his
ousness,
i t, pure consci-
v
the senses,
and
opened
Similarlywhen
on
from
a m
to the
and
his mind
analogy
an
spirit.S
manifests
is what
operationsof
)
9
the
is
his
it into
'Empirical
(2) the self as the knower,
the
1
Pure
into
*
Ego',
(i) the
and
one's
he
defines
psychology
has
commentary
consciousness'
spirit,between
Yogi
is
construction
the
world
is
the
a
up
of
with
alone
we
are
as
are
a
mental
states
or
underlying
pure
consciousness
personal
judgment
separate from
of
complex.
consciousness'
'
and
we
the
are
is given
of the
it let
us
by
Puru"ha
bound
which
reflection
of the
in
body
pain,of perception,
conscious
objectsoutside
personal consciousness, each
From
longs
be-
and
ness
conscious-
all that
a
is
experience,
Pure
muscles
pleasure and
1 1 i
r
a-v
consciousness
the
the
by
h i1 1
c
acquainted, is
move
we
of
personal
'
bodily activities,with
or
normaly
are
conscious
conation,
fact
the
When
matter.
we
which
sciousness
con-
pure
construction
conceptual plane.
Atma,
that
'
from
ideal
an
This
illuminated
as
Personal
'
tence
exis-
tion
this classifica-
as
k t i, and
them.
terms
experience. The
is that
a
ideal
to
'
s
an
Aham,
as
h it
c
elaborate
is mind
which
behind
proposition
unchanging light and
is
pure
with.
distinguish between
not
that
do
to
the
on
But
complex.
a
nothing
*
the
;
consciousness,' whose
'
just
consciousness
of
'
as
tion
collec-
entire
the
his
from
gets
one
states
best
the
of
states
is,it does
as
recognition
the
body, etc, (2)
Thinker, the Agent
is
man
the
me,'
subdivides
he
the
passing
is the
former
The
me',
(3) the 'spiritual
of
Ego'
the
the
me,
mates,
I.
'material
'
social
the
or
eliminate
of
us.
state
selves
our-
These
beirg
whatever
is
(
contribu
ted
the
by
and
body
processes,
the soul.
by
which
the
both
which
"
of
We
lightof
of pure
"
consciousness
from
the
belongs
is not
activity,by
reality,the greatest realityattainable
The
realization of this life of the Atma
What
1
in the
personal
(2)
are
notes
Every
'
life of
of mind
'
state
is the
aim
or
is termed
man
philosophy,
in western
followingfour
the
flowing'states
(1)
inner
of consciousness'
James
man.
philosoph)-.
is called the
the stream
Prof.
of Indian
but
by
a
of all schools
Pure
abstraction
an
the
to
personalconsciousness.
however,
h i t-
idea of pure
vague
mental
separate from
as
consciousness
a
c
become
cannot
this latter
reached
thus
physical
the
intelligence
being unchangeable,
have
ties
activi-
consciousness
and
mental
the
perception,for
abstraction
of the mental
"
is the
It is the power
seat
mind.
s
This
manifests
worlds.
mains
re-
ment
accompani-
the
called
p arakolonthesi
"
What
that
philosophers and
western
the mind,
by
tal
accompanies all menfirstdifferentiated by Plotinus
among
is the consciousness
sakti
)
II
characteristics
':
"
thought
is
part of
a
consciousness.
Within
always
each
personal
consciousness
states
changing.
(3)
Each
(4)
It
personalconsciousness
is interested
in
seme
is sensibly
continuous.
part of
its
object
(
to the
chooses
"
of
exclusion
from
)
12
others,and
them.
among
chap. xi. )
welcomes
rejects
or
( Text- book of Psychology,
In this
the concepdescription,
tions
of 'state',
and of change belong to matter
;
those of 'continuity'
and 'choice' belong to the Puruis due to the u nion of
$ha and personalconsciousness
'
'
the two.
Matter
states, and
a
few
to
presents itself as
whose
spirit,
of them
himself
and
of
actions
states
and
as
not
illuminates
the mind
continuous
and
of matter
to
things: (a) That
the
consciousness
togetherwith
part of the
one
moment
the
whose
spirit,
to
as
is
That
the
continuity
is
explicable only
regarded as separate
from
relation bstween
two
a
by
thi
lightand
the
qualityof
a
light. There
consciousness,but
ciousness
cons-
(/#.)This
is
states, and
similar
to
the
that
tween
be-
processionof objectsilluminated
of
is no change in the 'quality*
to
strain
in this case
a
object,
outermost
fringe of the
the
be
the
from
if consciousness
mental
to
another
changes
absolutelyabrupt.
never
belonged
it,as
"
are
life is
time-gap
a
if it
before
in the
flux,
a
James explains
there
after it feels
another
in
always
and
"means
propositions
where
self; (b)
regard
is
the consciousness
same
must
that
four
even
them
we
Prof.
that the third of the above
manifests
cognitions,desires
unbroken.
two
or
Only
all
"
belonging
as
changing
lightis continuous,chooses
by seeingthem.
all states
series of
a
state
the
of
analogy a
mind, goes
field of illumination
little,
to
the
and
looks
hence
dim
and
G. F. Stout
two
no
more.
(Manual
all mental
of them
of
inner
an
material
sense
awareness
its processes,
Father
Maher
the
all
The
(2)
are
something
of
the
(3) The
its
reflex
of
or
to
volitional
which
The
26-27. )
some
it.
Perception,Emotion
of
the
mind
laws, whether
light of
that
take
they
the
acting
of the
consciousness, according
approximates
immediate
are,
acts
as
the
spiritis inextricablyand
attends
its
as
own.
meaning
Maher
and
Hindu
are
idea of
functions
to
mental
not, illuminated
are
manifested
and
cognized.
the mind
Conation
spirit
^and
it ; in
upon
place according
or
of
or
cognitive act,
Stout
to
extent
and
ence,
exist-
appetitive
second
to
ordinary psychic experience
the
and
recognizes them
and
states
(i) To
operations
own
operationby
ceive
per-
being apprehended.
itself
than
emotional
( Psychology,pp,
the
its
we
word,
direct, intuitive,or
either
other
which
psychical
our
emotional
words, the energy
other
of
of
of the
sightperceives
to this
capable
mind's
knowledge
to
total
cognitive,
which
states
not
sum
selves
our-
three
distinguishes
meanings generallyattached
indicate
cate
indi-
of
states
by
as
) notes
cognizance
have
we
the function
"
and
facts.
have
we
8
(i) To
"
experiences,as
own
mind
the
of Psychology,
p.
whether
(2) the
our
)
consciousness:
states
not
or
and
"
13
of the word
uses
Self
(
to
it.
this consciousness
by
In
of
compulsorilybound
(
only
it
when
from
consciousness
is called P
man
r u
u
s
h
a
Jn
conscious
of the
and
muscles
and
is S vay
am-p
Purusha
the
raka
himself
and
the
body
whose
existence
to
light.
when
manifests
existence
the
reveals
illuminates
a
which
to
him.
of matter
existence
by the mind.
behind
noumenon
European
depend
mental
we
books
itself to
us
object
So
it
the
and
in contact
Idealism
its
also
with,
cognize as
exist and
in the absence
fest
mani-
there be
matter
that
as
the
makes
being made
that whether
modifications,no
be manifested
Idealism
on
It holds
what
Hence
in Hindu
himself
to
only
unconscious, unknown,
be
is certain that sensations
are
being.
objectalso.
body he is
would
otherwise
unmanifested
of that
a
the mind
against any
his existence
or
Atma.
the
as
reveals
sun
it beats
Purusha
mind
the
senses,
is manifested
frequently
compared
directlyand
becomes
or
be, unlike
to
conscious
some
lightof
The
of
part
manifesting his
"a,
knows
is
knows
himself
of
being. He
consciousness
colouring. This
of the mind, the
functions
cognized by
and
Man,/0;- excellence. It is
"
own
when
the mind
immaterial
knower, for he
also called
the
a, the
from
its mental
being
be understood
can
separated
be
can
contemplated apart
pure
; and
the life of the mind
with
up
)
14
or
no,it
sensations
objectiveexistence
of mind.
representedby John Stuart
a
can
Constructive
Mill admits
a
of sensation
behind
the
possibility
nomena
pheof the objectiveworld ; but the thorough-
permanent
16
(
is involved in its veiy conception.
part of man
Atma
limited by space ;
is v i b h u, not
immaterial
is
matter
41
is futile to
conception.
Creation
and
if conceived
of
ending
of
one
series
a
manifests
ooumenon
Atma
is
J
n
Eternal
increate.
A^ma, justas
Bhdshya
essential
capabilityto
body
of
from
or
a
Atm"
the
very
he
is
him
mutable
im-
nature
"
is its
it is
of the
mutability,its
nal
phenome-
unchanging.
ending
is
The
matter.
procession of
is
fore
There-
of consciousness
definition
and
The
fire."*(Sahkara
of
place of illumination
near
ver
obser-
an
is the nature
rather,a series of bodies
brought
light, but
the
any
28.) Moreover, Atma
matter
into
evolve
which
consciousness, because
lightare
the
or
end.
nor
opposite of An^tma,
beginning or
shift his
;
the
; whereas
excluded
may
and
heat
in
its very
consciousness
nature
forms
of forms
VecL Sfit. IT. Hi.
on
by definition
the
eternal
a,
standable
under-
beginning
begin
ceive
con-
that very
are
itself in relation to
neither
hence
can
the
being from
; consciousness
in
destruction
as
to
of consciousness,
is involved
consciousness
for
pound
com-
a
attempt
destruction
originationor
the
the Atm"
part." Hence
susceptibleof diminution
not
It
excess.
of Plotinus,
indivisible,neither
nor
atom,
an
nor
of
all in every
divisible
is neither
It is,in the words
u, atomic.
n
a
All in all and
nor
)
shine
nitya,eternal.
Atma.
of
from
may
be
by
his
Some
is
He
body
to
cally
periodireflected
Bauddha
(
alone, of Indian systems, reject the
schools
and
Buddhism
nominally admit
and
do
and
and
of
mind
inner
in
are
and
states
process
consciousness
from
second
the
into
two
internal but not
subjective
Hindu
factors,viz:
philosophy
(i) a
and
subjective,
(2)
ed
accompanying the process and reflectAtma.
firstis material and the
The
Mental
immaterial.]
to the mind
but
subtle
of
or
non-material.
as
classified in the various
shika
made
philosophy called
analyses them
mental
organ
is material
organ
but prakrispiritual
Sensation, perception,
volition,
western
treated
an
immaterial
of matter.
ta, made
etc.,
is
man
and is not
matter
so-called
the
Jina do.
the
(3) Mind, though an
is other than the Atml
uThe
this
it as the followers
openly denounce
not
of the Buddha
from
but
being included, those that at least
the
authority, of the
pramanya,
schools
orthodox
thought, only
notion
Atm^,
excluded
Jainistnare
of Indian
brief survey
Veda
the lifeof the man's
continuityof
of the
)
17
all
processes
are
variously
buting
schools,the Sahkhya attri-
psychiclife,and
the
Vai"e-
regardingit merely as the organ of attention,
all schools
are
agreed in regardingmind as
This
matter.
called
sophy,
apparent paradox of schools of philo-
but holding to the
idealistic,
essentially
materialism in the west, namely the view
mind
is matter, has
every
western
2
proved
scholar.
a
view
that
stumbling-block to
In western
philosophy,the
'consciousness'
clear-cut concept
it above
marks
has
nor
;
of matter
matter.'
matter
looselyfrom
that concept,
and
consciousness'
is held
incapableof
further
eliminated
from
with
imply elementary
to
When
the
facts
that
mental
difficult to understand
as
opposed
functions
and
action.
and
therfore
is
knower
spirit. He
sees
his
the
knower
the
it must
I. 77.
body
)
it
and
organ
of
This
mind
quite as
the
cannot
than
world
place
is
mind
possess
involved
the
chief
this
is
mark
inner
sensation
as
an
'since
organ,
there
knowledge." ( Nydya
much
is
objective to
outside
outside
himself
'matter'
him
the
he
as
him,
whereas
outside
like
the
of matter
characteristic.
in the concept
of
he,
of
form
a
the
it
perceived object. Objectivity to
Purusha
be
to
philosopher
organs
be other
an
sees
outer
the spirit,
uses
jiia,
and
II L
Stitra
The
Hindu
by
are
not
literallymeans,
to
facts
life and
psychic
that antahkarana
says
of
consciousness
of
the
what
Antahkarana
organ
a
he
hang
to
phrase 'states
themselves, jada, unconscious, it ought
matter.
of
space", as
made
are
the
analysis.
it is realized
when
cartes
Des-
Spinoza,the expounder
against. In ordinary thought
propertiesof
means
nite
defi-
are
characteristic
only
the so-called
when
'
concept
ulated
form-
have
we
called it,even
Descartes, rebelled
is
as
attained
the
"confusion
Clark-Maxwell
of
the
to
extension
This
matter.
been
not
attached
made
)
18
(
conscious
; matter
Another
is its
a
and
idea
mutability,
(
its
flux, its capabilityof evolvingin
ever-present
of
series
a
ever-changing
evolves
karana
in
and
of
which
a
and
to time
and
space;
and
time
small
; he
has
related
prakriti-vikriti,
is
change,
there
can
cause
and
no
relation
of
Psychology
"
mark
to
of
the
arm,
atomic.
and
nowhere.
as
AtmS
forms
is
it manifests
spatio-
They
are
effect.
But
where
Hence
states
there
if,as
to
is
the
modern
governed
are
is matter,
nor
of mind
not
spirit.
invisibility
is
"
of
ing
accord-
matter
philosophers and
mind
is
vibhu, pervasive,everywhere
Consciousness
to
These
causation.
and
indivisibility
being restricted
which
effect.
Vaiseshika
big
nothing subject
be
certain
the brain
to
and
both
another
is neither
after.
ject
sub-
are
one
space
cause
admits, mental
Atomicity
a
as
of causation, mind
the law
by
events
steady light and
consciousness
a
in
in
are
manifestations
of
law
the
subject to
are
of the
relations
temporal
and
before
no
of matter
succeed
Purusha
them.
subserves
which
restricted
are
Purusha
of forms
mental
temporal and spatial. They
in
the
manifestations
ending kaleidoscopicflux
never
surface
the
on
the
wanes.
nor
phenomenal
These
eddies
steady lightof
the
not
waxes
forms
school) like
Yoga
the
and
ripples
lake, unlike
a
Antah-
phenomena.
ever-changing phenomenal
(called chittavritti hy
waves
)
19
any
cannot
be
conceived
part of the body through
itself;but
the
mental
processes
(
of
)
20
desire,etc.,are
cognition,
and
being possessedof
"
"
according
according
chief
it and
amenable
quenched
;
nor
of the fact that it derives
of
muscles
its
act,
; but
of other
these
muscular
increased
without
of
mind,
his
own
that
these
the
realize
is the
them.
in
But
the
the
non-
in the
we
the
ousness
consci-
case
observe
observing the
study only
and
and
ourselves
accompanies
our
accompanies
easily because
actions
When
organ.
of matter
than
can
be matter, because
action
beings
man
lightof
objects.
category quite
thought separate
more
action each
the
inner
an
phenomenon
own
a
itself is
on
pseudo-subjectivity
a
muscular
the
that
his
in
can
human
to
consciousness
all the
and
ego,
being
our
we
from
a
it be
it is
It is difficult to realize mind
account
by
mind.
distinct from
as
displays
of external
can
Hence
influence.
their
latter
that is matter
"
consciousness
influence
the
to
be
It cannot
action
equilibrium
Antahkarana
finally equilibrium. But
by
resists
and
characteristics,inertia, excitability
all these
not
and
matter
Whatever
forces
school.
of
reaches
of many
this
to
characteristic
Sahkhyas.
by
action
the
under
the
to
be moved
force,can
the three Gunas
resistance,motion
properties,
is the
equilibrium
all in all
part, but clearlylocalized.
fundamental
or
"
"
all in every
Traigunya
certainlynot
ciousness
cons-
mental
operations
accompanied by
the separationof
consciousness,
as
are
(
these
the
and
two
the
a
of
matter
and
Plato
one
does
they
not
sees
seen
",
by
whom
with
mental
"
such
use
phrases
to indicate
thought"
think
not
the
by
what
is
the mind
say
one
but
eye,
does
breath, but
hear
whom
by
thought ",
by
not
mind,
the
with
"
by
what
here
ancient
clearlyformulated
is
is
And
another.
but we
intellectually,
do so." (Enn. IV.
we
the
do
and
the
existence
of the idea that
complex
and
of
two
unconscious
that consciousness
of
of
j. 30,
mental
in
is not
operations
a
was
"
gence
Intelli-
telligen
of in-
philosophy
mental
factors
inner
"
necessary
action,
life is
a
consciousness
modifications.
mental
worship."
philosophers
European
so-called
different
breathed,
always perceive
unconscious
our
but
always apprehend that
Trans.
Taylor.) This
not
is the first clear indication
is
breathes
apprehension
we
one
ear,
distinction.
this
and
thing
one
the
is
among
by
seeing
breath
(I. 4-8.) Plotinus,
but
what
none
people
Brahma,
"
whom
what
of
ness
conscious-
functioning. Kena
not
first
the
as
perceiving of perception,"
the
hearing is heard,"
is
this
action
"
not
whom
of
of
Upanisimilar phrases
what
strikingly
speech
enlighten,but what enlightensspeech,"
uses
what
the difference
difficulty.
mental
apart from
does
"
of
"thinking
shat
and
Aristotle
seeing of sight",
the
"
appreciationof
of consciousness
nature
becomes
"
)
21
The
idea
concomitant
firstclearlyenunciated
(
in
"
modern
As
of
occasion
the
it
as
is
idea of the
should
Perception
from
they
have
treat
we
William
Hamilton
of
conscious.
hysteriato
mind
have
But
it has
those
"
P.
been
that
unconscious.
uses
the
prominence
the
modifications.
the
conscious
Un-
his
of
phenomena
mind, and
of unconscious
the
in
error,
Sir
of unconscious
powers
not
struck
Ribot, in
thinkers
western
The
as
muscle
Diseases
fact that the life of the
to
prove
brain,as
an
event
that
is
mind
always
ty,
of Personali-
mind
is
times
some-
that consciousness
simple phenomenon, superadded
of existence
64.)
unduly neglectedby investigators.
unconscious,
the
or
perceptions
opening chapter
the power
and
us
(Ib : /. ^53.)
mental
is in itself always unconscions
of
is in
serious
into
unconscious
justly complains
a
essence,
In this matter
a
non-existent
the
far
so
carefullydistinguished
brought
Schofield,in
L
thinkingof it
Therapeutics,attributes
"
or
This
are
fallen into
not
are
conception
of
is,
form
consciousness.
as
of which
Dr.
ive
be
apperceptionor
the Cartesians
that
whether
it,and
Tr. by Montgomery,
(Metaphysics,
no."
"
soul
our
thing.
whenever
about
thinking
of
the power
of nature
nature,
some
in us,
always
form
activityof
expresses
properlythe
soul has
our
for
comes
this
that
think
fact
itself any
representingto
Leibniz,
philosophy by
European
matter
a
)
22
to
having its own
the
is
activity
conditions
appearing and disappearingaccording
in his field of
conditions
being
material
functions
phenomenon
ending,
nor
Not
called
All
mental
functions
the
Purusha
them
and
makes
would
remain
would
be
is
a
action
may
not
be
consciousness
has
mind
unconscious
of
problem
"
that
"what
unconscious
matter
parallelism?"
It is neither
to
not
imagine
that
mind
an
as
consciousness
In
alien
tor,
fac-
always
is.
muscle
the
characteristically
of
an
insoluble
conscious
one
of
hypothesis
possiblenor
or
muscle,
be
to
raised
Is it
Either
fact.
distinguishing
relation
?
the
or
as
be
has
Mind
be
may
nature,
to
world
consciousness.
thus
of mind
is the
muscle
realized
own
consciousness
from
different
of
own
philosophy
nature
or
its
be
they
material
a
;
illuminates
beings.
eliminated
should
in
Western
be
to
tion
reflec-
physical
is
by
of the
action
the
the
or
have
we
functions.
he
sentient
accompanied
investigatingthe
and
mind
ishing.
dimin-
; otherwise
muscle
a
ginning
be-
unconscious
them
as
of
just as
of the
mental
manifest
unmanifest
fact
material
of
to
turns
them
as
neither
of the
up
in themselves
are
in the absence
The
and
made
a
material
fact, which
and
consciousness
when
of
increasing,never
never
personal consciousness,
of pure
is not
right,
own
complex
the
so
; consciousness
in its
it exists
both
together,
epi-phenomenon
or
as
processes
physio logical
bound
invariably
are
and
Psychic
vision.
mind
interaction,
is unthinkable.
philosophicallyhelpful
and
modifications
of matter,
each
interact
other, can
Immutability
and
is matter
mental
and
mutability
be
can
them,
Whether
with
the
it be
do, or
mind
constituted
taken
be
of subtle
materialists
matter
illuminates
that
it ;
ignorance identify himself
identical
the
with
founders
training a
of
which
to
man
be different
from
all the
to
propose
The
it.
the
Darsanas
with
Darsanas
the
actual
due
Atma
realization
Till this difference
grasped
it is
of the
4
mental
As
of the
The
the
Purva
is that
with
of
the
the
impossible to
of
Atma
to
from
Mimamsa
due
adhyasa,
to
the
mind,
moksha
difference
between
means
bondage
ignorance,and
to
of
really
not
but
nature
of mind.
false identification of himself
pain
out
may
is
are
except
relieve the
it,he
the
from
disciplinesprescribed by
realize
that
he
though
eastern
as
philosophers hold, it is absolutely different
Purusha
sciousness.
con-
cal
identi-
as
western
as
there
and
them
between
system,
nervous
them,
this
them, but except
the
fications.
modi-
material
illuminate
may
relations
other
no
Mind
meet.
are
processes
know
or
cannot
other.
each
parallelto
run
or
Consciousness
manifest
from
categoriesso characteristically
apart
Atma
of
is
these
and
understand
sequent
con-
two.
mind
the
the
is
phy
philoso-
East.
Psychic Life obeysfixed
events
the
modifications
are
and
hence
all
determinable.
antahkarana
must
laws
take
is
a
place
material
under
organ,
fixed
its
laws.
26
)
law
of
(
All
mental
every
as
is the
event
so
that
if the
could
be
calculated
events,
effects
the
obeys
matter
in any
Hindu
philosophy
predictedexactly
and
mind
regard
raised
that
entity,
which,
in India.
is
or
known
causes
and
bodily,a
and
does
threefold
life
triplelaw
of
of
the
constrain
the
mind.
and
be
the
than
from
Indian
the
the
by
causal relations,
on
Tamas,
no
of
which
other
is
which
whose
The
gave
The
them.
among
under
the
neither
but
it
to
vera
can
causa
Tamas,
of the will is
free
apple which
philosophy
sophy
philo-
of its modifications.
freedom
beforehand.
tree
upset all
Sattva, Rajas and
called
course
the
is
a
phenomena,
extraneous
conditions
so-called
be calculated
free
to be
sires
cognitions,de-
and
There
than
but
cannot
laws
picture,
Hindu
goes
anything
of its movements
the
mind
was
into
will
Sattva, Rajas
itself nor
are
events
interconnected
the mind
That
a
can
phenomena.
postulate a
not
which
force
new
mental
actions
into
to introduce
of those
analyses
Hence
form
European philosophy,is supposed
in
mental
which
will
metaphysical
a
cannot
we
of
form
a
as
of the
'will' is
of which
one
factor of the mind
but
The
of
all schools
As
matter, the problem of the freedom
never
the
known,
were
matter,
thus
previous
of
resultant
causes
sphere of
other
Hence
causation.
mind
birth.
deterministic.
is
myth.
fixed
obeys
modifications
falls when
it
a
can
more
no
it is released
Hence
It
all
regards
(
action
all mental
returning as
in the mind
is
of matter
The
freedom
of the
is not
from
his
motions.
In
the
a
an
We
turn
can
passing thought or
intricate
train
co-ordination
drags
the
involution
life is
of
exciting,or
is
by
is
to
of
a
of
mental
thought
other
or
from
from
away
a
but
complicated
perforce
This
compulsory
in mental
bodily
or
withdraw
abilityto
thoughts is
can
we
contractions
into it.
out
and
thoughts
bodilyactivity
;
the
bodily events,
again,the abilityto
being hustled
bodily processes.
of them,
casual
or
attain
may
consciousness
muscular
; the
mental
Consciousness
our
some
of the consciousness
bondage
No
consciousness
consciousness
from
which
and
our
our
but
current,
mind.
to
of
deliberately withdraw
them.
rise and
it may
by them.
the AtmA
mental
case
floating
that the well known
sense
bondage
and
out-going
is determinable.
free,but
in most
and
return
generally conscious
are
in
deliberation
mind,
within
transcended
are
energy
energy
motives
deliberation,
in the
mind
is involved
We
"
free
"
nervous
in-going
deep
calculable,all
function
laws
the
buried
or
of
In the
the
the direction
influence
all is
between
During
currents.
of
current
a
without, enteringthe mind
action.
an
intervene
may
analogue
matter) from
subtle
reflex ;
as
the
(calledPrana,
)
27
stick to
a
sciousness
con-
however
thought
ness
of the field of consciousthe
gradually acquire by
freedom
which
man
Thus
self-training.
freedom
is
not
is the
goal
freedom
of
of
human
will,but
the
consciousness
from
being
with
and
mental
bodily
he
who
It
is not
the
has
reached
from
his conscious
turn
may
of
by recognizing
judicious
of
forces
the
laws
nay
I"vara Himself,
Law
of
The
them.
and
question
of
absolute
its
escape
do
only
so
man
the
them
greatest God,
the
be
to
by
uses
by understanding
the
above
not
will.
that
or
had
no
In
the
"
by
and
cause
Ethics,/"?,48,
in such
directlyall
that
time,
way
has
happens
I should
be
or
"
I
All
last
by
to
contingent
and
tions,
percep-
to
consider
to
see
thoughts
our
able
appears
able
to
infinity".(Spinoza,
the consequence,
were
no
also been
this
and
Elwes.)
that
is
there
precedent thoughts
our
a
to
on
the
on
is determined
cause,
:
but
mind
which
cause,
so
Transl
perceptions are
it is true, of
a
Europe
illusions
the mind
another
by
of modern
thinkers
free will ; but
or
this
present
He
body.
thus
just as
is said
Leibniz
free
determined
and
his
can
In this sense,
profoundest
two
another
develops, but
Karma.
Spinoza
wish
free. "
"
by utilizingthem
them
physical world
obeying
and
and
and
to
and
up
Mukta,
be
to
he
mind, he
a
obedience
said
will that
matter
uses
its
The
events.
his mind
from
tyranny, but if he
of
compulsory interlockingof
self with
away
this
compulsorily mixed
the
the
; but
liberation
the
perfection,is
freedom
freedom
evolution
me
at
all that
the
will
(
to
happen
me
will
that
or
)
29
to
appear
ever
".
me
Metaphysics^Transl : Montgomery, p. "5.)
(Leibniz,
The
theory of free-will has been re-started
in
it
that
is
datum
a
interest of this
of
( Free
The
Will
)
and
under
ideal
led
Hmanism,
view
that determinism
assumption
truth
of
which
is
is
in
new
F. C. S.
Dr
by
if it
the
sense
be
rebels
with
Oxford
School
of
like
the
explanatory
postulate in
a
a
right
profit. But
againstthe adoption of
postulatesto explain
the
science, the
to its
relative
strictly
used
be any
holds
Schiller,
sphere
Similarlyfreedom is
sphere with as good
can
cannot
logical
postulate,a methodo-
a
function.
moral
).
the facts of life
schemes, and hence there
The
life"
( Determinism
is to group
the two.
of
"truth
of science
truth
antithesis between
of
the
In
consciousness.
between
of Science
function
argument
theory Munsterberghas propounded
illogicalantithesis
an
the
Philosophy by
western
recent
to
the
exist
common
two
opposing
phenomena. The
same
is this :" determinism is
difficulty
world and freedom,possibleor
a fact of the mental
Western
actual,belongs to the sphere of Atma.
real
of the
cause
philosophy treats
consciousness
whereas
a
a
the
mind
of the Atma
so-called
psychicalevent,
is
state
a
enlightened by
as
one
of
complex
of
acquiringfreedom,and
single category,
consciousness,t.
of two
unique,at present in bondage but
the
the
factors"
with
the
e.
one
bility
possi-
other,working
(
fixed laws.
under
called
With
regard to
have
looking
maintained
in
it started
and
(2)
from
of
datum
In
alien
be
to
personaldevil
of
at
ruled
of
so
The
of this
(i)
of
different
the
of evil
of
by
cultures
bility
responsihe
powers
and
who
certain
for violation.
man's
gave
ordered
ordinances
But
God
life and
him
on
science
image and
into
pain
them
use
of
ment
punish-
has abolished
this
an
ties
facul-
human
to
which
ideals
inspired the
erected
-scriptures
and
in
a
giftedwith by a personal God
the real philosophicalquestion
world
man
gories.
cate-
tion
ques-
world
moral
use
not
be
to
Ruler
the
importation
the
idea of the
proper
the
problem
into
a
as
conception are
The
the
a
ciousness
cons-
freedom
it
refer to
introduced
pute,
dis-
analysisof
irrepressible
anthropomorphism
many
made
philosophy
determinism
problems
early human
accordingto
God
have
psychic phenomena
by
confounded
to
of
thy
for the
man
autocratic
others
elements
confused
and
supposed
issue.
and
popular religiousthought,
it of
supposed
tion
ques-
clear
a
scientific
a
is still further
have
with
consciousness,and
as
of the
vortex
inception th
incompatible,because
was
the
flux
a
its
psychic series
into
gory,
cate-
side
Hindu
into its constituent
psychic state
saw,
one
idea.
escaped being caught
because
at
it is free
the
protested against
and
this mixed
personal consciousness, disputes have
Some
raged.
)
30
divine
this
law
(
the
Subject to
5.
)
3*
mind
and
dryas (organs of knowledge)
dryas (organs
of
subtle
The
matter.
action).
five
the
are
Jfianen-
the five Karmen-
These
also
system is the
nervous
of
made
are
logical
physio-
counterpart of these eleven subtle organs,
"
"
internal
and
knowledge
of
as
ten
Their
physicalbody.
by
are
subordinate
ten
the functions
Like
of the law
as
Parsimony
existingboth
matter.
that the
functions
sense
the
separated from
after
death,
separate from
muscular
in the
the
the
functions
visible
the
cont.ro-
are
of force and
principalelements.
they
the
enter
light of
that the
physicaland
all Hindu
are
AtmA
like
senses
field of
the
a
ed
conceiv-
are
cal
super-physiYogis
exercised
gross
organs
ones.
by
ought
The
falls
violation
assert
a
physical body during
subtle
they
psychical life,while
its
are
ifit is true, as
But
of
first sightit looks
At
of
when
only
them.
of
functions
mental
the
lines
elements
of the mind
consciousness
upon
excretion
conceived
functions
different subtle
led
are
invisible subtle
of
those
ten
The
on.
are
organs
into
evolve
which
mentary
ele-
of action
organs
being primarilymodifications
matter,
later
speaking, handling, walking,
of
procreation.These
and
subtle
of audition,touch,
those
The
all made
are
of
discussed
are
smell.
and
vision,taste
those
be
to
matter
They
five kinds
bhOta, the
of Sukshma
organs
"external."
ten
one
to
man
life
exist
division
( Karmendriyas ) into
or
of
five class-
[
against
is
es
but
long
so
make
all kinds
a
yet been
able
to
impulse is,
idea
of motor
five different kinds
the same;
nervous
the Hindu
objectto
it cannot
to what
as
not
that
and
one
are
physiologyhas
as
its mind
up
idea
physiological
modern
the
impulsesof
motor
]
33
of
there
impulses in
being
subtle
the
body.
h
a
which
is
mind
of
The
in
d
h
e
Eleven
The
(6)
a
and
man
the other
body )
(nonuterine
It is the
of
is b h
t
u
"
a
of
store-house
of
is the vechicle
with
*
the
Schools
the
between
sthnladeha
bodies
the
that
peregrinations
;
is
man
but
here
any
3
are
with
world
tary
elemen-
actions.
energies
the
long period
ate
bodies,intermedi-
during
Schools
It
Purusha
and
concerned
particularSchool.
his
of
Yatanadeha,
all Hindu
schools.
nervous
,
lingadeha
provided
we
s
and
different subtle
chhiya.
principles underlying
teachingsof
mention
ij a
posits
potential de-
during
permanent
i.e.
a
n
a-
Karma"raya,
union
Lirigadeha,
Diffierent
n
The
kinds.
various
of
r a
o
y
during
samskaras,
his p
g
n
variouslyinto
ma
thoughts,desires
man's
of
y a,
a
inakalpa(
composed of
It is also
subtle substances.
the
r a
i
different
At
the
long wanderings(Samsara)
period). It
de
ti-
here
in-
organs
also called
the
by
companion
ten
subdivided
*
and
bodies
subtle
several
i ng
L
a
called L
matter
( characteristic body )
a
in
relatively
permanent.
of subtle
body
inhere
organs
the
etc, perishable
his
only with
and
perishable
not
post-mortem
the
the
general
special
[
his
of
life
manifested
]
34
(K
1p
a
a
for
is
)
the
enabling him to experience pleasure
reach apavarga
and
pain (b h o g a) and finally
(emancipation).Pleasure and pain are not primary
of
purpose
attributes of
physical or
world
of the outside
produces a
organs
impulse.
in normal
if
pain
are
and
in the
is
impulse
flow
This
if
morbid
motor
called
a
pain.
pleasure and
people find
and
but
a
uninterrupted is
conditions
pain
of
sense
flow of prAn
a
pleasurein pain and viceversa;
the flow or interruptionof pr ana
pleasure and
action
the
shape
interruptedis
frequently confounded
fact and
The
life.
through
man
reaction
pleasure and
Both
on
motor
muscles.
towards
called
This
psychic
thus
is
proving that
the primary
interpretation
an
harmony with the Hindu
ideas ; but this flow
or
interruptionof energy
takes
special
place in the Ling ad eh a, whose
function is Bhoktyitva,
capabilityof subserving
thereof.
This
is all in
sensibility.
The Neo-platonists
believed
Plotinus
Lingadeha.
of the
nature
is
which
soul,"a
is the
in the existence
speaks of
"common,
"a
dual,
of
a
separable portion
or
composite
subjectin perception,"and
which
between
soul and body. (Whitintermediary
taker's Neo-platonists,
doctrine
pp. 46-49.) This
ness
dropped out of European philosophyin the darkan
of the middle
of the Greek
ages.
On
account
of the
severance
tradition during this period
philosophic
of
obscuration
the
it is
and
as
was
inadequate as
more
unity
and
the
with
The
This
L
S
is the
of
t
h
Greek
that the
are
and
the
than
there
ancient
the
English
works
indicate.
connected
periodically
h a, the
e
and
body
the
painsto
in
gets
a
the
man
pleasures to
be
These
When
of
the
pain intensifythis knowledge
establishes
actor.
Desires
pain interact
relations
on
The
and
each
between
of
the
in this
enjoyed
call forth his activities
and
and
out
it
v
While
of
the not-self.
m
a
blood.
knowledge
as
man.
(capacity for
and
himself
S
Kartritva
manipulating nature.
he
the
(sensibility
) of
avoided.
be
The
already pointed
as
of flesh and
offers
the world
him.
completes
conjunctionof
the
"gross body" by
outside
nature
on
theBhoktritva
action; of
from
can
terms
terms
Samskrit
1 a-d
u
acts
man
Lihgadeha
world
nor
s,
between
between
is
really
it is certain
Indian
and
n
e
of Greek
thought
ancient
result of the
Purusha,
body
m
of Samskrit
those
personal consciousness
is the
and
of this Sthuladeha
addition
and
he
translations
ihgadeha
of which
The
the ancients
life
body of flesh.
a
means
c
psy
of Greek
translations
7.
what
intellectual
correspondence
English
Greek
European
philosophy ; only
Hindu
modern
of
terms
the exact
trace
we
the
by
meant
35
find out
impossibleto
]
(
he acts
world
on
the
object
as
resulting pleasure
of self
as
apart
experience of pleasure
other, and
himself
and
he
thus
other
36
I
He
men.
therefore
for
and
and
his
of
bonds
of the
satisfaction
is
aversion)
and
hankerings
established
When
others.
tion
to incarna-
returns
periodically
fruition
the
]
the
self
him-
between
(desire
Ragadvesham
nations
incar-
transcended, compulsory
cease.
subtle
but
This
of
currents
be
may
a
Krishna
"
boundaries
of the
over
not
am
the Lord
of
in
born
am
rightaction
for
make
into
body.
a
of
or
as
a
undergoes it,for
of
the
physical
is
while
matter
highest.
But
a
and
a
of
body
decay
a
I
to
ill-doers
take
the
voluntary
being
the
even
also affords the
hold
of
physical
transcended
physical being opportunitiesto
age
tales
in
to
tion
protec-
birth
to
physicalbody,
be
is mine
is
incarnation
an
working
wonder-
my
for the
come
made
cannot
the
birth
lawlessness, then
limitation
in
to
abound
punishment, but
involuntary
says,
there
I
of laws
Purdnas
The
age."
6-8
destruction
and
This
IV.
i that
r. i t
Whenever
superphysicalbeings being
births
a
myself a body, O Bharata;
the establishment
after
k
r a
p
the
incarnation.
beings, I by
increase
and
of the well-doers
and
Git
being subject
of born
enter
power
and
a
lives.
compulsory
a
crossing
a
super-human
or
human
in
a,
have
usually separate
Bhagavat
the
I
and
death
and
voluntary
birth
Avatar
that
human
in
Though
called
is
normally
take
sometimes
bodies
bodies.
also who
beings
Super-human
that
laws
by
super-
intercourse
[
with
human
much
surer
beings and
fashion
in the
S 1o k
beings
should
on
the
always
pathologicalconditions
them
in the
directly affect
can
them
among
as
a
controller)he
As
ts
laws of nature
(P
( Ib
qualities
Avatar
of
1s
v
lavara
be to
care
a
:
13-19
is every where
to
an
Avatarasis
of
that
is
by
way
birth
(inner
of life ; he is
looker,
on-
body ( Bhag\ Gitd
r a
kr i t
of all
table
immu-
i)are
and
mutations
and
what
as
a
regions. This
hence
impossiblefeat.
explain
material
im-
).
into mundane
r a
potent
omni-
only
The
is popularlyunderstood
a
Him
root
is not
enjoyer, greatest
-XIII.
the
ferent
dif-
so
Antaryaml
in the
is
a
been
beings
highestself
she
r
him.
sovereign and
and
a
to
it has been
being (materialor
supporter,
approver,
22),but
v
wheel
the
turns
in whom
men
has
human
man.
Inspired
understand
an
even
and
prominent and
been
we
of
cost
on.
abnormal
suspended by
be
the
acted
that laws of
sense
can
He
For
ours.
superphysical
the mental
their evolution
impossiblebecause
is indicated
at
hence
have
perfect sanity as
from
be
man
been
a
spheres act directly
own
and
nervous,
in
destinies
If
it would
of man,
have
above.
their
moral, equilibriumof
prophets
their
otherwise, as
quoted
s
the
affect
than
from
the brains
upsetting
a
]
37
a
"descent"
is absurd,
"descent"
Hindu
would
writers
actually takes
take
place
in
but the manifestation, generallytemporary,
a
ray of
Him, through
the
body
of
an
advanced
human
in the heart of the
said to be
full "
"
a
sometime
man
He
Avatar
Even
became
a
ed
manifest-
is
ordinary man.
Krishna
ordinary
an
his death.
before
Matter
8
than
being, more
is mutable,
increate
but
and
obeys
fixed Laws.
Matter
like the
Creation
into
ex
nothingness
Hindu
to
to
means
is
n
well
"as
chief
dyisya,
the
kind
a
thoughts
"
;
(kalpa),
into
It
S
r. i s
h t f
Vedas
of emanation
of
ing
emanat-
just as
is
which
regarding
produce
we
the
only by
i. e.,
its
being.
transforms
during
each'
a
itself
cycle
phenomenon
previous something
something
It is
else.
and
This
an
its
i
e.
it is
object
existence
spiritthat
svayam-prakasa,
p. 23).
that
is
becomes
a
j a "jl
of
European
in
matter
self-
means
among
Hindus
the
means
the
living beings by
with
Sfij
root
emitting or
as
again
ous
obnoxi-
always
the
Leibniz
It
knovyer.
phenomena
a
of
perceptible,that
mutable.
dissolution
it. Montgomery
(Metaphysics,
of itself manifest
of
In
characteristic
it is not
tible.
indestruc-
and
Samskrit
The
as
'could be manifested
seer
notions
meditation.
creation
to
been
have
philosophers agrees
The
and
emanation.
as
tapas,
our
ih i1o
always spoken
matter
is increate
a
out, emit, beget and
or
existent
t m
thinkers.
pour
emission
A
is
the
it cannot
prakriti-vikr.iti,
into
itself
series
of
manifestation
of
being
a
a
modification
soon
modified
susceptibility to
[
of the existence
to exist
all
at
they
Law
of
force
inertia,
vision.
and
is
that
make
not
the
up
third Laws
properly than
more
makes
is
Laws
They
properties,g
and
u
s,
But
we
can
inconceivable
see
as
matter
as
tiates
differendefine
They
of
as
;
that
motion.
In
thing
a
without
in
material
in extension
matter
of
fundamental
in motion
conception of
"that
motion.
regarded sometimes
was
consistingmerely
first and
of its manifestation.
Laws
sometimes
the Cartesian
as
called
factors
motion
matter.
itself while
days, motion
anensrationis,
because
is not
as
which
that
the conditions
also
are
of
Law
matter,
what
Newton's
of
properly the
of
manifests
they
the earlier
a
n
of motion.
The
Laws
three
exactly
of motion
called
a
more
indicate
Matter
why
are
from
matter
matter
much
the
that
concept 'matter'.
as
of
them
three
Laws
scarcelybe
can
second
matter.
much
so
our
mental
our
of the action
famous
a
of
nas
u
shall find that
"as
u
so-called
three g
being gradually recognised
are
as
g
physical world
Newton's
as
Laws
The
are
They
imagine
to
thin air before
into
explanation
in the
nas
of these
one
have
s, hence
a
the
try
we
n
matter.
of
cases
equilibrium we
they
This
It
is
without
Hence
Laws.
same
three
u
g
materiality of
the
will dissolve
the
those
If
self-preservation.
physicalworld
world
objects. If they
have
must
it were,
constitute,as
gu
of material
constitute
they
]
40
without
was
as
itself,
tance
subs-
ent.
prevalmotion
is
extension,so that
(
Descartes'
is
motion
and
put into it afterwards
was
( Pollock,Spinoza
Life and Philosophy^p. 115).
three Gunas
These
also.
Mental
them.
in
S
and
condition
events
In
1 1
a
v
a
and
lowest
the
actions
In
regulated desire.
the
Gunas
three
intellect and
g
u
n
a
s
the
as
that
see
we
that
embraces
its wide
objectsand
all states
everything
that
objectiveto
the P
conditions
of
Cosmos.
The
these
u
g
Thus
tone
n
a
s,
mind
the
the
three
of the
three
by
u
r u
Gunas
the
by philosophy.
s
all states
sweep
of mind
mutable,
is
tion
helpfulgeneraliza-
most
reached
within
generalconcept,
cognition,
general
conception
and
been
has
pleasure.
the
is the widest
Gunas
of
body.
,
Thus
of
conditioned
traigunya,
as
Vairagya,
The
the influence
and
and
ignorance, clouded
as
perfectknowledge.
indifference,
pain
of
level
ling
all-compel-
as
level
the
operate
of the mind, under
is
In
Rajas
the
themselves
desire,the struggleof motives
or
predominate
action, excited
action.
desire,the three manifest
tions
modifica-
level, Tamas,
automatic
appear
deliberative
action, and
mental
of three levels,
ing
accord-
are
cognitions,desires
as
is
first as
there
was
irrational"
illlegetimateand
his
that matter
assumption
lump
inert
an
]
41
h a, and
binds
differentiated
of
of perceptible
know
we
of
of,
that
everything
manifestation
inertia
that
It
them
in
is
one
into the three
the
objective
physical objects,the
[
automatism
the
of
failure of
under
being
the
its powers
of
', hence
one
word
the
conditions
these
the
sums
similarly
apprehension
and
illumination
between
the
dark
of
the
traint
cons-
this
intermediate
and
the
sphere
bright heaven,
condition.
The
common
conceived
Sattva,
as
being.
three
gunas
but
substance,
laws
the
matter
defines
scientific method
often
laborious
of
in
finally
of
qualitiesof
itself.
classification
their
and
relationships
in
careful
facts,in
of
any
Pearson
Karl
in "the
consist
to
modes
the
matter,
manifest
can
comparison
not
are
which
the
sequences,
lined
discovery,
by the aid of the discipimagination,of a brief statement, or f o r m u 1 a,
which
Such
in
The
a
the
few
words
aformulaisa
the Gunas
of
matter.
equilibrium,balance, self-control,right
These
and
of
one
of
the
apprehension and pleasureis
and
forms
under
in
up
struggleof desires,wrong
earth
aptly denominates
real
sums
and
motion
literally,
the cloudy
pain, Rajas, literally,
coloured
of
is
manifestation
up
sensibil
in-
ed
comprehend-
Tamas
characteristics
of
all
darkness, and
of force,excitement,
factor
apprehension and
word, Tamas.
one
choked
Rajas
mind, its subjectionto desire^
pleasureand pain are
to
1
the
]
42
are
resumes
Law-giver
range
scientific law.
the
fundamental
word, law, associated
a
wide
a
is
a
rather
as
of facts."
In this sense,
laws
it is with
of matter.
the
word
unsatisfactory
idea
un-
[
less we,
Lotze
as
according to
as
actual.
They
of
course
they
and
are
it
making
behaviour
which
sum
us
of this
case
regard
as
therefrom
from
submit"
other
words,
laws
That
Time
can
which
immutable
A
t m
matter
and
comprehend
themselves,
so
their
law.
Everything^
ordering of the
that
or
and
it is
only
way
of
avoidable
represents it
as
which
to
rule
a
having already
the
everywhere. What
Gunas,
to
source
condition
Gunas,
"
of
the
what
are
act
nature,
activity of
the
the
not
through
parable
se-
rity
autho-
an
this
nature
(Philosophy of Religion p. 76 ).
must
and
pressed
brieflyex-
and
by
hardly
and
other
some
or
own
things which
at
its different
is thus
law
a
is justthe world's
looking
What
the
system of it in
the whole
they
as
and
generalforms
than
realized
incorrect, though
our
real
things themselves, which
act
a
regarded
are
reality
comparing
up
possiblefor
as
we
world
or
and
thing
of
nature
own
of
view-
spiritcontemplating
a
expression.
is the
the customary
controlling the
power
world
might
brief
one
up
which,
the
movements
"give
nothing more
are
in
thought
)
the Laws
which
self-subsistent
a
of
says,
43
activity. The
the
is not
alone
do
not
found
matter
three
manifestation
matter
P
"
be
never
belong
to
u
r
laws
laws,
of matter
u
affected
the
the
In
s
h a,
by
sphere
of
sciousness
con-
the
the
a.
is
also
subject
causalityfollows
from
to
its
Space and
being atom-
[
ic
in
But
constitution
time,
to
individual
it
but
not
unmanifested
( Sankara
exist.
to
And
it and
when
His
exist
to
"
ignoreit
Lord
Asat,
as
P
of
it its
energies from
shoot
the
as
The
The
for during
interrupted,
continues
matter
ject
sub-
is
matter
from
turn
may
withdraws
is but
evolution
of
in nature.
itself is indestructible.
Purusha
ceases
Traigunya
evolution
matter
Universe
the
and
the
though
]
44
1 a y a,
r a
Avyakta,
within
seed
the
).
(p) The
is in
Matter
rest.
is
Pralaya
is
avyakta,
be
cognized.
is that
the
of
G
Purushas
u
n
a
It
in
are
a
also
then
are
when
period
s
The
and
a
matter
then
cannot
of
state
cence.
quies-
avyakta,
un-
manifest.
the manifestation
of
Western
are
Kalpa is the periodof
world,or a system of worlds.
1a y
r a
p
undifferentiated.
The
flux.
of
state
constant
a
largest periodicalflux
kalpa.
up of alternating
rid-hi story is made
wo
periodsof activityand
a
of
opinion that
and
exist in
the
the
"Brahm^.
are
to
period
assertion
created
apt
of the universe
obscurations
earliest
as
of
were
for the
matter
of
that,
But
even
to
be
the
jn
a
that
ars
schol-
western
a
not
standing
notwith190-3,
Vedas
of Y
did
Veda
Rigveda, V.
the three
intended
never
of the
before."
forgetthat
scholars
festations
periodicalmani-
of
the doctrine
all, compilationsfor purposes
and
"
are,
after
(sacrifice),
religioustreatises
Upanishads
are
;
[
but
doctrines
only by
do
so
or
even
books
to
prove
by
the
disprove
to
Man
in
of
and
thence
olden
times
activityand
sushupti
ideas
times
force
his
seeks
he
So
and
own
to
of Brahma's
the
phical
philosofrom
attributed
trees
to-day
he
extends
body
to
the
own
the
he
is
objectsabout
Just so,
cosmos.
daily alternations
body, j a
and
own
and
which
the
explain the
universe
his
and
of energy
his
In
cosmos.
rocks
extended
sleepof
to
of
of the
he
to
him.
thought.
naturally works
that
to
tion
crea-
complicated
or
long previous course
a
and
India
and
of Indian
difficult
so
a-
nothing
accepted in
earliest ages
doctrine
of in
is
there
view
1m
m
theory
periodicaldissolution
of
the
conceptions of
that
the
Therefore
sentiments
around
him
elucidate
traditional
savage
animals
conscious
of ritualism
manual
constitution
and
the
tion,
that of medita-
the
thoughts
just because
was
and
pre-suppose
earliest
the
out
work
is the
own
worked
been
ceremonial
development.
his
evidence
as
the latter parts,
belongs to
as
in
and
that the doctrine
Nor
paucity
former
the rituals.
practiceof
them,
doctrine
to any
not
It
requiredto
were
msas
the
gious
reli-
the
"
merely a
was
to
had
thinkers.
Veda
portionof
the
Hence
itself be treated
by
that the doctrine
ancient
at all in
appear
of references
cannot
of the
whole
they
of allusion,
way
the absence
these
if
can,
) and
meditation
Upasana(
of
manuals
]
45
g
r a
formulated
activity(Kalpa)
and
t
a
and
the
sleep
[
(pralaya).
in this
There
is
thought
Here
it must
nothing speciallymodern
should
conception that
of Hindu
compel
assign to
to
noted
be
]
46
it
that
but
with
time
its boundaries
just as infinite space,
with
but
words
without
the
contrary, Hindu
by
a
definite
any
" 1o k
N
the
illimitable
an
West.
is but
limited
tance,
great dis-
a
Pur
By
until
(life)
the
Immunity
from
reincarnation
last."
a
the minds
themselves
divides
K
h
a
n
and
"Ja,
The
are
and
A
former
k h
to
the
hence
no
Kala
it is
n
long
change
mind,
transcends
"
says:"
we
can
human
There
are
more.
The
into
to
as
we
Hindu
forms
of
losophy
phi-
classes,
and
ous.
continu-
know
it. The
scarcely understand,
experience.
of states
two
d a, discrete
alone, is time
two
the
exist, when
latter, duration, independent of change
of
as
in).
meaningless
cannot
(Time)
a
as
sets
it,into the state, called
is related
perceivingmind
meant
is life
Indeed
know
we
Time
Pralaya.
of
as
is
a)
v
1 p a;
a
"
until Pralaya
beings (i-e.
t
a
derstands
un-
says
ana,
of all
Time,
them.
of this k
end
destruction
extend
but
are
behind
meaning
r
lokas
es
phras-
they
immortality (a m
three
space,
Both
realize
to the
is
Eternity
to
Matsya
it
i t y a,
philosophy invariably
i t y a, up
of
a
not
thrown
few
and
N
word
far apart.
thrown
freely used
are
On
its bounds
later age.
a
the
usually translated eternal,means
in the
future,as is understood
historian
the
Malt.
Brahma,
of
states
since
Up.
Kala
it
vi. 15.
and
[
and
broken
cemented
but effective
crude
the parts, so
round
48
together again (to
without
image)
is
there
that
]
sEther
place" (Larmor,
the
a
accuratelyfitting;
residual
a
use
strain
and
all
Matter,
pp. 26. 27).
Western
have
Thus
experimental and
with extraordinary
Scientists,
mathematical
skill, framed
picture of Akaaa, ^Ether, modified to
of light vibrations.
Clerk
basis
the
and
proved light
the ^Ethereal
hence
explained
is
us
to
matra
smell,taste
and
^Ether
Hindu
Most
of
as
with
electricity
structure
particular
the
as
charged
Maxwel
that
helps
Rupatan-
to
But
Western
no
yet started the question of what
and
if
Are
touch.
they
schools
Aka"a,
what
are,
say
they
that
also strains in the
kinds
they
tanmatras,
are
also
of
strains?
are
cations
modifi-
of
roots
sensation,
only regarding them, as well as
and not modification,
of atoms.
qualities
Vai"eshikas
the
to
light,
be
four different kinds
Thus
requiredto explain the
Then
there
of strains in ^Etber
roots
is sound,
four
of these
which
would
tions.
sensa-
Hindu
losophy
Phi-
of
quality or modification
Aka"a.
unstrained, unmodified, non-atomic
conceives
the
strain
as
anc
identical,
be
corresponds
imagine what
or
rudimentary light.
Scientist has
be
to
electricity
serve
Modern
of air.
Science
The
vibrations
as
a
explains
idea
Hindu
there
is
a
sound
to
is that
modification
be
vibrations
behind
of A
the air
k""a,
not
(
an
basis
is
are
of
sound.
There
this
in
!" ing
human
form
and
the
modifications
jform
and
|tions.
hence
the
Science
outside
the
after it impinges on
,
t
sound
light or
helps him
thence
and
i
tion
that the sensation
this
fact
is
by
a
,
1
concept of the mind
of the
of
motion
vibrations
words
i words
(i.9.)
talk
of the
any
only idea
thought,
and
is
is but
experience
itself
but
responding
ik
a
This
1 p a,
is
a
a
attach
to
to
(inthe
form
corresponding to
can
a
equallyunphilosophical
of sensations.
v
itself is
to
vibration
consciousness
fact
from
fact,a
a
our
from
bodies
we
is
consciousness
Yoga S"tras]a
without
4
of
in the forms
The
of
manufactured
our
of
phenomenal representa-
It
phenomenal representation.
to
tion
sensa-
a
conceive
vibration
absolutelyunphilosophical.For
i
how
does,
physicist
the
realityindependent
a
of
of vibration.
problem,
To
as
sensa-
external
become
nerve.
the
that
assert
|noumenon,
as
their properties,but
investigate
to
to
a
body
vibrations
as
equilibrated
modes
as
Uni-
-/Ethereal
same
pictures the
sensations
resist-
or
of the
led to the insoluble
has
vibration
a
a s a
i k a,
v
Outside
perceivesthem
man
of the various
This
can
in their S A t
exist
m
a
the
sense-organs
Western
I causes
T
a
the elements
constitute
Inside
verse.
of ^Ether.
in
body they exist
five sensations
the
that
idea
this is the
nothing inherently
five different modifications
jthe
I
atom, and
of the kind that constitutes
jimprobable
"
)
49
of
them
conscious-
(
Hindu
is,as
ness
Philosophy points
manifests
"enlightener,what
To
is
tion
attribute
to
be conceived
vibration
manipulator of
m
into
matter
is
the
of
in the
language
render
the
unconscious
be
him, but
it is
respond to,
sensation,
a
is due
"
to
process
to
combine
in
one
same
the
"but
very
what
falls
would
it
can
form
of
The
it.
on
that
"
sound
flux
in-
nervous
varying only
"
Binet
a
artifice,
symbol
for
classification in
different
"
a
to
periods is,as
an
as
how
the
even
unifying synthesis
value
not
enlighten,
sensation
their
convenient
theoretical
of the word
can
vibration
and
lucidlypoints out,
-a
sense
vibratorymovements,
by their direction
ation
explan-
itself,in the
physical explanation of
and
light, heat, electricity
"
of
sensation, unknown
change
when
tion,
vibra-
a
an
impossible to imagine
i. e.y
m
a
e
or
order
qualitiesof things
process
m
o
r
ia
having
t
e
c
h
n
the
ica,
letters for figures,
which, by substituting
helps
to
retain the
latter in
our
s
Such
know
man
a
u
e
ignorance and
conceal
to
conscious, make
otherwise
worst
d
a
molecules
of
Consciousness
clarifythought.
to
a
smell, etc.
a
metaphysics
use
sensation,
a
displacement
taste,
a
into
active agent,
an
i
cannot
mysteriouslychanges
that
a
n
harmonious
a
"
h i
c
a
It is not
]
vibra-
to
activityto that which
acting.
as
that
unmanifest.
be
responding
as
of
that
out,
illumines
or
otherwise
of consciousness
speak
"ex
would
existence
whose
)
So
minds.
This
does
us
not
(
Si
figuresare,
in
substitution
which
that
-mean
convenient
Mind
(The
less of
is not
and
in
of
terms
is
standpoint it
visual and
such
theories
muscular
a
motion
as
body
sound
theories
is
it
each,"
length, and
( Ib.
4.
p.
the
length
of
be reconstructed
sound
sound
we
ultimate
held
to
may
(n"da),
be
Hence
fact and
forms, though
the
the
deduce
to
absolute
all scientific
of
in terms
auditory
all
of
parent
why
terial
ma-
Hin$u
the
first manifestation
the
idea
sensations
it
pitch of
the
Thus
understand
the
yard wand,
a
even
)
valid
a
us
of
as
explain
allows
two
invent
to
cords
unmanifested.
an
measure
to
ired
acqu-
we
it is
the
form; and
the
But
applying
our
by imaginary
; for
may
events, and
calls
sensations
To
that
that
e.
phical
philoso-
have
to
i.
Hindu
a
listen to its sound
their difference
of
From
vibration,as
a
"
of
given by
length
as
the
as
seem
events.
sound.
instead
might
one
a
sound
or,
importance
supreme
ceivably
con-
motions,
accident
sensations
muscular
explain a
and
mere
explainingother
and
visual
physicistcan
form,
a
reality
a
easilycapable
of sound.
in terms
mystic does,
of
more
the
a
33).Motion
p.
more
sensations
explain all
a
is
it is
vantage"
practical ad-
a
Brain^
the
Otherwise
phenomena
has
phenomenon,
a
of measurement.
to
fact, letters,but
the five sensations,but
than
all
)
underlies
that
are
of
vibration
its
all
menal
phenomodern
absurd.
European thought,is philosophically
(
Moreover
that
to say
is to attribute
it is inside
as
what
call
may
we
are
also
is the
but
a
sound,
audition
of
are
;
the
of
A
compounded
with
(the essence
of
and
n
as
a
a d
a
or
says,
with
the
"the
the
on
universe,is
The
a.
the
organ
being
sensation
body
of
is not
of
pure,
hearing,but
hence
the
A
Sabda"
k a"a
fore
be-
first be manifested
vibrations
of air.
Jaimini's Mimdmsa
still
ing
perceiv-
both
pure
must
or
Thus
mind.
a
in the external
the hearer
Hence
world.
nature,
air, etc., and
dhvani,
commentator
13,
in
one
that
sense
perceived object,
the
outside
sound)
reach
it can
constitute
this
k ft"
and
sensation
in the
or
same
only Akcisa
unmixed, like the
sation
Sen-
as
AkftsaorSabdatanmatra,
sound
sensation."
of the
auditorium
is
it is-
perceptibleby
the
of
body
known
It is in
specialmodification
organ
body
world.
the
world
inside
sound
the
five elements
the
they
inside the
by their combination
the five sensations
objectsof
the
till it is
unconscious
outside
exists
the
"
least
at
subject,who
conscious
", and
know
"
said to
But
is
outside
same
body.
by the
it is illuminated
then
the
is
explanation
is the
ciousness
cons-
that which
mutabilityto
Sensation
intelligible.
body
affects
vibration
a
Hindu
The
immutable.
)
52
atmosphere
perception of sound,
SAtras, r.
which
is removed
conjunctionsand
disjunctionsof
vicht-taranga)
issuing
from
air
As
interferes
by
the
(undulations,
the
speaker's
(
and thus sound
mouth
in
the
rendered
world.
misunderstood
elements
five sensations
for the
is
not
of
ways
and
to
of
.'Ether
five
s e
reason
five
or
n
to
ib i1ia
s
modern
to
or
count
ac-
thought.
All
//.
bound
opposed
all
as
Hindu
of five tanmatras
modifications
five
or
much
so
This
ridiculed.
hence
of the existence
view
side
in the out-
as
sense-organ
tance
subs-
same
the five elements,
are
and
that the
fact
the
These
other
the
possibleby
inside
larly
Simiperceptible."
senses
cognitionis
becomes
of the
case
exists
)
53
energy
with
up
in the Universe
consciousness ;
is personal,i. e.
though
varying
of
degrees of intensity.
Besides
the great
of
the
these
the
around
Hence
when
infer that
the
world
by
called
view
That
other
any
the
than
degree
the mechanical
dominates
modern
that all manifestation
animals
of
is
objects
conditions.
of
the
energy
in
nied
accompais
what
world, and
in
or
acting
energy
is not
thought. The
of
the
has been
of consciousness
of
link
altering shape
energy
view
the
knowledge
manifestation
by
is
positionor
bodies
some
phenomena
re-actingon
their
matter,
manifestation
first hand
in
observe
we
the
Energy
only
have
by changing
us
them.
The
expend
we
position,we
on
we
from
Energy.
two,
of which
energy
is
unconscious
and
generalizationmade
universe
between
energy
consciousness
is
this
oppositeview,
the
universe
(
from
proceeds
conscious
is the animistic
explanation of
schools
of
realityof
abstraction
from
theory, like
concept of much
but
cosmos,
of
world
of
is
conscious
is
The
of
only
cal
mechanibeen
space, has
understanding
inspired by
the
of the
percept
and
abstraction
mechanical
the
made
has
people forget
not
realityof
a
and
Energy
is the view
Fire, A k
"
Ahamkara.
This
mighty armed,
my
the Universe
wombs
Prakriti,
becomes
is
s
a,
Real
Matter,
and
being prakriti
or
as
BhagavadgitAy vii.4
"
eightfold, is Earth,
Buddhi
Manas,
is the lower
Prakriti,
;
Know
and
learn
now,
than
higher
living( Jfva ) and
upheld.
of all
and
of the
Prakriti
atomic
that which
as
and
Energy
Being
isolates Consciousness
:-"My
the
idea
the
a
a
extraordinary growth
this trio,Consciousness,
object This
Water,
The
the universe
an
regards Matter
6
is
is
us
experience.
view
one
theory
science
it
Of
in
neither
explanation of
that
assistance
experience.
modern
by
consciousness
theory of
d h i-
a
plausible,
more
experience.
Euclid's
the
of energy
by
our
all Indian
theories
lives, whereas
our
d h i d ai-
a
accepted by
these
invisible,
or
the
certainly the
unaccompanied
energy
a
it
exertion
conscious
concrete
an
is
theory
the
the cosmos,
philosophy.Of
daivata
for
beings,visible
theory of
vata
)
54
beings." Another
regards consciousness
view
and
this,
which
by
that these
O
two
are
isolates
S
a
k t i,.
(
intellectual
The
advancement
animistic
the
among
West
the
that
of the
races
savage
philosopher does
true
of
racial
superiority.The
is but
obsessed
the Western
savage
determinism,
conscious
fixed
mind
of
like
surely
The
the
listic
idea-
an
Nature
has
to
ed
blight-
prejudice
conduct
the
of
capricious irreducible
be
of nature,
or
body,
takes
The
informing
to
power
eternal
mechanism
depending
placealways
it either in the
no
the
unerring
to
consciousness
human
body
it fitful or
make
Laws
of
of
Nature's
The
as
But
or
animism
name
it
does,
the
is
an
totemism
amenable
un-
operationsis
one
similar
theory that personalityof
degrees underlies
or
Hence
matter.
unfortunate
and
it
as
ing
accord-
quite compatible with its being enlightenedby
of the gods.
conciousness
kinds
one
prejudice against
feelingthat
man
and
accompanies
the
a
fixed laws.
to
in
to
beings must
conduct
on
that
due
that has
laws.
But
does
is,
with
impatience
of materialism.
animism
against
feelingsof
civilisation but
of modern
canker
the
by
the
better intuitions than
have
is the flower
estimate
from
; and
mind
may
for savages,
of the materialism
phase
a
the
Hence
not
modern
forms
crude
only
philosophicaltheories
animism
attain to.
can
world.
fit
theory
a
value
who
man
theory prevails in
regards it as
but
)
56
the
gesting
sug-
tions.
associavarious
all operations of Nature
(
is not
at all crude.
world
of the
admitting
some
assuming
shared
who
presidingat
the
Asuras,
the
danger
the
of that
thought lapsinginto
intelligencebehind
explanation
but adds
goes,
behind
nature
of
spark
of
"should
us
him
his
an
say
the
the
did not
they
"
as
it
cannon
with
a
were
of
so
foresightof
the time
and
the
one
God
behind
by
a
of
walls
of the
compose
the
"
instead
establish
if he
making
brought
means,
"
that
as
of
conqueror
proper
to
particles
touched
impact,
all obstacles
this argument
prince,the
well interlaced
this
the
a
rapidity capable
little particles,
which
abilitysurmounted
uses
it
as
account
to
the
by
been
having
for it in this way
the
far
so
if,in order
caused
was
separate under
to choose
Leibniz
of nature
important placeby
cannon,
account
how
see
of
validity
hard, solid body againstthe
a
of
the
19
be
in the
place,while
brass
section
would
of fire expanded
pushing
In
neglecttotallythe intelligence
should
powder
nature
that to
for the capture
historian
thought,
scientific
Metaphysics he acknowledges
the mechanical
of
the honour
vigorously protestedagainstit.
of his
Gods,
Materialism
etc.
Newton
with
birth of modern
forgetfulnessof
and
others
it.
opposes
Leibniz,
a
and
God,
personal beings,callingthem
many
perceived
expounded it,
and
Personal
one
ers
greatest think-
the
accepted
Angels, Powers, Devas,
alone
of
Many
have
)
57
and
(Jb.
the
how
p.
35).
ligence
intel-
nature, but it does
58
(
affect the
not
added
This
that
motion
molar
thought
which
is
Hindu
with
the
Purusha
and
and
matter
is
a
iv
t
a
The
can
a
is that
there
If
a
from
and
is
a
union
into
of Purusha
nature-powers
from
n
a
by
tion
concep-
ness
conscious-
with
it acts
when
energy
r a
started
or
This
admit
cannot
the allied school
starts
P
cosmos.
the
A. d h i-
the
the world.
the Purusha.
Prana
motion
not
corollaryof
explanation of
halting
visible outside
becomes
necessary
Sahkhya
start
school
thus
mind.
our
notion, and
one
matter.
itself as
as
and
a
charged
power
manifests
Purusha
d
as
of
forms
of ideas.
of the
acting on
all
the world
n
coming
ber
remem-
help our
into
r a
of energy
physical phenomena
outside
power
is intermediate
must
of
to
us
bind
to
energy
a
as
which
We
various
philosophy regards P
of Prana
on
by
the
desire
we
is conceived
all forms
energy
formed
the fundamental
as
which
a,
molecular.
necessarilytrue
not
n
realityindependent
a
deal
to
d
conceives
or
concept
a
ces.
intelligen-
matter.
picture of
this
is not
It is
supreme
terriblyprimitivea
so
r
and
spirit
science
motion,
not
is P
energy
between
as
one
it is said to be.
conception as
Western
that
subordinate
many
then, is
Animism,
12.
if to
argument
be
intelligence
)
The
of
that
would
Yoga
and
(Devas)
that
utmost
activityin
P
Prana
matter
r a
this
allow
when
k j:i t i.
exist
behind
(
all
nature
her
animal
All
or
the
This
the muscles
nervous
Science
tried
for
mechanical
motion
the
and
P
process
r a
n
a,
or
p
n
e
other.
and
is it
u
ru
is
s
body ), by
departure I
(Pras. Up.
VI.
his
as
u
or
is
r u
with
s
a
the
being
be the direct
spoken
symbol
cause
h
of
relation
with
of
an
as
V
a
y
depart (from the
(in
immaterial
of motion, but
or
at the
same
shall
Prana"
; Prana
charged,
as
Purusha.
himself
in matter.
air,for
I
)
tative.
represen-
of the
something
is not
it
emitted
space, cannot
u
of
What
reflected/4
discrete, and
of motion
cause
each
state
a
unconscious
consciousness
above
in
empirical
and
is atomic
is continuous, that is,not
P
spiritand
shall
He
a
between
He
(in it)?
j-^)
Matter
it were,
philosophy,
establishing whom
established
remain
Psychikon
changing, always
is immutable.
from
consciousness.
Greek
into
reverses
motion
the
to
of
form
a
mechanical
them
Western
Philosophy
of
spirits,
ever
ha
whose
by
as
accompanied by
brings
objects.
unsuccessfully
years
is intermediate
Matter
flux. P
derives
till
energy
Prana.
energy
corresponds
category which
matter,
hundred
an
energy.
outside
on
; Eastern
a, animal
m
u
nervous
nervous
called
nervous
energy
Prana,
is
acts
is
a
explain
to
and
energy
has
primarily
of animals
energy
it leaves
The
is
man
a
material
im-
ultimately be
exerted
by
energy
must
energy
origin.
in
)
59
P
move
r a
n
a
air is the best
which
time
is the
pure
60
(
The
spirit.
of
as
a
beings.
Being
it
matter
time
connects
characteristics
speak
be
as
of their
absurd
philosophy
connection
of
body
in the
doctrine
is not
discussed
concern
that
their interaction
will
of
This
P
r a
Agama
their
European
intermediate
n
is
a
developed
literature and
not
It is not
Dar"anas.
specialpointsof view,
them
because
with
themselves
is
magnitude
difficulties.
such
in the other
by
whose
other
each
to
mind.
and
with
incompatible
It
the difficulties of the
with
of Universal
out
is at the
matter
Students
and
Upanishad
fullyworked
and
linear
that
say
familiar
are
category solves all
This
or
whiteness.
with
mixed
union
It is
consciousness.
opposed
to
as
of both.
nature
a
n
somebody.
A t m " and
less,like matter, and
so
are
r a
regarded
conscious
as
accompanied by
a
bridge A t m "
as
to
is Sakti
a
of the
or
more
n
category between
partakes
of
capable
r a
not
intermediate
an
same
P
fact and
material
is but the P
of the Universe
energy
cosmic
)
they advocate, and do
immediately connected
the
the
with
Dar"anas
discipline that
refer
not
but
to
the
theories
not
special mental
trainingthey prescribe.
13.
supreme
The
which
binding
The
Law
in the
of
physical and
Law
of Karma
the
manifested
nature
causation
of
is the
mental
Karma
"
the relation of
is
worlds.
law
supreme
Universe
"
works.
cause
and
under
The
effect
is part of the
physical and
the
matter
bodies,
free
is alone
"
spiritthat
has
reached
it, for
Every
by
a
visible,
whose
is
called
which
of Karma
every
bodies
on
when
is
diately
imme-
not
Adrishta,
Apurva,
is
itself uhen
manifests
is
process,
English equivalent
nearest
energy,"
which
consequence
Law.
immutable
exerted
force
that
self-realization,
the
physical
or
or
this
idea of the Law
mental
thought, desire,
beings
of
spirit being
fundamental
from
highest being
independent
free ". The
followed
the
be
be
above
is this.
if it
even
All
Law.
Both
evolved
being
cannot
incarnated
The
this
Prakrit?.
the
worlds
mental
under
come
possess
of
conception
"
potential
suitable
ditions
con-
arise.
The
"
and
the
place
exists
and
bodies),
or
painful)
is
tendency
bound
"
atmosphere
( in
), and
Kle"a
human
or
lead
to
by
subtle
which
S
m
a
must
thoughts, desires, and
s
k
a
r a
influence
deeds
tions
afflic-
the
root
non-human
(Yoga
Samskara,
a
body,
s.
grief
or
evil"
or
itself ; and
reproduce
the
as
joy
to
Every experience is
the
(the
long
as
resting
experiences (pleasurable
They
.
of
modification
"
birth
as
their
they originatein good
as
Sdt. ii. 12-14).
a
in
their root
life ( therein
according
a
) have
ignorance, egoism, etc.);
it fructifies
(physicalworld)
seen
worlds
( subtle
unseen
in Karma
of
the
experiences of
which
man
every
They
the
has
course
form
the
of his
in the present. It is not
62
(
of
one
every
minute
every
become
S
the
the
of his
course
is called
that
a
d
h
e
m
c
during
h it
stored
in his
)
which
and
The
rise
b d h
the mental
and
Hence
*
oft
called
present act,
every
Brahma,
Lord
A
r
h
a
of the
future.
the
life,
stances
circum-
himself,the pleasuresand
the
thoughts and
and
of Karma*
He,
of Hindu
sloka
shows
desires
the actions
that he
pr"-
reignssupreme
in
S
n, the M
three
im
a
iv
B
Creator, those
m
use
of
Karma
against which
a
as
philosophyare rigid-
the
cause
whom
Buddhists
the
proof,as
' '
man's
of
atmopshere
physicalworlds.
quoted
protested
as
Law
his
tive
(augmenta-
do, all depend upon
to
of the universal
names
.
the
his
manifest
are
in the
a
him,
all schools
An
of
in his mind
The
a.
him
he finds
will be constrained
in
of
to
agami
as
on
course
will reach
will
that
as
yet begun
enrich
to
will react
present
pains that
tis
recesses
Those
).
act
incarnation
body
goes
in which
have
and
incarnation
inner
not
past
mind
man's
to
the
an
subtle
,
Karma
the
man's
a
begun
(accumulated),while
a
conditions
proper
portionof
can
present thought,every present desire becomes
every
r a
the
influencinga
have
operate
can
experiencesduring an
and
a
that
s
potentialenergy
prarabdha(lit:
themselves
s a
in
yet lie deep within
1in g
For
That
operative
r a
a
when
only
present themselves.
is
k
ms
a
of his life.
kinetic
that
)
u
a
s
d d h a, the N
that
s a
worlds, give
worship
k
us
delight in
a
s as
as
use
a
scholars
some
S i v a, V
as
iy
the
a
J
Karma, may
the fruits of
our
ik
a
of
one
a
i
n
d
e
n-
a
skilled
B
a
he, H
tures
scripa
dciiret.
r
i,
(
did
not
not
at
exist at
all have
of Karma
So too,
the germ
of
individual
they
the
and
of
objectivity
A
does
of two
speak
Ajanyatva
of the
kind
anaditva,
the
only
t
y
a
a
s,
s
in the
second
of this
who
those
eternally damned,
who
will remain
(75) Moksha
results
from
the
reachingMoksha
"
'
were
and
Kalpa
"
the
of
is the
at
is
a
mental
This
born.
been
(2)
Pravaha
of
be
the
a
flood,
'
understood
muk-
Nitya
Ramanuji
the
at
the
Meidhvas
the end
beginning
the
the
are
of this
human
goal of
trainingof
no
Hindu
Nityanarakikas
"
bound
free
the
a
fore
be-
and
period
to
eternally free beings, of
are
of
speculations about
thus
sense;
have
means,
eternal.
enternity, ought
Nityatva,
could
always
Being.
Hindu
All
d i,for if
a
Br^hmanas
beginninglessness
explained.
The
(i)
beginninglessness,
i t v a, beginninglessness
ad
Absolute
to
The
having
never
i t a,
va
frequentlyspeak
of
n
a
n
cause
mean
kinds
of
no
world-
"
A
are
Agra
not
rupa
belongs only
above
This
Kalpa
present
Anadi
time
very
r a.
g
d
A
the other schools.
a) too
m
course
matter, whether
of the
being.
Upanishads
the
books
into
bringthem
"
more.
" t
exist at any
beginning
the
existed.
causal
Nescience
spirits
(ji v
did not
arisen to
always
Mulaprakriti,
it be the non-existent
or
it could
originated. Hence
d i,has
a
n
)
past point of time
some
been
is A
64
mind
event.
those
Kalpa.
lifeand
and
hence
( 65
All human
of
course
also by the laws
minds
a
life
them
they
causes
set
the
going,
their
object of philosophy is
The
and
bondage
this
escape
have
by
that constitutes
of the matter
to
bound,
lead
to
uninterruptedby compulsory incarnations.
is m u k t a, emancithis is transcended,man
pated.
When
So
long
realise its nature
the
as
spiritdoes
long as
material
the
which
mind,
So
free.
not
Jife is but the life of
material
conscious
identifies itself with
and
mind, it is
its
or
the
bodies.
and
to teach
baddha,
beings are
karma,
)
body
the man's
body
according to
act
its
not
the
and
fixed
laws,
all life is
bondage.
What, then,is m
which
attain
the nature
s
goal of
from
spirit
perfectionto
knowing
and
by obeying
u
for
k t
o
m
does
a
k
s
h
a
may
of
and
psychiclife,
bring his mind
the
man
therefore is
a
process
of Purusha
Atma
As
has
AnS
In
the
the
tmaV'
nature
same
the
The
of
training
knowledge, a
from
the Sarnskrit
Prakriti
aphorism
it, "JnAn"devatu kaivalyam," liberation
5
by
physical
conquers
psychicalworld.
process of "discrimination
from
foreign to,
are
utilizingits laws;
in the
tween
be-
freedom
working.
scientific
the modern
universe
m
of its
the laws
mind
into
man
The
the difference
the consequent
involution
to
of matter, the knowledge
and
spirit
operationsof
which
life?
human
of
recognition
outside of,the real man,
the
h a, the state of freedom
of
the
that
k
is the true
unbroken
constant
o
is
66
(
himself
knows
A
immutable
t
be
to
"
a,
m
the Lord
him, for the Lord
from
and
alone
bodies
not
of
of matter
is the cessation
tapa.)
Pleasure
B
by
his
long
subtle
the
and
pain
ceaseless
about
more
but
storm
under
or
when
him.
of desires
a.
of
forms
the
Life
s
a,
tions
interpretar a
n
a
spirit,after
himself
to be other
feels
is
pleasure
no
more
a
tossing the helplessmind
long pilgrimage of
the sway
but
the mind, he
outside
be
to
the
;
body
m
h k h a, k 1 e
u
are
pilgrimage,knows
weary
than
Hence
t
of the flow of P
d d h i of incidents
u
A
phenomenal
pain (d
pain and
and
subtle bodies.
in the
of
over
discrimination
the
the unreal
real being from
man's
away"
runs
eternal
the
the
control
has
a
he
but
of death
over
as
when
For
body
of death
concomitant
Another
"
his
not
nature
true
deathlessness.
''
is
tant
concomi-
necessary
of man's
realization
spiritualbeing
One
alone.
through knowledge
of the
)
man
is
over
of
something external
self-ruled,self-determined,he reaches
;
to
no
him,
supreme
peace.
discussion
This
Hindu
are
of the
however
Dar"anas,
practicallyagreed
questions regarding
constitution
and
the
to
among
the
of the cosmos,
future
evolution
point
the sects
points of
common
out
of any
such
brief,shows
in
regard
constitution
and
of
a
other
to
all the
that
they
all
vital
of man,
the
the lines of the past
humanity.
possible
It is im-
surprisingunanimity
or
religion,
the schools
Hence
it
the
harm
a
peoples,
cults
will
many
has
it
years
again
nor
have
that
its
impaired
all
that
show
continue
modern
the
at
it
to
religion
swayed
has
of
impacts
prevail
philosophies
bed
the
on
in
the
will
sands
thou-
of
the
diverse
rock
it,
of
have
helped
truth,
future
been
Indian
foreign
only
distant
have
Hindu
many
have
but
vitality,
and
ritual
assailed
times
various
rests
the
the
distract
the
that
lives
the
so
of
changes
during
undergone
plexity
com-
that
sects
great
of
world.
extraordinary
of
the
nor
the
in
nation
the
manifestations
of
to
neither
subdivisions
inquirer,
external
at
the
other
any
that
is
of
D
of
philosophy
of
and
when
forgotten.
CHAPTER
II.
METAPHYSICS.
Since
VER
between
relations
of
nonmenon
and
different
which
feel and
circumstances.
which
intuition
opposing
one
"
a
have
men
aspects of
conscious
be
is
theories
in
which
which
one
the
"
Brahma,
latter theories
are
or
two
monistic.
the ineffaceable
which
men
under
any
the
equally potent
unity of all things,
pulsatesin
in
have
the
world
whether
the
man
is declared
the
is conceived
that
"
"
by
cosmos,
as
realitybe
Nature.
unintelligent
rightlycalled
beings.
advocated
individual
of
all
directions
two
been
factor
Reality
be
thought,which
of
of the
manifold
of
may
followed
abolished
grown
real permanent
in
has
inspiredby
other
philosophy has
thinkers
other
The
to
world
hosts
forms
personal existence
refuses
the
possible permanent
these
and
of the life that
oneness
Hence
two
individualistic
of continuous
sense
of the
which
first tendency is
The
the
and
the
opposed tendencies
called
be
may
from
modifications,he
temporary
about
distinguishthe
to
forms
passing phenomenal
think
to
himself
and
him
about
began
man
monistic
a
These
; but
the
( 69
dualism
name
scarcely
but
usually applied
for
accurate,
least
at
they
real
many
as
human
individuals, besides
behind
nature.
Hence
seems
pluralistic
or
of these
for
Jn
a
a
n
the
the
latter
of
the
men
are
Ribot.
between
If the
will and
loving
of
some
of
the
these
two
ance
preponder-
the
to
affective
ments
ele-
of 'will'
or
normal
one-third
Psych, of Emot.^
Sahkhyas
of
classes
words
and
as
is
man
intellect,
have
men
Sankhya
and
yoga
intellectual
discipline,but
the latter includes
of humanity
and
as
theism
also
what
in
nothing
Karma
yoga
The
former
includes
are
Europe.
the
above
to
as
these
to
do
with
used
by Krishna
only
not
Yoga
understood
The
390).
page,
Yogis given
generally misunderstood.
whereas
of
one
geniusconsists of two-thirds intellect and
'will'(Schop. "Oti the Primacy of the Will.
third
The
"
calls them.
appeals ;
humanity
be due
to
seems
fit
those
yoga.*
Universe, or
difference
men
of
man
names
action,
the
of
of two-thirds
Quot. by
two
Lord
Yogis,
the Self
on
life of
This
Schopenhauer
one
and
representativeor the
psychic life,of 'intellect'
up
tion
designa-
correct
the
of
substances
fit for Karma
those
and
yoga
Positivists.
classes of
are
individualistic
more
abstraction, like the
monistic
the
a
Safikhyas
"
prefer a
of
service
real
name
former, meditation
To
made
the
there
as
is
two,
Bhagavad Gtta,ii.3, divides
in the
classes
two
be
former
recognise, not
Beings
the
to
the
to
theories.
Krishna,
into
)
of
as
the
means
Patanjali :
the
religion.
(
Schools
of
that the
former
and
thought
images
the latter.
kinds
of
of
Yoga
In
this
:
derived
from
schools
earliest available
later
Indian
as
philosophy,
have
Sutras
or
and
for
will be
made
were
ideas
regarded
absence
them
schools
point of
of
their
in
for
Karikas
the commentaries
they
up the
mixed
been
of
days,
the final
as
a
to
which
the
psychological
of
in
thought
up.
as
the
of the
six
far
as
original
ble,
possi-
as
rule,avoided,
a
who
mixed
cause
schools, partly be-
Vedanta
came
spiritmade
it
be
to
truth,and partlybecause
historical
In
of
the
Hence,
quoted
their
discussed.
be
later thinkers
the
different
the
doctrines
different
the
Sankhya
propounded
will be,
by
lowers
fol-
Upanishads
the
and
expositionswill
sharplydistinguishedlines
Dars.anas
their
those schools
succeeding chapters
of these
been
indirectlymonistic.
metaphysical, cosmological
theories
countries,
have
whereas
directly or
are
concrete
Vai"eshika, Nyaya,
are
the
and
in other
vigorously upheld by
which
Agamas
former,
India, as
individualistic
are
thought
and
In
of Effort ;
that
to
the
attracts
called
; those
latter
the
disciplineof
the
to
philosophical theories
and
expounded
inclined
are
abstract
and
called,but only imply
Philosophy,so
Contemplation
both
)
70
the
impossible
expound
were
accurately the ideas of
widely divergent from their
view.
Metaphysics attempts
to answer
the
question:
"
(
I. Veddnta.
Section
describe
to
X,
exist.
There
"k
129.
air
no
Then
( all )? Where,
in whose
the
darkness?
profound
immortality.
or
day.
That
supported.
above
There
it.
There
In
the
this. That
which
This
is
a
the
( that
which
is to
is called not
and
on
all
Sat
and
feet in every
all
sides,ears
things in
of
night
self-
from
or
existed,
all
was
in
ness
Nothing-
meditation."
Realityduring the
1a y
a
r a
Now
follows
a
.
known)
to
you
knowing
Supreme
not
the
Asat.
everywhere.
world.
which
am
one
It.
It has
It stands
Devoid
Jney
Brahma.
direction,eyes, heads,
the
of
one
propound
be
nor
during the world-activity,
the
deathlessness,
tastes
darkness
power
the
P
"
will
not,
breath,
lay void wrapped
periodof world-repose
descriptionof the same
"I
was
Undifferentiated
descriptionof
Kalpa.
it water,
nothing different
developed by
was
Was
without
beginning
darkness.
enveloped
differentiation
no
exist.
not
What
above.
Death
was
enveloped by
one
being ) did
breathed
one
( proto-matter ) did
protection?
was
one
spiritand what
Ndsadifa Sdkta,
Asat
sky
nor
the
Being,
call
we
( manifested
Sat
was
what
earliest
The
Supreme
one
of individual
and
well-known
is the
call matter
Rig-Veda
the
underlies
Reality that
not
is but
there
that is ParamBrahma.
beings and
attempt
that
of matter
the world
Reality behind
we
teaches
Veddnta
The
)
72
and
hands
mouths
enveloping
of all organs,
it
shines
the
functions
the
supporter
with
yet
of all.
yet enjoyer of Gunas.
all
beings. It
far and
of all
This
of
It is to
beings,their
of
Light
jn
a
y
all,and
Gitd,yi\\\.12
world
foundation.
This
the
reached,
primal
P
ancient
energy
is
no
u
r
u
is not
nor
above,
seer
He, there
is
other
has
branch
below,
leaves
(the
its branches,
sense-objects its
is
well
of
here
not
its
nor
roots
grown
dis-passionhaving
trodden, which
I follow
cut
ing
hav-
indeed
streamed
has
that
forth
the
1-4).
root
of
He, there
other
than
Veda.
of
forth
form
of
be
to
whence
a
no
(Bhag.
beginning,
returns.
than
knower
the
of
( Ib.XV.
is
hearts
stretch, the bonds
Its
weapon
h
s
Darkness.
in the
knower
the
Asvattha
A sat
than
no
end,
one
"
other
men.
path
no
It is the
by consciousness"
of
strong
down, then
He
seated
its roots
its
supporter
beyond
upwards spread
Beheld,nor
the
beings
generator.
it is the
knows
It
It is
it, indestructible,whose
Downward
the
immovable.
as
be
to
by the Gunas,
in the
with
said
reached
call
and
nurtured
action
and
17). "Root
"
; who
Downwards
twigs.
devourer
is
be
they
hymns
are
known
is consciousness
m
is to
Asvattha
within
and
its subtleness.
of
be
Lights,
e
Gunas,
Indivisible,yet dwelling amidst
near.
if divided.
as
withal
and
account
on
Without
It is without
is movable
is unknowable
It is unattached,
of all organs,
matter) for
is
no
other
perceiver than
He.
In
that
"
There
hearer
He,
Akshara
there
(
)
74
then,O Gargt,the A k a " a is woven^
(imperishable),
like warp
and woof"
( Brih. Up. IL viii.-n).He is
Sat
not
Gargi,the
minute,
Brahmanas
call A
short,not
not
shadow,
eyes, without
P
having
A
n
a, not
m
n
a
outside,it
or
He
time
and
causality(Desakalanimitta).
has
(Ib. II.
what
what
"
has
been, beyond what
meditated.
whatever
and
matter
wished, may
I be
After
there
it.
Having
Ty
at
ot
spjice^
"This
outside"
or
entered
entered
then
Having
and
(Kath. Up. ii-
in the
it
it,He
Sat
and
unreality.
whatsoever.
That
that
its soul.
all
He
this,
entered
(Being)
and
undefined, supported
unsupported,consciousness
this
as
emitted
emitted
it he became
realityand
sense
I propagate.
may
meditated, he
he
is.
is creator
many,
made, beyond
shall be"
(? Non-Being), defined
all
inside
is not
what
beyond
made,
emitted
He
sume
con-
"
if). This Supreme Being
he
sure,
mea-
not
limitations
later,no
or
ears
/p). Beyond good, beyond evil,beyond
v.
is
earlier
no
" a,
it,"(Ib.III.
consume
the three
a
without
s,
does
8.}
is above
k
A
a
viii.
Brahma
gross, not
mouth, without
without
a,
inside
no
r
smell, without
taste, or
speech, without
r
a
air,without
thing,nothing does
any
h
s
dark, without
not
seed,without
k
That, verily,O
"
out
long,not red, not fluid,with-
attached, without
not
or
being),for
(manifested
The
is
and
sciousness,
uncon-
came
Reality be-
Truth, they
say" (Tait. Up. II. 6\
Param
Brahma,
the
one
Reality is
thus
the
(
Being underlying the
with forms
an
He
in
the
the worlds
which
of
these
of all
those
of
of
organ
plays
Unlike
means
of action.
that
of innumerable
union
of matter.
without
Enjoyer
worlds.
made,
He
beings and yet
intended
a
as
nishads.
SQtras
Mtmdmsa,
These
of
the various
Rishis
have
symbols
be
to
maker
all actions
fruits of
the
manual
attacks
of
the
the
to teach
and
Vedanta
manual
of
the
the
Upa-
by his Sutras
words
used
how
by
the
meditation
Sutras
do not
philosophyso
much
exegesis. Incidentally,
Badarayana
other
disciplines
prevalentin his days,,
Sdhkhya, the Vaiseshika,the Bauddha,
philosophicalimplicationsto
ussicn
were
of meditation,
manuals
Bhdgavata,the Pdsupata^ etc.
revealed
Badarayana
and
interpreted,
practised.The
primarilyconstitute a
the
of
matter
appliedto
be
being
proposes
is to be
like
Energy
the
as
gans
or-
embodying
exegesis,
an
latter
Badarayana
a
is the
Dispenser of
the
Seer
the
the
Inspirerof
is the
of interpretation
to
principles
as
of
well
as
is the/
without
Actor
He
scious
con-
actions.
TheVedanta
how
them, he
source
Universe.
all
shas
puru-
enjoyment,
vision,the
is the
are
of
manifestations
various
to the
lives due
behind
one
is the immutable
(consciousbeings).He
purushas
without
matter, the
unconscious
behind
one
)
75
Sruti
which
and
is io
to
common
be
and
opposed
In
reason.
in
their
proves
to
the
philosophical
senIndia,solitary
(
of
tences
the
Uttara
are
that these
that
they
former
collections of various
manual
of the
in
the
of
Nor
that
Badarayana's ideas.
thread.
The
phrases,or
and
sentences,
were
remind
the
"
is
what
cated
advo-
of
ances
utter-
India, and
and
the
Sutras
series of
on
which
of
disciples
means
predicated,is
"
( Ved.
of the connected
at
the
hung
were
to
commentators
the Master.
all referred
I. iv. 75
of the
Sutras;
the
this and
Acharyas
S utr
as
made
the
have
itall but
to the
whatever
hang
wonderful
in the
case
to
subject treated
the
meaning
themselves
planations
ex-
les
discip-
to ;
);
"
of,
e.
On
g.
count
ac"
sentences
of time the lectures
(Ib. I. iv. /p). In course
lost, the 'threads', alone remained, without
pearls,lending
or
intended
technica
Sut.
a
singlewords,
teachings of
the
a
plete
com-
Sutra
are
of memoria
sort
an
unmistakeably
contain
the word
in
latter,but
the
lectures of the Rishis to their
connection
From
heterogeneous
of meditation,
are
aphorisms,neither
In many
nor
a
a
,
they
For
Sutras
and
n
,
ancient
ecstasy
same.
sense
s a
mystic experiences while
embodying
state
a
p
such, but that the
be
to
methods
practisedin
exegesisor
U
of
manuals
and
It is time
philosophicalworks.
are
recognisednot
are
are
)
Upanishads or the S u t r a s of
Mimdmsa
embodying philosophical
gine
frequentlyquoted ; hence people ima-
the
doctrines
76
were
the
ingenuityof
the
liked
the
they
on
dialectic skill of
of the V
impossible for
an
e
d
a
n
unsecta-
t a
(
Badarayana
on
therefore
V
source
unconscious
a
into
S a t
r
"
s
a
behind
From
SAt.
is
in
to
thus
The
of
Golden
various
Blissful
(in the Sun), Akshipurusha,
person
within
person
P
the eye
consists of mind
referred
material
r a
for
(Ib.I. i. 12-19),HiranmayaPurusha,
person
of
this
Upanishads
"
also
ality
re-
that
Upasana
(meditation)by
A nandamaya,
the
personal names
who
)
conscious
a
explain
the
world,
; for it is
cause
1.1.1.5).
then
Sutras
ness)
conscious-
of the
cause
( the
Cosmos
referred
is
the
to
d.
e
the
The
purposes
Then
.
Brahma.
seeing (/.e.
is not
matter
unscriptural" (V
Being
t
n
From
attributed
being
Being.
a
enquiry
connection.
close
d
e
al
fundament-
the
etc. of this (Cosmos). From
origin,
being
of the Scripture, That, again, from
its
the
which
the
the
about
ambiguity
no
the
positionof
points.
many
is
there
Yet
exactlythe opinionsof
find out
to
investigator
n
)
77
n
a
to
(Ib.i.i.20), Manomaya,
he
(Ib. I. ii.1-8),etc.;this Being is
in
Upanishads by
A k " s a
(Ib. I.
the
substances
(Ib.I. i.-23),
J
"
t i s,
o
y
light ( Ib.
names
i.
22),
I. i. 24-
27 ), etc.
of the world.
cause
to
is -the
Brahma
This
the
be
cause
"
with
(Ib.I. iv. 14). Because
(Ib.I. iv. 16).
work)
"
He
operative(N
is declared
as
A
k
regard to
the
world
He
is
also
im
i1 1
a)
described
a
a
a,
is called
the
etc.
'
(His
material
(
the world.
of
cause
of its
account
material
illustrative
the
and
is formless.
he
the
on
missory
pro"
instances
is without
He
"
the most
verily,that being
also,
cause
conflict with
being in
not
I. iv. 23). But
form
)
"The
statements
(Ib.
78
important. (He
is) as consistingof Light (which manifests forms),
being not devoid (of meaning)"
(this discription)
(Ib. III.
"For
ii. 14-15).
used) comparisons such
(Ib.III.
ed,
"
ii. 18).
a
v
But
(the scripture)
says.
so
according
by propitiation,
"
and
a
n
m
u
Vedas
of
"
On
on
Him).
feet.
is
so, for He
not
is described
in
indicative
of
(set u),
boundary
a
designation
of
(Such
(The
;
as
due
to
connection
the
called
and
than
t
u)
a
bank
we
(being spoken
i),
t
(between
difference of
Him
u
e
subserve
the
speak
of his
connection
place,as
of
as
other
and
in the
shining in
pervasive)
(of only
possibility
between
r
s
of
all
8
a
when
statements
particularplaces, though
of
only
phrases only)
mind
light,etc.
account
is
bank,
thing higher
some
resemblance
some
difference)are
of
the
there
of the
purposes
case
he
phrases
bank
a
of
think
of
account
four
of
means
place,as
(itis
; but
and
ded)
apprehen-
pratyaksha
to
Supreme, though
account
might
He
is
(in the
connection,and separation,
measure,
one
(He
(Ib. 1 1 1. ii.23;.
a
by
limitations
etc.
n
is the
He
the
a
etc."
the sun,
k t a, undifferentiat-
a
y
(are
reason
very
(images) of
as
is
He
this
this
and
sort
on
of
existences).
(
but something
intellect,
not
intellect
is
everything.
has,
and
formless
the
not
any
moved,
place
or
form,
to
that the
of them.
without
motion
and
one
is the
stands
; but
of all
as
is
which
from
something
itself"
is,is God
be, or be conceived.
not
the transient
also of their
not
essence.
to
to
us,
nearest
or
we
say
do
not
it,
but
because
in
one
modern
to the
all
the
III.
ix.
European
V
e
d
a
n
t
a
ing
substance, consisteach
expresses
essentiality,
necessarilyexists.
can
efficient cause
itself uniform,
( Enn.
infinite attributes,of which
Whatsoever
is
by
it, the
"
infinite
nor
still,
things, we
Taylor).Spinoza, among
and
tity,
quanis
When
happens
of
which
accident
an
metaphysicalposition. God,
eternal
a
that
nor
permanency.,..
cause
is
fore,
there-
form, being prior to
philosophersapproaches
of
That
Neither,
quality,nor
a
which
subsisting in
meantime
being
being generative
soul,
time
rather
possess
Tranl.
one
in
nor
predicateanything
rather as something
we
one
that
to
form.
intelligible
the
thing,nor
again
nor
for
But
one.
without
intellect,nor
nor
in
of the
of
prior
but
one,
being (Sat);
even
of
nature
is it a certain
it
certain
For
the number
among
the form
is not
things,is
a
excellent.
more
one
it is
Nor
it were,
as
For
certain
a
that is not
beings,but
all
)
So
cause
; and
without
God
of all
only of
is the
God
in-dwellingand
things.
the existence
nothing
God
of
is
the
things,but
function finite,
or
Intellect,in
in-
81
(
God
of
attribute of
an
is
Extension
translates
suited
know
modern
under
the
inexhaustible.
have
world
and
Sat),
to
of
modes
of
be
to
in
be
to
modes
of
thought
that
assume
would
; for this
aspects of
or
consists
with
"We
thought.
realityappears
world
right
no
of
and
sat
of
sum
Our
set
this
is the
bounds
Life and
...
to
phy,
Philoso-
167).
It is curious
(1o
that
g ia
to
Jesus, but
is
pure
which
during
with
company
phase of
emerged.
between
6
era,
materialism
Vedanta
The
from
the
in the
when
and
from
Sfitras
the
the
tences
sen-
has traced
Gospels,
logia
the Christian
myticism in
Christian
found
Vedanta
Such
the time
research
modern
is not
Vedanta.
half-a-dozen
of the
one
) which
eliminated
carefully
the
nothing
thinkingbeing.
God, or God is an
of
being" (Spinoza^His
infinite
of
and
a
attributes
the
associated
extension
p.
is
habits
thought (A
kind
we
God
or
attribute
to
and
extension
each
God,
an
world
the
only
God,
attributes
thing" (Ib. II. Props. 1,9). Pollock thus
Spinoza's metaphysical positionin uage
lang-
extended
But
of
the modifications
and
the
(Ethics,I. Props. 11,15,18,25,30.)
"Thought
else."
is
comprehend
must
infinite,
function
)
were
Gospels,possibly
earlychurch parted
3rd and 4th centuries
entered
Christianity
which
also
individual
it has
discuss
souls
and
a
not
yet
the
tion
rela-
Supreme
(
Brahma
well
as
opposed
to
translated
would
of
though
the
Supreme,
difference
Ramanuja
for
makes
between
character
thus
"
:
"
"That
by
S
m
r
Sutra
the
on
is
the
S
t
r a
r
r
mean
be
u
the
Supreme
having
as
)
follows:
His
that S
"
being
of
of Him
should
the identical
also is
The
this:
"
is
proved
teaching
same
devoid
runs
bered
remem-
on
comments
"Hosts
of
Veddnta
of faults and
auspiciousqualities
; so,
Madhva
r u
it
essential difference
comments
i.
;
fold
two-
Madhva,
to
difference
t
of
account
Ramanuja
Smritis".
to
for
on
as
t i ) ; and
u
Smriti."
treasure-house
u
can
to
of the Lord
i declares
without
being the
the
)
place,no
)."Sankara
( prove
s
t
r u
passages
too,
as, "Not
According
(in S
it i
from
conveyed by
is
Brahma
is described
(S
seen
Brahma
passages
also
Supreme;
imperfectionin
difference of
for
;
"Not
as
) everywhere." Again, III. ii. 17
It is
(in
teaches
the manifestations
supposed ;
this
the
to
place,
characteristics
reads
this out
characteristics."
be
made
)."
everywhere ( He
from
two-fold
belong
is there any
is,"Even
and
of
(difference of) place
( Scripture
everywhere
placeeven
Him
account
on
Sankara
characteristics
without
between
Acharyas have
"Not
run,
of
account
twofold
relation
different
everywhere, verily"
on
)
yielddifferent meanings absolutely
each
other.
Thus, III. ii. n, literally
Sutras
these
the
as
the
But
matter.
82
t i shows
makes
that
out
this
perfectbliss
form
is the
of
famous
that
comments
( That
refers to
(
S
thou
nuja explains
refers
Him
to
of hosts
is the
of all
is his
Ji
a
v
Brahma
)
In
the
"S
m
A
a
t
Thou
a
m
a,
are
his
t
a
not
1 1
v
that.*
a
and
the
mine
a
same
J!va
a
the
inner
"the
ment
state-
individual
soul
being
nature
Sfit.,II. ii.29).
called
Vishnu
NavakritobhyAsa,
by proposing
a
s
This
)
p. 35.
ma
qualitiesof Brah-
are
m
'
that
*
tions,
imperfec-
of
essential
knot
'
16.) Rama-
of
passage,
Prakaranas^
section
a-
thou
refers to the
forms
Ved.
on
Gordian
A
*
world,
mode
his
; which
his
1 1 v
a
word
the
'
thou
this
to
(Bhdshya
Nirnaya,
cuts
of
( between
is due
of
one
Tattva
"
vi.
The
"
the
on
knowledge, bliss,etc.
T
( VedArthasamgraha^
."
s
remarks
( also )
'
by
of non-difference
and
Up.
"
:
cause
in
body,
own
Madhva
'
in
'Tattvamasi'
Chh.
on
change, and
of
controller
Sahkara
as.
without
auspiciousqualities,
specialised
Brahma
si," has been
identity of the Self
follows
as
who
without
who
it
"Tat
taught that
By
the
(Com.
Being"
ry
a
sentence
it is
)
m
a
the
Being
he) directly teaches
Sat, Pure
h
c
In
art
t, real
a
"
ttva
A
that
shows
Upanishads^
the
of the
ri ti
m
intelligence. Again
Ta
it says,
on
i'
s
a
of
Atm"
Sa
S
of
consists
battle-ground
the
and
sentence
Satyam
m
Lord
form
Lord's
the
the
to
i," "He
is the
is the
reductis
dhva
Maread
A
t
-
ad
,
absurdum
of
the
favourite
Hindu
method
of
84
(
ideas from
deriving new
intended
to
like "t
abound
the
in
be verified
id y
not
to
made
least
The
a
Rishis
intuitions
reached
of ecstatic communion
be
Vedas, and
later
tries
to
realized
an
which
contain
the
represent
of
load
spoke
of
during
the
Him,
is the
made
of
mind
the
sophical
philo-
Brahma
rare
ments
mo-
arrived
the
at
of
storms
less contradictory
in the
of
human
must
;
matter, human
expression of
of
of argumentation.
final sections
itself what
by transcending the
organ
a
"
all mental
Upanishads" the
to
expound
being scattered
the
the
out
heavy
with
of the Real
especiallyin
called
facts
tion
medita-
wrenched
activityand reaching a plane above
human
or
passions. By the more
statements
the
treated, as
steady attempts at keeping down
Vedas
were
to
of
the foundation
built with
structure
after
i"
s
Upaniskads^
methods
be
to
texts
as
and
their context
but
a
as
s, methods
a
at
especiallytheir
more
done,
the
m
in the
by following the
and
Acharyas,
have
a
v
mystic contemplation ;
prescribed,and
from
1 1
psychological facts,
are
engaged
ers
a
during the practiceof V
meditation, which
one
Upaniskads spoke
the
give pointedexpressionto experiences
to
reached
They
old texts.
Sentences
Up^sakas.
of
of
R i s h is
The
)
human
mind
ever
mind
the
be
being
language,
mind,
can
only expressionsdescriptiveof objective
material
categories. To attempt to describe in
85
(
"such
language
is not
conscious
lead
phrases.
did not
what
is not
being as
the
to
alone
are
of
use
the
unlimited, to
mind)
which
atmosphere
Acharyas
of
the
as
a
construct
a
mind.
region of
It is above
in
the
could
logic
that
for
what
the
mind
later
age
above
theory. Logical
self-consistent
built
by
of mind
to
the systems
of the laws
of the
mind
is above
lead to
must
regions of relativity,
squabbles
an
The
reach.
anxious
were
it
mind
in
soars
ever
cannot
to
is
what
the
of
the
by out-going
the Absolute, which
all
intuition,
speech
is formed
profitlesslogic-chopping,as
sectarian
of
symbols
extension
An
and
describe
to
attempt
apply only
consistencycan
the
from
spoke
in forms
which
that
the
sarily
neces-
contradictoryideas
we
imprison
i k a,
activityof
all to
it,must
what
contradictory statements
possiblewhen
indescribable,to limit
t
know
men
further
and
realise the difficulties that cold
against
a
mind,
R i s h i s, who
The
raise
(p r
)
has
done
in
the
subdivisions
minor
of
Vedanta.
The
Stitras
among
namely
Sahkara,
imposed
on
consistent
called
of
principalcommentators
them
differences
have
Ramanuja
and
three
Their
among
Veddnta
founded
sects,
Midhva,
have
widely different,but
philosophicaland
Advaita,
Dvaita.
that
those
the
systems
disciplinary
and
Visisht^dvaita
followers
these
self-
have
three,and
accentuated
minimised
the
their
86
(
of
points
line of
of the
S
ri k
a
a
r
these
of the
out
the
originalsects
three
the
in
heart
of
the
of
in
apprehends
who
knowledge (i.e.
rise of
positionof
of the A t
the
realize the nature
to
"
one
from
starts
a
Self manifested
in the
his
Supreme)
is released
and
from
the
mind, there
all
relativity,
such
a
is One
unmanifested,
Hence
of
state
the
to
living
the
individual
in
the
second
no
the
the
shoot
matter
more
is the
world
within
Self.
appears
seed."
the
only phenomenal
Self, J
and
world)
Brahma
his
indicate
iv
a
t
a
s
h y
view
on
a
istence
ex-
(the
a
m
The
matter.
to
his B h
'*
consciousness
One
followingquotations from
Sutras
of realization
duality,no
that
allows
of the
adjuncts of
exaltation
"like
Sankara
and
a, the
m
moment
Self and
more
no
who-
one
individual,
moment
bounding
is
the
the
(DakshindmfirtiStotrai}.When
self
mentators
comoriginal,
but
Ved^nta.
attempts
In
sects-
briefly indicate
shall
divergenceof
the
on
Vedantic
theories
other
We
Sutras.
main
Later,
formed
have
same
carried
thus
tillthe modern
movement
hopelesslydivided.
are
of
and
agreement,
sectarian
)
on
the
these
questions.
"
in
the
kinds
of
We
meet
Sruti,
of
name
this,devoid
with
two
one)
and
of
forms
of Brahma
conditioned
by
(described
the
different
form, and (theother)the opposite
all conditions
whatsoever.
Thus
88
(
the
and
described
as
Its nature
other
the
phenomenal universe.
(M ay a? a
power
l"vara,Prakriti,
as
and
of
by nescience, just as
This
the
k t
i)
inside
space
of
the
is
space
those
who
universe
called
are
fianatmas
the
as
phenomenal
on
of organs
on
his very
are
the
and
form,
the space
limitation
From
the activities
noumenon
Ruler,
on
of nescience.
the
subsist in the
ruled, the
Self, cleared
11.1.14)."In
the
of
in
and
dition
con-
the standpoint
(involved)in
omniscient, etc.,
of
adjuncts by right knowledge (Vidya)."
Ved. Sut.
self,
(bodiesthat are) the aggregates
depend
of the nature
the
capable of
i^vara'sLordship, omniscience,
omnipotence
cannot
Sovereign of
produced by name
nescience,resembling in this
of the
jar,the
standpoint
of action,
jar;hence
a
it becomes
souls),
Jlvas, (individual
Vij-
but who
being
the
he is the
knowledge"),who
a
inside
space
the
upon
(before
etc.
(lit.
knowing selves, those
depend
and
form, produced
dependent
perception and
based
Sruti
from
pot, etc.). From
a
working
wonder-
of the omniscient
and
name
conditioningobjects,jars,pots,
differentiated
of
f$varais other than those
Thus
f$varais dependent
form)
the conditions
upon
the germs
is
of
of
nature
constiute
learn
we
omniscient
The
(name
two
name
are
a,
the
as
or
That, which
than
any
Smriti.
r
a
produced by nescience, incapable
form,
being
f"v
omniscient
of the
soul
very
)
supreme
all
limiting
(Com.
on
Brahma,
(
there is
unreal.
or
theconcept of
S) of
" which
m
for
once
of
unity
all life.
; sometimes
(Bhdshya
it is
Prakriti
is
,
to death
guarded
I. iv.
by
3).
started
was
quotations,and
Avidya
(ignorance) being
dualitywhere
a
which
read
shads.
the
non-existent
be
noticed
a
any
and
schools
touch
with
Mahesvara
protested againstthe
notion
of
dangerous,
an
as
the
Hindu
Vedanta
Schools
later
of content
into
"
in
on
more
unity; but
devoid
is
of the imaginary
cause
masquerades
other
and
himself
He
the fatal, but
doctrine
"
that
by Sahkara
is but
phrases
that
this
All
that have
"S a k t
theory
to insist
seems
un-
ed
perceiv-
by metaphysicians,created Maya
non-entity
and
there
have, with
handled
The
might
as
k t a,
a
" y a, illusion
his later followers.
the above
facilitywith
M
leased,
re-
absolute
be
unreal, the
in his statements,
Advaitis
as
the
a,
the
it cannot
of
spoken
Maya,
simulating reality
done
realization of
creation
SAt.
Ved.
on
k t
u
i d y a,
v
knowledge
It is also called A vy
before
manifested,for
A
i d y a,
for the M
secures
all,the
V
creator.
a
is called
nescience, for it is destroyedby
of the A t
but
Isvara,
become
cannot
of the world
state
'(pragavas-
the
on
second
no
sitates
i"varaneces-
concept
causal Tore-state
a
Isvara
which
causal
This
The
world, dependent
the
without
excludes
duality; this concept
no
being, real
t h
)
89
are
into
entity,
Upanithought
Vaishnava,
have
of the world
always
being
an
(
)
90
unreal non-entity,
as it is based
Among
that
European scholars,Colebrooke
was
always used in the
M^ya
wonder-working
for
Maya
invented
that
their
as
it
va
their critical
to read
attempt
into
the
Indian
most
to
ad
means
ait
v
too, in its later
for P
a
facultyto
the
Advaitls,
Sankara
use
fi t i
k
was
It is curious
should
have
so
obscured
be
by
Vedanta
M
the
for the
the
Advaita
the modern
; the
r a
School.
a
Upanishads. To
ancient
early (and
and
Lord,
Deussen,
clay,
our
familiaritywith
to
as
A d
Gough and, in
far allowed
the
non-entity or
the
by
of
power
firstnoticed
BhagavadGitd
genuine) Upanishads and
of
the real Brahma..
on
a y a doctrine
scholars
these
word
Vedanta
teaching and that,
developments,identical
with
that,of
the
Upanishads. They forget that Sahkara,
though a great philosopher,claims to be but a
and
that he did
a commentator,
Bhashyakara,
not
profess,as
even
the
Sutras
If Sankara
it
a
is
but
of
with
previous
any
criticize
to
to
professes,
in accordance
quotes
line of
new
Ramanuja
him
he
;
pound
ex-
tradition.
commentator
boldly
starts
the logicalnecessities
thought following
his stand
point and
difficulties that
aside any
brushes
might
obstruct
tual
tex-
All
him.
system-builders that base their philosophical
sysstem
on
ancient
inspiredtexts
suit their purposes
than
self-reliantly
; but
have
Sankara
the other
to
twist them
does
Acharyaswho
this
to
more
support
(
their
)
91
interpretations
by quotationsfrom
of doubtful
A d
v
it
a
a
is said
and
the
base
of
all
to
them
ik
r
a
s
reached
after
who
{Com.
of
what
manuja, and,
and
followers
of
question
to
of
the
"
the
of
is
as
a
India, where
day long,but
Ramanuja
v
treat
degeneration
it,not
lead the
controverts
positions of
most
the
the
of
who
"
(Ib.
Ra-
than
A d
their
all
as
a
tion
ques-
not
as
This
exegesis.
people
is h t i
r
disillusioned
curious,
of
iii.16).
i t ad
a
questionof argument,
find
we
superior"
the At met
critics later
more
but
discipline,
fearful
A d
the
us,
exponents, too,
fact,but
that
realize
to
all their
Whereas
iii.1 8;.
unity
is
"vision
Mdndtikya Kdrikd,
on
)
oneness
the
on
the
s.
of consciousness"
"datum
whose
able
again speaks
(vision of
of
realization
a
undergoing a specialdiscipline.
those
are
exists
alone
doctrine
experience,a
defines
those
their
k t
a
ecstacy of contemplation. It is
the
fact of
a
Advaita
fact of
S
of them
both
were
whole
life in
Sahkara
be,
to
fundamental
all
a
Mdndfikya Upanishad. It is noteworthy
kara
Sanas
Gauglapada and his disciple's
disciple,
that
led
his K
the
on
He
by Gauda-
firstpropounded
was
pada, a generation before Sankara, in
as
chieflyon
relies
for this purpose.
argument
The
Sankara
authority.
other books
v
talk
a
it
a
has
in
a
monism
selfish life imaginable.
fundamental
Advaita.
taphysical
me-
(i)
He
(
does
could
be
because
He
allow
not
that
non-differentiated
a
established
by
Brahma
that
the
free
from
one's
any
substance
consciousness,
always impliesdifference. (2)
consciousness
holds
)
92
S
i does
t
r u
difference
all
(n i r
Brahma).
To
theory
delightsin pilingadjectiveon
he
describing the
of
the
his
accentuate
divine
and
non-sentient
from
all
hostile
being
all
to
evil,and
of
auspiciousness,
boundless
Brahma,
y
a
words
various
n
like
the
For
a
Sat,
theory
be
so
reality
supreme
he
different
one
with
etc.
all
in
the Love
individual
nite
infi-
argues
as
to
p.
of
Lord, N
the
can
become
the
such
the
a
y "
accepted
thods
me-
Nescience
cause
perfectBeing
souls.
Supreme Deity
He
allows
for
the
man
act
on
of creation,
come
be-
cannot
ignorance; hence, according
due not to Maya,
are
relativity
of the
r a-
also
(3).He
n.)
beginningless M
a
a
a
( Ramanuja's
proved by
that
sence,
Es-
Vedanta
prey to
creation and
of
Light, Supreme
known
a,
proof. (4).Nor
of
of sentient
account
Purusha"
(Nescience)cannot
etc.
m
Saingraha,
that
and
on
,
Vedartha
holds
t
Exellent
a
cause
of
hosts
Supreme
A
Supreme
by
a
lovely qualities,
A t m a,
unsurpassable, Universal
and
Supreme
being
h
this
one
nature
a
Himself,
than
s
e
dissolution
the universe
objects,of
things other
i"
a
adjective
"The
attributes.
Sarnsaraof
v
opposition to
evolution, maintenance,
release from
teach
also
not
and
him,
to
but
to
other
validityof
the
(
realization
of
Unity (Advaitanubhava)
Gautfapcidaand
ecstatic
Saiikara, but
consciousness
of
the
Self
the
(Prakriti
by
and
(a
matter
views
el
and
Brahmana
and
beings)
than
their
a) form
1a y
Param
like
A
the
denoted
having
r a
from
their
in
a
n
a,
that
Supreme
cause,
at
is
the
truth
all times
for his
"
by
body Chit
His
individual
the
lowing:
fol-
Antaryami
and
unconscious
(during
state
causal
the
Soul
is
ar
A
am
B
c
because
h i t.
r
V L
other
not
Brahma
all words
and
From
is
world
the P
it
Brahma,
(Chhand. Up.
etc.
a
(during
state
of Param
is their
b h
them.
viii. 3-23), etc., that
subtle
body
the
and
to
the
He
(chit)
from
gathered
effected
is known
this
souls
(conscious
Brahma
it
etc.),
Now
be
gross
in
attributes.
Supreme
proved
chit
and
by
this
Brahma
that
yet different from
can
is
A
in
Kalpa)
i. 4.
teaches
(Brih. Up. III.
Chit
words
he
the individual
matter
of
intuition
loving meditation
(bhakti, upclsana).
relation of the
"It
"
and
ter
mat-
A
the
is
characterized
h i t] and
c
the
of
m
r a
of
of
ccnstant
hence
is the Self of both
P
that
limitations
this
attributes
Savis.esha,
At
but
ciousness
cons-
regards metaphysical questions from
standpoint
is
this
the
not
Brahma,
the
than
Brahma
He
that
Viyuktatmadar"ana).
his divine
on
of
explains
unity is
from
higher experience
Param
of
Supreme
apart
as
)
93
ah
that
m
a.
is
of His
(
Sometimes
His
)
r a
1a y
possession(of these)
of
body
from
and
Chit
it is
which
in
(during p
94
Him.
A
is Brahma
This
as
of
Ved.
SAt.II.i.
al p
a
to
relation
Him
an
goal
stream
was
an
the
of
the
of
the Hindus
A
during
P
period of
a
d
v
the
vy
r a
k t a, indistingu
a
1 a y a, but
manifestation
the
;
it
Ramanuja
a.
body.
His
all
humanity
sect, marked
in the
qualities,
by glaringwhite
and
and
like
a
all nature
to-day have
off from
a
preached
excellent
followers
the
undergone
loving thoughts uninterupted
whom
but
Him,
that noticed
as
not
disposable.
has
bad
is
cious
cons-
Seshis.eshabha.va,
as
a
Reality
unconscious
the
A
unimaginably
oil,of
exclusive
on
,
bodies,
Him
in
the
Chit,
h it
c
Disposer and
of
Isvara
the
A
Visish^advaita
of
treated
(Sri Bhdshya
and
his
are
degeneration quite
case
a
is the effected
This
Ramanuja,
to
in the
of the
The
h i t attains
c
distinguishable from
onlyVyakta,
related
him.
souls,and
from
K
A
(during
capable of being
Brahma
Supreme
of matter,
during
State,
15).
individual
forms
it is
according
the
one,
times
and
(Karyavastha)
Thus
the
causal condition
other
Chit
from
something apart
condition
Subtle
a
in the
At
which
in
state
gross
body
own
incapableof being designated apart
a) the body
1p
a
His
as
h i t attains
c
(Karan"vastha).
K
a) notwithstanding
the
red marks
become
rest
cover-
of
(
be
questions,it must
and
Ramanuja's
Stitras
ddnta
widely
from
former
two,
Ved.
deal
they
these.
Sut.
Madhva's
But
and
and
a
therein
lines, that
k t
were
untramelled
h y
they
wanted
form
Madhva's
the
individual
i v a,
could
can
Ved.
on
for
Souls.
is full,the
The
group
is
sought :
to
Since
be
such
made.
original
plainlyhow
Sutras
the
having
commentators,
make
whatever
out
certainlyseparate ( from
Kausika
Sruti
from
the
Supreme
of
soul)is knowledge
and
of individual
is inconceivable.
Him
souls
is not
release
from
obtained). Hence
the essential
The
argues,
multitudes
individual
eternallyfree,from
(is
be
can
his
gathered from
Stitras,II. iii.28,29." The
soul
is different
supreme
of their
study
be
,
Lord),
By
the Sutras.
views
Bhashya
the
Ma-
to
doctrine.
a
strikes
a
is visible most
and
with
the
Ramanuja's Bhashyas,
the Bhashyakaras,
lost,
become
deal
according
a
of
interpretations
traditional
according to
divergences
s
doctrines
interpretations
comparative
a
B h
special
Thus
S
Ve-
the
of
points, except
II. 42-45
the
Sahkara's
that
out
Madhva's
with
points
common
is
their
by Sutra,
Sutra
He
places
Sankara's
comparing
the
most
doctrine, but
Bhagavata
J
in
agree
differ
dhva
pointed
conflict.
into
come
)
interpretations
sundry
in
when
96
nature
bliss
he
is
(of the
(which
are
He
full,
dage
bonto
be
dual
indivi-
also)
(
)
97
the
the individual soul is
qualitiesof Brahma,
Brahma
spoken of as not different from Him.
is spoken of as the A t m a of all (theuniverse)in the
All
text.
because
SUt.
this is indeed
all
qualities
belong
II. iii.7, he quotes the
Samhitd
:
"The
"
is
s
h a,
is of
He
v
the
it
a
a
1 1
a
v
"
is
of
how
from
is
his
their thirst to be
make)
a
one
statement
7
insult to
Tatvaviledged
acknow-
exempt
excellence.
(between
the
individual) is ascertained.
the
Jlva,
from
different
served by another
king
an
Lord
is different
On
attendant
with
that the
from
the
excellent
(the
who
him,
account
Supreme
preme
SuThe
as
He
service.
former) is the object of his
a
very
dependent;
endless
inference, too, difference
to be
little
Chapter V
in the
Vishnu, the
From
Lord
show
they consider
imperfectionsand
Supreme
is of
protest against the
from
and
divisible
In-
e. limited)
(/'.
fold,independent and
Independent
h a,
Being
bliss,eternal,of
stated
"As
:
Brihat-
i, Puru-
is divided
what
s
(ultimate substance) is
a
to be two
The
r u
Ved.
is immutable.
Supreme
doctrine which
High
most
veka, T
divided
are
Madhvas,
vigorouslythe
d
u
Prakrit
Sangraha
Sariadarsana
A
P
followingquotation from
The
power".
Under
followingfrom
Supreme, Hari,
attributes ;
eternal
him".
to
Vishnu.
three
Time, these
undivided,
(Chh. III. 14.1)
One, Supreme
called
That
of
Brahma'
Lord
is
as
of
(they
attributes of
98
(
Vishnu
cutting of
their
of
l"vara,and
I"vara,a difference
difference
real
and
would
beings
in
end
an
imagined, for
illusorily
it would
but
cease;
if it
it
jiva
each
from
and
rivers
like
water,
and
the
and
the
'
other
Startingfrom
a n ta
system
have
been
attempts
displayingthe
The
S"tras
and
is
beginning it
a
;
is it
nor
As
the
bird and
the
different
trees, like
the
string
water
and
robbed,
like
salt
man
".
three
these
theories, all
numerous
d
This
objects (that he sees),so are the J 1 v a
Isvara different,
eternally differentiated
each
from
robber
the
ference
dif-
others, this
ceases
like fresh
the seas,
a
imagined merely,
Mahopanishad says, 'Like a
(tied to it),like the juices of
the
others,
and
end
no
were
never
and
universe.'
the
it has
; but
Jlva and
from
and
on
The
matter
each
s
if it had
beginningless;
have
a
fine
a
darkness)
between
J 1v
fivefold difference
is the
utter
the
entering
their
between
matter
material
of
in
difference
of
between
gain
to
Vishnu
difference
a
resembles
offending
grand revelation, 'A
a
of
(Hell
Andhamtamas
account
result
will
it
since
this
desire
in the
the tongue
;
plantain
aud
mirage
like
are
)
to
keenest
Bhdshyas
so
evolved
and
a
later
self-consistent
Vrittis
amount
V
expounders.
logicaland
far diicovered
standpoints
callingthemselves
by
be
different
e-
Each
whole,
exegetical skill.
the
on
to
over
Veddnta
30
and
(
commentaries
the
each
of
the
as
and
been
popular
in
they
other
and
been
have
to
the
metaphysical
theories.
The
the
really existent
influenced
Purushas
but
the
of them.
Nyaya
Nyaya
and
Vedanta.
teaching of
t"vara, Jivas
Vedanta
dvaita
is
Dvaita
The
as
attempts
accepts
a
it i
on
are
count
ac-
also
a, did
understand
criticisms
between
the
specific
differences
among
grafts them
possible. The
find
adds
philosophy
his
by
and
and
Jainism
compromise
a
matter
as
r
exist
correctly
absolute
and
to
k
r a
to
ideas
but
A chary
other
It
the
far
P
and
is evidenced
positionas
and
action
of the Advaita
evolution
like every
though Sankara
not
always clearly and
their
of
nor
Buddhism
nescience.
Advaita
matter,
imagined
are
ceived
con-
Vedanta
specificSarikhya
to
are
cause
be-
Vedanta
the
the
It accepts
they
originally
between
between
These
partly
compromises
neither
of
minute
and
India
experience belonging only
that
so
interests.
immutability of spirit and
the
endow
partlybecause
modern
compromise
a
Sankhya.
of
noticed
of much
that
individualityare
seem
as
difference
modern
ings
teach-
the
it be
would
of
apart from
have
three
originaldoctrines.
summarize
nor
;
points
with
much
so
the
to
hundreds
into
run
possibleto
schools
school
each
is
be
not
these
interest
so
them
on
giving a slighttwist
It would
)
99
on
VisishtA-
meeting point
for
the
of
monism
the
of
of
not
can
of
form
up
takes
vast
a
old
in
this
in
theism
the
and
realism
the
of
mass
place
the
other
sects
them
they
of
schools
elavating
the
have
him
have
the
innumerable
India
and
deprive
place
of
argument
and
ry
bigotabuse
inspiration.
raised
a
them
jumbled
experience,
of
man
which
in
been
meditation,
place
consoling
to
In
psychological
of
They
country.
literature
profitless
place
takes
of
this
confusion.
modern
power
in
lopments
deve-
later
the
pursue
Vedanta
inextricable
divide
book
philosophical
takes
its
and
S^hkhya
alism
individu-
and
Nyaya.
We
the
evolution
the
VedAnta,
in
peace.
of
Among
sects
that
of
philosophy
his
troubles
and
The
P
Sahkhya
u
r u
h
s
and
a
subject and
for
Egoity
'
'
I
is
has
attained
K
from
distinction
the
a
of
s
whether
he
is
man,
he
be
immutable,
He
o
k t
of
of
is neither
antecedent
nor
r
it
of
p
the
established
objects of
the
by
by
and
k
r
it i
nor
the
universe
u
p
r
the
G
r a
u
n
ik
state
other
k
a
r
s,
existence
of
a
the
exist
it i;
the
xi).
the
ing
changknower
following proofs, (i)
apparently
are
enjoy er
i t i,neither
of
a
forms,
the
r
h a,
of
or
from
P
of
sh
ru-
s
u
pain (Sdfi. Kdr.
v
consequent
of
attributes
purushas,
object (Ib. iii). The
is
a
v
objective, phenomenal
pleasure
r a
e
His
a) of those
affected
not
D
u
p
different
and
Universe.
other
from
a)
a
absolute
all the
each
a
man
Purusha
This
of
of
devoid
is
underlying
the
(v i p
separate
and
not-I.
body
ment
instru-
the
aloneness,
it i
dinary
or-
notion
the
on
when
only
r
I and
in the
Seer
k
a
the
consciousness
pure
1 y a,
Ego,
the
in the
of the Seer
universe, for
the
of
conscious
(b h
of
r
independent
reverse
is
P
a
noumenon
purushas
the
iv
a
matter,
and
involved
mto
fe(its"/fe~
not
matter
reached
is
separation
not
of
The
cognition.
Purusha
is
is
Purusha
function
a
"
i, spirit and
it
r
the reflection
the
the
k
r a
consciousness
is but
of
P
contracted
sharpry
object.
human
of
and
uriivferse
this
analyses
independent
two
Sahkhya.
II. A.
Section
not
The
for
(
their
but for another's
own
with.
matter
)
102
thfee:g
-pvur u
tetiefe of
n
u
a
s
n
u
g
(3)
s.
a
Man
cojuror his body. (4) Man
the/vpQWe}r!:tb
'powVr
seek
'enjoyment'. (5) Man
of
k
i
a
1y
a
v
a
the
"
separated from
seer,
Hence
the
with
contact
the
purushais
has
has
the
impelled
is
when
state
exis-
the
pre-supposes
srh'a without
of
existence
(2) The
use.
he is the
to
pure
objects(Ib.xvii).
inactive
solitary,
ness
wit-
of the
operationsof Nature, bystander, spectator,
he
passive (Ib. xix). Being immutable
does
p
change
not
k
r a
it
r
buddhi,
matter,
of
appearance
of all
source
are
(buddhi,
the
three
different
the
it is the g
g
u
n
because
s
are
of
a
s
These
are
r u
that
are
the
Sahkhya
be described
of individualism.
Prakriti,
is of two
the
other,
latter
(v y
a
a
school
the
other
forms, one
effected
and
k t a),is an
the
to
simultaneous, and
from
the
causal,and
effect
(v y
in
teaches
each
rest, it may
constituent
discrete
a
the
and
purushas.
many
h
purushas
livingeternallyseparate
as
s
distributed
differently
men(/"5,xviii). As
existence
n
u
severally allotted
activities
a
u
the
assume
birth,death
etc.)are
individuals,their
they
like
of insentient
the inactive p
activity(Ib. xx).
in number,
many
organs
though
forms
with
etc.,
sentiency and
active
appears
his union
i, but by
forms
phenomenal
into
best
of the universe
homogeneous
a
k t
a.) The
(hetu mat), inconstant,
unpervading,i. e. bounded, mutable, multitudinous.
(
The
expanse.
but
Such
remains.
Fiat
have
it is
as
Lux
coeval
been
of, it
with
obtrusive
to
delicate
absorb,
(apparently)no
find this
things we
embodies
the
potenciesof
of
source
light;
itself
the
what
eludes
and
the
intensely
intercourse
ether
aid ;
its
these
unfelt,
it is the vehicle
it
be
than
pensable
indis-
is the
tion
contradic-
A
moral
more
negativeattributes
that
nently
perma-
what
them."
Besides
is
ences
influ-
; cosmic
perennial
likelyto
actual
a
the
mobile;
solidity
; unseen,
is
It
is,perhaps,in
;
only through
senses
to
in it ; the substance
of the
the
of
work.
world's
it ; universal
points
gross
quintessence
non-phenomenal,
it
has
surface
the
originator of phenomena.
in terms,
effect in
no
pervades, yet
below
rooted
means
be exerted
can
it is the
by
in
has
primum
are
is latent
matter
negative qualities
perceptibly arrest,
motion
the true
matter
maintained
of
all
energiesof
real sense,
very
Its
semi-fabulous
unobtrusivelydoing
ed
account-
displacementsof
Looking, however,
matter.
of
in the
or
notice, while
not
it
must
Nothing
it is
baffling. It
light;
share
when
beginning
common
scrutiny.
scatter
or
its
;
manner
; it does
motion
impeding
of
and
numerous
are
transitory,
inconceivably
ether
that of time.
the
to
evasive
is
is
to-day,it already was
spoken
was
everythingaccording
be
of the heavens
glory
impalpable, invisible
the
the
)
104
Pradhana
strikes
(
orMdlaprakfiti
which
are
evolved
it
unconscious,
immutable
(or
n
(Ib.xi).
a
,
in all
-substratum
an
;
{Ib.xv).
of their
are
This
than
themselves
called
Gu
n
of
the
Lai. Sahas.
They
are
its
a
Laws
of
G
u
n
a
s
qualitiesof
they
; but
as
s, qualities,
is
(4)
whole
object
one
Gun
three
substance
some
;
so
operates by
The
"
the
(5)
;
only
in them
matter
.
common
discrete
cause
discret
in-
an
properties
acts
of
as
other
substances, yet
are
they
the
are
sories
acces-
(Bhaskararaya. Com.
Purusha"
604).
three
strands
differentiates itself when
disturbed.
menal
phenofollowing
out
forms
noumenon
three
not
the
common
cause
multitudinous
of the three
means
carved
(2) certain
effect is different from
of
Pra-
behind
noumenon
obfectsthus indicatinga
the energy
universe
this
Mulaprakriti
(3) objects remain
;
and
pain
of
existence
all
to
common
pleasureand
being
as
something
found
Gunas,
can
(i) these objectsbeing discrete,
;
be conceived
long as
the three
by
objects,is proved by
considerations
are
The
forms
phenomenal
chief principle)
or
(lit.,
material
only
to
of matter), this
root
the
objective,
insensible
Purushas,
a
it and
to
positive attributes
some
it. It is affected
from
is
d h
has
common
)
105
Their
of motion
into which
its
homogeneity
manifestations
in the
primal matter
as
characteristics in the world
of mind
so-called
the
physical world,
and
is first
as
as
mental
feeling-
I.
Chap
moral
the
in
tones
"
They
In
"
specificqualities."
the
G
term
insubstantial
u
n
a
ever,
howqualities,
is not
be
regarded
by
faculties."
(Wilson's Com.
the
in
knowers
of
which
resides
with
the
Ath.
Sam,
"
of three
into
Possibly
P f it h
v
Tamas,
a
idea
Rajas,
name
V
later
times
a
it
philosophy
is
spirit(Yaks
is
repeated
second
divided
into
regions
D y u,
and
sky.
the
and
tripletof
into the
probable by
of the
G
u
n
a
the
is also-
s
In
region, Antariksha.
is
Raj
a
s
a
region and
of
preponderance
and
preponderance
in
gold,ofthree spokes,
a, the middle
fourth
ha)
gates, invested
verse
developed
inAntariksh
a
to
sphere
earth, there
is
the
viii. 4.3. "The
d i c age
e
1
there
in
references
is rendered
of
is shrouded
sudden
a
nine
of
middle
the
s
the
latter half is changed
of the
,
a
Antariksha,
the
preponderance
sky,
with
a) made
was
triplet
This
fact that
is
s
n
u
X.
intermediate
the
this
Gunas.
the
o
supports".The
earth,
G
This
three, Prithvi,
the
xii).The
that
lotus
Gunas."
(K
Kdr.
Saakhya
X. ii.32, but the
in the sheath
San.
only
know
in the
three
of
Samhitd.
Brahma
substance
a
medium
on
The
of
age
Atharva
in
all
appears
the
to
on
as
an
as
the
the three
philosophy.
previous
found
It
to
through
theory of
obscurity.
Sahkhya
soul
of
attribute,but
accidental
not
speaking
discernible
originof
and
things (dravyani)
are
in
described
been
have
sphere
in the
of
a
S
there
region
a
1 1
fourth
the
Dyu,
v
a
G
In
.
u
n
a
(
worked
was
and
Pur
the
; in
sky
region
s
a
1 1
a
v
different
of
proportions.T
condition
of
darkness.
of
regionsare
mixture
a
"
Raj
the
a
is
s
a
m
a
is
These
two
and
P
k
each
other.
the
r a
to
it
all P
r u
is
matter
h
1 1
is
a
v
of which
and
began
Vedas.
"The
impure,
because
it
h
a
to
of the
substratum
is
Purusha
and
his
not
nature
a
as
analysis of
intellectual
all that is contributed
realizinghis
reached
K
mode
a
this
by rejectingthe
revealed
s
,
an
Sahkhya
u
independent
understand
thus
r
u
between
consciousness
can
P
common
for the
s
a
putting away
The
it
a
out
common
no
s
only by
aloneness.
because
u
He
life and
by
radiance
S
Sahkhya,
nothing
be
can
Purusha
hence
absolutely opposed
Purusha
phenomenon.
man's
is
immutable
pure
the
mental
the three funda-
threads
the
thus
are
There
underlying
the
it i
There
rest.
are
in
s
a
n
woven.
Each
two.
u
exhausted,
or
white
categoriesof
r
G
colour, the coloured
and
;
mination
illu-
means
literally
s
illumination,
brightness.These
blue, red
absent
are
regions,obscuration,
cloudy
the universe
s
a
three
the
choked
being
n
by knowledge, whereas
characterized
by M i s r a-
accompanied
three
u
the
beyond
was
isSuddhasattva,
of them, there
the lower
G
three
the
region
Agamas
the
in
described
This
anas.
this
instead
and
out
)
107
a
1y
a
,
conclusion
ritual
(of
requiresanimal
iv
of the
salvation]is
while
sacrifices,
io8
V
its rewards
excess."
also
and
In this
like
not
each
path
experience;
own
diminution
Sahkhya
intellectual
the
experience
his
susceptibleof
are
(Ib.ii). The
by
)
its
proves
analysis of
man
by
egesis.
ex-
with
only
start
can
clusions
con-
human
Veddnta
the
and
and
startingtherefrom,
he
denudes
it
from
experience sensation,perception, egotism,
his
and
of all that
volition,all
knows
finally
himself
when
there is
when
he is M
in other
end
an
k t
u
words
The
that
he
school
of
Most
developed
before
the
to be
XIV
Samdsa
an
ancient
index
of
Krishna's
contributed,and
J
n
a,
work
knower,
K
is
a
iv
of
rise
in
of
have
Sahkhya
that
Max
strikes
us
not
it
Miiller
as
it
Buddha.
D., though
which
entity,
impenetrable
them,
composed
Hence
aloneness.
the
admit
now
age
we
1 y a,
a
wrapped
the
separate
a
was
The
has
been
earlier
than
probably
phrases belonging to
lost. The
KapilaSfitras,now
SAtras
strips
ignorance and pain.
the
as
He
and
earlier
much
of
century, A.
words
the pure
he remains
a
work
a
be
to
scholars
Sfitras
proved
has
to
thought
obscurity.
Kapila
matter
reaches
history
himself.
not
is,'
a
tains
con-
very
Tattva
regarded
being a
rather
as
late
S 0 t r a work.
t"vara
pre-existing
Sdhkhya Kdrikd
composed probably in
some
the age
immediately precedingthe beginning of the
Christian
Era, is the earliest exposition of the
Sahkhya
that
we
have.
Karika, means
the versified
(
form
of
)
109
Paiichasikha, an
pre-existingSutra.
a
teacher
earlySankhya
commentaries
Sdtras
yoga
on
in his
quoted by Vyasa
is
is
He
II. 13.
quoted in the Sahkhyasdra * by Bhava
Gane"a Dikshit, a discipleof Vijnana Bhikshu.
also
All
this
but
yet
Buddha
and
modern
so
centuries
some
do
thinker,
of
The
Jupiter.
is
definite
views
S
r a
a
s a
m
on
and
Gun
the three
the
Sankhya,
characterizes
which
the
a
of the
the
of
nature
intervened
the
with in the later V
Ms.
work
is
a
psychology.
between
and
of
thinkers
Sankhya
finished
fluid
e
of
to
me
by
a
head
it,
hesitancy
holds
It
nature
of
functions
of
and
were
finished
How
of
and
of
Govinda
ly
scarce-
metaphysics
centuries
many
state
the
early Upani-
the
d i c age
Mr.
of
thePurusha,
which
crystallinepolish
loaned
in
know
we
Karma,
the
the
to
The
shads.
"A
from
questions,the
many
of
head
materialityof Antahkarana,
known
meet
ancient
so
evolvingsystem.
an
as,
Gautama
the
as
mark
no
unrealityof bondage, most
and
system,
Minerva
product with
final
a
of
straight from
finished
the
as
birth
exists
now
have
must
taken
spirit,
developed.Philosophicalsystems
start
not
it
the
in
be
to
lost ;
now
in the form
This
Mahavira.
and
birth
out
is
doubting that
preceded the
that
age
for
room
no
worked
was
the
in
is
there
system
literature
early Sankhya
thought
the
the
Dds
of
we
nation
co-ordi-
Sankhya,
Benares.
(
what
has
which
alone
"
sympathetic
centuries
of
Whether
ancient
helped
"
virtues
"occult
and
problem
at
we
may
could
have
not
commanding
equally
by
curious
system
after
its
Veddnta
Stitras
make
a
it
in
axiom
their
outside
that effects
causes.
these
But
man,
of however
Garbe
thinks
of Anirud-
definite
The
attempt
II. ii.
of
i-io).
its
to
The
teachings.
beginning opposed
Satk^yav^da,
pre-existin
schools, the
Of
Sankhya
promulgation.
the
very
is
reason,
fact is the fate of the
some
principleof
revealed
The
Prof.
and
from
Vaiseshikas
its fundamental
the
i. 1-2
controverted
Buddhists
The
{Stit. II.
one
to
solution,
his translation
Sahkhya
oppose
on
defies
genius, as
(vide Introduction to
dha's Com?nentary}.
Another
of
sure.
evolved
been
elapsed.
movement
its stand
be
many
quick, what
as
trammels
present
so
have
Sankhya
ancient
pellucid
etc.,
moved
thought
which
thing
one
modern
energy,
gain independence of the
scripturesand boldlytake
a
qualities" and
the
of
of
out
the schoolmen
quick-moving thought
the
on
evolved
one
Between
of
conceptions
scientific
the
say ?
can
literature
intervening
how
doctrine
their
with
the
show
can
other, who
the
of
become
)
"0
a
soon
Samkhya
potentialform
especially
and
came
to
regarded as a revelation and absorbed bodily
welded firmlyinto later Indian thought.
be
and
unceasing succession
they
called
are
of
in
P
these
r u
h
s
hence
a
sees
is
he
the
of the ceaseless
it
(Svarupa)
I.
"
2-3).
D
1a
(S 1
and
rest
of
r
is y
the
(and exists) for
cf
the
Sfitra
T
and
Rajas
of
enjoyment
The
r a
k
m
a
and
Schools.
"
Sahkhyas.
though
ciousness),
K
i y a, S t h i t i
r
,
for
r
i" y
to
r a
y
is called
a
k t a,
s
h t a,
the
Seen)
of the
On
is the
and
of
this
into the possessor
the
Thus
we
that
the
v
a
,.
led
it is calof the
(who
the
objects,
has
reached
the
and
nature
II. 20-23.)
Seer
is then
evolves
ed
apprehend-
ignorance
is
of
the
is
for
a
Seer
tion),
muta-
of
possessed."(Ib
when
that,except
any
the Seer
attain
they
the Seen
inmmutability
see
him
conjunction
and
possessed. But
real
1 1
Alinga
as
of
conjunction(of
cause
possessor
account
as
besides
The
Kaivalya.)
a
vision, (con-
mere
devoid
(i.e.,
pure
others
S
a
immediately perceives images
common
organs
It is the Pradh^na
D
The
lities
qua-
emancipation (of
stand
A v
(lit,the indistinguishable),
in other
the three
s.
of the D
noumenon
while
Sfitras
objects and
a s a
just quoted,
a
;
nature
(Yoga
has
'
illumination,activity and
noumenon
Seer)".(7J.II. 18).P
the
the
inhibition
in his true
(The Seen)
of
termed
and
conciousness
a)
the
is the
abides
(as
conciousness
of
Yoga
Seer
a
Gun
states
'
and
ofChittavritti
pure
,
is
'
is
Sfitras
Yoga
Seer.
flowing,the
ceases
philosophy )
the
flow
of conciousness
states
is Western
Chittavfitti
u
'
removed,
grasped.
complete change
of
(
technical
Yoga
of
the
up
mutabity of
k ti
a
the
Seer
( lit. the
power
is devoid
were
mutable, he could
the
of consciousness
not
the mutable
it
essentially
pure
Whenever
C h it i
"
:
"
always
this
always
-
'
knows
'
Purusha
mental
know
(in its
is inconstant
who
Purusha
remains
im-
knowing ',conciousness)
'
modifications).If
mental
his
words
because
(the
as
modifications,
Sahgraha
regarding the
in these
of
of mutation
action). As
exposition
Sarvadar$ana
Yoga arguments
of
designates
Pravachana,
The
of the
those
S"tra
Yoga
Sankhya
SAnkhya.
sums
"
The
Sahkhya.
itself
with
absolutely identical
are
the
metaphysicaltheories
the
terms,
)
H3
is of the nature
dent,
always the Superintenis
nature
always
tained.
main-
(his nature)is (apparently)
affected (lit.
clouded) by (theshadow of)any object
(that is perceivedby him),it
whatsoever
D
it
is the
objectthat always receives his light
the Purusha
is illuminated by It. Hence
i" y
r
and
a
the
,
perception)and
is always
it follows he is always knowing and
of mutability. The
C h i1 1 a
above
the suspicion
is
(really)unaffected
it is that is
that
an
(during
(really)affected by objects and
When
objectis perceived.
it
object),
is not
and
magnets
a
the
it is not affected
Chitta
resembles
iron and
mutation
attraction
repulsion
(by objects)which
8
(by
perceived.Objects resemble
susceptibleof
and
then
because
it is the
seat
causes
is
of
(
their
known
being
the C h i 1 1
of the
are
pervasive and
and
a
and
other
bodies.
held
that
with
contact
and
and
I
r
is y
n
d
r
a
iy
D
are
h
a
r m
iron
the
"
m
a
,
1
be
must
with
( Yog. Stit. iv.
Seen
three
As
D
h
colours
colours
Vyasa
in
it a mixture
the
sense-
C h i1
the
u
t a,
the
D
comment
or
a
mode
1
a
objects,
r
a
"
The
tinged by
the Seer
( on
Seer
of
illuminates
white, red
on
the
h t
s
a
organs
qualities.
of D
manifest
or
representing
his
is
into
coming
of
a r m
being a
and
). The
22
their
which
of
Chitta
)
in
; not
objects.Objects and
the seat
hand
one
is
affect the
and
B h
as
lightedbyPurusha.
the
alone
absolute, it
belong to
by
organs,
the
is
a
objects
body
channels
illuminate
is but
( on
is
,
cannot
of
(Ib.chap. xv).
a
C h i 1 1 a, the inner organ,
matter,
C h i1 1
certain
that
by
(matter)evolves
in contract
comes
in
modifications
t
all
with
the
like magnets
through
A
the
not
D
it
all-
are
objects)produced
resembles
Hence
organs.
body,
objects are
which
a
egoism
produced knowledge
this limitation
As
(sense
a s
everywhere. (It is replied
those
(of
knowledge
C h i1 1
that
with
contact
iy
r
connected
when
that) though all-pervasive,
modified in any one
bod/ and by
in
be
(it may
In d
of
nature
bs
must
things always
Now
always
hence
objects,therefore
all
unknown.
or
objectedthat)as
organs) which
)
U4
r
i a y a,
itself but
whole
the
the
verse
uniSeen
other)
it and
and
three
this Sutra
the
blue,the
Gun
as.
says,
41
It
the
C h i1 1
is but
Seen, manifests
conscious
and
there
many
people
theism
; but
vara
mentioned
P
r u
h
s
of
defects
a
r
u
h
s
is
a
Universal
time,
has.
function
fruition
has
being
by
Time
special
a
1 e " a, the
(Ib.i. 14).
as
behind
in which
other
that
of
is in its tenets
Yoga
is called in India
which
divine
an
as
a,
Him
whose
therefore,
nor
any
their
mastery
over
attribute, His
ancient
atheistic
teacher,
as
only
Hence
Sankhya.
Se"varaSahkhya,
acknowledges
the
is
every
find
selves
and
by
(Ib. i-25-26).
Nature,
human
omniscience
In
teacher
is
ours
and
left
which
Dars.au
reality
no
deposits
ancient
Yoga
Yoga
Sahkhya
K
of Omniscience
is the
of
the
mental
He
Except
He
multitude
is
by
s-
moral
the
the
I
God.
sense
he
touched
the
the seed
Being
unity.
by
their
l"vara
neither
Universe,
of
; for the
no
of
made
School
nor
Out
The
has
a
as
of Nature
never
are
ignorance, egoism, desire, aversion,
life is unbroken
The
Sfitras
is in
Yoga
the
was
and
r u
Yoga
Universe.
who
fullydeveloped
P
the
ruler
the
clinging to life,and
Karma
Yoga
in the
in
a
in the
that
Isvara.
called
one
decribe
Purushas
u
a
of the
governor
of
v
is
objects."
Purushas
this is extremely inaccurate
is neither
He
becomes
ego
totality of
the
innumerable
I"
of
and
non-ego
is called
the
in this world
mention
as
unconscious, though material, appears
immaterial, and
Among
and
that, tinged by the Seer
a
existence
the
of
1s
an
r a
a
v
this
when
but
;
Sankhyas,
'theistic
his Lord
his
the Lord
but
only
heart
makes
P
k h y a, the
of
r u
a
d h id
life of
the
s
theistic
of the
'
in any
d ci n t
as
in matter
a.
the
and
a
this
the
modern
to
of many
ed
regard-
the
or
Both
appeals
to
The
general concepts
to
phers,
philoso-
abiding value
title of
dualistic
monism
the
human
explain
sees
universe, or the
temperament
one.
to
it appears
who
modern
itself the
is absurd.
individual
Haeckel,
of the
equally valid explanations of
question of
India,
leading
stages
of
the
account
monism
calls all individualistic
forms
On
word.
realistic
it does
h-
philosophy
any
as
noumenon
an
a
of
doctrine
have
Yoga
Pantheism
S
the
mysticism also,whether
one
is
animistic,explanation
make
of
sciousness.
con-
Yoga
German
the
This
are
t a,
a
But
sense
discounting as
individual,arrogates
and
of
r a
a
in
this
and
inner
own
like Madhusudhana
popular
more
v
his
great spread ofVed^ntain
SAnkhya
e
iv
cannot
later writers
V
a
nature.
adhidaivata
*
'
m
it accepts, like
h a,
u
1"
the
is
figures Him
he
reach
to
He
devotee, and
that
the
of
Lord
the
'
Though
inactive
the
of his
sense
for him
it easy
For
absurd.
mystic syllable O
the
as
by
is not
to
only
in the
frequentlydone
becomes
English Scholars, it
t $ v a r a here referred
world,
is
as
translated
is
phrase
the
of the
final truth
theories
and
cosmos.
which
mind
cosmos
pirical.
em-
dualism
It is
nation
explawhich
to
its
own
satisfaction
The
man
of the
follows
the
path
is his
everything
himself
of
out
and
universe
l"vara,he
flesh the
as
of
concept
thus
other
hand, the
mind
prefers
V
iv
reaches
He
e
the
Not-self
is
but
are
of the
itself
has
to
has
to
the
or
be
be
of
his
meditation,
of
spirit.
Before
transcended
; and
is neither
and
when
explain
is
the
himself
and
away
but
of
one
the
there
necessary
mind, and
the
his
spiritcan
Lord,
stage
is
nor
of
of
cosmos.
monism,
path
realise
can
the
the
cast
Not-self
of
of
with
On
forget that after
concepts
the
them
erects
trains
and
with
for his
we
of
only empirically
theory
must
devotee
passed
and
i t i try to
same,
shuts
intellectual
of Self
a
v
reaches
clothes
outflow.
stern
or
conception
or
interpretation
d
A
all the
the
humanity
distinction
Nor
theories
of
path
he thus
of nature
of the
dualistic
; for to
If he
his emotional
reconcile
dualist
and
reach
reallyillusoryand
as
thus
a
the
of his
spiritual side
the
idea
the
man
like the
may,
and
k a,
with
idea
abstract
Lord
noumenon.
cannot
invents
universe,
monism
to
body,
one
touch
objective of
the
in
the
the
whose
Lord, all beings, conscious
unconcious, but the Lord's
the
of
of the
leads
that
of mind
Lord
the
to
temperaments.
cast
greatest pleasure is service
heart
him
the
by
rich, emotional
is his love
mainspring
whose
swayed
is
the
true
he
criminati
dis-
all both
not
periences
ex-
realise
Manas
theorizing
realization,concept-making
possible.
The
early Vedic
of
system
religionwas
(De vas)by
meansof
of animal
(g h i,v
(S
o
the
sacrifices (Ya
Gods,
and
Some
of
having
cries
were
of these
praise,and
bellowing of
believed
please
thus
to
desires, whether
material
objects
alignment
hall, were
the idea
of
individual
the
cosmos,
Sukta
of the
is
P
eyei
the
born
and
sun
Agni,
(his) navel
was
from
was
u
r u
this.
s
(his)prana,
the
"
The
middle
copy
the
the age
moon
sprang
; from
was
the
than
to
(his)month
vayu
days
well-known
later
h a' s) manas
; from
ture
struc-
minified
anterior
certainly much
( the Cosmic
the
and
The
though
Upanishads, proves
In
sacrificial
macrocosm
out.
which
from
of
of
s.
s
a
enjoyment
in the earliest
a
v
of
1 a, the
microcosm,
worked
was
earliest hymns
a
e
(Svarga).
a
even
being
being
man
Purusha
for
world
S
D
acquisition
the
or
na
sound
sacrificer's
the
early notions
the
Macrocosm,
of
states
Yaj
embodied
of the
of the
of the
of
the
the
life
pleasures in post-mortem
the
tions
incanta-
bull,etc."). They
a
were
this
in
of
inarticulate
constrain
or
these
chanting
were
fulfilment
the
secure
of
sometimes
("like the
to
the
liquor
mouth
combinations
meaning, being
no
the
as
mantras
others
powers
fermented
with
accompanied
a
j fi a s),offerings
and
p ", etc.)
a
magic,
of Nature-
a), poured into fire regarded
m
mantras.
and
cult of
a
constraint
or
propitiation
fat
Agama.
III.
Section
I
born.
(his)
n
d
r a
From
region (antariksha)
(
altar
(v " k),the
d
(v e
)
120
i);
the grass
purpose,
the
on
knowledge, the (second)fire
altar ; desire,the fire ;
;
the
(priest)
; manas,
priest)
Upavakta
(assistant
;
; pra n a, the offering
these were
From
equanimity, the adhvaryu."
the Lord
of
developed
are
of which
each
collected
in the various
contains
the
Vedic
the
taught in
Meanwhile
Hindu
i
r
m
the
i
by
in the
Mantras,
the
fear
"
of Him
the
or
a
e
the D
e
it
wind
the
collection of
for
ing
unify-
under
one
early times
the
a
s
the power
,
hence
be
can
the knower
the
,
of the
the
same
purpose
that
power
Universe.
"
Through
blows, through fear the
7-10),the word
v
of the
,
absolutelynecessary
i.
v
for
s
a
the
Brahma,
and
v
id y A
"
in
classes,thus
very
of
near
literally
'sitting
Tidy As (Ved. Sut. IV.
a
idea
t r a v
drives
Upanishad means
id y
D
the
of
doctrine
from
Brahmana,
Macrocosm
poftare (Asana)ia
*-Y
n
a
constraining the
in the
later
Mantras
M
the
three
worked
the
belongs.
on
gods
phenomena
realitybehind
that resides
utilized
also
evolved
was
indefinable
of
cosmic
multiform
thus
worked
instinct
irrepressible
.
grand concept
and
of the
The
it
religious thought
under
foundation
r t
u
which
to
multifarious
grouped
were
laying the
T
carried
The
Upanishads*
traditionally
influences
and
directions.
Vedas
tion,
of medita-
vidyas
School
other
mind
other
t "
o
genuine vidyas,methods
the
which
h
voice, the
.
by.'
for the
As
the
sitting
practiceof
Dpanishad
came
sun
most
to mean
;
goes
(do
their
work),
Up.
II.
j.)
v.
of
fear
through
and
This
the
innermost
dwells
in the
Earth,
the
earth
knows
the
earth
rules
the
inner
"Who
Self
At
ma,
vil
22.)
A
t m
knows
Self
God
the
power
is,who
the
earth
is
thy A
of the
t m
a
,
3.)
vii.
III.
than
other
body
whose
not,
within, he is thy
from
of
Who
whom
earth,
(Jb. III.
ruler,the immortal."
identification
of
a
Self
inner
This
is the
(individual)Self,is
rules the
the
(Tait.
(Br. Up.
immortal."
the
is,who
he
within,
a
r
fifth."
man.
the
body
d
n
"
the
than
is other
in the
Self, whom
the
of
Self
not, whose
ruler,the
the
runs,
I
and
i
n
g
Brahma
from
dwells
the
Death
same
within
A
Him,
the
with
Brahma
God
the
with
Universe
,
within
the
Supreme
e
d
n
development
of
the
which
is
the
attempts
to
Paravidya,
discipline and
t a
greatest heights of meditation
the
to
a
the
to
Science, the
specific V
soar
led
man,
is
man
capable of.
But
in the
'the
it
is
silent
senses
seek
world
run
in
object
the
and
the
as
become
the
reached
by
of
power
of
consciousness
(Bhag.
"
the
most
Self;
subject.
the
Supreme
of
as
the
for That
they
in
the
object
He
can
never
consciousness, to
xiii.
the
When
seated
(in-turned),
Gttd
men
and
without,
Nature,
is
In
the
thought
object,but
all."
heart.
Cosmos
not
the
seek
can
towards
is thus
appears
that
the
out, not
Brahma
of
few
of
recesses
Param"tma
hearts
very
be
in the
17). Search
for
(
Him
outside
vanished
space,
from
a
hue."
Indra
as
"
power
by Gay
v.
This
14.
Nature,
of A
developed
was
in
she is
Universe.
luminous
the
"
the
mother
of the devotees
of the
rites,the
the
Nature
"
described
skilful in
vision is S
One
to
i, that
form
the
Power,
the
not
k t
without
appealed
Cosmic
a
When
the
is
she
the world-mother,
if
Brahma
subject of
the
A
.
as
introspective
of the
objective form
Cosmic
the
d it i
sought
Power,
and
grew
religiousimagination.
became
power
erected
was
of the ancient
idea, that
object,and
great
the mistress
that of Mantras
and
this
is
only
but she is "the
5).
21.
all the functions
Gradually
Earth,
the
of
strong in might, the ever-young,
"
absorbed
the
as
136. 3). Not
Gods,
objectiveentity
one
Veda
supporter
widely-extended,the protecting,the
behind
an
the
ft
n
Gods.
Rig
(Suvratanam),
guiding" (Vdj. Sam.
into
and
Supporter
V. I.
(R.
of the
mother
is
She
d it i ,
A
livingin Heaven
she
of Power
one
A d i
as
a
of the
hymns
embodiment
an
the
earliest
of
earlier
of the
mother
mighty
Up.
Power
the
k t
u
Brih.
and
the much
N ir
Supreme
upheld," symbolized
is
k t i,
a
from
in the
the
the
S
golden
of
a
m
Up. iii.12
of
concept
d i t i defined
,
Even
Universe
That
in that very
is the
She
12.)
at r! in Chh.
devamata,
of
this
which
by
beheld
He
iii.n,
Up.
That.
to
ran
U
brilliant,
very
(Kena
"He
did.
view.
his
woman,
)
"2
S
a
k t i,
recipientof worship,
(
both
of
worship
M
and
outer
a
n
a
a
s
spread in
Y
A
T
jn
a
a
g
t
r a
s
three
the
God
k
s
Brdhmanas
The
critical
whose
place
is the
Vayu
This
when
into
*
the
a
S
a
The
goddesses of
h it
been
horrible
the
The
lines.
were
In
There
"
and
were
three
the
Veda"
or
Indra,
Surya, whose
Kenopanishad Agni,
the
the
Indian
are
Vayu
of
the chief
as
general belief
Rigveda
for
(collection),
Dravidif.ns
of
was
mythcepic
the
to
region,and
spoken
images
Nirukta
of the
Earth,
the
criticism.
lower
expounders
the
portions of
while
congenial
the
call the
may
the
taught,
of
a
we
the
of
are
hymns
m
is
sky."
have
must
of
headship
Brthaddevata
Vedas,
the
the middle
Indra
and
Gods
many
the
what
at
so
to
place
place is
the
later ebullition
seems
Gods, according
whose
the
movement
a
movement,
in different
and
Nirukta
The
under
represent
instinct,which
Agni
called
,
of
by
out
a
ancient
reducing
class
attempts
the
the
to, of
criticism
mind.
birth to the literature of the
developed
a
earliest
snuffed
world-mother
the
a
largelysupplantedVedic
time
same
of Y
higher
b
m
and
home,
at
(literally,
revelations),also
skilful acts).
(lit.
each
classes,
Nirukta
Upasana,
temples and
and
gave
referred
chief
Pratika
,
country*
the
already
one
A
This
s
At
to
of
ja
u
the
a
m
a n
in
s.
a
inner ; both
symbols
p
)
123
bloody
also
in the
find that
rituals
adopted in
age
compiled
were
we
Gods.
of the
this
the
Nature-
worship.
M
first hymns
of each
(except
ninth, devoted
the
praiseof Agnl,
last of
takes
continued
place
of
be
a
to
Buddhism.
India
Christian
as
hundred
Trimurti
and
the
of
Siva
besides
Agni
those
phallicdeity and
Later
became
the
the
heart
emotions
with
chief
of
the
of
Innumerable
Vedic
Siva and
Indra
of Indra
might refer
as
he
the
and
is
Surya
one
passages
with
Atmosphere.. .the region
of
with
whose
twine
of
Trimurti,
the
He
in Atharva
the
themselves.
succeeded
that
whom
feet
might
prove
others
dian
In-
the
the
final
Agni coalesced
Dpendra, Vishn.ii. Krishna's
PrAna
Vayu
Surya.*
Trimurti, on
to this latter incident.
cosmic
and
Vishnu
round
that
age
or
functions
the
of Indra
of the
and
in]the
popular Dravidian
and
devotee
though
Trinity
toVAyu
lean
Brahma,
;
dieties
absorbed
those
some
another
Rudra, supplanted
called
some
person
might
Brahma,
*
Vishnu
Siva
on,
of
gion,
reli-
Brahmanaspati
called
being
the
eighteen
this
out
minor
were
Trinity. Siva
earlier
before
worked
who
of
state
of
Epics
long
been
the
was
of
age
early years
the
Tamil
being
Brihaspati,and
the
temples
in
worshipped
Java, in
But
BrahmS
age,
and
the
during
God
was
from
Siva
in
(or Sakra)
Indra
but
Buddhism
had
Vishnu
Vedic
he
ago.
years
those
a) are
m
o
generallyof Vayu
chief
and
find
we
S
to
Rigveda
the
TaittirtyaUpanishad, Surya
when
era,
of
1a
a
Indra,
Indeed
in Southern
d
n
next
In the
Indra.
the
the
a
Brahmft
is
X
defeat
corresponds
identified
Sam.
with
with
ii. 25.
the
(
compilationof
God
supreme
like Vishnu
who
should
religion,
person
in
framed
universe
not
A
and
Sat
as
s a
unconscious
but
person,
a
t,
personal
V.
( R.
why the
of the
as
The
same
Hindu
of the
behind
substance
a
consciousness
the
the
and
Considered
was
nity
Tri-
ary
second-
a
noumenon
129).
x.
objectof thought, the
one
a
puzzled
understand
Trinity.
concept of the
the
has
be considered
Hindu
the
This
greatest person
in their
became
never
Siva.
or
cannot
first and
the
creator,
Mah"bhdtata
the
European Scholars
)
125
an
as
active
power
phenomenal universe,identical with the
of the mantras,
the golden hued
Brahma,
power
Brahmanaspati, the Lord of Hymns ( R. V. ii.23, i.
behind
40
the
later
etc.),
Brahma
on
(male)
conceived
as
became
never
God, for the JnanaYogts,
Cosmos
of the intellectual
men
be
to
reached
avrittachak-
by
introspectivemeditation,
immutable
Subject, the a t m a ;
shuh,
mayo'gts,
when
they
God
the
of the
of
men
did
not
the
all that
himseh
when
the
vedic
world
Agni
who
and
burns
the
turns
an
K
a
r-
temperament,
"iva
individual
the
and
eternal,
the
(the Vedic
is) or
becomes
the
as
Vishnu,
developing universe
of
the
emotional
worship
nourisher
on
personal
supreme
the Impersonal Reality behind
(neuter),
Brahma
the
a
naturallypreferredthe higherconcept
temperament
of
deity,Sakti.
female
a
active
Surya,
who
his
ascetic
fests
maniback
(the
universe), preferred
"6
(
Sakti,universal
the concept
than
the
of Vishnu
punishment
passes
for B h
an
The
a
Brahma
Soul
and
the
; and
referred
but
is at least
These
the
to is
as
as
the
high levels
spreadto
South
second
are
century
which
a
most
C,
the bulk
by
those
who
of
meditation
tems
sys-
of the
poem.
Vaishnava
single,
supreme,
could
on
they
interpolation,
the
a
tics
cri-
refers to
where
later
movements,
India,where
existence
Pancharatra
Saiva, inspiredby the need of
felt
or
Bhagavatas
certainlynot
ancient
in India.
in
were
Mahdbhdrata,
monotheistic
personalGod
the
The
of
few
so
Bhagavata
the part of the Mahdbhdrata
are
and
Era.
and
Pa"upata
positionof
to the
the third century B.
assign to
In
emotions.
Siva, Pa"upata
of
cults
The
Christ.
those
ma
Brah-
Hence
called
inscriptionof
an
of what
of Brahm^
worship
These
the Christian
alluded to in
human
or
and
of reward
hope
(jivatma).
were
no
scarcelyreward
could
degraded
of any
orMahe"vara.
now
position
the
to
(religious
devotion)and
was
Pancharatra
before
ercising
ex-
Another
that is the basis of most
cults of Vishnu
before
ralization
gene-
power
creation.
It is the
k t i
found
are
wider
a
same
attain
satisfythese
not
Individual
traces
of
not
and
deity
devotees.
later times
-V
did
fear of
could
as
Siva is that,being the creator, he is
or
punish his
function
one
active
an
more
power
(male),the
Brahma
Brahm"
why
reason
)
not
the
they received
rise to
absolute
a
great
"8
(
God
personal
a
to
so
for this
emotional
man.
the
to
necessary
and
Buddhism
architecture
Temple
architecture
of
hence
also
from
early
with
ritual
Egypt
fetish-worshipof
wayside-trees
Into
the
from
the
all
in
the Vedic
killed out
the
gttd or
more
of the
founders
the
ih y
a
old
r
a
minified copy
v
id y
^mental
that
now
s
many
of
under
elements
the
evolved
the
ous
gorge-
effectively
more
than
(sacrifices)
the
the
Sdhkhya and the Bkagavadof the
passionate denunciations
Jaina and
of the
the Bauddha
cults. Similarly
the
(Ekftgni
way
home
to domestic
temple worship.
Upanishadsbecame
worship of
of
developed by
which
fire-worshipof
of the
ceremonies
welded
was
j ft as
ceremonies) gave
g
a
of
banter
gentle
Ya
This
primitive barbarism.
was
Temples
scale.
races,
ritual
Thus
course
inter-
villagesand
in
their
sacrificial
ritual of the
the
on
Temple-ritual
B, i s h i s.
Aryan
grand
a
still observed
are
the
India
southern
commercial
Dravidian
the
by
Babylonia. Temple
on
primarily based
was
which
with
as
This
influenced
steady
a
elaborated
was
ritual
times
the
arose
India.
for
Egyptian temple architecture,
had
developments
southern
probably
was
and
Jainism
way
provided
cults utilized the architectural
These
of
easily gave
religionswhich
k t i,
a
therefore
and
Tantrika
B h
)
the two
supplantedthe
gods
and
idolatry,
And
the
supplanted by
the
innumerable
one
goddess
gods
of
the
(
vedic
Pantheon
deities
worshipped from
cf
of meditation, and
means
and
in houses
both
classes of
A
g
a
m
shads,
A
birth to the three
s
a
Saiva
and
Upani-
like the
of
developments
the j
otherl'vi^
contained
they
(though
Brdhmanas,
idols
and
symbols
m
ultimate
the
were
a
g
by
Vishnu
Sakta.
s, called
The
Pancharatra.
and
templesgave
a
tribal
pre- Aryan times.
worship of Sakti, Siva
The
local and
countless
the
and
)
129
~"
-
elements
besides); hence
Agama
schools
the
sought to
followers
their
prove
'
i
...
of
orthodoxy
in accordance
the Upanishads
by interpreting
the name
tenets.
their own
They even
gave
S
a
S
m
h it
m
r
them,
to
a
also
as
their claim
i,thus indicating
it
based
reallywere,
tradition.
This
and
on
movement
the
to
with
of
name
be,whatthey
regularlyevolved
gave
the
birth
to
from
most
of
",/
Upanishads,which unlike the earlier ones
denominate
the Supreme Being Parana
do
not
^^^,
Brahma, but are
expressly Vaishnava, Saiva or
Sakta in their tone and are
probablyin many cases
under the name
of Upanishads.
A g a m a s
but
called
are
Many of the A g a m a s themselves
the
later
Upanishads,though
not
included
in
the
nized
recog-
108.
Bhagavadgita
The
shad, also
Svetdsvatara
but
show
9
S
the
m
r
which
i t i,par
Upamshad
clear
is called
traces
are
of
the
an
Upani-
excellence,and
works
of
the
Vedanta,
influence
of
the
'
(
Agamas.
of
The
latter bears
influence
of the Saiva
former.
due
to be
which
S
of
k h y
a h
t a 1 1 v
a
a
cult.
clear
Both
the
on
treated
works
and
the Vaiseshika
and
as
of
traces
seem
in
ancient
an
standpointfrom
and
equally
of
reality)
(triple
s
a
Agamas
synthesizing movement
attempted a higherstandpointthan
the
Upanishads^ the pluralism of
to
was
monism
the influence
pointed out
(Vaishnava)
Bhdgavata
the
the
has
Garbe
)
'30
A
the
all three
which
g
a
m
the
the
the
three
Schools,
a
be reconciled
can
different aspects of the
higher point
of view.
influence of the
The
they are
Cape
from
is
Tibet
The
supposed
the S
a
of Tan
n
to
Comorin
e
d ic
the influence
a
s
or
a
be derived
T
a
t r
n
Ag
s,
modified
by
of
the
preseved
the
as
day
to-
corners
few
and
are
Vedas
e.g.
the addition
practices.Equally profound
of the
r a
life has
Even
straightfrom
been
t
religionof
i c.
are
n
Indian
on
the remotest
to
rites that
d h y a, have
trie
m
a
livingHindu
essentiallyT
V
genuine
g
known,
familiarly
more
profound.
been
A
has
been
the
development
of Vedanta
a
philosophy. Sahkara was
professed
his advaita
and
Sakta
exposition of the
though overtly independent of the
Vedanta,
Sakta
theories
Agamas,
and
a
m
a
s
on
is influenced
by
T
a
n
t
r
ic
his
discipline
by T a n t r i c practices.
Ramanuja who, accordingto Dr. Thibaut, expounds
a
less forced
form
of Vedanta
and
more
near
to the
ideas
of
SAtras,
under
but
a
g
m
in here
and
there
Mss.
The
2SSaivaAgamas
Agamas
are
these
of
commentaries
The
at.
belong
for
the
the
instance, among
which
is
Pddma
than
modern
and
the
being
case
common
and
decidedly
of
the
S
tenets
so
applied,but
that
The
Lakshmt
k t
a
iv
a
a
nearer
are
few
that
many
of
so
the
now
Tantra,
in
tone,
to
a
d
the
v
a
i
t a
Samhita
which
ly
high-
are
specificrecent
S
late
a
many
this
get
can
Pardsara
very
and
the
Agmas
Samhita
a
a
relishes, being
support
of
fc
of
in
available
are
a
k t
a
books
one
that
S
S
77
quoted
are
the
Bhdradvdja
sectarian
and
is
and
very
Pancharatra
Vaishnava
decidedly ancient,
/
secret,
Vaishnava
which
words
few
them.
books
predominantly
Samhita,
the
few
different ages.
to
is
Bhdskya
a
kept
more
Agamas
few
much
so
authoritative
the
Hundreds
schools.
with
108
Agamas,
as
them
being easily available
or
of
names
given
his
that
all been
printed
is
connect
to
as
quotes
Madhva
texts
a
have
been
having
seldom
too
m
a
g
Agamas
The
Agamas
influence
a
Veddnta
the
Vaishnava
a
exposition.
string of A
a
few
A
the
thrown
in
his
support
was
Vaishnava
the
authoritative, though he
to
of
author
Sankara,
than
regarded
and
the
Badarayana,
test
k t
a
In
age.
the
Schools, their
and
ferences
specificdif-
of age
existing A
tenets
g
be
cannot
a
m
a
s
are
(
anterior
And
of
of Sihkara.
the age
to
also
must
we
and
Here
value.
the
there
of p
centres
n
the bulk
body, but
has
works
works
guarded
*ASutrais
Sutra
by
is
is the
Bh"shya
A
a
great
further
strikes
to
whole
a
out
wealth
u
series of
t
in
r a
m
form
the
an
aVrittikAra
and
sophical
philo-
inves-
some
B h 4
risms,
apho-
prose
K
A
"
r
is also
ik 4
terse.
and
twists
A
to follow
explanations
V
S ft t
the
a
r
a
as
lines
i 1 1 i in
on
i1 1 i
r
always
the
r
a
ted
suppor-
quotation.
supposed
brief
dependen
in-
supposed teachingsof
generallya V
131i contains
s,
jealously-
BhashyakAra
thought
is
a
ip p
and
a
Bha-
brief
Commentary.
a
A
same.
AV"rttikais
T
less
end-
besides
extremely
verge
of argument
the
of
ing
grovell-
series of
Varttikas,
originalline of
aBhashya.
A
is but
Karikas,*
exposition of
expositionof
he likes ; but
form.
s
reallythe teachings of the Bhashyak4ra
but
a
a
of the modern
S
of
of
descriptions
prying eyes
a
unequal
revoltingform, and
Besides
the A g a
generallyunintelligiblewithout
of
time.
snatches
literature
ordinarilya
gives the substance
of
immense
an
"
the
from
a
m
Sutras,
and
Vrittis
shyas,
a
g
ritual.
of
very-
with
with
meet
A
given birth
"
are
are
valuable
mostly of
superstition,
this school
metrical
lines of force in the subtle
of the
details of dull
s
a
case
psychological analysis
and
a
the
grown
m
a
g
states, and
r a
and
the
Rdmdyana,
substance
we
high philosophy,subtle
ecstatic mental
of the
has
A
the
of
contents
that
form
the
but
ancient,
that,in
Purdnas
of
Smritis, portions
The
in
the
Mahdbhdrata,
the
remember
writings, as
these
)
132
of
verse
S 6 t
r
a
,
on
the lines of
s
b y
a.
(
tigator,but
o
po
h ie
c
A
The
sacrificed
slowly
s
g
)
133
the
to
.
m
a
a
s
generally divided
are
parts (padas,)Jnana,Yoga,
C h
a
"J n
y a.
r
n
a
is
a
is called
hita
I. ii.6.
d h
) of the unagitated c
(Id. II.
) "Yoga
i. 3.)
temple)
h i1 1
i. 6
).C
IV.
i. i). The
h
r
a
learnt from
n
a
n
s
h
a) into
In
cults
and
earlier
the
a
S
a
from
foundations
regard
T
and
III.
worship" (/b.
ot
a
that the
s
a
p
to
be
first,
the
that
initiation
an
and
two
and
as
(D
i k-
three
Universe,
Paramam
a
r
a
y
a
n
a
in the
Mahesvara
or
retreats
tantras
functions
his wife
the
all
of the
Being
called N
all cosmic
k t i treated
of
as
Brahma
the
tantras
predominant
But
gam
Real
to
in the other
background
to
A
Upanishads and
Vaishi^ava
S iv
giveshim
Supreme
corresponding
of
acts)
wisdom.
the
the
-
taught only by Siva who comes
the ripe discipleat the logical
psycho-
to
moment
n
be
can
a
tedcher
(b a
idol ) (Ib
Agamas
human
a
the Guru
as
the
parts togetherconstitute
last three
i. e., J
the method
Saiva
Sam-
subject
one
ail
(embraces
"
is
y A
;
"
to
a
establishing(the
to
Lord
(Pddma
ploughing the ground ( for laying
of the
four
and
the
restriction
is the
"Kriya
of
release"
knowledge
into
Kriya,
knowledge
that
a
omnivorous
but
to
the
are
attributed
the
really the
factor.
in the Vaishnava
and
Saiva
schools
(
the
Yet
god
soon
and
they
also
these
numerous
male
female
of individual
in
names
different
have
some
souls
(3)
the
(tattvas)
relations do not
with
their attributes
much, though the
vary
schools
agreed in opposing the
a
v
d a, the
developed from
Saiikara
and
followers.
the
the
Sahkaras
a
hollow
to be
proofs
a
absurdityby
These
M
a
world
is
how
their modern
world
world
reallyexistingby
false transmutation
and
"
If,(as
illusive appearance
an
the
can
a-
y
the world,
Agama.
being,the effected
unreality;
be
to
say) the
established
unrealityof
the Paushkara
of conscious
school.
to
teachings of Gaudapada
reduced
Says
school
of the
doctrine
class
given different
are
from
also all
the
(2)the
terminology varies
are
"
objective Universe
the different schools,but
mutual
common
Being
supreme
sects.
three tattvas
aspect predominant.
Realities
three
into
up
schools
realities,
(i) A
or
These
broke
They acknowledge
characteristics:
and
acquired a prominent position
male
ultimate
)
134
will
be
which
is
all methods
of
of consciousness"
(Ib.ii. 5).
The
A g
false show
randma
;
the
a
world
Universe
m
do
s
a
under
No. 735,
n
t
regard
not
Bhaskararaya
as
Bhdshya,
adhishthdnd
of the T
a
r
ik
(is)a
a
s
"
,
in Lalitd
says
the
the world
as
a
Sah"s-
Mithydjagad
Reallyaccordingto the belief
who
hold
transmutation
is real ; because
name
as
(the doctrine that)
of
there is
Brahma,
the
absolutely no
(
Schools
is their
to
divine
a
of S
n
a
u-\vorshipmuch
devotional
This
countries, given
well
to-day
debased
forms
and
V
i s h-
described.
be
stimulus
in
as
to
Art
another
;
Temple
India, and
Southern
in
easily
of different kinds.
has,
architecture, especially
to
as
devotion
a-worship,
great
of
root
as
with
movement
a
The
of self-abandonment
grows
S iv
mal
abnor-
instinct
being
revoltingto
too
with
common
self-abandoment
i-worship,
k t
the
habit
the
exists in India
there
sexual
is
man
which
being
degeneratesinto
Hence
the
superhuman
a
beings and
human
to
of
nature
devotion
of
)
association
intimate
manifestations
emotional
136
Lyric
(devotional) Poetry, especially Sanskrit,
Tamil
and
Hindi
perfection; only
for
of
wealth
suffocatingconvention.
by
are,
under
but the last art
as
its modern
the influence
has
of
The
and
to
the Southern
of
load
are
the
also
been
drawn
been
ty
sensuali-
gross
mistically
euphe-
women
(d e
;
v
a
d
a
i s)
s
Temples.
templesin inscriptions
so
decipheredhave
soul-
(Na^ya)
notes
following
regardingthe earlyreferences
Vishnu
for
religiousdevotion
called 'slaves of the Gods
attached
a
have
degenerated into
expounders
the
noted
Music, Dancing
gesticulation(abhinaya)
evolved
of
cultivation
is oppressed,
as other
poeticimages,but
of life in India
departments
and
of
want
of
order
high
a
of observation, this poetry is not
powers
any
reached
have
up
by
my
to
$iva
far discovered
friend,Mr. T.
and
A.
(
GopiaathaRow,
of
Srirangam and
References
Udayagiri cave
1.
of
to Vishnu-
of
cult.
dhala, son
Chhagala
Gupta II,
D.) Sanskrit
A.
82(401-2
shrine
Chandra
King,
extremely useful.
are
of
inscription
Vishnudasa, grandson
Gupta
)
137
vassal
and
the
dated
dedication
of
a
of tht
Gupta
era
rock-cut
to Vishnu.
Bhitari
of Skandagupta,
pillarinscription
undated, recording the intallation of the image of the
2.
God
Sarngl
3.
stone
and
of
the allotment
to
village
a
Skandagupta,
inscriptionof
Jun4gadh
G. E. 138 (457-8 A. D.) Repairs to
the
by
Parnadatta's
governor
caused
Chakrapalita
4.
A. D.
and
a
The
person
rikas and
5.
G. E.
a
6.
the Sakta
built
well of
Sudariana
templeto
Charabhrit.
Visvakarma.
dated
a
the
of
Vaish^avm
religion.It
Vishnu,
the
423-4
records
Sapta
Mat-
drinking water.
of
pillar inscription
stone
165(484-5A- D.)
by
dated
Chakrapalita.
agent,
form
(?)
templefor
a
Erection
of
a
Mabaraji Matrivishnn
a
Budbagupta,
dhvajastambhato
his younger
and
Dhanyavishnu.
Khoh
copper
plates
G. E. 209(528-9 A- Dlettered mantra
the
the lake
belongs partly to
inscription
Eraa
Janardhana
brother
be built
of
Gangdhar inscription
partlyto
that
to
it.
fl
(Om
of
Mahardjl
[beginswith
the
Sarnksbobb*.
famous
"
t.wehe-
namobhagavate VAsudevaya),
of
Bhagavatas].
7-
Khoh
copper
plateof Mahlraja Jaganatha G-
E
(
ka
Grant
(496-7 A. D-)
177
to
a
of the
villageof Dhavashandi-
for the purpose
of Brahmanas
number
)
138
of
temple of
a
Bhagavan.
8.
of Mahardja SarvanAtha G. E.
copperplates
Khoh
(512-3 A- D-)
192
9.
found
Gadhwa
in the Dasavatlra
Udayagiri cave
undated. Records
2.
96
(415-6 A.
minor
D
in
buildings
3.
Bihar
4.
Mandasor
5.
Kosam
the
of the
77
into
called
to
S
a
m
discuss
now
m
a
much
number
a
of
Mahlsena.
these two
centuries of
many
a
the stone
image
the
that
cults
ced
advan-
were
they
have
must
development.
fundamental
tenets
schools.
SAktaorDeviAgama
i. The
[The
of G. E.
G. E. 139 (458-9 A, D,)
century A. D. and
them
g
SwAml
on
(Kausambi) inscription
shall
A
shrine of Sambhu.
of Yaflodharma.
pillar
in the Fifth
We
II.
of Skandagupta.
pillar
These facts show how
behind
a
buildingof
templeof
of the time of Bhimavarma
had
of
of Kumlragupta
inscription
the
(467-8).,
of Chandragupta
inscription
Records
)
148
to Siva-cult.
the excavation
Bilsad stone
E.
temple.
References
1.
G.
of
inscription
stone
Agamas
of
this
School
divided
sub-
are
three, (i) 5 Subhagamas,
a
knowledge
y
a
which
,
and
teach
liberation
also
practicesleading
(2) 64
K
a
u
1 a-
(
m
a
g
which
a s
,
supposed
M
is
A
g
to
r a
g
a
m
a
s
a
m
)
139
disgustinglydirty practices
(3) 8
develop magical powers
teach
a
s,
aiming
said
are
at
killingpeople by
causing illusions,
exorcising demons,
practicesof worship. They
because
advocate
they
in k
1a
u
the
,
the left hand
deal
S
with
mixed
path.
r
The
Chandrakala,
the
4
t
a
r
five
hand
the
a,
referred
a
1 a-
and
u
r v
a
s a-
describe
also
called
are
the
S
S
a
m
while
a
h it
m
r a
s
from
kararaya
d h
"
r
in
fuller details
a'a comments
hunters
this
work
different
to
a
s
named
ideas
to
of
regarding these works,
his
Vide
onSaundaryalahari,gl.31.
in
the
worth
light.
quoted by
places
are
Agamas
these
bring
are
a
y
Sanandana,
Philosophical
of Mss.
a
throughout the
of Devi
only incidentallyin
to
D
are
For
are
K
apparently regularlyexpounded
work which, it will be
SaktiSutras,a
"
the
Agamas
Sanaka,Suka,
Sanatkumara.*
5 0 t
siding
re-
hence
agamas
also
worship
They
Vasishtha,
the
,
Agamas
r a
are
of these
Subha
path,
sushumna.
but
and
k ti
a
Jyotisvati,
The
a.
right
h
c
also
BArhaspatya,
nesvari,
a
i"
1a
Kularnava,Kule"vari,Bhuva-
nidhi,
m
M
u
a
is also called
This
eight
names
K
worship of S
perineum.
i v id y "
The
path.
the
magic,
sundry dirty
called
are
arts,
of
means
1a
u
a
occult
and
alchemy
K
64
with
deal
to
The
both.
Nine
B h "
L
a
s
Ii t
Lakshmi
-
a
Sahasranama
S
t
u
r a
the
Another
Universe."
S
and
mind
the
knower,
The
various
J
!
bliss
a
v
n
chit
u
of
a
d
1a
bliss of
a) is due
(power
own,"
to be
The
"
M
to
a
of
of
identity with
he
a
very
this School
are
etc."
a
a
This
"
d h y
a
ik
v
"
he
valuable
known
find.
C h
the
life
ciousness
Consa
k
these
r a
s
tations
quo-
discovered, will
if
Many
only by
his
of
goal
of True
over
Sutras,
attains
universe
the
of the Goddess
a-
", /. e.t "by
s a
the
describes
ment
attain-
(Chid
When
makes
mastery
a
the
retains
energy)." Judged from
Sakti
the
a
r
he
will),
the
of
p
doubt."
the attainment
and
prove
attains
(pure) consciousness
last Sutra
(the centres
dicated
in-
are
one
is unshaken
body,
destruction
the
b
liberation
(pure consciousness\ though
n
his
towards
up
When
"
"
k t i, which
of the
a
it, and
(pure) consciousness, (he reaches)
consciousness
n
following:
next
consciousness."
( pure )
to
own
The
mounts
leading
one
his
by
realizes
the
when
"
."
r a
a
and
reaches
stages
of
m
inwards
the
s
he
of
production
says
m
a
when
he
in
the
"
turned
is
S
dence
indepen-
is
gets confused
enters
adds,
Sutra
the
Sutra
realize this he
not
k t i
a
of
cause
opening
which
"Consciousness,
says,
is
does
The
bhashya.
name
of
works
other
by
or
stray
quotations by commentators].
The
(i) An
three
tattvas
(ultimates)of
impersonal,inactive
Being
this
called
school
P
r a
k
are
a
3
a
(
S iv
or
(to be distinguishedfrom the
of the nature
a s),
a iv a g a m
a
S
of the
)
141
like
ciousness
the
Purusha
i14
n
called V i
u
g
a
m
t
a
" a, S
r
k ti
a
called
also
of
universe
Ahamta,
is
from
universe.
In the S
the
in
S
" 1o k
k
r a
known
A.
"
a.
as
on
P
That
in
heat
the S iv
a
S
u
perhaps composed
of the I s v a
founder
by
work
the
has
been
V
a
r
S
the
M
"
k t
(S
fire,as
v
in
r
a
edited
the
10th
r
k t i
latest
is embodied
is able to
of
im
it y
a
v
a
the
a
" i n 1 *,
r
j i d b h a \~
Icbchha,
j a) is to be
form
the
of
ilth
been
the
Century,
discovered
by Vasugupta, the
Century
translated
u
move."
to
even
i, my
b h
a
Pratyabhijna
and
trinity
a
the
k t i
a
V
a
i-
Saundaryalahari.
is unable
a
a
disappears
view
a
S
the
,
in
Kshemaraja. a writer of
t r a s, supposed to
have
or
This
k t
with
God
of Nature
ABhashyaby
D.
and
a
His
and
Sivasutra
his
in
potent, born
"
iv
a
almost
of
a
quotes the following from
a
form
,
Kshemaraja
t
a
is united
he
when
thus
Second,
schools
extreme
; otherwise, the
create
the
position
of these
opening
"Siva,
this -ness.
the first Being of this
The
view.
insentient
Idamta,
object
subordinate
developments
souls ; she
The
(3)
called
Being, and
active
occupiesa
I-ness
and
agamas,
an
the nature
all individual
also
matter,
manifested
bhnava
being omnipresent
Tripurftof
or
includes
Illumination, power
triune
a
( full egoity), personal
conciousness, who
is
cons-
active,personalBeing,
Purnahambhava
of
in
(2) an
aj.
of pure
of the S a h k h y
therefrom
School, but differing
(a k h
Siva
active
system
by
me
Theosophical Publishing Co., Adyar, Madras
of Cashmere.
and
published
(
in
rays
the
T
"
jn
to
ip
r
u
is differentiated
as
originof
Her
experienceof man).
being hers,
evolution
the
(to be active in the world
becomes
He
S
k t i
a
is
is meditated
of
steadiness
path,
supreme
attains the
subtle and
Mss
on,
mind.
is of
she
of
states
gross
in her."
A
is dissolved.
All
when
is not
the
of
this
of the
S
has
of
anything.
no
name
Ma
name
When
h " d
or
she
subtle
seed
form
and
also
had
iv.
called
is
or
e
vl,
virtue).
grace,
in
and
the
to
k t i,the
a
(thereresults)
no
Tantra
work,
Supreme
is united
without
which
universes)
( VAmakesvara
copy
Ocean
required
do
to
he
gain
(lit.no
use
no
he
When
no
the
though (he is)known, O
support. Even
(triple
is that wherein
Supreme
Lady,
She
becomes
process). The
omnipotent
says,
one.
i 1o k !
r
k t i,is unable
a
O, Supreme
.
the T
form
r a
and
Siva
potential)
(unevolved,
subtle
there
of S
devoid
(Siva)
dear
suotle
(36)tattvas
the
totalityof
and
t
i,antecedent
k t
a
of
cause
t a n
k t i s, O
a
gross
of the
mother
the
S
other
A and
a n
famous
Supreme S
A is the
r
k t i is the
a
Another
worlds."
all the
S
that
sun,
)
142
the
thence
plant (the
been
ed
absorb-
4-9).*
Nitydshodasikdr-
16
Nitya goddesses) and its commen(the
tary,
called
Setubandham
by Bh"skarar"ya,
(the building of the
at
been
has
kindly placed
disposalby Dr. 0. Schrader
my
bridge)
This
work
is
divided
the
into two parts called
Library.
of
Adyar
Uttarachatussati.
Pvrvachatussat? and
mentator
Lakshmidhara, a com$avam
on
Saundaryalaliari
says
part of the
Mysore Edition
is a
Agania called
of
that
Bhairava
Saundaryalahari.)
the Vamakesvara
Tantra
y"mala. (Vide page
17.
(
with
the earth.
These
three
concepts
are
the
are
Idamta.
same
These
clearly explained by
very
Bhdshyd
in his
BhAskararaya
ultimates
and
Vimars.a
asPraka"a,
three
)
144
his
on
Vari-
own
-vasydtahasya.
called P
"Brahma
from
resulting
first person
in
with
r a
'I desire
',
of
a
ray
the
Tr
a-Sund
mother
P
the
names
(Id
a m
This
it 5,
in the
of
Ah
of
t a,
m
is other
t a
than
of
nature
Bhattaraka,
the
world-
Vijvafatba Skandha
"
Lordship
is Omnipotence
P
a
r
" h
a
by
t
m
a.
S
a
of
not-self
the
As
object
(Varivasya-rahasya,commentary
Praka"ais
illumination
of
or
experience
not
by
fested
mani-
I
and
is the
the
power
Brahma
is evolved
on
f.
to
lit.,I-
), the object,which
(the subject;or by
u
ity
objectiv-
relativityof
is caused
'this',
it. That
b h
m
this-ness ) is
literally,
the subject (Ahamta
account
The
powers.
of
said
are
of the notion
a
ciated
asso-
Action),Self-dependenceand
These
(Selfand
content
the
Supreme Egoism,
[names
is said
without
on
It is
etc.
of the
a
the
Lai
ari
consciousness.
ness)
ledge
know-
impliedin
other
k " $
r a
Supreme
It
].
of
( Power
be
know,
and
Virupaksha Pancha"ika
of
of
I
Parahamta',
Vimarsa,
ur
*
pure
Omniscience, Lordship,Omnipotence,
bliss is called
ip
is the
a
s
the consciousness
Plenitude, Immanence,
vibration
k "
who
from
it."
3.)
tillate
; it is the purest dis-
rather
the
attenuation
of
experience to purest
consciousness
of
barest
without
stained
consciousness
least touch
Pure
of
the
relativity;
the
Being, to
human
m
of
nearest
Absolute
language
A
being
a
a
vibration
the
approach
to
)
thought
or
reach.
to
( the world-mother
b
by
that human
hope
can
the
Being,
is the first
ance
appear-
in the absolute
P
k
r a
s
a
the
a
,
first assertion
which
is the
A
h
gives
(S a
power
and
t "
m
a
other
and
Object
of
beings.
The
to
the
Being
the
beginning
thought,
pure
beginning
be
cannot
determined,..
itself,is immediacy,
terms
in
and
hence
in
other
itself,is
essence
not
essence
10
a
are
k
a
a
ning
begin-
s a
birth
that
Gods,
to
from
starts
pole of I d
These
to
m
t a,
three
ul-
a
Hegel's three
and
Essence
predicate'is'
on
Notion, and
the
mediated
Pure
...
it is
; because
and
other
as
mere
first
the
by anything,
or
be
reference
to
of the
the
self-subsistent,
always
one
immediacy
; and
reference
; its
being
the
on
as
Being-for-self,
and
trines
doc-
implicit only
indeterminate
itself,simple and
to
motion
notion
the
is
r
She
Illumination, Power,
Being,
"
have
the
further
P
tion,
distinc-
universe.
give
compared
be
may
specialforms
hand
and
Tantrikas,
Logic
"
makes
in
) objectivity,matter.
of the
Idea.
i) latent
over
Vimarsa,
all this
to
herself
goes
( This-ness
timates
birth
k t
manifest
to
men,
relation, of
of
pairs
tive
nega-
One... The
of
tives,
correla-
yet absolutelyreflected in themselves:
the actual
unity of
the
notion
is not
realized,but only postulated by
which
far
only
in
other
however
Being
"
has
its
regards
is
Being
deposed
to
but
Essence
light
"
in itself
lightsup
is
And
...Essence
is
the
the
reflection
of
power
longer
the
the
is this
in
which
else, but
"
has
a
and
fore
therebut
in
unity by merging
total
itself
the
a
in that
tially
essen-
Notion
The
of
of
which
the
into,
a
the
back
notion
reflection
on
realisation
the
of
:
tuents
consti-
no
into
character
It is
is
The
in which
mediation
its
notion
or
development.
totalitywithdrawn
given
therefore
each
as
itself
self-realised.
which
realisation
Being
Essence
reflection
and
substance
transition
a
notion,
one
is
Self-Identity
Difference.
motion
onward
either
something
:
is
contains
functions, is the very
The
seeming
a
immediate
as
as
immediacy,
The
relation
of
characteristic
systematic whole,
is
of
mere
self-repulsion.It
way
secondly
self-relatingnegativity,and
it is
as
and
itself
Identity
mere
Essence,
firstly,
into
reflex
that
some
hypothe-
accordingly
self- relation, not
only
reflected.
only
is
or
this
"
as
and
negative, to
mere
a
reflecting light
thus
of
:
characteristic
sided
one
reflected
or
a
vanished
not
other
an
first not
at
is Being,
simple self-relation,
as
is
view
to
postulated
as
itself
itself is self-relatedness
into
is, but
Essence,
with
mediation
it is in relation
as
coming
which
thing
tised
so
of
negativity
the
through
into
coming
Being
is
reflection.
this
universal
itself and
'immediate
realisation
(
Object." (The Logic of Hegel\
by Wallace, Sect. 83, 84, 86, 96,
is the
of the notion
)
147
2nd
Edition
112,
115, 116, 160, 161, 193).
trans,
SAIVA
ii THE
Saiva
The
S a k t
the
of
one
is the
the later
almost
led to Siva
the
of
of
the
A
the
m
a
g
the
question
the
will of
Saiva
the
But
different
three
Siva
and
a
in
schools
of
cause
became
regard
to
efficiency
belongs to
far to
how
k t i is
The
system
schools
far causal
how
a
cosmos.
being regarded as the Final
into
is that
school
schools, S
of these
Theism
Universe.
divided
The
predominant Being and, especiallyin
negligiblefactor
characteristic
to
doctrines
by the other.
Saiva
of the
developments
a
intimatelyallied
so
authoritative
characteristic
S i va
are
that the literature and
quoted as
are
chief
schools
schools
a
AGAMA
MAHESVARA
OR
the
actions
of
beings.
schools
These
P""upata
call the
of
of
school
Guzerat, which
P
Supreme Being
cattle);(2) the
India,
S ai
a
intimately
pratyabhijfia
in
knower
liberation.
u
as
well
a
p
allied
t i
a
to
school
of
n
prefers to
the
(lit.
t
a
the
of
(recognition)
as
in
Lord
of Southern
Sakta
Kashmir,
teachingof
the fundamental
is that
the
"
S id d h
va
(3) the Pratyabhijna
called because
(i) the Lakulisa-
called
are
the known
the
so-
sect
the Lord
leads to
;
With
regard
efficiencyof Siva
causal
P
"
a
individuals
depends
''
Lord
with
Universal
by
and
the
the
actions
the
of
order
of
the
Highest
individual
his
guards
the
royal
directs
to
; His
does
a
; just
of
motion
a
as
the
from
a
bhashyam,a
tuary
on
Tamil
Meykanda
earlier than the
Pratyabhijfta
schools
create
the
universe,"by
is of "unobstructed
This
conceive
mere
holder
power,
from
detract
a
on
from
detract
of
on
magnet
directs
persons."(condensed
in
Sivajftana
of the
Sutras
18
cen-
called
I3thcentury). The
Mahe"vara
bliss and
Mahe"vara.
(i.e.
two
the Lord
force of
school, therefore,denies
all but the will of
not
Tamil
Sivananabodam,
vidual
indi-
dependence
commentary
Deva's
the
as
king'sdepending
discussion
lengthy
Siva
not
needle,so
the fruits of actions to the proper
of
chap, vi).
of) the
protect his city does
power
the
as
will
souls
(individual)
reaches
independance, just
action
irrespectiveof
fruition
of
account
on
regards
not
"(The
bad)
karma
His
but
agent,
Karma.
good
of
{Sarvadarsana-samgraha
school
a
actions
infinitelypotent
the
Siddhclnta
The
efficiencyof
unobstructed
being
is
(karma)
actions
"the
the
Siva
that
(an individual's)
power
upon
conformity
the
the
that
but
(kriy"-"akti)
of
of
independent
cause
,
respectiv
Karma,
of
and
maintains
School
pata
u
the
questionof
the
to
)
143
(
desire",for
to
he
independence."
causal
to
efficiency
(
difference
This
of
divergenceof
wide
relations of
and
school, the
shall
a
"
u
the defect.
world,
a
r a
n
effect).On
The
"
and
destruction
Lordship
and
power,
eternal
Effect
a
1
a
sentient). Sentiency
of P
of
the nature
o
a
d h
"
u.
its
not
of the
of
world, the
quality and
Sadhya
knowledge
the
First
), P
is
a
"
Knowledge (bod ha),
and
is (again)two
discriminative
e
k a).
u
(the
teristic
charac-
the
fold,according as
iv
of
threefold, Vidya
insentient
It is two
tion,
crea-
adventitious,etc."
(Vidya)
procedure is
indiscrimtnative
(a v
as
of
the
cause
the
being
is
a). Knowledge
of
means
in infinite
power,
( the
we
effect,for it
Pati,
supremacy,
(Karya)
( sentiency), K
is the
( of
into
consists
beings,possessionof
then
is the author
cause
subdivided
is
His
'a b
the
means
u
of differences
etc.
"The
"
sustenance
account
he
action
a
mentary
com-
Pa"upatayoga
a)the Lord, for he
Ruler."
the
P
the
Now
something ulterior; Pati
on
(K
cause,
"
i,"says,
t
a
p
"
of this sect,
rules of
the
expound
depends
or
the followers
by
effect and
the
the first sutra
on
P
called
Sarvadarsanasanigrahaquoting from
The
nature
SCHOOL.
are
cause,
a
universe.
PASUPATA
ultimates
three
the
regard to
to
metaphysical ultimates
three
the
(i) THE
of this
with
views
led
has
startingpoint
the manifested
that compose
The
)
149
it is of
Ignorance
ing
fold,accord-
(viveka)
Discriminative
(
)
ISO
is based
procedure which
of chi
chitta.
By means
cognize objects discriminate
when
they
tt a, all
objects.* Ignorance, again, is
by the objectsof the
(Kala), while depending
not
or
insentient
is unconscious.
called
the
what
Therein,
the
five
of
Buddhi,
is what
the
a) and
n
those
displayed are
and
of them."
pertainingto
; the
organs
"Mala
the
conception etc.
the
upon
two-fold, what
the
cause.
the root
this
*
of
It
the
having
It is said
desire.
is,also,two-fold,
undisplayed.Of
that
are
associated
undisplayed
It is of
from
bondage, to
is
reading of
these
unsatisfactory.
two
void
de-
are
evil condition
five
kinds,
(by Haradatta) that
system.'" (Ib. Chap
The
is
cause
false
'false
duty, attachment,
and falling
terestedness,
(from the path), these
are
is
is ten-fold,
Manas
(defect)is an
soul.
conception, deviation
tient,
sen-
Cognition,the five
of
bondage.
ftj a
The
*
u
is called the
and
is under
bodies
"
and
certitude,self-cognition
displayed(S a
these,
with
of
a
triple Antahkarana,
Ahamkara
the functions
the
What
the
P
(earth)etc., the five
five organs
action,
ternal
ex-
terized
either charac-
effect
the
Prithvi
etc.
light of
is called
what
called
tattvas,
the
thirteen-fold,
Pasu
and
is
colour
qualities,
organs
It is,also,
effect
livingbeings
the
by
is called
indiscriminate
or
illuminated
are
evidence
on
be
speciallyshunned
vi).
sentences
is
Besides
corrupt
infive
in
the Pasuand
the
lation
trans-
)
(152
jnana
of
/
d
a
p
defects
(m
from
the individual
from
its
soul
position is
thus
"condensed
(Ib ii-2) Creation,
individual
their
The
infinitumand
The
Moksha.
sides, for
*
This
edited
few
a
and
It
to S 1 o k
o
k
"
a
s
attributed
that
The
and
S
u
t
r a
s
as
five functious
to
Her
and
M.
no
final
proofsof
in the
S
b has
a
ak
ti Su
a
all
is per-
been
printed
is
being
t
a
S
name
a
a
11
1 r
mixture
them
tr
chapters.
of
s, of course,
B i j a vasthana
(lamentation .)
a
.
(illumination), Rakti
( Examinatioo),
n
m)
pa
on
the first xi
ordinarilyunderstand
a
u
Myigendra
are
V i1a p
is the
and
have
writers
A
of
cause
riyS r
Sutras
Pratya'bliijna
called
be
regressus
liberated,it
The
be
to
must
a
the
are
a), and
n
are
give
we
a
Naiayariaswami Iyer,Madras,
advance
(coloration), Vimarsana
(sowing the seed) and
the
Saiva
Isvara
be
all times
Madras.
Mr.
with
me
fruit
SaivaAgamas,
in
by
curious
a s.
The
other
transtated
is
in
rat"
destruction
consciousness
S at
t
s u
d h
drikk
m
that
commentaries
kindly furnished
t
S 1
hear
we
and
Tamil
with
who
of
it exists in the A t
and
will be
seeing (chaitanyam
of
act
o
would
there
essence
one
of the world
creator
there
Saiva
soul), (these five)
and
agency
self-existent,otherwise
ad
ir
(T
atom,
obscure
whole
and
sustenance
the
His.
as
The
that
in this
of the Universe, obscuration
known
Saiva
the
of
of bonds
web
(Mrig. Ag. if. i).
with
actions,"
knowledge)
(here called, anu,
its nature.
(of
the
beginningless,free from
the all knower, removes
all-doer,
the
limitation),
liberation
is
is
a
1 a),the
a
with
first
the
S iv
"
as.
gam
which
a,*
gam
(section dealing
a
Kamika,
the
A
A
Mfigendra
the
(
it exists, it does
feet. Though
that it is obscured
reaches
liberation.
1 a m) is
on
it is inferred
subjectto
of bonds
(p a
of four kinds, the
Karma,
and
indicate
names
whose
one
till it
Lord),
i, the
at
web
Lord,
the
(Their)
Maya.
(P
The
the whole
of
will
the
it is
obscured
not
are
powers
; and
itself
manifest
not
unliberated),hence
(in the
such
as
)
153
"
j a-
a
enveloping,
the work
their
of
nature.
"(Mrig.Ag.if.3-7)A
g
m,
the characteristics
The
s
h
a n
body
a
and
discusses
a
m
a
other
things
proved
are
He
not
confined
He
to
is
is not
limited
possessedof
(K
ment
and
a
n
r a
a),because
without
not
work
has been
is no
other
but
a
of
(though)
one,
cognitionand
not
result
etc.
(K
a
r m
S
a
a
in
S
As
a
a), or
the
seed
from
is
is
S'V*
vading.
all-per-
creation
is both
an
instru-
W**^
plished)
(accom-
seen
k t i is not
objectsare
P
of
r a
instrument
unconcious
infinite, she,
both
(infinite)
activity.Action
from)
; He
This
likewise
appears
is everlasting
creatinggra-
beginning.This
k t i.
Being.
there
(instrument)
the
adventitious,because
be
without
than
concious
to
the
He
action is
no
possess
possesses
instruments.
be taken
must
He
the
Time
by
powers
simultaneous.
As
He
them.
because
locality,
one
"
i 1 a k-
infer that
must
dually and simultaneously,because
gradual
to
t
a
of the Lord.
exists their Maker, different from
because
iii.P
chap
products,we
of
characteristics
in
"c.
(creation
in
does
creation
preservation,
k
r
it i
or
from
the in-
*w
(
dividual
soul
that it is the
is Siva."
from
embodied
of
only
actions
too, is like
Mala
omnicient,because
well-provedthat
the means,
knows
results.
It
His
"S
veiled in
inference
perception,
always,in
The
all
hence
The
"
the Lord
is the
Maker
;
cious ;
nor
nor
The
are
Tait.
the
are
because
heart, the
the
g
Aran.
x.
s
u
rest
(Ib.v.
no
on
pure,
lit. cattle,
,
the
P
five functions
and
u
h y
a
a
t
i
,
are
use
effects ;
to-fthe*ir
they ir^nncons
43. 47, called
Tatpurusha,
Aghora,
destruction, obscuration
the
a
itself,
for that would
they purposeless,
their Maker.
There only remains
correspondingto
mouth,
P
They
cause.
five mantras,
Vamadeva,
and
earth
anything,
It shines
by, subject to,
to themselves
derogatory to
c
is the
the
based
is not
or
is owned
what
the Lord.
knowledge
ultimate
and
fault."
at
authority.
things,"(Ib.v. 15.)
second
one
aid to manifest
never
is
it is
when
is not
kr a' s
an
He
"
of all : for
elements
and
ours,
iii.8.)."
the consituent
doubts
He,
themselves
thing only
a
see
five Mantras
( Ib.
*
requireany
not
is without
12,13).
does
knowledge
does
hence
of the
he is the Maker
one
we
Hence
attach
etc. cannot
His five actions
subserve
and
He
body is,unlike
Lord's
is composed
body
it ; that
Free.
bodies.
with
persons
theory
world
the
; in
the
always proceeds
"Action
actor
(But) the
us.
ofSakti;
one
to
(a n u) ; there only remains
work of the Great Lord, the
(Ib.iii.1-5).
an
)
154
and
be
the
Sadyojata,
I Sana,
of
vely
respecti-
creation, preservation,
liberation, are the forehead, the
and
the
feet of Siva.
that
theory
from
the
sake
body,
it follows
( The
for the
are
both, the
for whose
not
they
third,different
a
The
Kshetrajna.
and
the earth
for the
things exist, is
other
for the
be
be
body ) cannot
conscious
a
and
state
insentient.
are
conscious, because
If it is said
while
of existence
that )
body
is
there
as
is
of
subject
is
body
is other
transformations
)
(we
( to
),
space
the
than
reply )
not
momentary,
non-actor,
no
Pas
Ag.v\.1-7) The
abode
of
(Ib.
vii. 5).
The
P
third
Maya.
i
asu
and
A
A
v^id
v
is P
y
a
id y a
,
a
s
a
,
He
is
not
one,
not
)
members
re-
fined
con-
not
conscious,
un-
of differentiated
tion
destruc-
the
"(Mrig.
nature,
own
C h i t-sa
"
otherwise
K
a
known
the
k t i'
It is
fetter,bond.
ignorance ( 2 )
is
),
so
that
one
omnipresent
ultimate
)
is,in his
the
( continuous
Siva
becomes
the
( if
the
possessor
,
eternal
threefold,(
(3)
he
a,
reply
corpse,
that
consciousness, for it is said that, after
of
ciousness
cons-
( that
But
body.
a
is
consciousness
that
Hence
is
(we
of
is well-known.
memory
of
body
there
in
be continuous.
cannot
memory
to
etc, which
the
(SadbhAva),
If it is said
series
a
that
body,
to
changes
to
consciousness
no
is unconscious.
one
in the
for it is
liable
cloth
liable
hence
another.
of
being
object of cognition (bhogya)
Such
changes of state.
things as
objectsof cognition and
and
use
an
are
Pa"u,
is unconscious
body
itself must
that
of
use
r
a
m
as
Anavamala,
thinking that
finiteness.
and
A
n
A
a
who
The
t m
and
by
his
i. 2,
he thinks
Thus
'1
Ignorance
is of
mala
of the'fact
ati,
a
a
varietyof
"
ih
is described
a
a
P
names,
round
a, mist
r
as
Murchchha,
n
a
n
i
,
K
h
s
a
y
a
veil
a
"
the
A
,
decay,
"
a
(S
M
u
it y
r
,
The
R
envelope,
in
is
reference
of the
to
Pasus
with
Lord
and
the
them".
are
-
A
n
j a-
j malady,
1
u
a
,
in
one
all
of
root,
beings,
numerous
soul and
ing
perish6-8).
benign,
Pa?
as,
for
(Ib. n),
exercised
are
u
death,
,
(Mrig.Ag.vii.
in
s
,
evil, M
over.
included
conformity
five powers
is
u
by
a
u
Mahe"varl-Sakti,
benign
blessingall, is
act
time
P
defect,
k t i s ) residingin every
their
when
*'
a
This
known
bondage,
,
beginningless,dense, great, possessed
powers
called
a
m
the soul
a
v
It
etc.
t
cognition.
depression, Papa,
a,
is consciousness
Anayathakhy-
Mala,
?i t !
V
for the
over
p
kinds, ( a )
,
t
u
pendence,
Inde-
being
two
a
wrong
swoon,
pigment, A
,
1^
G
and
mentary
com-
infinite
"Being
t m
i and
t
a
non-cognition
P
n
k h y
A
the
that
(b) mistaking the body
respectively A
his
body (Anatma)".
the
am
Anava
the
knowledge
finite' ;
am
of
finite,
be
to
explains, in
consciousness,he thinks, 'I
A
m
consciousness
himself
Sutras
t
a
), the taint
circumscribed
of
body,
the
to
is pure
imagines
Siva
on
u
Kshemaraja
As
power.
due
( atom
it is but
Independence
bounded
defect
the
hence
only
they
The
with
transforma-
(
tions
(parinama)
For
the
of
malas
of
of
purpose
evolving; so
a
k t i evolves
benediction,
of
powers
1a
a
ra
liberated.
The
the
course
whole
ultimate
(Id.
mala,
not
with
vii.
with
the
power
of
he
malas
during
for the
on
His
Pa?a
or
dependent
Second
The
is described
in
chapter viii.
conjunction of
"*".../-'
It
conscious
the
It is local
body.
unconscious
the
becomes
transmutations
Pasus
11-22).
the
f^
(/.e,
omnipresent), manifold, temporary, associated
individuals,and continuous
throughout the
births. It is an
It is called
activities of
and
It is the
object
the
good
as
because
karma,
beings
of
producer
and
of
bad,
the
and
a r m
on
p h
1 a,
a
It
a
truth
is
and
or
of the
the
the
a
the
d h
action
reaction).
of the
threefold
and
vidyS.
cause
(unseen),be-
sustainer
speech
d h
it is based
the
A
produced by
adrishta
and
enjoyment.
body,
it is
(between the ending
beginning
the
the first mala,
auxiliaryof
it is subtle
by
the
of the
cause
their
then
whom
and
the
supports
creation,
of knowledge
from
departed
of
Karma,
is the
soul
have
of
of
obscuration
individual
Lord
good
Grace.
that
the
sets
orrodha"akti);
the
Anugraha,
into
in
and
the liberation
Lord
the powers
start
(tirodhana
S
soul, the
destruction
sustenance,
Avidya.
bringing about
individual
the
)
157
body, the
(produced
It
mind).
a r m
a,
falsehood.
during (cosmic)slumber, prevailsduring a
is
ing
accord-
It
K
ripens
a
1p
a
(
and
in
merges
)
during pralaya,
a
may
without
destroyed
never
158
but
is
being experienced (viii
i-5).
The
third
called
B h
At
the
in
ma
many
of
power
its
is
universe, it
g
also
i
n
r a
(Siva
is
imprisons
the individual
a) should
m
For
inferred
the
from
that it has
cause
products
it
cease;
the
same
of
nature
material
a
known
are
tillthe
thread.
cloth without
no
t h i-
n
universe, possessed of
follow
for its
unconscious
o
that
imperishable.
must
for there
cause;
is the Y
knot
obstructs
and
creator
a
Maya,
world, the
auxiliary(k ar
omnipresent
reason
of the
seed
and
powers
is
s
ignorance. "It is single,the
misery, the
the
This
of the
womb
1a
a
(MrigAg.ix..
i),the
pa"a
is
m
d a, difference.
i. 3), the
S"t.
of
e
the
among
to
It is
be so."
(Ib.ix. 2-4).
Pauskkara
The
(p a
d
a
r
t
describes
Agama*
a) of
h
the S
a
iv
a
School
"Pati, Kun$alini,Maya,Pas.
and
the
six
categories,in
category
(k a
causes
is called
r a
a), these
the
Saiva
Pati
whose
destruction, enjoyment
unchangingin
k
and
The
with
Pure
Maya,
a
Jnana
Tamil
pa
are
gories
cate-
lows:"
fol-
as
u,
Pasa,
brieflythe
tantras.
%
That
is
triplefunction
authority, which
is
possessedof powers
(otherwise called,S u d-
its nature, and
(Saktis). Kun^alini
dha
the
da
Maya)
of this work
commentary.
is that whence
has been
publishedin
P
a
ti
Madras
160
(
being,like Si
without
and
va
)
is
(Ib. ii.2-4).She
matter.
connecting
the subtle
eternal
the
words
link between
This
(Ib.ii. 17).
8
a
t
n
a
y
what
becomes
heard
by
the
in
the
the
throat
the
is
sound
shapes
of
form
is the
Madhyam^
is divided
Vaikhari
takes
and
ear
cepts
con-
Madhyama,
Sukshma.
1, and
sound,*
and
sound
eternal
into four kinds, called Vaikhari,
P
like
transmutation
that
of
is
letters.
objectsmentally
"
before
apprehended
sounds.
T
a
n
n
/four
i
S
a
the
forms
of
V
a
k
h
aj-
m
the
is
sound
all
subjective,and
of the
Pa"
u
pure
called
are
),
one
produce
( Ib. ii.25-26),
.
souls identify7themselves
individual
The
s
(lit. Voice,
of consciousness
states
k
u
with
like the
( Ib. ii 19-24).These
.
others
objective,the
S
egg.
k t i
a
associated
are
is undifferentiated
Pa"yant!
within
yolk
they
with
these
j
I forms
,
V
of
( defects )
(Ib.
and
thus
result the
obscure
which
to
finite','I
be
the
three
am
thin
or
and
and
defines
fat', 'lam
of
1a
a
s
action.
the
the
Anava,
These
Malas.|
Karma
M
cognitions,like
illustrative
', respectively
etc
three
cognition
28-29). Kshemaraja
ii.
bonds
k
a
three
'
I
am
sacrificer
Maya
fundamental
of identitywith the body,
cognitionsof limitation,
either in the
of actorship exist in the mind
and
3
which
J
oppsed
As
is
a
Com.
to the
product.
Siv-Sut.
rudiment
f
i-4.
More
of
sound, Sabdatanmajtra
commonly
called
Para.
161
(
words
of
form
(M
d h y
a
(V
m
a
ik h
a
of
), or
a
(Pasyant!)
again, the
or,
in its four forms
that
S
a
is
a
m
ousness
consci-
of
the
the
N
a
d
a
stages\\
all the
m
a n
The
'
t
r a
of V
of
eternal
names
ing
indicat-
s
k. Hence
a
the
universe
sound
voice
of
S
a
the
a
iv
5
this is
;
silence ',
,
the
of
basis
is the
Vak,
soul.
mother
the
y a,
Vak,
doctrine
which
marks
thus
also combinations
supreme
the
of
(Sukushma).
these and
are
a
images
( goddesses,energies of Siva)
presideover
d d h
u
of
of
possibility
mere
individual
the
k t is
them
S
of
limitation
of the
or
states
vague
such limited consciousness
of
i ),
r
a
yet differentiated into clear-cut images
not
Sound
)
and
S
k t
a
a
disciplines.
(2) P
(i) Sakala
Listen
kala.
is
Sakala
action
and
associated
powers)
al ay
their
to
a
y
a m
bound
1a
by (A
a
(3) Vi j ii a
in
of
K
a
n
a-
order.
cognition
a) m
n a v
1 a) with
with
up
a
powers
for the evolution
and
k
classes,
^**
three
characteristics
obstructed
(by M
a
whose
one
are
Tattvas*
r
y
"of
souls}are
(Individual
Pasus
a
1 a,
1 a and
are
other
(of limited, human
Karma
(mala)
and pain). Pralayakala
experiencing(pleasure
is one
who, like the preceding,has cognitiveand
active energies obstructed,but is released
from
contact
*
(K
s
The
with
Ka
1 a etc.
phrases 'kala
h it i)
', mean
11
'
his Ka
as
etc',
throughout
'from
r m
a
kalato
the manifested
has
the
been
earth
universe1.
/")/^
done
experienced(and
for him
devoid
and
m
al
a
k
a
e
v
almost
and
two
d d h
u
M
three
d h va,
a
"
a
1a
Sukshma
a
d h
m
a)
d h
y
a
(V
v
The
a
r
i) to
of V
doctrine
Sakta
(P
a
k
the
schools
coalesce
and,
times, it is almost
one
A
from
of the L i ri g
Basava,
the
supremacy
enough
successor,
a
y
a
t
a
the
the
characteristic
t i
n
a
and
S
the
u
d-
and
M
the
grossest,
a
d h-
a." (Ib.ii.30.)
other
in
points
most
impossibleto
tiate
differen-
another.
about
reign of
each
development
later
ed
call-
properlybelongs to the
Saiva
and
Sak^a
more
with
sway
paths are
A"uddhadhv
school, but
at
" y
a
Miaradhva,
the
the
pertains to
grosser
the
to
ik h
a
Vak
the
a,
(Ib.iv. 5-6). Thus
path), Misradhva
(impure path)
(pure
(mixed path)and Asuddh^dhva
"The
tion
cogni-
(Anava)
by
Their
s.
called
whose
t r a,
respectivelyunder
are
from
is
"He
n
non-existent.
these three classes
S
a
is
who
one
dissociated
action, being obstructed
are
of one,
in the T
is
a
Pralaya.
1a
a
k al
a
possible
its influence"
under
and
during
etc.
n
1 ay
ra
Karmamala
of
V i j fi a
P
The
(Ib.iv. 2-5).
it is
with), though
again brought
be
to
)
162
(
is
and
s
or
of the S
a
iv
Jahgamas,
middle
of the
a
cult is that
founded
XII
by
century
in
Kalachurya king,Bijjala. Its chief
a
great revolt againstthe Brahman
the
abolition
Basava, himself, was
Chennabasava,
was
of
caste.
a
Brahman.
his
nephew,
Curious
His
son
of
:
his
virginsister,Nagalambikd.
Buddha
from
by writinga
in
VJrasaiva
or
is
in the
ir
n
of
teachers
u
well
a) as
t
(only)before
one
the Vedas,
taught that the a d v a
;/.c. of the Vedas) refer to
have
does
of
earth
identityof
could
then
reply,
s;v
a
r
P
*
work
in
been
Ganjam
vi.
r a
before
i, being
but
different from
m
k
o
falsityof
able to get
a
s
h
do
the world.
mss.
k
r
on
the
to
creation, how
To
the
not
"f
of the ii'St Ad
Dt.
t S-ffotra's Bhdihyz
tration
illus-
i ti,the substratum
him, like
a
the
is due
burning of
the
knowledge
in
as
1-4)
?
or
unmanifested
that all
oneness
desire
old
of Brahma
or
of one,
exist
of magnet,
of the
I have
it
r
is not
a,
that
theory
k
The
the stage before creation,
Up.
be
there
r a
power
those
world
the
unbodied
as
texts
a
effect. If P
and
"Brahma
M-irulusiddha,etc.
declaration
(Chh.
cause
of
it
knowledge
the
a
position
creation.
manifested
exist... The
not
(flows)from
I
world
then, the
y at
Renuka, D^ruka, Sihkha-
karna, Gokarna, Revanasiddha,
as,
a
g
n
(devoid of attributes).He
a
r
nacular.
ver-
ra
Sut-
fundamental
followingextract.
(m
is said to be
He
the Vedanta
His
h
the
orthodox
movement
the lines of this Li
ises
v
bodied
always
the
sect.
is indicated
never
preached in
Bhashya*of
Sanskrit
in
s
made
all reformers
Like
onwards, Basava
Srikara
is
)
163
Ve.l. Sui. I. i. i.
this,
S
a
we
of
k t i
the
tive
attrac-
fire. Hence
accept
A
the
detailed
by ay
a
of this
(
of
count
with
it
orthodox
but
was
of
veneer
a
Brahmans
have
protest against
the
the
caste
relies
sect
vedic
some
r
it
a s
1,4-1] 'OGod,
'may
with
I
na
d
e v
a
I
dung
pr
a
m
and
u
in
t
d h
vigorous
a
are
quote
feet
'
S
and
clay and
*
is
R i g-V
r a ii o
a
The
it.
d
a
b h
u
y
wisdom'
The
S
a
a
m'
s a
and
i
v
a
[Tait.Up.
it to
interpret
besmear
s
their
support the
i ta
yourselfwith
branding. They
paintingof the body, similar
found
by the Saivas,
4
e
Lingayatas
v
yam'
practiceby quoting,
[/".I. ii. 1], 'Do not
burnt
'. The
have
besides
'
to the
not
get
for-
Vaishnavas
meaning 'holy
paintingwith
discovered
to upholdtheir
Upanishad,Goptchandana Upanishact,
'
more
misinterpretation
some
unlegitimizing
to sacramental
interpretit as referring
to
u-
marked
Siva
of
dung
phrase 'charanampavitram',
a
now
silver box.
a
for
upon
God'.
and
mation
refor-
a
his constantly
The
other
possess
ad
a
y
and twisting its meaning into,'Do
neglectgreatness'
to besmear
into
unconscionable
an
or
the
wear
n
Vishnu.
has grown
a
y
a
with
fortunes
upon
may
burnt
'Bhutyai
L in g
Lirigayatais
the
text
which
practice
quote 'a m
body
the vitality
Lihgftyata
encased
a
that of
than
Each
mean,
sapped
system, there
of V i s h
history of
obscure
vedic
usual
Buddhist
modern
1in g
wearing a
The
as
like
The
etc.
of
gain an
by reintroducingcaste
his fierce hatred
0
movement
later to
Brahmans,
Lihgctyata
by
scarcely
on
Thus, though the
sect.
dras,
is
sect
reform
philosophy put
started
jj
social
a
of this movement
V
this
standing.
The
the
)
opinions of
the
as
necessary,
164
fihasma Jdldla
'
a
whole
elaborate
Upanishad
does
not
sometimes
of the
R
d
u
composition of
M
h
a
e
Siva
the
v
of
person
of
d
a
fact
his
i
r
and
his
that
he
m
and
whom
The
Vedas
*. applied to
had
have
races
d
s
a
'-"
V. VII
R.
but
interpreted,
""isna for their
t The
by
my
21.
the most
or
oldest L i ri g
friend, Mr. T. A.
District
I
am
allow.
'
aboriginal
Maha"epha,
God
of
a
large
jority
ma-
worshipped
and
3. The
round
worn
God,' not
word
a
tailed demons
m
so
far
Gopinatha
indebted
He
Aryans,
in
the
merely
has
been
variously
probable meaning is,'those who
realistic idol
superlatively
willing to
Sisna-
Italy !
5.,X. 99.
God',
the
these
of the 'Great
in modern
as
of
It is
shrines
into
phallic
to
phrase
revenge.
the
Aryan
adopt
to
But
s.
Indians.
modern
of the devotees
for luck
u
y
is
virile)
in wayside
temples-1-,
necks
had
enemies
ample
an
(a huge membrum
of
the
of the
invading
is the scornful
devas,
or
indicate
God
only possiblereference
in the
last
the
the
been
he
or
phalliccharacter
the
gods
the
Siva
became
t i, The
have
must
worship
demons
r
in
and
Rdmdyana
on,
a,
and
and
unlovely surroundings
whose
pantheon.
either
u
amidst
aborigines
settled
T
the
later
and
a
r
In the other
identified with
he became
Mahdbhdrata,
d
u
first rank
to
the
R
many,
as
sons.
gradually rose
a
r
of the
age
times,
other
at
Rudra's
Marutsas
Vedas
the
God,
one
as
speaks of
; but
him
mention
even
to
which
has
him
'.
known
is
Row
for
in
a
ms
a
one
the
discovered
North
Arcot
descriptionof
be much
must
alsi ssnt
have
older than
photograph of
this
he is
ths
Lingam,
which
(
166
for obvious
reasons
realistic Phallus
the Madras
the
to
ID) ia
a
six miles
Gudimallam
of
villpge
c.n
(Ling
temple informs
in the
9th
(1156 A. D.). The present
model
[dcme
of
the
over
the
triti.
A
hereurder
architect
and
hence
"
the
a
in.
image
which
is
plan and
of this
temple is,as
of
out
of
which
a
has been
a
by
rtm
A
perhapshe
standing
on
derives
of
ae
page
translated
whereof,
the
that
fife
ii'ig
L
the
36
by
this
of
Siva
its hind
carved
only
already
of
copy
twisted
a
of its kind
Guinwedel's
and
hair
hills.
the
representation,
left
the
(J
a
t
a) on
holding
a
(from
Art
The
from
and
3rd century
or
pictureof
Buddhist
the
ears.
India
the 2nd
his head.
whom
animal
in Southern
"
the
pair of hands,
pair of
the
side
its front
on
arakshasa,
to about
image with
Tirumala
and
Parnsuraine.svara)
of
of
brown
dark
a
his left shoulder
on
name
set down
a
legs and
rests
his
of
the later
shoulders
Gibbson
bef-n
exact
an
the
near
with
made
and
has
igneousrock
found
are
battle-axe
only one
Compare
given on
a-
portionsshaped vefy accurately,
hard
image
sculptureit might be
A. D.
h t h
s
styledthe
in that it is
one
sculptor has representedwith
its
p ri
fin a
shape of theLiiiga-
a
highlypolished. Unlike
is the
Vim
ja
a
common
conclusion
.the
view
has the various
vessel..
Liiiga
the
t
the
sections
L i ng
there is the usual matted
He
the
G
Choladeva
Tho
belongs.
be better
lightcarryinga
water-
after
might
made
cf S i v
Vikrama
of
a
L i iig a and the
very
structed
completely recon-
was
so-called
wnrrar
remarkable
colour,samples
are
inscriptions
ing
belong-
na."
phallusand
The
station
an
v
most
It has been
rf
in
distinctly
Again the
stated,a
\he
would
hed
i t i-v i m
i
gnen,
it
the
Renigunta,a
is not
structure
idol] has
study
it
strangely
in the
the
reign
which
periodto
close
the
of
the
is situated
up,
of
that
us
of
year
eet
north
publishedhere.
which
in
One
Railway line.
be
cannot
ParesuraiDesvara
temple of
"The
)
a
y
in
Burgess. The face,the
a
k
s
h
a
India"
ears
and
(3) THE
The
P
chief
works
Kdrika
D.
A.
Sfitra
),
the
previous by
and
commentaries
A.
( 1030
D.
wrongly divides
spanda
"
For
f
The
Kashmir
work,
scheme
S
a
i
discovered
the
in
1.
*
of
f
sophical
philo-
a
see
my
of
word
of
names
introduction
dates
of
of
B
on
Siva
\\
h 1
to my
r
s
cir. 900
Utpala,cir. 930
A.
D.
by
cal
verti-
investigation.
S"tras, 8th
A. D.
of the
writers
indicated
'
e
the
cent.
Kallata, contemp. of Avantivarman, 854 A. D.
SominandanStha,
v
the
because
Gurupararnpara",
lines,is mostly based
Vasugupta,
D.),
it.
of
following
school and
A.
schools, (i) Spanda-
Utpala,
fuller details of this
English translation
on
of Sanskrit
seatch
frequently
occurs
Udayakara,
(2) Pratyabhijud-Sdstra
and
),
by Kshemaraja
Kashmir
two
Vasugupta
Somanandanatha
D.
fixed the dates
has
in
the
into
A.
Gupta ( 993-1015
Tour
"
Mss"
works
his
Kallata,
( Vimarsini)
). Buhler, who
in
Spanda
or
of
and
Siitras"
the
( 900
the first work
on
"
Siva
Vasugupta
Abhinava
works
of
are
by Utpala, son
these
Sdstra
School
commentaries
gupta,
Vasu-
by
Sutras
"Siva
the
by
D.
A.
Besides
this
founded
was
Somanandanatha
by
Pratyabhijnd
( 930
of
composed
Sivadrishti
the
Kallata.
to
School
eighth century
"discovered"
them
SCHOOL
b h ij n "
a
in the
who
taught
t y
r a
in Kashmir
the
PRATYABHIJNA
A.
D.
the
earlier works
the
later. But
the
teachings
their
there
of
S p
universe
a
and
Siva
and
later ones,
disciplineand
which
the earlier
This
gam
did
Kashmir
as
the
and
had
ones
NarSyana,
Lakshmana
Abhinava
books
similarly,the
K"hemara"
(Sometimes
1030
called
his contemporary,
Alankara,
some
BhSskara.
993-1015
a
n
d
a
all
the
based
Saiva
thereon
writers
quote all the
of
the
Kash-
A. D.
A.
D.
A. D.
Kshemendra,
Kshemendra
Tales
S p
(?)
Gupta, cir. 950
Gupta,
tradition
the
discussed.
numerous
Trivikrama
The
disciplineas
of
much
amply
'school
identity
pratyabhijnA
regards
SaivaSiddhanta
2.
that
school
and
authoritative
the
the
treat
not
the
in
thing else.
seeing
getting lost,emphasized
was
discipline
essential
naturally treated
the
panied
accom-
consists
every
the
all cosmic
is the
man's
falsityof
the
writers
esoteric
underlies
school, which
recognition of
earlier
as
this
different
vibration
spontaneous
which
justify
principleof
ultimate
pratyabhijna
prescribed by
unbroken
is the
a
to
two
to
of
between
works
of
sets
belonging
consciousness
and
processes
d
enough difference
two
as
of the
that
"
by
a
is not
these
n
in those
pratyabhijfiS
being regarded
schools.
with
and
and
other
Rlmakantha.
to
be
Vyisadisa,
works.)
distinguishedfrom
author
of works
on
"*
(
mir writers
the universe
the
authoritative ; in
as
categoriesand
into the
is
previous section
the two
so
far
The
as
of
tattvas
accepted,in toto, by
Pratya bhij nadarsana.
between
fact,the analysisof
the
chief difference
metaphysicsis concerned,
is
(i)the greater insistence on the s p a n d a (active;
tratum
aspect of the a t m a (2) the unrealityof a subsof the universe apart from Siva.
Siva,
s
p
a n
d a,
of the universe,is characterized
which
knows
no
and
d
the
chaitanya,
by
ness
infinite conscious-
"
the Lord
and
Space
independence(svachchhanlimitations of Time
by unrestricted
a). Complete independencein
conciousness
basis
one
connection
with
It exists only in
chaitanya.
Parmcisiva
(KhemarSja's)Sivasdtreviis
"
marsinit\. i.)
endless
Though He possesses
characteristics (Dharma)
like N i t y a t v a (eternality),Omnipresence, Formlessness, etc., yet
ni ty a t v a etc.,belong(also)
to other beings (than
He); hence Independence,'which is not found in
others,has to be described prominently(as His
"
,
"(/".)"From
characteristic)
and
universe
m
a
n
a
s, the
concious
being,attain
maintenance
must
is
be
this
objective
of organs
this group
(body), and
ating
internal organ, unconcious,yet simuland
whence
the
functions
destruction,that
examined,
diligently
whose
of
tion,
crea-
tattva
Independence
alwaysunobstructed ". (Spanda Kdrikd, 6-7)"As
is the
the individual)
thejiva (the experiencer,
(
self of all, the
)
17'
of all
source
(his)experiences, the
object,attains identitywith him by being experienced
by him. Hence nothing other than Siva
exists,
the
in
and
experiencer always
the
is
object. Of
and
The
object
is
everywhere
these
not
Kshemaraja,
"all
seated
as
"
these
when
(J i v
proofsdepend
? The
one
The
the
is S i v
"
a.
As
and
"
of
states
it
As
Jclgrata
the
is
falls from
its true
the known
'
thoughts,
I
*
manifest
(from
etc.,are
S p
a
n
themsevles
d
a),
wherein
strong. Where
known
or
I
glad,'
am
knower,
quoted
the
with
be
by
the
on
ed
restrict-
differentiated
Knower.
*
in
a
the
it
them,
sorry,'
am
there is no
nor
are
established,whence
of the
nature
as
there be the
(waking, dreaming
sleeping),identifyingitself
"
long
consciousness
in
moves
etc.,
factor
So
issues,is free in its nature, it cannot
anywhere.
validityon
only reality of
all this effected world
which
of
words
of real existence
knower
Hence
subject
other
( Sushmabhairava,
Kshemaraja).
Universe
for their
cognized by the subject.
a s) do not
cognize,how can
Tattva."
one
for in the
requireproof ;
known, O dear
of
factors,the realityof the
two
attains the appearance
object
only
fusion
a
consciousness".
self-luminous
the
unique act,
a
subjectdoes
no
and
experienced" (Ib.28-29).
Cognition
it
word
enquiry regarding
I
and
never
The
am
ous,'
desir-
place different
states
of
pleasure
no
pleasure,
pain,
again unconsciousness,
(
point of
this
From
The
cosmos.
of the
a
r
is
universe
the inner
of
illumination
The
the
without
a
of
k t i of
shine
The
like
P
transcends
a
r e
theory
of
The
a
i. 4).
mother
r
ik
d h y
This word
Scotus.
Lord,
The
totality of
(Ib. V.
m
a
a
v
and
name
perception
s a
a
,
k t i of
A
t
a
s
'
a and
t m
6).
a),
form,
this
the
does
a),"*(Ib.V. 17).
that
underlies
be
discussed
'
person
is the
the
the
the basis of
Matrika
of
"
outside
this the
in
the
Psychology.
active
t
"
i).
the
" a, is like the
relatively
unimportant
is M
being present,
Yogi."
a
by objectivity(I d
Chapter on
Duns
a-
existing outside,(though)
if
as
metaphysical position will
*
V.
desire, causes
substratum,
a
pot,'that
not
t a h k
n
to appear
(partof the)cognition(A
The
a
A
(individual),
being under
Chit,
shine
objects to
S
of
form
influence
the
is
the
objectsas
Sutras,
(fsvarapratyabhijnd
"
explaining
organ,
is made
inside but
really exists
of
of
projection outside
is the
experienceof
basis
the
as
for
unnecessary
second
a
a.
n
"
S i v a,
of
cosmos
2-5)."
it follows that
view
Reality, independent
the
(Sp. Kdr
"
reallyexsists
that alone
)
172
'
can
schools
"
associates
compared
with
'
a
"She
(Siva
alphabet, treated
be
is
in this school.
knowledge
universe,who
idamta
other
as
Sfit.
the
human
haecceitas' of
(
experienceswith
made
themselves
behind
power
jn
a
a, k
n
attached
the
in this school
of
1
direct to the
who
Yogi
desire is the
virginU
Thus, from
of
is
and
and
his P
r
their
According
Sakti
worship
who
it
a
claim
0
of
It is
f
Even
that he
h
c
a r
a
y a,
both
is the
chief
the
S
were
a
followed
one
a
g
is
a m
a s
m
a
a
s.
by those
of
been
Saundarya-
scarcelya
reverend
complainsof their manifoldness.
^ v5 *
in the
have
to
of
Sankara
A
a-
and
k t
successors
pontifical
the
descriptive
epithet,
in Kalidaaa's time the
a
the A g
is believed
and
ty
a
S " k t
presidedover
are
proximates
ap-
presumption that ^^
Gaudapada *, must
noteworthy that Gaudapada
a
of his
power
the Pr
As
to tradition
Subhagodaya
highest
school
from
to be
the
side,the metaphysical
one
philosophy
Gaudapada
; it is
name
"
Mu^ts which
today
Sankara.
author
is
a.
it raises
schools.
a
the
the
professedly~basecTon
Sankara
v
the
of Sankara.
that
Agamas,
A d
sakti
Pratyabhijn"
Saiva
derived
m
than
more
the
to
have
", so that
m
predominance.
attained
has
state, his desire is invincible
b h ij n "
are
girl." As Kshemaraja explains,in
the
position
t
a
loses her
saktis,
first two
"Ichchha
3. says
are
She i" thus but the
h h a, the
c
of the universe
a, the
case
ic h
and
which
Of the three
tras.
an
them
mantras
of letters.
up
i.
Siitias,
m
the
by
i y a, and
r
mother
Siva
U
m
that describe
the words
is formed
body
whose
)
173
G
were
a
u
so
d
proper
a.
prevalent
V. Raghui-amsa.X.26.
(
lahari,both
the S
| Used
id y a
v
sects, has
the
to
Agama
k t i.
S
the
in
S
They
k t
a
prac-
discip-
a
of the
source
of all other
source
sought for
be
a
the famous
"
well be that the
like the
vaita,
Till
i
it may
So
line.
r
S
praiseof
in
poems
)
174
d-
a
modern
Hindu
k t
Agamas.
a
literature is edited,
a
publishedand
translated,the history of
the
of
the
Hindu
last 2,000 years cannot
be
religionduring the
Biihler records
written.
S ihkara
that
No
conclusion
dovva
1 08
to
seems
adopted
r
a
t
r a
s,
the
the
are
12-
have
the
been
mentioned
schools
into
on
that
lettered
Mantra,
the
the
in the
the
shibboleth
it appears
specific
of
each
Bhagavatas
the
P
a
n
c
one
eight-lettered
(Omnamo
The
B h a ga v a
rayanaya).
an
insignificant
community
the
and
differentiation
was
be
said to
are
originallydepended
Thus
school.
which
The
which
mantra,
A.
Paficharatra
schools
have
AM
developments of
be
to
seem
Jlfahdbhdrata.
ried
legendscar-
of which
few
very
the
Sattvata
Ac
Agamas
Bhftgavata,
later.
centuries
vague
VAISHXAVA
number,
printed. They
on
by
argument
of uncritical tradition.
the stream
Vaishnava
in
in
three
be based
can
iiiTHE
The
lived
who
tradition
Kashmiri
a
vanquished
was
Abhinavagupta
development
t as
are,
scattered
h
a-
n
A-
at present,
in
the
five S
other
the
(I.i. 73)
Samhitd
Pddma
S
other
a
t
s
a
a
r
s
s
into
being
the
r
Buddha
also
speaks
four
P
a
to
the
doctrines
c
a-
a
m
a
n
t
and
a
r
a
(4)
accepting
a
(Ib. I. i. 80-83).
Sainhita
the
VaishnavaAgamas
h
g
claims
Siddhanta.
of
a
vation
deri-
n
(2)A
Form.
Tantra
t
a
accepting
Forms,
nine
h
Pddma
The
of
schools
schools, the Pddma
fundamental
the
r
This
Siddhanta,
three-headed
four-headedtor
belong
Yoga,
,
Brahma,
it,fanciful.
of four
i)these
r
A
Siva,
Siddhanta,
Tantrantara
to
a
v
Arhata.
accepting
Siddhanta,
these
i
in
turns
accepting four Forms, (3) T
Siddhanta,
Of
a
(of God), (Ekamurti)
Form
one
face of
Mantra
(i)
S
t
and
and
the
which
night (r a
respectively by
is,on
ratra
a
explained
that
Bauddha
promulgated
Savihltd
be
to
s
t
Sankhyayoga,
Kapila,
is
Paficharatra
word
The
The
schools
earlier
are
explained
of
in the
following quotations.
"B
r a
(he is)
h
the
a
m
is characterized
by
bliss
(a n
a
d
n
a);
undi-
beginning, changeless, always
fferentiated, self-knowing, faultless,superlatively
subtle,
self-determined, the
ruler, self-luminous,
indestructible,tranquil, invisible,
infinite,
spotless,
capable
one
the
of
full of
essence
evolving (the world), unchangeable,
conciousness
of
supreme,
of bliss
consciousness
devoid
(C
(ch
of
h id
id
r u
past and
d
a),
a
n
p
present,
a),omni-
a
n
future, the
(
called Vasudeva,
Lord
i"vara,
the
giverof
forms
k
s a
a
possessor of six g
u
a
show
the
to
*
g
a
in
Described
It
is
far
as
and
in the
I have
that
been
able
expression
Tapani,
the
the
later
first
occurs
to
which
later than
12
are,
other
ma
of
1 a."
;
light
of S
a c
h-
(Ib.I. vi.
is the
but
in
ideas
both
and
in
derived
are
quote d
not
verses
Brahma
phraseology
Bhagavadgtta
from
the
same
SuJtta.
word
the
Brahma
from
and
of matter
succeedicg
to
occurs
gam
the
a
Ramanuja.
a
in this
fresh
after
Among
Ifrisimha
apparentlyearlier
that of
v
i t
A
found
This shows
as,
teachers.
in
d
search,not
derived
A
sachchidananda,
a
Badrayana's Sutras.
ideas
1 a ; the
a
made
a
1a
a
Paramat
is
s
a
n
post-Sankara
visishtadvaita,
founder
and
the
that
noteworthy
on
BJidsliya
like
u
k
a
source.
a
ofParam
description
so
*
explainedinfra.
in the Purusha
frequentlyused
"
first form
1 a ; the
description ofParara
originalA
s,
(undivided),
1a
a
of the
strikingresembance
a
Chap, xiii,showing
"
s
and
t This passage
here
is h k
1 a-n
a
is N i s h k
the three g
n
n a
u
g
gross is called S
1 a form
a
stainless
a
threefold,
gross,
to be
is called N i s h k
transcends
He
with
s,
has feet etc. and
chidanandaj
*
n a
beings,
disturbance,
thousand-headed
is h k
1 a-n
a
k
s a
which
form
the
is
the
are
h a, of
without
Sa k
(divided);the subtle,
(form) of Him
supreme
The
of all
(I.v. 29-34). f
The
subtle,and supreme.
O, lotus-born.
s
ru
described
been
has
u
u
g
all desires.
form
"His
source
waves,
the
boundless, beyond
the
P
Supereme
eternal,without
nature,
the
)
177
than
schools
a
g
a
in
the
m
a
a
of
passed
as
text
the
that
accession
it
so
the
and,
Sankara
d
v
a
i t a,
doctrines
from
the
Upanishade, this
Tapani
the time of
and
Kama
Vidyarapya
(
The
30-40).
kriti
of Sat
the
other
who
woman
in whom
In
whose
a
ar
and
a
m
word
the
t
That
is
of space,
u
t
He
s
h
i
r a
absence
of
A
of
m
a
His
end
the
bliss
of
the
is understood
t m
a
The
.
ego
the eternal,by
is called
the
Vishnu,
form).
All this
world
Ahanta
etc.
the
,
pain
boundless
(egoity). Truly
enveloped by Ahanta.
changeless
devoid
eternal,Infinite,
h
mand
com-
(The All),Vi"varflpa,
He
Glory),because
(Infinite
is B
are
atma
"Param-
terms.
Blessed, considered
He
is not
time,
essence,
describes
i
m
everywhere tranquil ("anta),
(nirvikara),
jrit i),
motionless,is embraced.
the
(having the Universe as
is enveloped by His
that is not, which
k
Paramatma,
Vi?va
Narayana,
u-
is called Paramatma.
Kshetrajna.
supreme
k
His
By
which
.
Vasudeva,
r a
her
as
Path,
all this,moving and
is
a
is called the
ego
is called ego,
whom
L
clear
the
a
P
(lb.I. vi. 41-43).
enjoyment
m
(P
world.
by
is unlimited
nature
That
in
call Him
They
.
Path, P
b h
Vikritiis
;
r a-
synthesis
beings (chetana)
characterized
(nirduhka)
He
is the
three gunas
it all."
herself
and
natures, P
She
Lakshmitanttay
the
is
He
s
the whole
sustains
Lord
her
by
na
individual
the
she
.
u
g
has the
established creates
.
Prakfiti
h a, called Paramatma.
s
r u
has two
k ri ti.
and
tva
)
Paramatma
Vi
and
178
is called
of limitations
M
he extends
a
h 3.v i
-
ly.
infinite-
Supreme abode, the Light
(
without
the
of
ocean
shining.
He
possessedof
Blessed
The
one,
V
a
a
s,
supreme
old
Sakti,
Ahanta,
of my
create
n
i),c
S
a
v
it
,
that is my
knower
the
a m
v
the
(the
*
sir G
The
three
G
of
u
Virya,
discussed.
13.a s
Sakti
u
a
a
of
and
s
,
to be
e t
y
I
of
means
a
"
and
m
h
c
,
attains
the
beings
enlightener of
the
My
e t a-
both.
of
nature
Like
the
juice
attains
j i v a).
As
chit-tva
firewood,
carefullydistinguishedfrom
Juana,
or
of
states
solidityby Yoga.
(chetya)
matter, are
Tejas
His
am
by
of
known.
individual
an
s,
,
it attains
sugarcane,
state
I
a
n
the six
with
kinds
nature
the said knower
Hence
(thethree)gu
independent,full.
i t is pure,
time, etc,,
space,
death.
the
the
and
nature
myriad myriadth part
a
two
being
the
of desire to create.
known, (c h
the
h i t-"a k t i
m
of
a,
eternal, unchanging.
of
I become
and
knower
of
ting.
set-
different from
independent power,
myriad myriadth part
S
risingor
same,
or
age
of the nature
own
(of myself).
of
the
without
activityis
My
e v
by
devoid
ParamBrahma,
n
d
s u
spotless,blissful,always
a
conciousness
is not
limited
of consciousness, not
u
), waveless,
a
secondless,being
the
which
k t i
,
a
it
from
tranquil,free
"
r
to
(Lakshmttantra, II. i-io).
Him."
g
m
undifferentiated
is one,
is called Brahma,
He
is
similar
qualities*
six
immortality ( a
(chidghana),
"
; of
substratum
a
)
179
Ojas
the
Bala,Aisvarya,
and
will be
presently
(
of
m
it
v
u
Of
d h i s.
a
p
The
h id
c
a), so
y
chin-
becomes
blue
as
its
r u
by changes
a
power,
of
built out
(a)
that is differentiated
a
p
yellow,
or
own
world) is
(the manifested
small (one).
a
m
n
It is differentiated
pain.
manifold
form
huge
s a
h i t is undifferentiated
c
pleasure or
to
fiery(ta
lightof consciousness).The
the
with
(filled
nature
due
by
embraced
chetya,
a
)
by fire,becomes
embraced
may
go
I
neither
subjectand objectis spotless,
supreme,
10.)
objectivenor subjective."(Ib.xiv. i
into
"
In another
relations
the
of
of
three
the
and
beings, their
all
A h
L
Sakti,
atma,
n
a
t
(egoity)of
a
b h
whatever
k
passage,
a
v
a
called.
Thence,
"
He
ego,
called
H
all
beings,
God
NSrayana;
B h
a
I,the
Hence
a.
v
the
A
is
cognized
h
n
a
t
'
as
connection, the
*
u
These
and
abstract
lines
Lakshmiis
and
marsaoftheSakta
are
a
a
a
n
t
a
By
eternal,
I
a
v
goal,
am
is of
is the
k
h
s
when
m
i,
am
little obscure.
The
'
and
the
'; what
ego
the
that
d
(ta
relation
noumenon
correspondingto
enveloped
Know
nature
between
a
.
identity of
schools.
eternal.
the eternal,is called
possibleto cognize
that
the
the
JL
Only
I1 is A h
concrete,
the
a
m
am
eternal
supreme
Brahma,
is it
a
i; I
r
Bhavat
Lakshmtnarayana.*
by
a
that b h
Brahma
Param-
is the A t
Vasudeva,
ofBhavatbhava.
the nature
clearlydescribes
1
m
categories,
imagined (bhavatah),
is
n
h
Jlva.
(form)
a
s
a
t
between
m
y
V
i s h-
phenomenon
Prakasa
and
a)
or
Vi-
between
b h ft v
v
1
a
A
h
becomes
t
n
a
(n i r
a
V
a
y
be
can
is
Parame"variis
the
his
waking
taken
that
nature
of desire
is called
sleeping.
develops
(d h
v
a
r m
a
(S
i
n
a
a
t
n
t
s
k
a
s
s
S
a
ik
r
a),
of both
of
Virya,
a) of
J
n
ft n
a
s
t a,
n
with
is called
the
on
k t
i,
h
a).
the
of
the
What
Para-
I, Nara-
am
desirous
(J
all
of
h a,
rise
who
That
i.
h m
is,of the
ik
m
nature
y a,
S is y i k
a
h
A
of
indestructible, unlimited,
y a,
L
is
not.
or
moonrise
!
n
consciousness
h
A
the
r
r
of
form
a
a
v
is
supreme
s
y
'
Ego
What
assushupta,
Lord
(jfi a
i
like
r a
ta
n
remains
lap.
her
create
the
faultless.
A
to
in me,
the
of
i"
A
Brahma
is
awake, and
a
known
yaniSakti
a
n-
aparoksha,
during annihilation, that
ma,
h
a
Samastha
winking (nimesha)of
the
'
awake, she,
into
N
I,
is
of
as
and
(unmesha),
ocean,
m
a-
(analysis)is conceived
a
not
not
world
A
a
(objectively^realized
Brahma
all
t h
s
paroksha
as
which
God,
S
in
uncognizable. The
perceptible
world
When
and
a),
r
v
uncognizable.
cognition
the
d h
a
(synthesis)and
in the
and
indescribable
Bhavatbhava
mat
A
to
and
association)
without
a
baseless
that
due
is
(immediate connection).Without
'
Ego
Lord
my
(unbroken
a
a
y
and
me
a
n
n
Supreme
ness
conscious-
knower,
all-seer.
The
Brahma
and
me,
us,
The
consciousness.
etc.,
a.
all-seer,
aj,
of
nature
from
are
The
eternal
inner
rest,
qualities
form, Ego,
182
(
is called
J
"
n
indestructible
The
crystal...
of mine
I
c
h
c
" "
s
t
I rise
when
(essence)of
the
B
a
of
it ; such
is
the
(by some)
in
G
a r
n
defined
Some
the
by
a,
by
t
a
1 1
a
r
y a,
as
flowingfrom
six
v
g
u
n
a s
,
Jn
(/", II. 12-35).
eternal
o
ja
time
s.
and
"
He
1 1
n
"Na
of
regard
five G
( the firstg
Paramatm",
jnAna,bala,
when
Hence
of
a
and
ray
u
u
assistance
the
sixth
ja
I
am
s
is
(part of)
are
regarded
fin
) Jn
a
The
.
my
body."
God,
is the
are
the
always
his supreme
s
as
this
rest,
ana,
Te
s.
a
of
defeating others,
n a
n a
the
v
i k-
part
a
as
as
V
the
ocean
ai"varya, v!rya,sakti
is beginningless,
not limited by
form.
of
out
me
Tejas,
a
the power
These
i"
my
gives up
universe.
regarded
of t
a-knowers
A
Ia ;
i,
is formed
is called
as
v
My
a
(also)called
i r y a,
knowers
some
Milk
independence
all works
doing
u
V
My
a.
y
it i
r
is called
k y it
r a
a
y
(reality,)
regard Vtrya
is
v
B
world
a.
(manifested)
r a
is
k t i.
(produced)in
change.
A
a
S
never
of
a
r a
curd
absence
m
ir y
k
P
when
oftattva
knowers
is V
change
change
become
the
P
always
r
t a 1 1 v a-
regardedas
is
a
v
a) is called
n
various
created
the
am
(of milk)
its nature
I
I
though
being devoid
a
y
Being
I create
all
filling
1a ;
A is
world, (I am) called
effortlessness when
(also) my
a
r
the
the learned.
by
s
N "
(outof
light like
of
form
supreme
(desire),in
h h ^
r a
p a, the
a r u
n
)
Goddess,
of
and
space,
shin-
(
His
characteristic
is
and
he
enjoyment
enjoys)like
feeds little by little my
always
a
)
grasping
destroying (what
j! v
84
1
fire.
ways
alThe
*
brightness."
(Ib.xiii. 18-29.)
In the later Vaishanava
Visishtadvaita
t a,
though
and
to
of
the
inferior
by
of
position
the A
nearer
the
to
palatable
"
v a
i t i s who
It is
and
of the
f
Each
act
the
the
a
iv
a
r
y
k
a
an
h
s
of
the
than
gone
much
the
by
point
have
away
from
relation
The
ween
bet-
soul,called Kshetrajna
d
v
a
a
this
r u
work
as
t i that
the
life is
quotations
.
is
Paramatm",
positionthan
is
Kshetrajna
those in the Tat tvatrayant
(as
would
Vieishtadvaitis
modern
the S
it
one.
is known
a
manifestation
in
the
i
m
earlier
utilized
In another
the
n-
to
The
a.
school
Agamas.
of concious
the
really
matter
are
a
Kshetrajna
Compare
the
a
in another, she is
schools
regard
taught in
Para
"
h
c
f
the
P
degraded
h a;
s
Bhagavadgita],and
the
much
D
A
S
rival
the individual
in
k
o
Vaishnava
the modern
the
M
Vaishnavas.
modern
in
Agamas
the
the
regardsL
subsect
the
to
even
Pancharatra
more
is
cosmos
to
on
Lakshml,
intermediary
leads
that
grace
of
position.One
sort
a
as
based
Agamas,
factor
obscure
the DvaitaVedan-
large extent
a
charatra
active
schools,namely the
be
and
authoritative.
A
t m
The
to
of my
a
of the
tion
limitabe
due
power,
Spandapradipika
with
difference
the
to
of
into
bodies,
wise
the
s
a)
t
i
r
u
the
etc. ; the
jI v
k
him, the
know
which
s
be
cannot
f (Gods)
s
h
t
e
jn
reached
r a
is established
in it ;
of wisdom
their eyes
B
t
e
ments
) ele-
dd
u
the
be
a, to
by
h
s
five,* ( gross
a
by
a
r
K
mirrors.
of
ferentiat
is dif-
image
one
in many
many
(the body) is made
(b h 0
as
supreme,
i, untouched,
h
transcending the manifested, beyond
the
supreme,
Vishnu"
the
A
in
a
is
no
(Ib. I.
pot
vi.
when
moves
15-18 ).
As
the
and
Para
k
a
a
s
truly there
pot is moved,
the
difference between
"
J
the
"
!
a
v
(Ib. I. vi.20).
The
of
V
Visishtadvaita
modern
d
a
t
n
and
and
A
though
h
c
a
r
a
t
n
into
brought
and
v
a
and
it
(1)
*
The
were
Gross
elements
a
In the
never
V
a
bound.
i
s
h
n
a
a
gony
cosmo-
himself,
of
orthodoxy
V
in
work
Tamil
the
the
V
e
-
ers
his follow-
philosophy and
A g a m a doctrines
modern
(2) subtle
v
j iy
u
a
expounds only
(4)Karmendriyas
driyas
t
the
prominence
charya's Tattvatrayam,
n
excellence^of this sect,
clearly expounded
is
a
m
discipline. But
greater
practices.
a
m
a
g
neglected Ramanuja's
have
d
for
books,
philosophy
a
par
,
pleaded
he
PancharAtra
d
a
y
a
school
a
Ramanuja,
practices.
the
though
A
and
philosophy
a
R
the
eclecticism, blending
e
is
is is h \
a
Pillai
LokA-
of the
age
(3) j n
elements
a
n
-
of
e
(5)antahkarana.
a
tradition,
the
s u
r
i
s
are
beings who
n-
186
(
S fty
a
n
work
This
a
in
who
A
A
t
c
is
a
ra
"
Manas,
"
the
A
other
t
a
m
than
The
.
body,
Buddhi
Prana,
superior to
fairlywidespread
a
The
C h i t is
(being)
the
by
Tatt-uatrayamis an
t svara,
Chit
ultimates
the three
h i t.
are
India.
Southern
expositionof
and
read
much
is
.
S rivaishnavas,
sect
)
sense-organ,
which
it ;
preceding
one
of
nature
each
are
(A
t
" is
m
)
small,
not-unconscious, blissful,eternal,infinitely
immutable,
inconceivable,indivisible,
imperceptible,
the seat
knowledge ; (He is) inspired,supported
disposableby 1 a v a r a (T at tv air ay am.
i-3-4).
and
"
of
His
size is but atomic
the union
of
a
of
"
of rays
difference
eternal
Soul
and
"
Ch
hence
agent
an
i t is the seat
'I
between
and
of
and
chit
Whereas
between
is
The
the two.
"He
is
should
'
say
I
This
the Soul
and
as
it
a
and
Vai"eshika.
vidual
indi-
knower
a
knowledge
am
( Ib. i. 27, 28.)
a
u,
"
an
know'."
v
n
this constitutes
consciousness
from
approximates
This
school
'
and
relation
substratum
quality (dharmadharmibhava)
A d
a
enjoyer ( Ib i. 29)
ledge
knowknowledge. If he were
and
Vl"ishtAdvaita
and
millions
quot. in Manavala's
resides in the heart.
merely,we
not
shiningwith
infinite and
isVibhu,
is
bliss ; of the dimensions
Samhita
Ib. i 14).
on
tsvara
and
(mote) and
( Vishvaksena
comment,
an
knowledge
trasarenu
characteristic
(minute);his
entiates
differS d
it to
like the
n
k h y
a
Nyftya
last,also
(
unlike
A
that the
admits
the
S
h
a
of action
matter.
The
those
who
never
were
vikftra
souls
a
ja
s
Karma
the
is
matter
from
by
the
is
m
a
a
s,
this
kinds,
misrasattva
( devoid
rarefied
a
of
state
ture
admix-
the
eternal, productive
will
into
a
ik
u
be
and
soul
n
\ h a)
t"vara
by
that
speciesof
Sattva,
Rajas
of the
A
c
some
(Ib. it.
of
state
it is different
conscious
from
,
measured
conscious."
and
not
chariots,
refined
superlatively
individual
of
others
regardedas
some
of
seat
three
difficult to
by
the destruction
of souls
the
without
divine
by
and
i"rasattvais
compounded
those
(state of matter) is regardedby
1-6.) Though
causes
and
It is of
eternallyemancipated
be unconscious
in
are
bliss,
capable of modification
but
himself. This
who
sattva-"unya
T
and
classes,
,
unconscious,
of infinite brilliance,
and
"M
three
pavilions,
palacesetc. (in V
towers,
to
of
to
(Ib.i. 42).
Sattva,
and
knowledge
by
belonging
emancipated,and
are
and
pure
which
a
as
(pure sattva),
matter,
enjoyer.
it
v a
those
a
Suddhasattva
of R
A d
are
it y
n
(phenomenality).
sattva).
by
the
the
and
enjoyment
bound.
(mixed sattva)
of
and
who
Suddhasattva
of
a
and
h i t is the
c
is the actor
individual
bondage,
)
a
and
mukta,
baddha,
A
m
k h y
conceive
"
t
187
knowledge,
h i t which
and
T
a
m
a
is
s
,
knowledge
in
and
bliss
bondage, producesfalse knowledge, is
eternal,affords a field for i s v a r a s sport (i. e
'
(
)
and
similar
into
etc.,)evolves
creation
88
1
by differences of place and time
and Maya.
Prakriti,
Avidya
it
k r i t i because
r a
because
Avidya,
it is called
; it is called
of
evolution
itselfchanges
);
a
ledge
destroysknowit has
K
The
body.
and
Prakjriti
as
It is the
Time.
1 a, K
a
other
h
s
a
ful
wonder-
v
objects;
(small periods
a
's sport and
r a
of A
classes
two
of
cause
material
{a
fs
field of
time),is eternal,the
His
it
because
Maya,
"SattvaSunyais
of
i k ft r
power." (Ib. ii.9-10).
creative
the
It is called
changes ( v
causes
is called
and
forms
P
dissimilar
c
h it
are
and
(i)fitto be experienced(Bh o gy a) by f svara
A t m ft,(2) means
and fields of (their)
enjoyment.
1
(Those)
objects;
Fit
'
'
be
to
of
means
experienced (B
enjoyment
'
"c., fields of enjoyment
'
bodies.
Of
below
matter) is bounded
above
and
bounded
is
around.
above
Time
a
p
here
a
d
a
(in the manifested
unbroken
into
differentiated
states
'
Eternal
finite
by the
of consciousness.
c
c
h it
A
c
it y
a
abode
h it
'
like eyes
(superfine
around
and
below
h i t) is the
same
in P a r a(eternal)
of 1 s v a r a), and
it y
is called A
a
(finite)."
k h
a
n
periods,infinite duration
rate
of
Finite
all
(ordinarymatter)
a n
worlds,),
Time
a) are
placesand
unbounded
last
is N
(the supreme
(Ib.43-4%).
A
organs
g y
unbounded
and
but
(the
Time
everywhere.
m
middle
; the
are
first A
these,the
o
'
the four
are
h
flow
Time
of
is K
4 a,
un-
changing
h
a
n
d a,
(
of
consisting
These
etc.
v
39
)
periods divided
two
seconds, minutes
as
called Time
are
No-Time
and
in
VL
Mait-Up
1"
1
a, the third t
r
a
1 1
a
"
v
is
a,
opposed
blissful,shining
evil,infinite,self-illumined,
the
etc.
of the
cause
four kinds
of men,
solicitous and
of the
love
and
of L
a
L
k
a
k
s
h
four
'
h
s
m
i
m
action, and
to
are
the
kinds
a
of fruits
vii.
the
i 1 a and
and
the
B h
other
S
m
u
two
k
i
16) the
virtue, objects,
"
splendidform, and
three
of
the enquiring,
the
afflicted,
!, N
the
and
Refuge
sage1 (Bhagvad-GitA
release,of
manifesting
referred
the
creation, maintenance
universes, the
of all
destruction
giver
with
like Jfiftna,Sakti
auspiciousqualities
of
hosts
all
to
the Lord
i." ( Ib.
iii.i.)
Goddesses
are
of
knowledge,
inertia.
The
auspicious qualities
wisdom, power, forbearance,mercy,
a
t
s
love, activity,
righteousness,
friendship,
gentleness,
accessibility.(Ib.iii.10)
and
"
His
'
splendid form
worthy
of
infinitely
superior to
human
like
which
nature
one,
obstructive
bodies, illmunative
therein
is like the
treasury
of
His
of
qualities,
constituted
of wisdom
His
Divine
gold placed in
hosts
of
ties
quali-
fit
delicacy etc, of infinite brilliancy,
meditated
on
by Yogis,
dazzling all
like
be
not
cup, the
ruby
and
alone, eternal,
Him
ofSuddhasattva,
to
is
(like Anandamaya)
forms
a
'
beings,generative
(
190
of
all
)
delightfully beheld
passion, always
eternallyfree beings, quenching
all like
lotus
a
tank,
the root
by implements
'implements
in
been
age, he
ornaments'
attributes
whom
He
P
a n a s
r u
u
s
friend
the
as
Par
of
the
by
"
his
a
g
his
goddess ",
and
in the
always sleepingstretched
{of A d i " e s ha the cosmic
by
*
three
wives, Sri,
R. V. 1. 22. 20. Ait "rdh.
f A?val. $r. Sut.
of
earliest
iv. 2.
and
r a
of the
be
to
was
B
the
r
" h
-
a
B h
k
the sacrificial
on
s
,
he became
duties
h
were
away
the
charged
dis-
i
Finally
popularimagination of
India, he is the second
s
m
L
modern
a
gods
explainhim
cosmic
u
n
d
n
stretched
in the P
r a
1
tried to
early A
and
Brahma
am
the
sacrifice ',the supreme
'
the Gods
In the
sun.
ing
exist-
as
In the
In the age
Nirukta
altar. The
various
Form.
varied.
,
h a, whom
ted
ornamen-
are
the sacrificial food
became
he
s
a
*
supporter of the world.
m
r
highest/ being placed in
last ', f in
the series of Gods
the
was
a
(Ib. Hi. 40.)
among
'
portionof
a
offered.
'
the
t
a
v
conceived
Vishnu,
the
a
in his Divine
the most
was
and
sky
to
of
fortunes
India, have
the
and
physical shapes
The
Vedic
ornaments."
the
by
all,and
and
of the divine
symbols
of
dis-
afflictions of
the
of all
protectingall,the substratum
The
and
enjoyments
a
s
person
m
.
of the Trinity,
in
leisurely
his couch
serpent) and
ed
comfort-
u
and
,
I. i. i.
N !1a
on
,
the
(
b h y a's
the M
(1500-1527 A. D.)
teacher,V
y
The
a
birth
gave
a
The
i
v
ti
a
the
in
a
hie very militant
iv
lived
daramurti
South
v
i
s a
Dt.).
Arcot
called
are
g
a
A.
Tamil
p p
r
author
,
late Madhva
a
among
of
The
in
63
were
Tamil
number.
who
a
r,
850
Tamil
P "
d y
n
Hence
.
(or V
ain
to Satnbandha
a* g i s
D.
He
r) who
Saiva
was
of Nadu
songs
100 years
Tiruvdsagam,
of
from
aa
D
conducted
have
a
later lived
and
u
ri-
protege of
Niidu
edited
lived
teacher, S
a
these
r a-
and
Sambandha
religionmust
a
famous
A.
a
a
lived in
Sankaricharya,who
Another
D.
About
Tevdrarn.
contemporary
a
literature.
century refers
about
The
Telugu
a
and
Munaiyaraiyan
Narasinga
cult,
correspondingVishnu-cult
cult.
a
friend,A
about 650
worked
1 1 a b h a, the
a
Tamils
vigorus crusade againstthe J
and
Krishna
TiruilanaSambandha,
was
a
there
Vijayanagaram dynasty
si.75)
(Saundaryalahart,
vidaSisu
V
powerfulP"ndya King, Kun
to the S
a
the
the
extensive
more
j a,
u
a.
the later half of the 8th.
a
the
n
a
a-
Akaho-
k ti
a
contemporary of
the
greatest of them
J
a-B h
n
of
a
t h
r
in
a
was
Bengal.
temple-cult spread
a
to
of
which
saints, Sivanadiyars,
a
converted
the
iv
and
R
V id y
kshobhya
A
District,was
varaya
extensivelythan
more
S
S
s a
a
is h
r
Nellore
D
Krishna
of
K
the
of
Brahman
of
prophet
the
of
founder
of
greatest amoug
cult. From
a
the
His successor,
expoundersof
first member
the
Chaitanya,
v
in
Narahari-
was
porary
is the
a-
u, r n
born
PillaiLokacharya.
d h
a
the
branch,
a
contem
a
Jayatirtha
disciple,
expoundersof
arose
and
been
Deva.
well-known
Desika
Vedanta
P
Kaliriga,(Orissa^during
was
y a, like the two
r a n
him
Narasimha
minority of Vira
Akshobhyatlrtha
D.
A.
is said to have
a
v
of
Regent
Dewan
ttrtha,
d h
a
third in descent from
The
A. D.
1206
M
a, otherwise
jn
r a
p
1055-1137
from
lived
Bamanuja
)
192
(in
Siva
the
Saints
Manikka
translated
(
Dr.
by
t.
G.
S i d
H
h
the
expounding
The
The
worship
the
That
the
that
Sakyas
Hiouen
taken
was
According
saluted
by
the
the
stftpa (Ep.
Maurya
Period.
work*
That
V,
the
3
friend
my
invocations
and
in
Mr.
Vasudeva
and
still earlier
a
Indra
to
Kubera.
ancient
more
rendered
shown
was
legend
that
Varuna
is
of
and
inscription.
of
the
this
scene
.) which
stone
the
is
has
the
"
is
ancient
represented
on
probably
be
to
tion
tradi-
the
of
gate
Siddbar-
children
raised
of
Chinese
infant
what
very
the
eastern
Sakya
then
image
time
The
the
obtain
legend
by
Siva.
Isvara, where
alwavs
the
than
probable
near
because
protection
the
Ind.
Tamil
by
with
begins
worshippers
father,
prince.
fact
Siva
temple
his
by
to
a
19C.
were
old
divine
seek
here
v
Umapati
voluminous
Saiikarshana
is
Tsang
the
Kapilavastu
tha
of
Buddhism
of
the
pilgrim
p.
worship
founder
i
a
OoUcamund.
mentioned
are
XVEII
Vol
and
D.)
A
furnished
Yama,
Bhagavat
of
temple
Ant.
S
Visishtadvaita
a
wrote
been
inscription
Vaaudeva,
Vaishnava
D.)
Epigraphist,
Nanaghuta
The
A.
has
note
Govt.
Sarikarshana,
v
the
of
same.
following
Venkayya,
i
a
Bhashyaof
a
tenets
(1236
(1313
wrote
a
the
S
Meikanda,
Sivacharya,
Ind.
it is called
and
t a,
Q
a
th
an
suit
Bbashya.
a
k
VedantaButrasto
the
V.
la
Nl
Pope.
)
193
who
ask.
they
itself
is
and
proved
Amaiavati
assigned
to
the
"
(
)
194
Section
The
These
Vaiseshika
schools
the
anti-monistic
exist
to
conscious
B
from
substance
refuse
later
much
V
of
a
u
i"
e
the V ed
pada,
century
a
the
a
who
A.
a
of the
a
y
t
a
system,
o
g
lived
This
a
B h
systematic
Vai"eshika
be
must
a
s
h y
older.
a
restatement
on
y
the
and
a
y
not
are
the
rival
also
of
Pra"asta-
than
is not
a
while
and
later
Bhdshya
is the
ancient
system,
much
not
D. wrote
a
days.
our
N
these
the
bad
have
the earliest
a
system,
in
of Buddha,
age
k h y a-Y
n
n
y
much
we
and
marks,
mocking
so
even
of Gautama
s
than
a
of Kanada.
but
r
h i k a-N
s
S
the
t
these
produced
and
of Kanada,
of
objects into
by
book
kind
one
the eternal
Vaiaeshika
earliest
book, the S
by
but
matter,
"
divide
science
worse
tances
subs-
successive
derive
to
them
that has
and
other
from
be
to
They
be attracted
to
metaphysics
Sutras
attempt
another.
of monism
mirage
The
not
species,define
and
genera
but
do
schools
each
all unconscious
substratum
one
aim.
their
absolutely apart
of
transformations
were
admitting
d d h i downwards
u
logical
They
in
while
beings, conceives
from
the
on
Deduction.
Safikhya,
Purusha
Nydya.
the
based
were
uncompromisingly
these
and
of Definition and
processes
Even
IV.
the
1st
Sutras
a
tary
commen-
tion
amplifica-
system, utilizingwhere
(
possible
the
of
words
was
the first commentator
and
he
days
schools
got
modern
the
T
on
could
S
a
n
k h y
d
a
n
t a
A
and
g
a
m
difficult
discover
to
that contributed
and
in
the
V
the
modern
making
historical
school
Similarly
one
have
one,
the
in
that
e-
times
it
extremely
development of
idea.
philosophical
each
Vaiseshika.
A.
school
Vai"eshika
The
Padartha
into six.
of
word, the
a
word
is
and
under
which
Vaiseshika
u
n
relation
a
)
thing
which
six
"
a
what
thing
to
its
and
(differentia)
Samavaya
(Vais. Sfit.
).
I. i. 4
Kanada
to
a
It is
general concept
indicated by
are
to
the
(Dravj^a),
(Karma),
ing
mean-
category.
according
substance
action
the
corresponds
fundamental
are
,
of
literallymeans
be subsumed
can
These
words.
analyses padarthas
generally translated
properly,a
more
(G
are
a
A. D.
Nyaya
so
up,
school.
Yoga
inextricably
become
and
Vais;eshika
Nyaya
and
a
6th cent.
disentangled from
be
the
by
the
(Logic) so-called, the
a
the
by
scarcely
Nydya
mixed
k
r
a
S"tras
the
before
much
part contributed
Vatsyayana,
Vai"eshika
very
works
Kanada.
on
lived sometime
later
In
)
195
Samanya,
early
quality
(the
genus), Vi"esha
( coinherence
restricts the word
)
.
196
(
A
th
r
(Vat's.Sut.
first three
the
to
a
and
Pra"astapada extended
In
later
days
)
it to the
seventh
a
VIII.
others
ii.3
)
also.
*
Abhava
category,
added
was
to the list and
(non-existence),
Padarthas
acknowledged to-day
the total
thus
are
seven.
characteristics
The
serves
substrate
a
as
a
coinherent
like
colour,and
is
in
but
vacua
become
cloth
by
"
But
:
of
is
action
Bodas,
p. 30-31 has
made
the age
(991 A. D).
when
ic inheres
introiiaction
that
in
is not
to
the
both
produced
others, each
"
the
An
the
disjunctiorof
The
in
a
istics
character-
substance,
of
cause
a
(or)
disjunctions."
Tarka
Vais.Sut. I. i. 4. is
of
in
(Ib I. i. 14);
conjunctions and
his
proved
later than
Kandali
in
they
individuality.
produced.
and
qualities,
with
is concerned
of
its effect"
that
qualityare
is
taste
one
its
is
when
destroyed )
destroyed
the bow
it is without
0
is
bow
from
arrow
of
a
Adhara
coinhere
number
loses
destroyedby
of
tension
the
latter
these
when
a
exist
(Ib. I. i. 12).
cloth, but
of
combination
a
Qualities
destroyed either
destroyed
qualities( are
ways." (Ib. I. i. 12) ;
by
is not
not
into
woven
their
as
its cause."
are
and
actions
expansion, cannot
substance
or
that it
are
(Ib. I. i. 15).
requiresubstance
threads
the
substance
qualitiesand
actions like
its effect
Thus
of
cause.
(substrate)."A
by
of
an
Samgrahot
interpolation
Sridhara, the author
of
Nydya
(
"
(Ib.I. i. 16)
in
it inheres
The
characteristics
one
substance, it is without
is the sole
and
"
s a
m
a
y
species)and
objects(a r
not
and
qualities
v
i"
e
tions
disjunc-
also
discusses
h
(natureof
s
a
h
categories,for they
a) of perception.
"
Generality
are
buddhyapeksham,
speciality
(Ib. I. ii.3)
is
in the
them
t
,
The
Summum
tual.
concep-
Genus, "that
.
(without being
genus
a
that
are
though
(coinherence),
samavaya,
include
he does not
are
Kanada
(nature of genus)
a
of action
conjunctions and
of
cause
(Ib.l.i.17,30).
n
)
197
a
species)
which
B h
is
a
a
v
extensive
(existence) for it is the most
concept.
(Ib. I. ii. 4). "Substantiality (dravyatva),
"
,
"
(g u
qualitattveness
tv
both
a) are
t v
In
word
v
what
is called
h
a
a) and
activity(karma-
specific.(And
and
ultimate
(Ib.I. ii. 5-6.)
e s
a
general
others)except
i"
n
species,(the atoms
last
tapada
is
defines coinherence
of
and
cause
(Ib.VII.
ii.
to
be "that
effect,that
to
the
is in the other
one
connected
and
accessory
of
connection
and
are
which
Pra"as-
(we speak)
which
by
the
Kanada
in
causes
what
the
"
vaya
Sama-
26). Prasastapada discusses
fully. "The
substrate
according
gave
Samavaya.
coinherence,
to
ultimate
here, antyavi$esha,
padartha,
the
restricted
(difference)has been
the detailed description
of which
species,
to this school.
name
Vai"eshika
The
etc.)"
Vai"eshika,
later
the
all
so
are
relation
the
separab
inof
cognition
(
'
here
4
is S
ma
a
(woven
from
Dravya,
Here,
a
is
in
Dravya
i "e
v
is
h
s
(pairs).This
h)/
a
that
Guna
5
a
thus:
h
is one,
nor
11
has
Thus
of
generalconcept
and
and
and
Karma,
realitybehind
of
the
S
a
n
other
hence
a
Sattais
Dravya,
a
s.
"
like
1 1
a.
stance,
subtence
Exis-
(of things)
(Ib.IV.
i.
is
a
noumenon,
the
Pra"astapada
P
i).
a
Guna
Dravya,
is not
66)
Dravya,
Vai"eshikas
than
a
(Ib.I. ii. 17.)
eternal"
the
g
milk
that is S
"
o
Ed. p.
of
of its own."
phenomena,
k h y
y
the
Satta.
are
m
(Ib.I. ii.7-8).
and
is uncaused
Satta
a
mark
specific
no
marks
it specific
the
S
say
these
of
Bombay
they
action.
for 'to be' is
Existence
there
(a thing)different from
a
qualityand
understand
pot and
we
that
a r t
an
species
the first three,
"Whence
"
in
ultimate
not
a
possess
Karma
t t fl is
in
(quality),
members
is
Dars.
Karma
and
the
between
padarthas,
and
can
between
placed in it)." ( Vais.
defined
Here
(activity),'
the
we
a
y
Dravya-
Karmatvam
(connection)
(conjunctionlike
Guna
is
in Guna
(atoms) are
connection
these
*
v
'Here,
(qualitativeness),'
in eternal
a
r a
(is) SattA,
(substance)
(action)
some
Of
Karma
'
t y
D
Karma,'
Here
(substantiality),'
m
Here
is
and
(is)
in the grass
grass), Here, in
and
gunatvam
(a n
'Here,
cognitions,
'
the
Guna
karma
'
the
Guna
(are)Dravya,
v
From
*
the mat
t
)
the cloth,'Here,
threads(is)
in the
*
3.ya.
v
198
r a
notes
a
k j:i t i
that
(
objectsof
invalid argument
the
(which
body
of
/.
the effects
of
(Ib.Ill, i. 1"5).
sensation
the
and
"
the
e.
a
the
cognition.
T
(cognitionin the)term
The
"
of
senses),because
causes
an
cognition is
that
says
the
or
of the
unconsciousness
consciousness
It is
(which cognizes them).
sense
qualityof
)
200
different (from every other
being characteristically
cognition)no scriptural
testimony is required to
"
the
prove
the
On
existence
intuition
body), because
itself and
This
it
of
entityother
an
appliesto
of the
At
of
testimony,
teachers
reflects
ii. 14).
either
(gurus)
scripture i.e.
beings
supersensuous
who
have
by ordinary men
A
existence of the
gained
the
as
t m
for the
contradiction
admits
which
or
experience
an
only
evidence
for
Vedanta
universal
A
a
nn
(than the
that
direct
" is in
m
attained
of the
soul
the
nothing else" (Ib.Ill
Vedanta,
the
not
III. ii. 9).
rejectionof scripturaltestimony
existence
to
(Ib.
soul
the
contrary, "'the cognition of the Ego is
immediate
on
of
,
asserts
which
the
existence
is not
'I
am
matter
'
of
I
the V
which
are
ordinary
I
e
d
now'
am
a
n
Sahkhya
t
a
human
is the
and
this
a
,
That
fundamental
can
but
be
a
perienced.
greater I is actuallyex-
and
the
essentiallyrationalistic
being schools
t m
ness.
conscious-
will admit.
one
every
faith till that
The
a
'
am
than
more
positionof
in
given
That
of
of individualism.
Vaiseshika
cannot
help
(
The
"
soul is
of
"
manifold,because
man's
one
(man's)(Ib.III.
ii.21). Moreover
(Ib.
in one's
existence
the
III.
i.
19).
(two) species of
pain. Hence,
other
body
of;
from
like
our
born
effort like
"Ths
marks
and
their
of
avoidance
action
in
action
muscular
a
and
on
a
is
action
that
effort
is
soul because
some
effort."
own
(presence of
outgoing and
motion
bodily
for
having
are
in
m
a
n
going breath,
a
the
(that builds
vitality
the eyes,
of
the ) soul (in
a
affection
s,
of
the
pleasure,pain,desire,aversion
effort." (Ib.III. ii-4).
sense-organs,
volitional
The
play
body
waking
of
breath
effort of the
constant
the
our
closingof
the
tissue),
other
it is
based
or
born
are
muscular
action
of the
the
are
opening
and
soul
activit
in-
and
infer (the existence
we
this
muscular
an
body)
for
tator
commen-
a
muscular
see
effort,because
some
them
pleasureand
own),
our
(to
aversion
and
actions
vve
soul
own
from
it is
up
(than
another
born
From
of
when
marks
are
"Activity
desire
by
attainment
activityand
Mi"ra,
says,
effort.
other
every
different souls) in others."
called muscular
objectthe
soul
own
ness
distinct-
the
"the
Sahkara
^s
produced
functions
of
Sutras
the
on
of
from
experiences
observed
inactivity
prove
)
201
exerted
moments.
that is the basis of
as
in
soul
a
to
much
This
body
is the result of
keep
up
the
a
life of
during sleepas during
is
called
'the
vitality
(jtvanayoni
conation
pra-
(
yatn
);winking
a
also
due
of
m
of
sense
n
a
a
in
A t
the
of
the
.
conceived
of
but the V
a
ciousness
subtle
i$
from
modifications
West.
called
a
school
is
and
are
"the
as
it does
exists in non-eternal
is another
space
"this
is
and
space
Time
inhere
actions
\
appear
and
Time
it does
in
is
one
manifold,on
in
them
the
and
them.
substance.
marks
ous,
later,simultane-
of
exist
The
II. ii.6).
in eternal
"
It is
things
other
here."
substance
are
and
account
so
i k,:
(rises)the
( Ib.
substances, because
and
qualities
object;
held
from
whence
(so far) from
any
as
things."(Ib.II. ii.9).D
substance
are
not
regardas
not
is
as
notions
not
preceptions
clearly
separates con-
quick." (Vais. SAt.
cause
the
European
soul, and
separate
ultimate
in
ft
m
to
matter, the
consciousness
is another
slow
II
a
in the
At
the
and
of
exist apart from
of its existence
not
h ik
As
the
these, which
of
does
Time
and
forms
reside
nearest
conations
Consciousness
and
can
e s
Thus
the soul.
of
qualities
as
of which
comes
conceptionof
processes
the organs
pain reside
is their substratum.
philosophy, desires,
are
and
Vai"eshikas
Western
movements
" and
m
effort both
Pleasure
ft
which
ma
A t
are
processes
The
conation.
same
desire and
m
anabolic
the
conjunction to produce perception
into
upon
and
bringingthe
in
s
depend
At
the
to
)
202
eternal.
and
tion
no-
II. ii. 10).
doj
possess!
they
(Ib. II.
ii
7"j
is Space though they
of accidental
quali-
added
ties
of time
course
to
future, though
these
infinite and
that
here
not
n
k
a
"
is
thereto.
does
to
not
The
books.
this
of
extension, devoid
the
is
modern
Manas
the
the
"
'subtle
as
The
organ
that
objects
It
of any
proof (of
sense
the
into
pervasive
literally
mean^,
objects
two
Hindus
k a"a
A
being
,
with
idea
of
infinite
Hindu
in-
'A k A $
of
m
a
of
manifestation
not
infinity
mere
extended
thing,
of infinite
space.
which
substance.
contact
through
and
noted
be
must
Modern
the
eternal
brings
of
be
to
soul,
the
discussed
sound1,
another
,
speak
conception
is
u
The
be
but
can
transferred
between
Upanishads
Brahma';
Brahma
seem
non-
definite substance
a
qualities attached
space
h
whereas
space,
of sound
substrate
subsequent
Dik, which
distance
tinction
dis-
the
to
Like
atomic.
u,
of
past, present and
straight line.
a
for
a
ib
v
the
to
non-
being
into
are
past,
antecedent
really one.
is called
along
A
is
It is the
measured
the
a
Space
direction.
use
it
substances
two
and
division
into
conception
is due
objectsinto
of
distinctions
its
to
The
future
or
sion
divi-
but
qualities
Sun.
the
The
into East, West, etc,
existence
These
lead
and
inherent
existence, present
Time
hours, etc.
their
of the states
existence.
12)
of space
past, present
as
II. ii. 8,
and
positionof
or
time
future
due
not
(Ib
into minutes,
present and
are
them.
to
the
existence) of
the
It
sonl
is
and
sense-organs.
Manas
are
(
existence
M
as
of
a
only one
serves
s
ii. i)
and
organs
the
we
constituted
by
is eternal.
It is
'
takes
The
in
A
atoms
and
a
s
'
a
Of
.
the
and
of sound
k
The
"
of
a
'
Water
and
touch.
'
smell
and
touch.
Thus
are
qualitieson
coinherence
substances.
nature
it
that
because
Earth
', Water
these
the
'
'
',
on
k
a
r
a
inheres in
a
qualitywhich
of touch
has
three
'
has
inheres
colour,
qualities,
four,colour, taste,
four
represent four
in them
effects which
or
of
of
In the words
the
their
of
in the
colour
qualities,
two
these
account
are
is
Earth
y
Fire ',
first four
elementary substances, which
hypothetical
and produce the perishableobjectsof the
latter
be
to
pervasive.
has
taste
The
it
imagine
last is vibhu,
'fire'
'air.'
'
of sensations
substance
sensation
.
touch,
sense-
place the conjunction with
are
sensation
a
were
produce cognitions.
A k
atomic
anu,
all
parts it follows
ultimate
an
with
if it
with
number
a
cannot
we
(indivisible
whereas
have
constituted
to
and
time
a
could
As
of contact
in contact
be in contact
In the substances
Air
be
can
could
substratum
as
sense-organs
*
it
at
time.
same
ing
sense-objects(accord-
It is atomic
.
the
cognition on
their medium
as
sense-organ
all-pervadingit
it
and
invisible)because
and
at
soul
the
(Ib.III.
no).
or
n
a
of
non-existence
and
proximity
)
204
combine
universe.
derive
their
Samavaya
causes
the
"
the
or
eternal
Sutras,
of the effect (is derived) from
the nature
"
the
of
(
(Ib. IV.
the cause"
also
are
)
205
i. 3.)
These
effected
distinguished
by being
of body, organ
consisting
a
v
and
a
a
y
(objects)
i
v
plex,
com-
,
object. (Ib.IV.
if.i.)
K
n
a
Creator
d
a
does
a
his ultimate
among
Vai"eshika
chiefly under
developed
s
t
u
ra
influence
of
the
a
attempted
to
from
This
.
much
of
God
s
derive
(I.i.3) runs
'
(their)describingit.
hence
this
is authoritative
the
understand
e
d
a
n
of the work
a
This
it
(X. ii.9)
t
r a
and
,
but
vedic ceremonial.
Another
to
explained to
of
refer to God.
one
am';
u
t
it
from
B
Dharma
the
the
s u
Veda
way
r a
h
t
r
m
as
a
and
of the
the last
reference
effect of
unseen
a
to
have
there,again,the
to
,
the
again
recurs
to
where
r a
of its context
out
a
Tadva-
commentators
d' the absolute
Brahma
is not
s
points out
later
The
s u
the
Nih"reyasa
that
points out
because
'T
cult
scriptures(is due)
refers to
this passage
by
t a.
'
'
"
any
previous
r a
highest good.
tried to wrench
V
t
s u
Saiva
thus:
said to be derived
Nihs.reyasais
and
the
It
the
in
(highest good)
days
later
the notion
pram
authorityof
The
'
the
personal creator,
chanadamnayasya
means
When
misinterpretationof
a
utra
Supreme
or
substances.
in
notion
the
God
a
philosophy
the
commentators
Supreme
mention
not
is also
wrongly
It is If. i. 18. and
runs,
'Samjnakarmatvasmadvisishtanam
lingam'.
This
means
'The
action
of
naming'
206
(
Beings higher
substance) by
(a
is the
of
mark
", because,
the
as
they
Yoga,
air, or
a
naming
This
existence.
then
s
t
u
of invisible substances
absolutelyno
has
B.
The
school
N y " y a,
P
r a
m
not
e
school
The
Nyaya,
define
y a, what
twelve, A
are
a
a
t m
a
d
and
God.
i"
a
e
s
agree
h ik
a
r
being
a
and
Logic tinged
with
therefore,does
not
with
constituent
th
a
or
a
the
taphysics
Melyse
ana-
It
parts.
casually.
but
Dravya,
proved.The Prameyas
jects,
sense-obbody, sense-organs,
fault,
transmigration,
activity,
is to be
a
,
cognition,
manas,
fruit,pain, and
beatitude
five
Time
Elements,
u
y
Logic
its
into
P
its
proofs
the
V
with
the
proof of
Metaphysical questions only
discusses
It does
V
of
being a
universe
the
like
us,
Vai"eshika
the
Metaphysics tinged
of
to
amidst
to
points; the
in fundamental
of
vision
Nydya.
and
Nyaya
they
Hence
is
beginning
reference
says,
them.
name
occurs
r a
"
r a
invisible
substance
a
ance
subst-
that
)
being developed by
substances
and
a
t
u
ourselves,
of direct
vision
Their
see
s
their
of
fact
k
a
s
account
on
(II.i. 19).
them:"
next
than
of
existence
( the
substances
name
)
(N
and
y. Sdt.
Space
are
I. 9. )
The
introduced
incidentally.
The
existence
the consideration
A
of the
that
a
t
sense
m
a
is
proved
cannot
be
first
the
by
soul,
208
(
The
in
N y " y a, like the
the
real
What
are
existence,no
beyond
"
atoms.
1a y
r a
p
believes
Vai"eshika,
of
eternal existence
have
)
being cut
As
the atoms
(destroysthem).
a
'(If it is
atoms.
are
said
that)it is impossible(forsuch a thing to exist),
the A k a " a must
because
(pervade) and divide
(the atom, for otherwise)A k " " a would not be allpervasive,(we reply that)
'
'
without
what
apply
than
other
causes."
that
argued
effects
to
the
all bodies
of parts
having
and
within
do
they
refer to what
(Ib. IV.
atoms)
'
and
effects because
not
are
the words
form
81-85). (If
(also) all bodies
infinitumand
"
is not
proper
the
As
the
to
Nyaya
the
adjustment
1s
fruits of
of
a
is
is
by
Supreme
a
cause,
action.
absence
fruits
a
be
regressus
ad
a
v
r
for
the
infinitum
a,
the
so
Is
the
v
a
y
of
Some
action.
Being
do
not.
y
a
of
with
tions
ac-
immediate
This
called
not
a
r a
only
are
we
N
concerned
(If it said),this
of (the
S^nkhya
consequences
others
but
a
to
But
Sutras
visible ;
l"v ar
in the
an
followed
by
"
of
Vaiseshika.
are
conjoin
cannot
regressus
added
Yoga
the
and
a
it is
(Ib.IV. 88-90;.
conception
the
because
are
tion
collec-
a
that
(with others),(we reply that) the atoms
it would
occasion
given up because
ad
in
real parts, because
have
must
and
exist
not
have
must
'
see
can
is
justed
ad-
l"vara.
fall) the
not
be, for
individual's)action, fruits
cannot
(itis)caused
for
(whole)
cause,
19-21).
The
later N
of
the
creator.
God,
is devoted
N y
a
of the
Real
are
existence
of
existence
threads
(we
cognition),
(tho ugh) they
the
not
are
(Ib. IV. 91-93).
"
the
world,
opposing
nerate
dege-
more
it is said that
things
cognition,
just as
the
be
the
perceived when
the cloth
part of
a
exist
independent
is
argument
no
of the assertion
on
in the
logy.
ana-
different entities,
are
perceivedseparatelybecause
the
(of
inherence
thus
"If
no,)for this
and
ments
argu-
chapter.
next
(i. e. cognition is
say,
threads
The
of
of
of the falsehood
account
main
external
and
objectscannot
and
notion
perceivedbecause
cloth cannot
a
real existence
of
be
the
and, in later days,
d vaita.
means
removed
are
the
of
(Jb.IV.
against idealism
itself
school
cannot
only by
known
the
of Buddhism
of the A
forms
Its
cognizing mind,
Pratyabhijfia
the
in
ranged
the
Knsumdnjali
question.
one
existence
schools
certain
developed
a
y
is not
Him."
by
Udayana's
a
y
the
independent
a
y
summarised
be
affirmed
and
this
to
will
The
reply) action
forth, (we
come
(The
thread
theories
in
that]
the
cloth)".
the
relation
cognizer and cognised is like the relation [of
man) to things (experienced)in a dream, or like
of
jugglery (or
the
be
city of
the
proved,
G
because
mirage
cannot
of
proof."(Ib.IV. 96-98.)
any
It is
noteworthy
14
how
a
each
n
d h
a
r
of the
school
of
v
a
s
or
a
absence
thought
(
different
for the
has
used
his
bodies, the study of
a
of
part
P
calls him
*
r u
Prakriti.
ha,
V
d
a
m
t
n
a
a
tendency
rooted
in
grows
into
a
A
The
one
Purusha,
that
or
these
is
in
a
later
denotes
thus
accordance
whole
world
N
y
a
y
They
soul
'
that
t m
a.
to
Universe.
they
which
not
which
schools
a
they avoided
It must
being
that
attributed
them
with
as
fills the
Chaitanya
A
also
felt it to
so
many
words
had
like
definite
and
preferredthe
be
forgottenthat
discussions
words, though in later philosophical
treated
as
depending
definition
1 The
hold
of
schools
a
which
which
term.
attached
word
dance
m
Brahma,
and
or
connotations
vaguer
curious
Yoga
a
g
a
logy,
etymo-
in
essence,
noumenon,
to 'the
functions
fi k h y
a
very
active and
regard the
to
non-committal
a
ing
start-
of the
accepted the word, perhaps because
be
is the
conception fairly accurately. The
popularized the word A t m a, which
Vaiseshika
The
than
S
of the
least,means
other
uncertain
witness
term.
self,nature,
means,
of
Chaitanya,
or
at
a
The
Drashta
The
Samskrit
A g
word
a
inactive
the
prefer Chit
the
nature
philosophy.
appropriate
very
its
s
whose
man
meaning 'male/
originally
but
designationof
e
name
all
u
)
210
V
upon
in each
e
d ic
have
synonymous,
their
derivation
ings
mean-
and
their
School.
etymology, he
(pur) (Sat. "rdh"
definite
xiii. 6.
who
bides
2.-1.)is fanciful,
(si)in
this
strong
Thus
though
Vai"eshika
and
individualism, yet
between
and
A
the
h i
c
pure
t
m
is
t
k
a
and
that
see
t
i
of
a
number
ence
great differ-
a
the
former
two
'Purusha'
But
the
of
of
is
mination)
conciousness, of illu-
of
more.
systems
the
all schools
is
there
of
(power
Yoga,
are
a
y
latter two.
the
nothing
Vaiseshika
a
y
Purusha
of
a
N
the
we
the
the
S a h k h y a,
the
A
N
in the
t
a-
y
the
is
"
ra
a
y
stratum
sub-
qualities involuntary vital
"
action, voluntary action, desire,aversion, cognition,
"
the
S
organ
the
ii k h y a,
a
this
;
the
1 y a)
of
S
a
of
realization
Prakfiti
(Sdhkk.
the
I
Pure
Being
I
not
am
Kdr.
consciousness
of
1 y a, alone-ness,
one
who
as
a
g
A
( K
experiences
h
K
best
k h y
a
mutability,all phenomenality
*
iv
a
I
clusive,
con-
ledge
know-
being
the
called
K
with
ciousness
consa
i
named
all
but
'
not
am
and
1 y a,
cannot
the
pare
has
a
a-
mutable
as
of
sense
v
ciousness
Con-
mine,
dissolved
a
i
a
of
and
is
ignored, is
S
schools
Purusha.
',nought
the
the
o
is described
Ego
and
tion
investiga-
Being
absolute
Ixiv).
of non-ego
To
Pure
immutable
incontrovertible
'
Y
of
psychological theories
from
of
a-
internal
of
discrimination
the result of the
as
line
k h y
n
by
difference
the
to
the
and
metaphysical
their
of the
original view-point
The
adopted.
on
is due
difference
consequent
their
the modifications
as
difference
d arcana,
base
fact,all ttut is described
in
pleasure,pain, etc.,
v
a-
it.
change,
be
re-
(
garded
the
P
r u
s
action
as
outside, objective;
as
h
desire which
and
k h y
y ik
world,
But
a.
has
a
consequent
is caused
the V
for
objects.
composition
about
analysing
the
and
when
he
to
value,
proper
thereby
of
cannot
be
of
"
These
man.
vital
a
(jfi an
(m
a
n
a
e
n
d
these
of life and
release
any other
a
compulsory
reached
he
regards
space
the
earth
"
which
"
a
t
are
ft
m
are
action,voluntary action, desire,
r
y
s). The
possessedof
aim
qualitieswhich
qualitiesof
and
aversion, cognition,
sense
and
them,
His
substances
,
their
at
point is
the
seven
time
of
pain
objects
for
Hence
stops.
the
explainedby
involuntary
this
possessing all
as
of
pain.
pain
a-
which
them
and
the
the world
air,a k ft"
water, fire,
outside
birth
of
He
hanker
to
the soul, when
analysisof
m
estimate
ceases
cessation
incarnation
the A t
he
abolishing
the
being
his
learns
n-
therefore
desires
sets
a
iy
a
bodies
physical
in
N
abolition
the
S
the
the
or
a
the
to
not
k j:i t i to
h ik
s
e
not
regards
man
self and
r a
goal
birth
on
by
i"
a
his
as
P
is but
i,.
knowledge,
of
ordinary
of
k f it
r a
all that is
functions
the
the world
belonging to
outside
the mental
; and
a
P
hence
includes
his view
changeable, in
u
)
212
control
s)
a
and
of
the
realization
qualitiesis
(m
o
discipline
; and
explanation of the cosmos
k
s
h
organ
of the
of
organs
of
" t
tion
attenm
"
as
legitimatea goal
a) as that realized by
as
hence
is
the
the
as
Vai"eshika
valid
as
any
other.
(
It
to
is
not
other
any
The
a
theories
But
of
i
y
the
a
i k
of
or
leading
up
of
the
riddle
and
true
as
of
founders
as
in
latter
his
the
explanation
is
feet,
to
help
theory
atomic
than
he
Akshapada,
as
any
in
him
is
by
other.
no
his
means
of
a
less
by
atoms
who
of
search
and
a
is
name
eater
the
names
ad
Kan
former
asKanabhuk,
paraphrased
the
turned
The
the
and
schools,
these
the
to
Vaiseshikas
ridicule.
to
the
metaphysics
their
the
of
account
on
superciliously
s
a
Gautama,
eyes
India,
superiority
atomic
and
the
final
and
of
monists
fancied
them
of
solution
one
to
other.
any
of
but
subservient
self-consistent
universe,
N
philosophy
a
)
213
has
atoms.
valid
(
V. PArvamimdmsd.
Section
The
of
Vedic
different
of
praise
V
a r u
n
them
hearts,
which
show
gain
to
There
j-
the
When
age
compilation
of the
memory
of the
there
must
cause
the
mantras
literature
be used
calamity
a
desire
urgent
again,
other
of
which
and
hymns
to
J
hymns
and
the work
floating in
people began. Between
(Riks)
already
refer
inspirationended,
the
of
the
prose
the
tion
composiformulae
compilationas the Vedas
have
elapsed a periodlong enough to
and
of the
occasions
originalpurposes
be largely forgotten. The
whole
to
their
the
now
was
for recitation
part of the
The
of
hymns
and
(Yajus)
propitiated
in their individual
some
therein.
functionaries
in
and
the sacrificial ritual had
that
the various
and
avert
them
highly complicated
become
Mitra'
for them
are,
was
hymns
sang
to
ancient
the ritual
*
soma
strata
hopeless
very
Vishnu,
immediately threatened
or
the
when
age
arose
and
meat
their
*
and
r a
almost
are
Rishis
occasion
tribal lives
of
the
the
d
n
as
with
that
or
a
I
in
up
all,there
to
and
simple
yet
mixed
ages
belonging
hymns
consists of various
literature
First of
confusion.
)
214
holy S
during
f
e.
g. R.
V. X.
t
e.
g., R.
V. I.
were
t i and
sacrifices
precious revelation
Rishis
r u
might
originally'rune-masters',
103-8-12.
162,3.
so
had
that
to
no
be wasted.
therefore
understand
The
compiled.
sacrifice and
a
invoke
in the
as
Veda
the
of
case
compiled
from
him
their
fact
scholars
the
Hence
context.
contains
a
"
so
Yajur-Veda
regard
*
it
as
a
and
for his benefit
contained
what
tribal
rather
Hindus.
home
'
domestic
life and
the
and
embodied
the
in his V
contains
e
d
U
during
the
the
a.
bits
hymns
Even
of
the
used
the
absolutelylike
the
a
t ft
d g
sacrifices
the
family
V
to
which
e
were
d a,
Atharva
or
ancient
affected
aspirations
earliest times
by him
Ft i g
as
national
and
wishes
than
compiled.
was
in the
Atharvana,
the
far
so
ceremonial, which
ordinary folk, was
office of
earlier
Tne
called
the
European
go
religious ceremonial
The
the
be
may
verses
Traytvidyd,
the
were
tions
composi-
some
work.
the
of
that
happens
S"ma-Veda
the
constituted
was
individual
others
singer of select hymns
the
they
compiled
was
in
in which
led
while
historical
was
Thus
it
that
acts
many
connected
has
were
included
it
many
which
think
to
form
to
was
Hence
was
who
s
definite
to
detaching
i. e. without
Rig-Veda
of
for
in the
In
recitations
correlated
Adhvaryu.
is h i
function
his
the
originalhymns
composed,
R
by praise. His
generally
not
the
to
reciting hymns.
ancient
for
hymns,
Gods
the
and
long
represented the
the
composed
by
Gods
the
be
first to
the
was
invited
t A
o
praised them
he
sense
H
it
why
'
the
man'
medicinecollected
as
it
Veda
is,
R.
when
as
for
maiden
VIII.
the
required
called
Brahma
*
From
vidya,
the
resulted
two
Veda
is
later
black
The
Atharva
than
Veda
also
s
elaborate
series
of
still
ceremonies
so-called
S
r
a
the
same
are
}oit
a
r
t
the
M
nt
which
rayi
hence
canon
ancient
was
Atharva
the
and, of
for
compiled
as
K
it deals
Garbhadhanam
relics
chief
the
'
'
Y
a
jn
a
s
both
Vedic
form
the
are
the
belong
collected
to
in groups
floating
were
formed
part of
of
Y
a
a,
f ra^neats
of
a
purposas
a.
of
twice-born
former,
course,
h i1
but
Veda;
Mantraprasna
or
times
of
its
great number
accompaying
s
and
it
disreputable.
Rig
the
while
ra
generally regarded
.
the
a
the
among
Mantras
a
Hindus
the
to
rites, from
are
common
Mantrapatha
from
house
y f-
a
have
early literature,
the
in
Karma,
a
The
age.
hymns
T
m
fairly
though
t, a,
u
called
the
S
of
r
sacrifices
the
somewhat
which
toSapindikarag.am,
T
the
of
contains
found
the
comparative
others, (2) that
is
y 1
r a
with
times
the
T
Atharva
into
references
the
and
magic
k ta
Ttie
the
misconceptions (i) that
with
u
the
on
ritual
frequent
on,
ritual, called
imagination
the
Later
ceremonies
associated
earliest
glorificationin
constant
"
in
the
sacrificial
the
of
evolved,
imposing
the
from
S
based
was
the
large
and
of
house
actually fell
and
oblivion.
distinct
a
technically
Brahma
of
as)
was
loomed
growth.
director
supreme
nominally
Ved
(the three
Veda
a
and
i h y a,
r.
that
secure
increasing complexity
ritual
G
to
a
and
decoration
hirsute
of
the desire
refers to
91-5
peculiar
a
ritual
necessary
when
V.
never
jn
and
supposed
218
(
this
does
the
latter.
not
Just
as
They
it
that it
rest
when
office
that
The
touches
or
uses,
that
Y
j ft a
a
Sfauta
"
there
to
to
s
be
the
Garhapatya
the
Rakshasas
'you
Sam;
fear be
as
the
removed,
it
on
of
(in your place on
the
the
the
the
art
spirit
from
the
the
mantras
of
Vedic
the
magic.
vessels
on
'
those
B
r
h
a
(Tait.
a
(the A
with
thou
of the
May quarrel
army
the bearer
'
m
on
with
side
north
'
may
intent
(Jpavesha.
live coal with
may
the
invocation,
may
the
from
a
not
charms
other
any
Matari"va,
the
the
of
may
extract
(the live coal)
Earth, thou
of the
and
he
magic
removed,' he
be
et
m
fetish
Sannayya
me
out
fire
milk-kettle
art
the
a
praising
with
burned,
i-?),taken
placesthe pot
thou
by
crude
bold, give
(against us)
the
man
fire with
G^rhapatya
and
Atharvana
proves
be
h
r a
that
as
that
so
Sdtras
as
B
magic
the
be burned,' taken
are
I.
it
following
heated
Having
mischief
a
The
it.
Apastamba
referred
as
from
causes
The
stones, grass, fire,as
just
nenalgia away
the
to
sacred
as
regards everything he
spiritbehind
him,
different
old and
as
primitive
as
Adhvaryu
flatters the
harm
least
invented.
is
for
from
originalsource.
same
assigned
was
was
Yajur-Veda
others.
the
at
was
borrowed
compiled
were
tapped
because
the
that the former
mean
and
purposes
)
that
d h
'
comes
v
Thou
art
u)
ary
art
Heaven,
of all, be
firm
coal),by (your) transcendent
(
; do
power
the
I
pot
the
on
place (you)
of
I
fall down,
not
n
d
Having
left
and
u
S
placesthe
tips
of the V
of the
He
a
a
s
u
g ir
k h
a
p
pot from
the
for
p
a
with
Sam.
in it
'you
grasps
is silent. Or
[Having
r a.
the
are
the
p
a
v
it
r
are
the
p
a
v
it
r a
he is
made
thus
(for tying
ropes
consecrates
grasped with,
*
Thou
calf (to
post)
Brdh.
III. vii. 4.
me
(when
mother.'
(The
Tell
May
He
33).
the pot
milk
the
39).
calf,before
is
this rope
milker)
being
for
tying
Pasha,
ties
the
(Tait.
(themilker) with
been)
calls
the
it).'(Tait. Brdh.
art
invites
calf has
The
thirty-threethreads.
of
'Thou
He
ready
cow.]
the
(the Adhvaryu)
with
the
(so),holding
(the rope) which
art
holiness.
III. vii. 4.
a
a
I. i. 3).
of A d i t i.'
the rope
art
the calf well (not hurt
serve
with
Having grasped the
Yajamana
calf
I. i. 7), he
morning.
the
'Thou
with
of
s
(with the tips)to
milking),with
Come
a
p
(the pot)
boilingthe milk, he proceeds to
He
*
r a
t a
Sakhapavitra
in
it
the
thousandfold, (Tait. Sam
behind, he
v
it
hundredfold, you
Vasus,
North
v
a
the
rightto
pot, from
(Tait.
s
for
III. vii. 4. 34.)
by
'
a
East
s
places the
the
the
heated
n
the
to
cooking pots.
carriage
avoiding the mis-
(you) hold
(milk), yielded by
fire round
A
( he places
May
boiled
Become
'
Or
two
curd, (Tait. Brdh.
placed
B h i ig
j ft a.
a
the
the
with
the
Y
O,
'
fire)for
(the
on
the
and
cows,
(Ib.1. 1-3).
coal) with,
a's sake
r
)
2I9
taken
(to its)
(the Adhvaryu)
'
with
(the calf
I take
the
calf
who
are
with
(Tait. Brah.
varyu
commands,
Vihara
(any
one,
and
sit.'
The
who
n
I,who
disease
live,sit
of
for this y
Vata,
a
III.
magic*
is
Atharva
Well
here
veda,
does
this
followers
of the
veda
ii.
Milking
42).
adulation
a
vii. 4.
into
Krishna's
to
nothing
and
wooden
placing
mitted
ad-
the
sound
admit
of
calves
the
are
the
and
shall
to
crease
inmilk
Vayu
and
Yajamana
Except
than
that
the
in
the
distinguish
to
stinging description
'avipaschita,'
Qods
a
the
and
41)."
explain
of the
?udra
complicated
and
living,
are
Soma,
wealth
is
cow
increase
Dyavapjrithvi
there
as
I
'
Dhata,
more
not
to
the
A
(cow),
disease
they give
may
(Tait. Brdh.
much
milked
May
a.
Do
calves
accompanies
wealth, 'May
jn
the
says
who
milks
He
without
are
(to
strength-giving milk
Yajamana
who
the
milker)
are
you
streaming (milk) with,
you,
*
and
near
'
admit
I
Ill vii. 4. 40).
(calf), the
the
*
the
fires).'If
taken
(The
with,
d h-
A
shall say.
y y a.'
shall milk.
or
The
pot.
(calves)
flowing with
ovei
milk
the
he
of
and
sacred
three
sits
gh!' (Tait. Brdh.
not
a
n
without
are
are
a
milker
of wealth.
who
S
The
taken
been
you
between
the
Vihara,
the
off the
carry
you,
of
have
to
increase
40.)
walk
not
calves
between
goes
the
are
III. vii. 4.
'Do
(the place
cows)
*
the
whom
to
and
takes
He
calves
your)
cows,
disease
without
wealth1
cows
(O
I take
'
mother).'
its
to
of
it
the
uninspired (5/4. Gtta.
a
pot
on
abject fear of them
fire
1
required
so
(
from
The
the latter.
of
needs
break
four S
this
period
there
of culture, long
this
period
Vedic
between
The
krit.
B
the
of
meanings
the
of
assemblies
the
questions,what
inferences
or
probable
acceptable
or
and
its coils
being
k
Sthallpula
of rice in the
s
h y
a s
of
name
Col Jacob
Lavkika
which
and
To
etc.
like
has
settle
Nyayas
make
even
were
analogies,
are
are
and
y
a
y
a
of the humble
all the
considerations
*
N
the
form
Nyayas
minately
indiscri-
details of the
Nyayas
one
yet
statements
largely
now
published a
nyay"njali.
one)t
state
grain)
beginnings of Logic.
of
sects.
and
-
snake
( judging of the
one
h i
A
than
more
backbone
modern
these
come
be-
interpreted
in
frequently arose
cooking-pot by examining
illustrations
Such
a
Sams-
argumentation. The
( the analogy of the
Nyaya
kundala
are
of
which
and
called
The
a
during
having
applied
mantras,
proverbs
or
for purposes
used
be
to
were
frequently utilized.
to
classical
priestsabout
rituals, applicationsof
such
obscure
hymns
a
uage
lang-
dfimanas,
r
Discussions
in fanciful ways.
of the
allow
sacrificial purposes
for
the
to
and
obscure, they began
the
occured
language changed
of
that
to
midway
is
The
generation.
have
become
to
a
suffixed
as
time.
must
enough
of the S amhit
later
hit
am
fairlylong period of
a
After
)
221
cruder
collection
of
all b h S
Decisions
on
too
are
ones
them
under
-
the
(
B
the
throughout
scattered
)
222
h
a
r
m
a
which
s
,
besides, traditions, real
contain
n
a
imaginary,
particularmantras,
of
regarding the composition
or
etc.
cosmogonic speculations,
In
the
the Brahmanas,
time
holy
and
canon
fixed
became
With
Veda.
revealed
"
the
exegete
complicated.
professionand
a
Upavarsha
them
Sabara
is said
sacrifices
Buddhist
than
were
reaction
Veda
by
and
was
A
Jaimini. On
commented
could
and
is referred
have
not
B. C.
century
rampant
headed
ing
explain-
by Badarayana
the 6th
so
more
Sastra.
Jaimini
Stitras and
later
much
man
Brah-
ritual became
of
have
Bhashya.
the
Nyayas*
Sdtras
to
of
of
the
3,
mams
is the
Mimdmsa
Vedic
of
opinions controverted
Brahma
very
his
wrote
his
and
such
of
collection
work
The
scheme
Mi
the
into
developed
the
the
became
difficulties of the
various
solving the
of
part
a
discrepanciesof
various
to
and
the
difficult and
of
task
added
extension
Mantra
include
were
as
the
Scriptureto
a," the
the
too
to
as
evoke
to
in his
lived
when
the
Siddhartha.
Gautama
D
harm
D
h
a
r m
objectof Jaimini's SAtras is to expound
a.
Now, then, the investigationof
D h a r m a has for its purpose
a (duty).
*
M
i
".m
The
Ny"ya.
but
m
s
a,
Mfcdhava
Vaiyasika
and
is
iC
development
a
on
P il r
both
speaks
Ny"yam"la
of the
rationalistic lines.
same
v
a
of
and
U
1 1
a
r
a
is
still called
JaiminiyaNyayamfcla
The
humble
Nyaya
and
of
Gotama
popular Nyayas
of
man's
and
by
Yama's
were
in
doubt
that
remark
in
Gautama
that
he
could
time,
it while
these
questions severelyalone
with
establishing the
binding
nature
possible way
of
low,
or
to
was
all
eternity.
the
Veda
between
a
word
:
regard
with
the
Hence
be
of
the
mini,
final
of
authority
of
inference
Veda
and
only
without
existed
only
if
e.
the
object that
!m
M
if the
from
words
connection
the word
a m
s
of
names
Sutras
a
of
it conveys
unerring knowledge
which
and
sound
and
be
cannot
inference).
has
Veda
Brahma,
"
generally accepts
the
be
Sut.
is
the
prove
the
noumenon
proved
the
because
Like
rely entirely
to
as
cannot
( Ved.
to
sense
reached
This
proof."(Ib.I,i. 5).
the
universe, for this
and
itself
connection
further
Badarayana
conscious
let
a
s
The
authority accepted by Badarayana,
requires no
m
authority
Veda
i.
The
matters
to
perception
(by
could
the
special
"
Because
is unborn.
the
eternal.
therefore,say
"
that
and
his
"
fluid
so
personal being, high
a
uncreate,
were
itself
were
This
still
rites.
this
of
question
contented
Vedic
the
proving
argue
and
authority
sanction
the
invoking
of
The
tm
m
death
themselves
preaching
original
displine. Similarly the
the
Gods
the
Buddha's
ignore
before
i. 20-22).
(Kath. Up.
was,
that
life with
postmortem
"
I. i. 5).
it
Jai-
on
the
existence
of the
by perception
He
therefore
position of Jaimini that
the
Vedas
world
it
serves
to
by
to
all
rests,
One
incommensurable.
is not
times
other
Each
the
in
substance
(mode)
of another.
the
d
v
e
a
and
ten
destruction.
modification
a
be
to
not
of
the
hearing.
elementary
an
sound
a
of
ate
appropri-
no
is
an
merevikara
(Ib.I. i-22).(6) It
proclaims
also
It
be if sound
its
Hence
world.
substance
elementary
possible
repeated
the organ
corresponds
sense-organ
be
it would
were
perceived by
be
the
upon
(Ib. I. i-iQ).(3)
substance,) there would
objectto
referred
(Ib I. i-2o). (4) There
sound
(Ib. I. 1-21). (5) ( If
some
as
prove
recognised by
this
expecting
for
grounds
no
are
it were,
as
sound
substance.
mutable
a
were
sounds,
ten
to
object
could
How
names
is eternal because
The
vanishing thins?
a
were
of
the
(Ib. in. 28 30).
a
I. i-i8). (2) It is
Sut.
simultaneously.
if it
is
always
(Mtm.
name.
Sound
meaning.
convey
name
a
(i)
sounds,
eternityof
identity
1a y
r a
and
following reasons
the
Jaimini gives
the
after P
and
before
forms
and
of the
so, because
not
are
Devas
the
eternal, though
are
is
that
seen
eternity of
sound
(Ib. I. i. 23.)
objections of
The
in Ib. I. i. 6-1 1,
Sound
is
(2) It
a
sound
15
Naiyayikas
eternityof
of the
theories
the
a
as
follows
product
dies.
'. (4) It
(3) We
is
sound
are
to
the
summarised
:"
because
use
the
perceivedat
(i) We
see
phrase
once
'
he
it produced.
makes
by different
2*6
(
far and
persons
d
of
s a
a
t r a.
in
Li.
Sdtras
is due
existent
and
always
of
auditorium
a
sound'
of
which
that
does
time
same
Herein
being
and
men
In
from
remote
Sand
hi
is substituted
increase
the
the
a
b d
a.
is
n
a
of
air,
of air
'
the
makes
these
tions,
vibra-
sound
the
is
at
not
sound
(in
first.
Lastly when
and
one
which
by
seen
time.
into
other,
an-
illustration
there
manifesting n
increased, not
the
at
same
change
the
fact
sun,
still
the
d a,
with
that it is not
does
of sound, it is the
substance, S
of
same
another
second
Sound
as
phrase
it resembles
sound
that
(air-vibrations)
hearer
transitory.The
prove
one
for
always
of the
The
immutable,
one
the
but
an
hear
not
immutable.
one
are
both
vibrations
starting
course
persons
many
These
the
means
is
disjunctions
hearer.
the
which
manifested
and
met
by
sound
pre-existing
the
connect
to
number
object of hearing.
(noise), conjunctions
uttered by a man.
when
serve
the
is momentary.
of union
becomes
but
by
sound
sound
want
the
sound,
the
exists
the
to
becomes
admitted
perceptionof
to
pra-
objectionsare
is
It
non-perceptionof
the
But
augmented
one
one
dadhiatra
These
it.
12-17.
that the
schools
is
be
from
change
.
(6) It
it cannot
susceptible of
Thus
d h i
n
that make
those
is
Sounds
in
d h y
a
It
($)
kritivikriti.
another
Therefore
near.
immutable.
and
)
the
a
is
d
a
original
If
remember
we
states
A
modifications
are
connection
mental
of
of
of
grade
is
a
sound
;
this
A
of
k
"
a
thought.
attached
r u
p
a
the
is
which
is also
its
name
called
in
trying
"As, my
dear, by
of
is
clay
words,
the
known,
nothing but
a
a
word
is not
so
Matter, which
physics
of
is
what
always
and
why
tue
be
cannot
all that
clay
eternity
Sir Oliver
may
helps
perceived says,
is made
of
mattef
mere
a
(Chdnd.
of
Up.
the
Lodge
better be
"
a
also
(vacharambhanam
name
the
and
a
S^eiakctu
to
is
m
rise together
name
be
change
a
physicist',The
vi.
as
writes
3.)
of
some
in Life
'the
entitled,
connection
i.
meaning
ridiculouslyold-fashioned
it is.
people think
and
of
idea
n
books,
hear
vikaronamadheyam)"
This
words
ifestation
of
of
permanently
cannot
clod
one
d a,
modification
Hindu
perceivedwhat
and
a
eternal
the
explanation
us
n
exists
illustrate
to
makes
that
knowledge
of
the
m*
in
namarupa
Uddalaka
heard
why
same
of the organ
and
This
the
the
material
other
thought
undr-rsUnd
to
the
to
is
name
permanent
in
;
in consciousness.
us
object in
thought
a
; the
one
are
a
modification
a
manifestation
latter
is eternal.
sense
attached
uttered
An
Hence
to
and
of the
name
cult
diffi-
theory that
is permanently
temporary
a
it is not
object being
an
matter.
which
that
of
matter
substratum
of matter,
sound
between
concept
subtle
tal
philosophy,men-
this Mimamsaka
understand
to
the
that in Indian
raeta-
between
body
soul and
written
The
word
spoken
or
writingor
As
exhibiting its essence.
have
must
end
and
be
meaning
may
intrinsic
meaning
no
exist
and
clearness
remarks
time
They
"
as
the
had
India
an
integralpart
form
except in the form
words
of what
skinned
of
before
we
of
thought
he
mean
it
or
it has been
even
of
own
the
was
into
that
the
the
perceiving
thoughts,
the nature
a
of
nature
thought,
nay
truly called, when
integuments,the word.
moo1ern
of
duty
analysed the
by thought,naked
divested of its natural
what
Miiller
thought,and that,
their
inquire
approached
thought,as
understood
Max
study
philosophy.
means
even
words,
to
of
no
possess
thoughts of others,nay
student
varying
evidently perceivedthat language
beings
human
may
with
that
cf
have
be perceived
it may
(p.115)
understood
the.
; but
always, it
doctrine
only phenomenal
is the
true
this Mlmamsaka
philosophersof
of language was
general
words
now," though
time."
to
sentence
same
expressed by humanity
from
on
"
be
may
an
stating or
itself need
of the sentence
eternal
an
as
of
the
other
expressed in
relations,it
time
regarded as
beginning,middle
repeated,and
be
; it may
a
the
meaning.
delivered,the
relations ; it has
time
be
mode
a
tion
connec-
and
that
conveying
meaning,
the
by
sentence
a
speaking may
the
of the
incarnation
of
meaning
the
between
illustrated
been
material, has
and
spiritual
generally between
more
or
)
228
(
They
have
philosophers
failed
that
understand,
to
is
there
difference
a
Vorstellung (presentation or
Begriff (concept), and
with
conceptual
word
and
that
words
only,
to
the
do
two,
perish when
Systems of Indian
separated." (Six
has
that
nay,
inseparable,and
thought, are
and
percept)
thought
true
ween
bet-
philosophy
/. 526).
his satisfaction
establishingto
After
consequent authorityof the Veda,
and
the
consider
to
inconvenient
rationalists of his age with
of the Veda
passages
of
Dharma
the
worldly
theory
matters.
of
fruitful
Veda
is
of
injunction
id h i
,
are
of
in the
v
d
e
of the
classes
the
1
m
the
pat
of
a, this
s
of
till ultimately
Vedic
tences
sen-
Mantra,
Arthavftda.
t i
-
the
v
(2) V
auxiliaries
(3) Prayogavidhi,
sacrificial action
mandment
com-
sentences
viz., Vidhi,
t
m
a
worked
and
a
explanatory
the
division
the
originates others
main
ordinary
not
was
injunctionoccuring in
which
do with
invented
an
was
that
in
a
M
kinds, (I) U
one
with
was
as
away
four
mentioned
the
an
the
numerous
nothing to
this
Nishedha,
i d h i is
of
subsidiary, explanatory
five classes
Namadheya,
those
,
explain
explained
elaborated
Jaimini proceeds
but deal
j ft a
into various
into
v
To
have
suggestion of separating
was
and
a
In the schools
statement.
V
Y
Whatever
was
the
which
eternity
questions
regard to
Arthavada,
statement.
A
the
(4)
Veda
idhi,
in iy
of
an
o
g
a
sacrifice
injunction
A d h ik
a r a
(
i d h i which
,
v
of
that
sentence
not
the
Namadheya
kinds
of
N
e
is h
Lastly,Artha
that
subsidiary
Another
Vidhi
what
'
sacrifice
of
is
it.
(3)
i sa
This
classes of
with the four main
t It is noteworthy how
and
thus
Brahamanas
D h
nag
a r m
a
and
at all to the
the
or
serves
Instead
77. i. 31-32).
to
of the
to the
impellingthe
"trength(R F.
ancient
view
Gods, making
one
Br"hmana
the
vi. 17 13, vi. 44-1 S
to do
in the text.
Mantras
time
of
the
Mantras.
in the
a
Jaimmi,
B
r a
h
ma-
graded
is de-
mantra
cleverlydescribes
of
it
Mantras
*"2/.
(Mtm.
exist
adjunct
so
Brahmanas.
Mantras
Gods
)!
excluding
being an
in the
the
paddy,'
nothing
between
which
remind
of
the
primarilydealing with
as
the
of
referringto
mentioned
Hence
a, it is the reverse;
the sacrifices ordained
r
desirous
Vidhi,
in the
sentence
a
"ubserve
t
One
beats
a
relation
mantras.
a
contrast
k h y
Veda
to the M
a
he
and
(1) Apftrva
*
antiquityof
positionof
sacrificialaction
n
*
reversed
the
those
are
Vidhi
apply only to stray sentences
can
not
is
classificationhas
the
enormous
conceptionof
to
a
the
Chitraetc.
". g.
g.
m
f.
special
ornisheda
V id h is
became
showing
Jaimini's
of
passages
unknown,
ar
alternatives.
two
a
(2) Niyama
P
sacrifice
the
Vidhis
of
e.
only partially
explained,
meaning, hueks
one
d
a
known
un-
prohibitingcertain
vidhi
classification
should
is
v
that
some
names
specific
to
referringto what
heaven
in
a
matters
Mantras
of
refers to sentences
is
of
like Udbhid,
sacrifices,
a
enjoys
Mantra
one
success
actions.
*
A
contribute
includes
d h
are
*
remind
to
purpose
to
way
position one
sacrifices. Those
this
serve
the
sacrifice.
a
serves
with
connected
do
deals with
result
the
as
)
230
themselves
as
to
What
as
a
f orcfr
grow
m
(
by Sahara.
v
'
a.
)
232
''Bychodana
again (exists,for) A
'
A
u
p
r v
a,
as
in
is ordained,
sacrifice.'
'
'Let
tillthe fruit is
(and
If the
seen).
in
does
declared
;
(for)we
of
persistence
)
is said
substratum
(from
it
inhere
cannot
find any
one
in
a
'
less,
fruit-
without
duced)
(pro-
be
Hence
it produces
(the
its fruit
form
which
r
u
p
v
a).
its
takes
place) to another
the A t m ft, for A
is
(the
of
A
than
Karma
be
b h
said that it
be
( other
m
ends
die, because
cannot
Karma
to
anything.
itself
not
r-
continued
fruit cannot
It cannot
(something).
Yaga)
of
absence
the
p 0
svarga,
is not
sacrifice
producing anything else,the
A
becomes
ordinance
sacrifice ends
r a
of
desirous
one
Otherwise, the
the
as
That
understand
we
place;
t
" is
m
everywhere.
A
'
t m
a
action
(knowledge) being everywhere
of
being everywhere
s
is
evidence
its
going ( to
the
of
causality
material
one
of
absence
its
with
does
motion
the
A
t
which
destroyed,it
destroyed.
because
that
its
though
that while
it is not
the
seen.
ashes
place
The
are
is
of
for
( the
( Moreover
)
the
associated
was
destroyed (burnt up) ;
material
is
).
not
contradict
sacrifice
is also
too,
another
not
a
m
(ght etc.)
is
from
place)
and
inferred,the
as
the
sacrifice,
material
is
destroyed
perceived.
If
it is said
it is burnt, it still
exists,(we reply)
existingthings (ashes etc.,;are
seen,
If it is said that the fructification is
(
-evidence
)
233
of the
(ofthsexistence
one
material),
it is not
that (itsnot
being perceived) is
the
of
causes
A p
whether
that
(cause).
new
substance
u
and
to,
the
unseen
the
many
Hence
motion.
A
a."
Karma
it is
as
This
A p
in which
substance
t
u
r a
viewed
it
inheres
an
s
of
are,
from
at
him
the
Of. Sdnkh
that Sahara
Sankhya
do
Sfitra
with
Kdr.
is placedat the head
a
to
solutions
exegesis,whose
shows
then, is
fruit of
highly
course,
so,
that
the
ritual
of
crop
did not
vii. The
the
Jaimini
universe
as
to
he
be
was
was
gone
questions
of
requireanything
fact that
quitefrom
unknown.
weighted
of
of the list of the
does not
now
a
appointin
dis-
standpoint of
the
extraordinaryload
through, teeming
"
a,
specialphilosophicstandpoint.Nor
possiblefor
with
destroyed,
r v
u
remember
philosopher,but we must
does not contemplate the analysis of
any
has
sacrifices of the Veda.
Jaimini'ss
from
(of
(it is concluded)
destroyed;
r v
u
p
tion
ques-
ly.
disproved similar-
be
can
a
property is predicated of it, it
that the sacrifice is
there exists
it becomes
property
new
Ifit is said that the
new
a
obtain
cannot
*
of
one
predicated or
to predicate
a
be
predicatea
substratum, that,too,
Though
to any
reasonable
more
thought
it becomes
should
r v a
It is
material).
no
due
subtilityetc,
invisibility,
predication. Then
speculative
the
If it is
perceived.
explainwhy
must
causes
Saukshmyit
of
here
invisibity
tsvaraKrishna
but from
(
than
more
and
grammar
d
his
feeling that
logic.
r s a
a
)
234
n
But
could
a
hold
if it discussed
against its rivals only
followers
his
its
the
the
questions of philosophy included
the padarthas
proof (Pramanas),
and
Universe
discussions
their
in
other
many
divided
into
of
PrabhAkara
and
M
the
current
of
means
of
the
philosophicalquestions
schools
two
own
1
m
a
the
"
They
s a.
m
are
of
Gurumata
of
Bhatta
Ku-
Bhatta
marila.
The
of
followingreference
these
schools
two
Siddhdnta
Gun
S
a
k h y
n
b h
A
S
with
a v
a
and
earth
t
Paravastu
is y
are
eight.V
mss.
copy
than
B
u
a,
five
ries
catego-
e s
h
and
a
the
from
inhere.
d d h
with
(Ib.
i,I n d
Sesha
the
Arsha
r
i-
Govinda's
disposal by
at my
proprietor of
Ranganathasvami
and
any
is
they
of this work
kindly placed
was
Sarva-
and
(similarity)
a
which
is other
a
thereon
commentary
Sam
are
objectsin
m
incomplete
An
r
the
(categories),
separate
not
other
Chap. IX). A
*
d
(number),they
are
a
a
first
of the
Sankarftcharya*
to
(dependence)
k t i, S
a
from
Karma,
a,
Paratantrataf
;
taken
is
rahasya attributed
"Dravya,
views
to the
Mr.
Library,
Vizagapatam.
t Explained by
the
Vaiseshika's.
will
man
or
Sesha
produced,
not
material
h ik
hold
as.
"
Herein
Govinda
"It
that
the
the
has
when
relation
to
the
be
beginning
and
the
material
can
remain
Prtibhakaras
Samavaya
of
ending. No
ble
sensi-
is either
distroyed
independent of the
differ from
the V
a
is
e-
(
and
ya,
Sariras.
)
23S
It
limited
is not
by
space
(vibbu), eternal.
It becomes
manifold
bodies. It manifests
itselfin the
cognitionof objects,
I know
pot,'there
In the cognition,
things at
the
same
subject enters
in
itself
'
time
it
'
as
metaphysical system
marila
his
lived
who
Tantravdtttika
h k h y a
a
the V
d
e
a
is
sense
is not
the
e
"
He
notso.
created
not
the V
of
the substance
words
says,
of
Pippaladakas,etc."
in
his
that
"
a
know
Ny, 8"t.
called
sound
know
ik
ii. 81 ff.
Vai
,
and
pretended
author
theory by regarding
eternal,but
be
are
the
Vedas
It is said 'the
are
eternal';their
of letters
(words etc.)
are
produced
Kalapas,
Mudakas,
IV. iii.101.)
writer of the
doctrine
a
r
a
lently
vio-
was
while
(Mahdbhdshya
the
h y
vdrttika,
Sabda
their difference
Bhartrihari, the famous
D., expounds
to
Kashas,
the
A.
a
the order
eternal,through
versions
the
d
s
the
Patafijali,
Vedas
the
(things);
but
eternal,
K
the
to be authoritative.*
modified
a
Vai"eshika
by the Nyaya,
all
schools,who
Mahdbhdshya
of
time, in
B h
Sloka
called
are
attacked
S
Sahkara's
Tuptika.
the eternityof
of
manifests
Bhat^a Ku-
by
Sahara's
on
the
object;
as
fairlycomplete
evolved
was
parts
and
doctrine
The
A
three
are
I ', knowledge
little before
a
into three
pot
(Ib).
vdrtttka
voluminous
divided
; the
self-luminous."
as
the
various
in
of
7th. century
the
s
"
Vakyapadiya.
that
there
St. vi. 1. 1; Sdn.
Svt.
p h
are
v.
o
t a
Those
two
45. ff.
(
words
the
in
sounds
)
that
we
The
object." (Vdkyapadiya 1.44).
referred
the
to
word
ancient
Some
is
what
in
meaning
some
hearer)as
produced
but
exists),being
under
before
not
).
What
if
is the
or
antecedent
as
Rumania,
Vdrttika
water
influence
relation
attacks
on
in
that is revealed
reveals
this
behalf
s
the
p h
o
of the
sound
is the
cause
It is first
with
moon
after
the
( i. e.
successively
it is
in which
exists
cause
the
and
thus
to
take
seems
(lit.
seen
of the action
of
p h
s
(Ib. i. 45-49). Sphota
which
is the
made
reflection
the
light
in succession
is not
gradually
a
our
grasped ( by
produced
\ a is
of the water
potential word
word,
o
is
the
as
associated
then
is
As
that
water,
mental
then
as
appears
the motion
nAda."
and
p h
divided.
appears
mind,
in succession
produced
the
s
the
Nada
sound.
(intime) ;
on
by
out
by
two
Just
really one.
the
different in
are
divide
we
say,
two
in the fire-stick ( a r a n i )
{potential)
of other
lights being produced, so
in the mind
(buddhi)
(sphota)
heard
of the various sounds
(nada).
thought
the
that follow
of those
these
that
say
Others
thought
"
word.
path
nature.
before
mind
actuallypronounced, and, second,
is
pronounced
sounds
two
in the
exists
what
first,
are,
speak ; one, the
for indicatingan
is used
; the other
of sound
cause
236
o
t
a
of
and
is, thus, the
the
by
mind
i.e.the
the
uttered
reflected
in
it.
t a theory in his Sloka
Purva
Mimelms"
and
(
behalf of the Uttara
The
theory
the
is
praised.
is called
She
;
Satarupa
became
the
(Brahma
creator)and
the
Brdh.
X. vi. 5.4., it is
with
of
power
the
loses
her
Mait.
the
S
vi. 22.
in
a
as
iv
a
clear
three
S
the
a
place
same
where
the
(who
the
exposition of
Budd
is
the
ident
the
goddess
reappears
first
Brahma,
from
the
standpoint of
grammar.
belonging to
lived
the
Yoga
in
the
the
sense
XVI
the
school
tury),
cen-
Spho^a
and
gives
theory. "Sound
is of
(ij the objectof
(2) the object of
she
In
conception
a
into
represents
Agamas.
b d
Sat.
entered
Yogasdra-Sangraha claims
kinds,
objectof
the
In
later became
cult,
a
Form.
she
of the
Vijfiana Bhikshu
as
him
trine
Bhartrihari, expounds the doc-
the
philosophy of
theory
co-operated with
As
.
Vdkyapadiya
the
in his
Born
she
Sakti
the
mentioned
of the
in the
predominance,
Up.
in
and
Mantras,
the
of
'
she
anas
his mind
'
sonified
per-
S"vitri,
hm
and
said,
A d it i
with
ical with
schools
speech
metre
First
evolvingName
of
work
identified
Bra
solitarycompanion
in the
union
the
in
VagdevJ
Sarasvatt,
In
etc.
of which
Gayatri
the
most
its roots
India,has
in
hymns
is often
She
like
eternityof sound,
of the
in various
IJigVeda,
) oi"
Mim^msa.
developed
theories
other
iii 29
SAt.
Bhdshya, ( Ved.
his
in
Sankara,
)
237
of
the organs
of speech
hearing and
hi alone. Of these
the sound
(3) the
marked
oft (as
belonging to) the
places
is
the
object
produced
by
them,
in
the
sound
speech,
are
they
grasped by
and
than
is other
word
by
one
dies
letter
(for the
word
except the S p h
is
by
to
cognition of
of letters.
To
of S p h
*
The
motion
called the sound
sound
sense
heard
of
the
B
o
t a, for
of
the
that
in the
hearing.
with)
will
as
meanings,
are
ced
pronoun-
speech, for
each
it
as
last letter
as
organs
is the
ear
B
u
meaning
due
were
and
s
belongs
the
d d h i alone
can
of
what
is the eound
speech
the
that
is
we
{a
o
o
not
refer
to
p h
preceded by
of
(if
it will
efforts,
of this
object
and
tion
pronuncia-
to
word,
discloser
exist
of this S p h
cause
one
not
can-
(whole)
one
cannot
the
d d h i alone
u
alone,
hence
distinct
many
The
meaning.
one
the
the
of
means
possible to regard
be
The
If it
specificeffort.
a
of
denote
to
\ a). The
o
'pot,'etc.,
d d h i alone, for
which
and
deal
to
nothing
will be
there
like
(manifester).That
organ
word)
a
ear
of
(after it is uttered)and
soon
very
(to form
unite
the
u
the
hearing, as
manifest
letters
the
of
d d h i
u
Spho^a
by
one
B
words
called
hence
are
of
by
as
the organs
sense
B
the
These
explained.
from
other
speech,
produced
Words,
objects
however,
be
the
it. *
being perceived by
are
sound
of
of
organs
different
object
the
the
the
and
ear
the
is
of
throat, palate and
t
is
a
series
a
tion
percep-
cognize
IB
here
organs
of
is the
object
speech.
of
(
The
VI.
Section
)
240
Bhagavadgitd.
already pointed out
an
early attempt
Bhagavadgitd * was
the Sahkhya
together the Vedanta,
A g a m a points of view, f Two passages
It
been
has
B rah
supreme
m
a
propounds
the
and
r
k
technical
it i
In other
"
Know
both
Prakriti.
form
of
is
r a
without
a
and
g
This
Lord's
in
*
This
the song
and
been
translation
of Solomon
the
',and
cious
cons-
k
S
the
r
u
a
it i
h
a
k h y
a
r u
n
s
and
beginning ;
a
mate
ulti-
also
know
spring from
s
of
making
causes
Purushais
pain. P
translated
is
n
ready
al-
Krishna
F
u
is
'
s
h
a
tablished
es-
,
the
the song
qualities
celestial',the
"
absolutelyno
lyricaltouch
perhaps due
to
the
of the
early life
the
r u
experiences
',etc.,though there
song
it.
Prakriti,
has
name
u
Prakriti;
experience, of pleasureand
in
between
P
origin of
The
effects
a
the
have
passages
deliberatelyusing
terms.
changes
and
and
real cosmic
one
sharp distinction
Purushatobe
that
the
"
of the Vedantis.
r a
weld
to
quoted (p. 72-3) describingthe
been
P
the
that
reminiscences
of
boy Krishna'
his
flute-playingdescribed in the Jblifiqavata
purSna and
is the
divine poem';
theGftagovinda. The BJiagavcdgftd
in verse, by the Lord.'
or rather 'the proclamation,
f Hence it has lent itself to the tortures of the B hash y a'
k
a
of
r a
have
who
s
All
view.
consciouslyor
commented
the three
great modern
and
M
a.
a
v
from
only
existing translations,
too, have
unconsciouslyonly from the point
one
d h
it each
on
sects
"
San
kara,
one
point
been
of
done
view
Ramanujiya
of
(
of P
born
k j i t i ; his attachment
to g u n
bad
his birth)in good and
a
r a
(of
cause
)
241
s
is the
wombs,
the great
lord,experiencer,
permitter,
self (paramatma),
lord,and the supreme
too,
who
is supreme
is he called,P u r u s h a
here (ia
this body) ". fxiii.19-22) O mighty-armed, learn
and
Onlooker
,
"
from
the five
me
declared
causes
system fas necessary) for the
all actions ; the
of
h k h y
a
the several organs,
and
activities,
several
a
of
accomplishment
body, the agent,
kinds
various
the
in the S
the
action man
presiding deities,the fifth;whatever
does by his body, speech and mind, right or wrong
five
these
the
are
he who
from
self to
be
the
actor,
a
three factors is also
his
revolve
"
Another,* indeed,
called
Paramatma,
three
worlds*
lav
ara"
In
the
may
t
r a s
mean
not
being so,
the
beings, O
on
v
a
Supreme
who, having
(them),
"
into
dwells
r a
Arjuna,
is the
sustains
not
sees
ing,
caus-
all
beings to
(xviii.61.)
machine"
a
lone
Universe
1"
"
the
P
u
r u
entered
the
s
h a,
the
changeless
(xv. 17.)
previous Stanza, Krishna
the
mortal
all
fool
wonder-working, power,
if mounted
as
verily that
analysisof
expounded.
heart-regionof
by
That
imperfectunderstandingsees
13-16).
(xviii.
A g a m
The
in the
thereof.
causes
and
either
based
Nyaya.
16
immortal
"
on
in this
the
P
ur
has been
uehas,
world,"or
as
Veda,
the
as
"
in
speaking of
loke," which word
xv.
18,in
the
rationalistic
Sa"-
Yog*
or
(
various
In
1$ v
a
"
strung
t i
t"
of
s
that is
"
Akasa, Manas,
"
(vii. 4.)
A
five
The
v
pleasure, pain,
I dam
the
" y
m
"Know
vas.
this,who
"
Being
of the
a
sixth",
S
a
and
field
iv
a
the
i,
y u,
a
r
a"
dhi,
a, Bud-
the
one,
desire,hate,
organs,
(k s
s, A
other
h
e
t
a)
r
described
(xiii.5-6).
c
h it
of
the
Prakfiti,
to
Vaishna-
higher
than
living(J i v a), O mighty-armed,
eternal
What
fi k
-
a
corresponding
Saktas,
A?uddha-
the
(xv. 7.) This
brightensup
a
and
ten
organs
Universe
is
upheld." (vii.5).
in the world
livingbeing and
of
sense-organs
"
h
A
portionof myself,it becomes
12-14.
k y it
Prakriti,
this
whom
masTejasor
xv.
r a
its modifications."
my
livingan
itself the
P
i
r
(bodily) whole, intelligence,
becomes
(and) by
discrete
k
r a
the
of
t a
of the
a
(vii.
6-7).
P
two
is
(sense)
lower
the
is
thread."
this
the
with
briefly along
This
the
this is the
constancy,
The
exists
All
the
ft,
m
origin and
great elements, Ahafikar
of
ranges
are
s
t
Nothing
a
Buddhi
k t a,
a
y
a
on
that
V
Earth, water, fire,
eight-fold,
is
mine,
of gems
r a.
a
v
to be
the
am
universe.
t a 1 1 v
two
I
"
Dhananjaya.
rows
as
me
on
other
The
I, O
than
higher
whole
the
of
end
claims
unborn, the changelessA
am
beings (iv.6),
the lord of
the
Krishna
passages
"I
r a.
)
24*
which
attracts
Manas
to
is the
category is called in the A g
Ojas
T e ja
and
s
world, what
these words
in
occur
in the
(light-energy)
in the moon,
and
a-
sun
what
in
S
becoming
m
o
the bodies
P
with
r a
which
on
four
three
h it
c
seat'
bliss
"
against the
grain
"
commentator,
the
in my
The
of
P
a
a
good
obvious
various
all
abode'
Krishna
(viii.
21.),
calls himself'
the
ing,
undy-
Pratishthft
Krishna's
than
himself
of
of
ac-
goes
Vedanta,
onwards
has
ingenuity in explaining
of this passage.
interpretationsof this sloka
the
the
means
As
Sankara
meaning
forthcoming Study of
is called
Brahma
schools
from
deal
Chit
eternal, the Dharma,
vehicle.
of
the
k jri t i
r a
This
s.
Brahma,
higher entity
a
away
ik
28.).
(viii.
hence
of
tripleIsvara,
m
(xiv.27).
knowleging
expended
and
a
supreme
pratishtha
pedestal, and
every
h
'
changeless, the
unending
s
lity,
Rea-
Brahma
(vii.
29.), 'Aksharam
supreme
the
the
passages,
Supreme
a
One
r u
a
g
(viii.
3.), my
paramam'
the
u
the
A
of the
'Brahma-tat'
'the
P
and
Sankhyas
A
and
winds
of
carried), digest
conscious
the
the dual
Vedantis,
of the
is
he indicates
and
than
higher
kinds
(two
united
and
Krishna, in other
systems
transcend
tries to
(the fire of life),
a
fire
all
nourish
I
food."
of
These
n
a
p
vital
the
kinds
A
enter
(energy) ;
s
breathing beings
of
and
a
n
ja
essence,
,
Vaisv^nara
plants.Becoming
I enter
the
a
O
my
I
mine.
be
to
support life by
and
Earth
the
know
Tejas
fire,that
Bhagnvadgita.
are
"
discussed
(
'
This
carefullyfrom
so
t
m
a
and
a,
he
vi, P
a
Adi
*
'
Padam
higher
k t
a
y
noumenon) eternal,which
all
beings
k
(the absolute),A
Supreme
a
return
this
In
; that
not
Gitd
Bhagavad
which
the ultimate
the
to
are
established
highest,out
of the evolved
knower
and
the
the
the
a
one
s
of which
and
shine,nor
there
they
abode."
(xv. 6.)
author
of
the
into
of the other
schools
of all that
from
the
is ;
on
lowest
rise all the elements
is not
being but
known
abode.1
noumenon
Purushas
It
Avyakta
not
gone
foundation
world.
is it unconscious
nor
does
sun
Supreme
v
r a-
destroyed, when
having
t a 1 1
is the
This
merge.
which
finds
1a p
Supreme
abode"
"Supreme
u
exists
(the unchanging) ; they
Having reached it,no
my
is my
M
(/. e.
a
there
It is called
the
fire ;
nor
moon,
r a
Path.
"There*
(viii-2O-2i).
the
Verily
is not
is
That
returns.
one
h
s
name
( undifferentiated,
destroyed.
are
call it the
"
the
by
frequently called
is
4,
Avyakta
another
kfiti)
v
higher than
and
viii-Q.,
xv.
A
that
than
in
Gati" path.
or,
tiates
differen-
by the adjectives-
to refer to
in
Purusha
Krishna
Purusha,
a
seems
a, etc.
ran
u
which
himself,the Purushot-
from
also
himself,whom
K
'
abode
Supreme
)
244
"
conscious
that
the
being
beyond,"
Supreme
*
the
fixed
dwellingplace' (xi-s8.)
*
In
to in
opposition to the world supportedby the I s
XT.
12.
v a r a
red
refer-
(
This
Supreme
)
'45
Reality
it is different
from
Sankara.
latter is the
or
This
conscious
'
form
Universal
used
for
are
Brahma
of
'
and
name
meditation
when
;
negatived, it is the higher,
iv. iii. 4.)
Beginningless
i d y A ( ignorance) according to Sankara
v
us
shorn
of
of
Brahma
Saguna
Being
(Ved. Stit. Bhdsh.
A
Nirguna
purposes
distinctions
these
the
conceives
Krishna
as
attribute
to
is not
and
r a
a
of
and
kara's
they
is not
later
one
without
An
and
that the
Maya
which
and
thus evolves
to
is
earlythinkers
of
Sat
and
Ram"nuja
a
As
on
of
'
name
Git A ;
Sah-
which
a
,
Sat,
which
the
and
Chit,
is neither
or
nor
degenerates
Isvara
and
or
universe
out
of the
find
common
the
existent
tangled
en-
rather
travesty
to
This
.
inexplicableway
some
the
t
a
Sat,
Brahma,
Brahma
weave
s
Bhagavad
" y
is
in
Saguna
cause
Param
becomes
the
down
in
is A
elaborated, by
attributes,who
doctrine
This
have
a
the
begins
M
is
,
in the
of
followers
non-existent
into
found
Safikara,
to
which
a
m
the
being
a
doctrine
conceived
h
r a
which
that
to
this,according
i d y " which
v
id y
v
the
again
nor
A
'
form
A
to
'
form
( higher ) B
m
opposed
doctrine
and
name
limited and
thus
is the P
'
leads
of
nothing.
attempt
of
noumenon
at.
the
all
the
this
supreme
hand
other
passages
tries to
Krishna
where
"
noumenon,
whence
whittle
cribes
des-
speech
246
(
this
high
d h
m
a
with
along
returns
a
level
throne,the
and
The
suffered
those
of any
non-Indian,
paid
attempted
to
theories and
Its
'
a
did
author
text
to
Gitd
have
other
Indian
book
It is not
yet, from
but
it
account
of its
of
its real
to
on
account
on
scripture,Indian
it for
expended
buttressingup
their tender
or
have
their
special
mercies
on
it.
for
e.
did
who
literaryconscience
not
aim
to
not
'.
discover
possess
what
The
tor
commenta-
what
exactly
we
his
but used the
thought or attempted to^express,
passages
*
'
wise
teachings and its locutions,technical or otherhave been
violentlytampered with by the
commentators
call
elect
Bhashyak^ras
many
use
'
his
his
as
Sutras;
other
every
so
acting
Commentator.*
supposed authorship and
superiorityto
his serpent
on
Bhagavad
the
cryptic in style like
the great veneration
which
specialprovince
he admits
the
the
of
the hands
from
m-
!
of
than
more
r a
a
space
serpent
to which
teachings
his
seated
court
of favour
matter
a
of
)V
reach
to
interpretsp
as
of the
hoods
royal umbrella
as
delimited
his
holds
he
where
He
thought,
has
Narayana
unable
mind, being
a
locality,
region
a
as
)
supportinghis
own
specialtheories.
If any
mentator's
inconveniently
opposed to the comto be explainedaway
theories,they were
were
g., ii.16. has been
discover wbat
so
done
its author meant
to death
that it is impossible
thereby.
(
)
248
Bhashya. No interpreter
the thoughtsof
of other people's
thoughts, especially
of his own
the ancients can
reading some
escape
thoughts into his author's book, but we might at
only in Sankata
but
text
least
strive
honestly
strenuously avoid
and
thoughts also
therein.
Besides
one
another
this
different
modern
The
that
the
it and
and
Vedanta
hence
Purusha
the
of
This
occur
Hence
felt
was
assimilated
to
felt it necessary
a
God
for whom
placeor need
isvara
of Yog
Nyaya
and
the
a,
Brahma
the non-committal
with
in
no
Jiv
a
word
t m
a
of
a
to
in the
spirithas
complicated by
v
gion.
reli-
PararaidentifyBrahma,
isvara
Purushottama
and
ever
wher-
they
d
it
in
MimamsA
with
the
Sankhya
Upanishad;
Itma,
A
up
to confuse
of
revealed
to be
had
Kanada
their systems ; to mix
Vedanta;
have
Purva
schools
Paramatraa
operative.
has
Sankhya,
Kapila,Jaiminiand
also been
orthodox
the commentator
the
confusion,
Vedanta
ought
man's
of
being orthodox,
Vaiseshika
the
of
schools
other
to furnish
schools
tendency
third
a
source
has
one
all become
India
this
reading
fruitful
potent
more
These
of
minimize
to
it
has
a
at
been
of the temporary
the
the
in
Bhagavad Git A.
times
recent
necessity for
expense
invented
the
been
further
extolling
of the other
the
schools.
extraordinary theory
validityof the
other
schools
as
(
A
steps leadingto the
"Jana Sarasvati
and
d
be
can
of
bheda
Sdhkhya pravachana
Original Sanskrit
is the momentary
certain
of
states
them
physics
Meta-
reduce
systematize them,
experience
into
of the
mind
of
the
function
not
mind.
experiences for
the
helpless waif
in
ways,
experiences and
memories.
minds
attracted
of
and
hence
if it
each
is
as
merit
as
the
waves
or
in
the
any
methods
selves
them-
temperaments
metaphysicalsystem,
others.
cannot
devoutly believingin
of
erent
diff-
experiences of the inquiring
acquired. There
orthodoxy
a
of
that
that minds
Cosmic
material, objectiverealities
not
reached
valid
the
own
be
to
by different
different
by
its
not
fact
The
self-consistent
explainsall
mind
or
coloured
guiding
as
so
metaphysicalanalysisindicates
are
are
of
buffeting of
the
are
concepts
dent
objectiverealities indepenThe
mind
analyses its own
purpose
ordered
in
These
necessarilybe
must
and
of immediate
the chaos
cosmos.
intelligible
an
ultimates
cosmic
will
general categories which
under
the
hole
classifythem, pigeon-
to
attempt
periences
ex-
conciousness,
kaleidoscopicchanges of Chittavfitti.
is the
texts
which
realityof
immediate
changing
Madhusu-
in his Prasthdna
Muir's
(Vide
one
i t a, which
a
in his
Bhikshu
Hi. pp. 194-202). The
every
v
propounded
Vijnana
Bhdshya.
)
249
ultimates
that
can
possiblybe
the
be
any
'correctness*
particularsystem.
But
each
mind
it,
what
has
method
following
to
that
the
with
it
from
it
is
of
that
train
find
to
analysis
'free'
no
its
in
the
itself
from
to
soar
return
to
bondage.
and
experiences,
so
cosmos,
in
mind
the
its
it
to
bound
consciousness
and
is
appeals
place
enlightening
involved
there
its
attracts
system
analyse
method,
distinguish
might
what
out
own
levels
up
which
where-
III.
CHAPTER
THE
HE
WORLD-PROCESS.
kind
what
of
p
last
d
a
has
also
been
of
which
any
material
of
cause
Sahkhya-Yoga
and
have
the
arisen
two
and
of
transmutation.
atoms
and
the
of
air
world
the
is
it
be
Ar
a
the
world
nature, justas
specific
be
neous
heteroge-
to
teach
make
up
that
the
homogeneous,
unconscious
as
Brahma.
of
former
mbh
a
without
the
ter
mat-
Hence
theories, called
theory
yarn,
in the
is held
going
atomic
the
theory
matter, /. e, of elemental
to
The
is called
seen
Parin^mavada,
The
coming
Be-
world
to
schools
originating material,material
objects of
the
school
opposed
Arambha-vada,
have
of
conscious
as
its endless
we
regarding
rest
the
is made
substances
the
material
substance
All the other
cosmos.
in
variously answered,
the material
different
nine
cess,
world-pro-
underlies
K^ranam;
a
of the
change
Nyaya-Vaiseshika
"
the
n
chapter that
the
by
a
nature
of
universe
the
material
U
of the
question
the
bination
com-
theory
holds
the
earth,water, fire
lit.
UpadS
nam,
which
originatesall
losing each
when
woven
its
own
into cloth;
(
still retains
other
its
m
transmutation,
milk
no
of
nature
undergoes
its distinctive character
and
cause
schools
curd, as
it becomes
when
view
with
effect.
of
hold
in
cause
identityof
and
cause
the effect in the
ARAMBHA
effected substances
unity
and
but
from
cloth.
The
of
effect,this
a
accidental,but
relation of
the
the
non-
the other
cause.
not
"causal
says,
and
one
identical,
ween
cognizedbet-
of the cloth into
cause
cognize
we
connection
whence
is here."
thread
a
yarn
of
as
ferent
difand
cause
coinherence, SamavSya.
is coinherence
of
is
is the
woven
one
not
are
it is
effect is hence
to
VADA.
identityare
Yarn
them."
"That
and
the
effect,the potential
Kanada, in Vaif. Siit. VII. ii.7.
which
fruit.
Satkarya-
the
"
A.
because
the
theory of
the effect,
and
oppositetheory
of
pre-existence
and
flower
regard to
to the
regard
the
the
the
A d a, the
the
Nyaya-Vai"eshikas hold
The
Asatkaryavada,
existence
racter
loses its cha-
milk
led
world-process necessarily
the
difference of
v
which
divergenceof theory with
This
na
Fari-
material
it becomes
the flower
more
the
is
e., loses
when
In
yarn.
world
justas
evolvinginto objects,
as
is
i.
as
the
of
cause
Upadanam,
a
when
character
own
the
theory
)
25*
and
that
Ib. VII. ii.26. The
pot
a
of
(we say) of
a
mat
on
which
and
cause
junction
con-
it lies
the grass
(
of
account
on
ii.
are
the
by
their
combine
to
each
The
Nydya Sutras
Sfltras explains the
in the
a
k
s
h
a
the author
as
run
"
follows
( The
Ny.
SAt
thus:""
IV.
stances
sub-
previous
actions
and
lities
qua-
it." Ib. IX. i. i.
referred
to
The
48-50.
by Gautama
firstof
these
opponent's view, (Purvasucceeding two, the view of
the Sutras
(S i d
d h
a
n
t
a
m).
They
:
"
effect,before it is produced,) is neither
again
entity,nor
non-entity,nor
because
the
m) and
of
produced
qualitiesbut yet
qualities
previously
because
subject is
same
are
constituent
own
of
predicated
be
cause
universe
effect is non-existent
"An
being produced)
cannot
p
its
a
the
objects,which
produce objectswith
non-existent,
its
of
conjunctions. These
preserve
(to
substances
of all
causes
be
to
in its effects." Ib. X.
inhering
ultimate
The
i.
its
Samavftya
is said
substance
A
"
coinherence.
is
it is constituted
which
of
blades
)
253
entity and
non-entity
On
IV. 48.
this
(an effect
Before
entity-non-entit
incongruous."
Vatsyayana comments
is
are
) produced,
the
effect
be a -non-entity,
because
produced cannot
of the necessityof the material,i. "?.,a particular
material is used for producing a particularobject;
all materials do not produce all objects. Hence
it
be held to be a non-entity. It is not an
cannot
to
be
entity;
existence
because
of
it is not
that
which
admissible
is
to
predicate
produced, before
its
(
)
254
because
production. It is not an entity-non-entity,
entityand non- entity are incompatible with each
of
an
other, for entity is the admission
object
and
non-entity is the denial of an object. These
".
are
two
opposed to each other and not the same
This
argument
next
two
refuted
is
"
sutras.
That
non-entitybefore
truly a
by
Gautama
which
is
its
the
in
is
produced
production, because
production and destruction are witnessed
by us." ( Ib. 49. ) (Though the effect before its
by the
production)is a non-entity,it is determined
mind.", *'.e. conceived by the mind. (Ib.50.)
its
both
"
fundamental
This
and
Schools
Nyaya
the
positionof
When
with
deal
we
universe, analyse and
forced
was
their scientific (as opposed to
the
the
Vaiseshika
them
on
by
metaphysical)temper.
actual
objects of
them,
reconstruct
the
find
we
which do not exist in the constituents
qualities
when
an
object is constituted out of them
appear
that
and
a
that therefore the
solid
basis
of
Asatkciryavada
experimental
developments of
eclipsed by
theory was
later
karyavada
of science
Naiyayikas
verbal
laid
by
of old
gymnastics
Europe, the
due
was
and
Indian
logicof
That
in
one
of the S
to the fact that the
the
were
dull
the
overlaid
with
was
a
load of
choked
But
t-
and
dialectics,
just as
Greece
a
tions
founda-
Vai"eshikas
the Schoolmen.
on
philosophy, this
the rival
science of ancient
of life by the
fact.
rests
in
out
that the
3. n i
dravyantaram
10)
substances
being destroyed. Probably
themselves
nuja points
is
-*- 1 a
a
Sri
his
in
out
arabh
the
Bhdskyat
b h
touch,
to
,
Vai"eshika conception of the
is that
process
another
one
the
form
to
that
free to
is the
is
object
an
form
fresh
same
the
as
in the atomic
The
destroyed,
of modern
conceived
were
such
a
produced
the
;
joined,
dis-
are
atoms
are
conception
the behaviour
pictureof
cosmic
embrace
atoms
This
conjunctions.
theory
atoms
the
and
grasp
is
disappears and
property
to
while
property
new
II. i. 15, the
essential
and
objects
Rama-
as
substances
elementary
conjunction lasts, a
when
(Ib. I. i.
originateother substances, without
,
word
arabhante"
of atoms
chemistry.
"
round,
as
ly
extreme-
minute, invisible,incapable of division, eternal
but
in themselves
( Davies,
Hindu
called
a
u
The
combination
n
Philosophv*
of
unbaked
and
one
as
the
baked
red
given
two
constitues
atoms
or
molcule.
a
Molecules
is taken
a
of
destruction
and
universe
following
The
a
were
(ultimate atom).
is
disjunctions
and
atoms.
128). They
".
objects.
formation
objects
of
of
(two-atom),
into
The
p.
forms
aggregate
(atom) orparamanu
dvyanuka,
combine
their
in
not
of
to
the
four
of
account
claypot
from
specimen
due
out
Siddhdnta
of
the
the
junctions
con-
kinds
of
tion
evolu-
the
of
ous
vari-
the
a
black
Muktdvali
degenerationto
which
of
the valid Vaiseshika
pursuing
them
method
of
with
ultimate
D
k
u
a
fire
the ultimate
of
the
red etc,
space
destruction
atoms)
atoms)
to
the
thence
This
ingenuity
other
each
the
; then
ultimate
which
of the
the
nation
origi-
; thence
atom)
disjunction(of
a
m
b h a)
the
atom
the
previous conjunction (with
reduction
its
the
red
(the
molecules
of
red
of
words
satisfies
;
tion
destruc-
destruction
atom)
a
etc.
state
of ultimate
conjunction (of
baked
the
pot) ; thence
(dvayanukas);
(in
constructed
the
the
to
cravings
the
by
of
molecule)".
unrestricted
the
modern
Nyaya-Vai"eshika philosopher and doesduty
Hindu
his studies.
physics in
diabolical
a
satisfyhis
Who
toms
; thence
conjunction
the
a-
of
origin
of
pot)
thence
the
occupied temporarily); thence
produce
maze
in
d vay
as
production (a r
the
thence
;
production
the
the
(in
tion
conjunc-
it
after
soon
space
and
the
ultimate
the
(new) object ; thence
the
for
of
auxiliaryto
action
from
From
from
atoms
molecule; thence
(of
tal
experimen-
exist combined
destruction
the
blackness
a
"
for want
(is produced)
produced (the molecule);
the
the
molecules, (of the unbaked
s,
of the
of
help of
action
an
attained
science.
which
disjunctionof
had
the
with
modern
atoms
thence
ideas
?
It has
17
been
this
playing
disputationsdis-
ingenuity beguile his tedium
instinct for
started
Endless
!
physicalresearch
complicated
pointed out
in
dance
the
of
last
the
a-
chapter
258
(
of Kanadado
that the Sutras
The
creator,
Kan"da
He
that due
than
on
of
bamboo)
a
axe)
or
,
These
referable
to
an
impact (e.g., the
action
of
motion
m
a n
s
thus
creation.
by
tion
the
to
There
by
an
cause.
of sap in trees,
,
an
unseen
of
sideward
and
atoms
".
cause
Pra"astapadateaches
S iv
creation
"
At
a.
of B
measure
actions
are
unseen
like circulation
by
the end
h
r a
m
He
a
one
modern
hundred
reaches
of
cause
and
Brahma
of
naka
(Ib.13.)Ka-
the orthodox
of
a
explicable,
are
avoids predicating
a
deliberately
theory of
Hindu
caused
an
with
harness
upward flamingof fire,the
due
are
a
actions
wind, the first action
of
a
of
agency.
these,
"The
actions other
are
of fire
( Vais SAt. V. ii.2)
(Ib.7.).
adrish^a,
an
action
known
than
regard
impulse (e.g., the
latter three
a
process.
an
conjunction (e. g.,
a
horse).
other
,
of
actions. These
some
to
the world
the existence
preme
su-
a
firstset
agnostic positionwith
proves
cause
unseen,
started
and
occupiesan
this.
to
contemplate
not
questionthen arises,who
in motion
the atoms
)
the
destruc-.
years
of
time
of
,
Then
his release.
desires
the worlds
livingbeings
to
that
destroy (allbeings) so
are
troubled
Then
night's rest.
enjoy
a
of
all
the
of
acts) of
sense-organs
a
d
r
all
and
the Lord
Mahe"vara,
is h \
a
beings,
great
in
of all
that all
sarpsara
cease
may
the functions
(unseen, potentialresult
that
elements.
action of the desire ofMahesvara
the
causes
bodies,
Then, by
and
the
the union
(
AtmA
of
jf
and
the
the atoms,
atoms
sense-organs.
m
produce
Hence
their
and
( ultimate
a 9 u s
elements
is
each
cause,
alone
Then
remain.
attached
of the
to
its functions
an
a
d
is h t
r
action
They
in
is
remains
Atma
in the ultimate
which
a
great elements
produced
great
remains
in
burning.
are
thus
is produced
s
the
is
regular
produced
these
the
by
of molecules
rays
When
a
mate
ulti-
ocean
very
a.
is
in
the
by
in the order
born, by
a
of water
ocean
of
k
A
it flows
and
collection
atoms,
molecule
a
ocean
that
of
of Air.
Thus
etc., a great earth
Then
resumes
atoms
earth, conjoining in
firm.
deeds
a
in the
of water
the potential
and
into
moves
atoms
support
order.
in that very
of fire is
etc.
which
of
proper
the
experience
h t
the union
into molecules
the atoms
r. i s
and
similarlya great
of
same
desire of Ma-
the
d
a
r a-
the great
the
the
the
Then
atoms
and
the
a
bad
By
the atoms
great flood.
P
into
and
Atmas.
great wind
produced by
order
good
all
etc., in
therein
they
absorbed
and
mutually conjoined
of two-atoms
Then
their
produced
become
a
a
and
disjoinedultimate
Atmas remain
with
Then
create.
the
into
air,by
living beings, (is born)
he"vara
this
back
Afterwards, for
them.
to
and
the
of
deposit
ceases
fire and
destroyed
Then
union
of
). Similarly,
atoms
followingone.
disjunction
a
body
the
sink
Earth, water,
"
produced
is
that
destroyed
become
)
259
mere
of
fire
four
will of
260
(
the
the
Supreme isvara, a huge sphere is
of fire supported by the atoms
atoms
He
Therein
Being
commanded
possessed of
and
M
patis,
the
n
and
of
length
endows
He
four
life
that
the
such
because
after
the
atheistic
systems
book
Sanskrit
with
like the
is
A
of
numerous
and
face, arms
and
Karma,
passion
dis-
y
a
remarkable
last
fruits
of
action,
refutation
soon
of
all
Udayana,
by
Kusumdn-
I2th
century.
it is the
that
the
as
visible
y a, in his
in
chapter
of God
the
sire."
de-
18-19.)
the
always
in
his
to
p.
undertaken
written
question
in
out
definite
theologicalbook
the
Edn,
not
N
Praja-
their
to
of the
are
beings
Rishis
his
conceive
was
teacher
jali, probably
This
fruits
of all
according
Bombay
Sutras
action.
great
Brahma,
knowledge, enjoyment
each
distribution
of the
cause
beings-
virtue, knowledge,
pointed
JNyaya
the
as
beings high
according
power,
also
was
other
with
(Prasast.Bhd.
It
all
from
with
them
and
create
the
castes
all
endowed
low, each
well
acts
Devas,
feet,and
and
thighs
as
mind- born
the
"
the
u,
Earth,
of
knowledge, dispassionand
sons
Pi tf is, the
the
to
fruits of the
his
a
Him
wonderful
creates
universe
by Mahe"vara,
knows
power
all the
commands
and
worlds
from
born
with four lotus-faces
Brahma,
creates
grandfatherof
the
the
)
only
ing
solelyand directlydealof the
European
existence
books
on
the
of
God,
subject,
261
(
the Schoolmen
by
It is divided
regarded
first
a
d
r
cluster of K
a
i s h t a,
Thus
Vai"eshika
h ta
s
position
cannot
mdnjali
the
since
source,
r a
1a y
a
t"
v
traditional
it has
be
that
the
non-existence
God
repromulgated
from
as
external
the
at
He
then
the
tion,
crea-
of
source
generally used
are
of
that
out
destroyed during
proved to be
knowledge. (Ib.ii. i).
arguments
meets
to
prove
methods
six
ence
testimony, perception (pra t y a ksha), inferdition
(a n u m a n a), analogy (u p a m a n a), tra-
("abda),
and
trend
various
Him
of
'looking
into
unable
prove
to
the
methods
for their
(a rth
presumption
non-perception (an
general
to
to
is
is
a r a
the
on
Veda
the
the atheism
requires an
of the Veda
ad-
(Kusu-
a r a
v
pointing
by
the
except by
cause,
of I ?
goes
that
out
an
the
with
Nyaya
He, then, demolishes
even
and
a
as
is
Udayana
pointing
energy
Mimamsa
right knowledge
the
and
the
of
events
but
went
operate
i. .18. 19).
of
A
Kanada
In
that there
of
cause
of the concurrent
means
p
establishes
unseen
far
flowers.
a
m
s u
u
step further,by blending the
one
i
an
chapter being
chapters,each
into five
theologians.
Protestant
by
chapter Udayana
world.
r
and
)
u
pal
proof
validitythey
His
His
here
argument
of
face"
b d
a
pat
themselves
t
i),
The
hi).
is
that
as
depend
paralysed by
though they are
are
and
existence, they
disprove arguments
a
against
it.
are
enough
(Ib. III. 23.)
262
(
Udayana
that
a
God
if
argument
could
he
existed,
knowing what
rebuts this
Mim"msa
consists
before.
known
not
was
by definingright knowledge
offers
tuitive
in-
Finally
eight positivearguments.
effects *, combination, sustenance,
He
be
to
unerring perception. (Ib.IV. 6. )
Udayana
be
not
right knowledge, for this
of
source
in
disprovesthe
then
even
)
From
"
traditional
arts,
knowledge, S r u t i, texts and number
( underlyingcreation ),can be proved an omniscient,
the Nyaya
eternal Being". (Ib. V. I.) Thus
was
traditional
Vaiseshika
for all wedded
once
'affect modern
continues
to
through
the S
iv
a
Sankhya,
Agama
and
schools
effect
r
an
unmanifested
a
v
Yoga, the Vedanta,
conceive
ftd a, the
five arguments
theory
form
are
maintain
thing cannot
of sand.
out
an
take
*
be
The
given in the
produced.
(2) To
(i)
Oil
produce
following
Sdtikhya Kdrikd,
the
to its manifestation,
cause
Sat
the
cause.
ix, to uphold the theory that
the
the effect exists ir
that
in the
and
of
relation
of the
differently.
They
k A
y
the
sects.
VADA
B. PARINAMA
The
effect exists
A
cannot
every
argument from
design.
tecedent
an-
non-existent
be
effect
pressed
we
For
making curd
appropriate material.
milk, not water.
(3) Any effect does
The
it
thought chiefly
Vaishnava
and
a
Indian
and
theism
to
take
we
not
264
(
other
entity,in
the
Agama
Satkaryavada
The
of the
may
it
of
far
or
a
future
a
of
date
thing that is,both
and
Matter,
Both
used
for
mental
should
not
attempt
not
time; but
going
out
thing basal
kind
some
other, though
or
may
have
destru ction
,
shall be
and
was
its
have
must
arrangement
or
of
"
The
(Lodge. Life
and
though opposed
An
be
to
the
each
Asat-
other
necessarily
mutually exclusive
to form
pictureof
a
a
what
to
is
include
a
is outside
be self-consistent
self-consistent
imagined
as
when
Explanation
cosmos.
explanation must
it fails ; but
otherwise
have
; every
explaining the
the mind.
thus
into existence, at any
Satkaryavada
kclryavada,
are
time.
pp. 101-3).
the
theories
of
completely change
of
of origin and
either
bare
as
concerned
are
sophy,
philoreally
definite
have
as
and
sistence
"per-
it may
specialconcatenation
any
independent
coming
as
all
far
so
changes,
thought
accidents
and
past and
be
changes
given period,though
a
must,
many
as
be
existence,
form
seldom
Whatever
"
that is to say, must
hardly
can
exists
concerned,
relations,so
accept the
the concept of the
"
modern.
through
go
history;
a
a
and
fundamentally
is
also
reallyexistent",underlies
ancient
It
schools
in
questionof philosophy.
Satkaryavad
existence
concealed
was
generally; though they
this fundamental
discuss
and
the effect
words,
The
cause.
)
;
explanation
the whole
of
the
facts of
is
It
the
cosmos
the
innate
evolution
due
of latent
?
qualities
like
and
the
a
to
plasms
All
educability?
basis
the
From
the
into
the
world
theory
non
of
the
is called
the
material
that
or
object is
changes
evolution
of
i.
vada,
p
r a
world
material
is
k \ i t i.
the
the
noume-
b h
a
that
SANKHYA.
according
to
the
(and the Yoga) undergoes transformation
the
world.
the
Upadanam,
A r a m
not
and
of
succession
transmutation, for
form
that
transmuted
Parinama
Parinama
other.
originatingmaterial.
Upadanam,
The
the
of
sed
discus-
follows
gradually
produce
to
the
it
becomes
limits
being
or
taneous
spon-
teristics
charac-
the
are
ponse
res-
to
the
are
questions
forms
of evolution
the
What
germ
as
due
are
assumption
one
forms
theory
evolve
Satkaryavada
that
phenomena
This
of
these
material
various
far
thing
some-
the
of
they
are
How
?
heredity ?
to
manifestations
they
Or
form
arise from
they
Do
?
?
impulsion
due
do
t-
s a
underlie
that
combination
environment
to
on
Or
A
acute
an
but
causes,
chemical
sperm
in
variations
biologists. Are
dispute
and
to-day
rages
the
world
old
Satkaryavada
karyavada
among
understand.
to
this
that
noteworthy
between
try
we
homogeneous
The
impulse
PradhAna
that
sets
Safikhya
to
or
produce
MAI
Pradhana
a-
266
f
in motion
an
his
be
cannot
a
intelligent
person
gain or
own
desire to
can
world.
due
ji v
a s
no
desires unfulfilled,
no
for,
;
there
it ?
If
( we
be
creation,
before
in the
desire
rises
) benevolence
observingpain after creation,(we commit)
of
in
arguing
and
benevolence
benevolence
Therefore
the
impulse
unintelligentimpulse.
flows
( of itselffrom
of the
calf,so
of
release
the milk
union
on
the
the
the
the
cow
latter.
creation."
) a
(Ib.xxi.)
.
blind,
a
milk
unconcious
nourishment
Ivi )
the calf is
and
of
255).
begins to evolve for the
and
cow
is
for the
cow)
of both, like that of
back
the
( Sdn. Kdr.
Purusha
in
movement
As
PradhAna
flowing from
of
"
the
Purusha
contiguityof
from
Kaumudi,
creation
to
on
creation."
from
Tattva
( Vftchaspati Misra,
to
the fault
circle,(inferring)creation
a
of
absence
benevolent
a
that
say
in creation
bodies,objects( and
sense-organs,
can
of the
the creation
experiencepain);
cannot
intelligent
an
engaging himself
benevolence
have
remove
his
can
to
pain, how
have
can
gain nothing from
Nor
be
hence
who
God,
person.
to
; these
of the world
the creation
due
for
either
of benevolence
be
cannot
because
;
in actions
engages
apply to
therefore
"
Person
supreme
account
on
(motives)cannot
which
)
blind
:
P
Then
a
lame
man.
Purusha
k
r
to
set
guity
conti-
mere
it i
there
man
mere
enough
the
so
r a
The
.
causes
results
a
"
a
( mounted
Hence
is lame,
starts
having
26;
(
no
of
powers
does
not
When
action
union, the
"
unconscious
an
(P
actor."
u
r
u
h
s
the
three
is
matter
with
a
each
This
n
v
cosmic,
evolution
the
adhidaivat
its
from
cosmic
in
y atma
adh
of the
the
subjectivityand
all
act
the
caused
both
and
the
however,
the
"
processes.
contrast
the
is
the P
u
r u
of the
s
h
between
by
a
on
In
pure
the certitude
the identification
object which
underlies
cognitionin
a
virtuallysuperseded
one-sidedness
one-sidedness
the
first result
objectivity.Iris
subjectwith
mental
Buddhi.
of the first cancellation
(adhyavasaya^
of the
of Pradhana
distinction
pure
the
adhibhuta,
is
of
intelligence
the
"
objectiveor
and
It is the
and
contrast
thus the
is started.
Purusha
FradhAna,
unintelligent
of
the
product (vikftra)
with
blend
They
parallellines
three
a, the
individual.
reflection
when
and
union
or
during Pralaya
condition
(Sanchara)
runs
were
which
individual
first
The
he
varying proportionsand
in
evolution
act, the
s
a
if
as
uamanifest.
k t a,
a
y
n
u
in
inert
subsist
s
characterized
firstresult of the union
The
.
of the
a
other
of
course
u
g
g
becomes
a)
(Id.xx.)
is the disturbance
the
though
;
of that
account
be
to
seems
it
as
of consciousness,
united, thence, on
are
by consciousness
inactive
is blind
Pradhana
:
the illumination
possess
they
)
of
of
single
as
subjectivity
objectivity.At
supersession of
the
gards
re-
contrast
first,
is
268
(
implicit. The
but
as
process
instinct
of the
different
On
one-sidedness
subjectiveconception
the
and
only a
as
and
of the
The
of the
or
B
*
human
h
d
P
a
is the
Brahma
and
m
beings.
r u
Y
o
ture
na-
be
to
the
tical
theore-
latter is the
instinct
the
:
practicalactivity
root
of the universe
is the
h
n
i ; therein
"
says
are
To
I
world-
Bhagavadgita
in the
s
other Gods
It
is the instinct after
hi, Brahma*
a
visionary.
(Logic of Hegel, Wall.,
speaking
u
of
the
i, thus, is the
Bud
the cosmic
r a
d d h
Krishna
creator.
as
volition."
collection
a
called
so
to fulfil the same,
cosmic
of itself.
is here taken
of the Good
and
for
true
the inward
by
former
of the idea.
u
this
the contrary,
on
bottom
at
truth, cognition properly
363). B
with
and
certitude
that world
genuine objective.The
p.
two
itself,into
be real and
to
as
subjectivity
into
semblance,
shapes
informs
idea
ment
move-
it supersedes
Idea's
is now,
which
subjective,
action
hand
one
the abstract
mere
contingenciesand
modifies
two-fold
thought,
objectiveworld,which
estimated
finitude
hand, it supersedes the onesidedness
the other
of the
quence
conse-
presented
of the
is thus taken
it fillsup
its content
the
existing world
by receiving the
which
objectivity
with
of reason,
movements.
the
is in
the
sphere,and splitsinto
of this
such
infected
immediately
On
)
me,
set
Purushas,
M
the
a
h
a
germ
t;
just like ordinary
the
of all
birth
the
thence
of
beings
Brahmamahat
I the father, giver of
B
of
organ
of
1 '.
not-
relative
'
with,
identifies
sha
and
regards
himself,
be
of the
as
animals
individual
of
Siva),
Siva, the
From
a), S
"
and
of
and
of
in
iv
a
"Pratyagatma
h k
v
1o h
; the
are
Purumatter
1
cannot
the
cosmic
hosts
highest
is union
man
the
makes
"Sivoha
a
m
of
evolution,
The
in
that
outside
the
Rudra.
a
of
their
Stotras,
e
'
us
as
of
much
as
his
ra
Ahamka-
Not-
Sankaracharya
of hi* Siva
with
till the
matter
self-consciousness
of most
of
portion
man
is
Hence
v
This
of
man
below
Rudra.
S i
1
is true
Ahamkara
development
(I am
This
the
all
for
a
portions
stand
which
Cosmic
with
with
cognitions of
the
comes
developed
alone
matter,
himself
experienced.
Gods
of
other
mering
glim-
this is I ',
is
possible.
becomes
function
a
says,
which
of
faint
occupied by
space
Ahamkara
consciousness
familiar
is
Now
the
identifies himself
body (gross or subtle)and
is
first
consciousness
of
portion
i,
n
(necessarily)
the
individual
the
when
o
Ahamkara,
and
After
Y
the
O
(XIV. 2-3).
evolved,
differentiated
definite
the
"
seed
self-consciousness
other-consciousness.
stage
is
the
d d h i is
u
Of
arising in all wombs,
forms
all
Kaunteya,
From
beings, OBharata.
", (I
Sivoham",
frain
re-
m,"
am
pure
(I
am
introspectivemeditation).
ego
of
the
Ahamkara
develop
the
eleven
or-
in
gans
deities
corresponding
also the
T
a
ij a
the
action
The
organs,
evolution
in tabular
xxv
making
and
a
up
).
into
Thus
and
into
the
the
eleven
the
dark
five
is started
scheme
The
produces
Rajas
Ahamkara,
the whole
form.
iv
Vailcharika
by
on
transformed
( Ib. xxiv,
a
develops
five sense-organs,
the
Tftmasa
becomes
d h id
Ahamkara
acted
Manas,
A
SAttvicor
The
Ahamkftra
the
(objective universe).
(bright)
deities.
the
in
Adhibhuta
s a
the
(individual) and
AdhyAtma
the
of which
five
organs.
egoism,
tanmatras
the
tripleline
is
given
of
below
(
(ultimate) element,
; and
form
resisting
these
forms,
two
object,sensation
the
objectby
This
it takes
the
sense
results
that
conceive
smell
exists
matter
shot
off from
of
electricity and
of
particles
small
the
metaphysical)
objects
them
and
are
picture of
five
the
universe
the universe.
helpfulin
what
is called
But
when
one
of the universe
models
scientific
steps beyond and
is
a
conceived
the intrusion of bad
copy
by
the
of the
to
to
five
the
form
a
conceiving
or
of the
models
this
perceive
attempts
scientific
of
city.
electri-
of which
out
which
action
Such
be
to
matter
a
impossible
not
by making
of the
objectsof
far the formation
of
Physics
models
mechanical
is
sense-organs
evolved.
the
it
is but
ly
infinitesimal-
are
sensations
elements
the
is but
Extending
matter,
that
ing
Accord-
light
light
sensations
three
conceive
to
(
other
admit
so
particlesof
"
of
atoms
is not
substances.
all matter
a
constituent
All
physical notions
"
the
mode,
paradoxical but
odorous
modern
Hence
sense
of
a
element, a
an
it looks.
as
to
case
the
is not
small
infinitesimally
as
between
the illumination
sensation
perhaps looks
difficult to
dark,
a,
organ.
concept
of matter,
s
a
and
organ
by
function, of intellect but
i
t a m
a
there is a contact
when
sense
)
2/2
complex
extremely
are
explanation. So
hypotheses
says
many
that
is valid.
the
plan
mechanical
scientific man,
metaphysics into good
it is but
science,
(
The
valid
only
metaphysicalexplanation of
analysisof
is the
universe
sensations
)
273
t
or
a
n
it into
a t r a s
m
the
five elementary
as
the Hindu
i"
e
calls
them.
These
tanmatras
A
are
only to
specific),
perceptible
and
are
organs
Vi"esha,
a
subtle
bodies,
and
father
and
mother
Sthula
'
on, each
This
k
a
serving
this
becomes
Sthula
n
a
thus evolved
of the
constitute
the
( with
form
the habitat
The
creation
of
( Ib.
the
the
and
v
" y u,
above
a n
c
hi
-
gross elements
hand
one
on
P
the
objects
the other the
organs
cal
physi-
) which
incarnating Purushas,
bodies
evolution
lii), These
18
on
physicalsense
of these
Sarga,
khya
BhavAkhyaSarga,
with
basis of their differentiation.
the
physicaluniverse
bodies
mixed
all the elements
These
quintuplication.
"
is
Cmah4bhuta)
of differentiation is called
process
r a
'
gross element
as
matras
tan-
tanmatra
Akasa;
of
containingthe properties
it and
). The
Sthulabhutas
Sabda
). From
elements
spring from
empirical elements
or
Vayutanmatra
so
bodies
Mahabhutas
xxxviii
into
Mahabhutas,
evolved
and
un(lit.
,
whose
that
the
). ( Ib.
first evolve
( gross
a
When
bodies
the
to
( empiricalelements
called
the Gods
subtle.
h
s
they become
differentiated,they give rise
specific,
sense
to
v
is called
of bodies, related
evolution
bodies
1in g
are
a
-
to
of characteristics,
of fourteen
kinds,
(
)
274
eight are divine,i. e. subtle, namely, (i)
of which
ofBrahma;(2)Prdj"patya,
of M a n u s and of
those of the creatinghierarchies,
those
of
the
lunar
R is h is
(3) S a u m y a
beings ; (4) A i n d r a those of Gods of the rank
those
of
of the
Indra;
(s)GAndharva,
and beings of that order ; (6)
Indra
attendants on
that
Brahma,
,
,
,
,
(7) Y^ksha;
Rakshasa;
those
of three classes of demons.
bodies is that of man;
"
and
animals
immovables
three
These
infra-human
Hence
the Gods
of
one
act
not
will but
and
T
lead
a
of any
out
result of the
These
a
called
Urddhvasrotas,
T ir y
a
flows
g
a
s.
s r o
t
This
minerals).
a
s,
a
m
a
s
.
the
i.
all
man
-
are
beings high or
imaginary principleof free
"
universe
play ofSattva,
is the
Rajas
are
ArvSksrotas
e.
t
a
pleasure;
beings below
but
S
liv ).
(Ib. liii,
three kinds of bodies
upwards, downwards
Put. V.
beasts,birds, creeping
in the manifested
and T
m
infra-human
life of indolent
activityand
all action
mechanical
class of
bodies,divine,human, and
enveloped by ignorance ;
low
ninth
h a,
a c
characterised by
respectively
are
Rajas,
is
a
(vegetablesand
of
groups
tva,
The
the other five are
animals, wild
domestic
man,
(8) P
those
and
whose
also
and
vital energy
horizontally.
( Vish.
)
completes the evolutionaryprocess
and
P u r uprovidesa largevarietyof bodies in which
shas
reside and experience the pain arising
may
(
from
decay and
they
are
death
released
till,
(on attainingM
from
connection
s
h
a)
with
the
Linga-
toto
the
scheme
YOGA.
2.
The
Yoga
of the
school
accepts in
past evolution
the
more
Sahkhyas
of the
; but
with
the
future
and
the
means
bound
consummation.
its
release
of
The
(forms
of
especial concern
of the
securing
of
"The
soul
that
in
themselves
visible
or
subtile
of the G
past and
visible forms
evolution
and
on
and
n
of
time.
a
"
desirable
the
and
sake.
the
"
due
they
to
fest
mani-
(either)
are
fications)
(of modi-
14). These
objects start
on
cause
substratum
They
s." (/#.iv.
is
the future
of the nature
are
account
for his
latency
in
due
u
that
various) propertiesis
in it all forms
is
ed
accept-
change (of time, place etc.)". The
contains
taught
as
is their essence,
things) exist
(of development
Universe
Satk^ryavAdais
Yoga Sfitras'iv. 12.
in
and
k
o
(Sdnkk. Kdr. Iv,)
deha.
by
)
275
their
suble
course
contiguityof
of
the
Though
variegatedby
innumerable
impressions (mental depositsof souls
associated
with
the objects)they exist for another
of
(z.e. the seer)because they operate on account
association (withhim)." (/b.iv, 23).
seer
The
stages of evolution
are
of the G
(of the evolution)
u n
four.
a s
are
"
The
the
stages
specific,
276
(
(v i s
m
e
and
t r a
a
the
simple
The
P
u
r u
s
in
of
flux
is of three
and
A vast
h
and
a
by
is
a
takes
flux
on
The
is
the
old
thus
as
a
is the
a
Lakshana
them.
contact
of characteristic.
a
lump
of
flux
of
change
"
(of the
characteristic
(Ib.)
Thus
of
when
D
h
lump
a
This
pot.
a
a
r
m
and
is the
i
terial)
(ma-
of characteristic-
(i) the
rise of the
new
pot), (2) the destruction
(of the lump).
of form
material,is permanent
fects
af-
clay,the (material)
characteristics
moments,
flux
tripleflux
perceptionand the
affectingthe
This
of two
the
ling
a
This
of
we
characteristics
the
characteristic
the
of
of Dharma,
consists
him
Pradhana.
the organs
change
up
clay.
consciousness
characterizes
of which
pot is made
clay gives
which
Ahamkara
the
the pure
(Ib. iii.13).
ha.
means
Dharma
the
are
of
a)
r
kinds, Dharma,
objects and
action
jects
ob-
objects are evolved they continue
constant
flux, tor flux is life. This
all
state
a
t
a
m
and
characterless,homogeneous
After
n
Buddhi.
soul, is
bound
cific
spe-
'
(ta
that colours
of matter
the
of
"
cognition of I and not-I.
the mere
characteristic,the
lihgamatra,
touch
The
a-
of the
the foundation
"
1 i ri g
a) the
non-specific
'
compounded
objectsare
h
(Ib.ii. 19),
a.
The
sensations
pure
s
e
complex comprises the
or
world.
of the
all
li h g
a
(vi"esha)
'
is
(a v
a),non-specific
h
s
)
;
while
the
of
Dharma
D h
a r m
j,
the various characteristics,
(
and
outgoing
the
(n i r
d h
o
the
when
held
in
the
)
a
the
The
of
clay.
This
form
to
time
future,present
is
a
m)
when
in
it.
h
s
So
long
it were
quality
in
latency in marble
Carving is the
control
of
act
that
so
of
itself. When,
this
prospectiveto
a
k
s
h
a
n
Nirodha
merging
flux
of
a),
and
and
an
a
present and
sculptor carves
and
with
latency
statue
is
its state
of each
goes
a
two
past
to
a
on
state
moments,
one
moment
manifesting itself.
regard
as
objectfrom
to
on
may
broken, its
Thus
presenting
Vyutthana,
object
the
actual
each
another
a
exists
statue
keeping
form
t
ghafat-
the pot
finally,
each
a
(nirodha)
is manifested.
procession of
g
(vyutthana)
per -sent pot-hood'is held in check
past (a t i t a) pot
a
in
capability of
the
the
the
as
immanent
check
before
the
a,
reference
with
past.
n
a
Dharma
a
pot takes shape. Similary a
a
manifest
(L
is
manifestation
into
comes
under
a
k
a
states
only as
pot is held
is in
a)
v
itself,
present pot-hood (vartamana
and
y
three
This
a
L
pot
a
and
t
prospectivepot-hood (a n
ghatatvam).
becoming
of
has
but is
made,
clay, it
the
form
\a
a
is
clay
Dharma
tripleflux,called
a
in check
of
a)
v
pot-hood (g h
flux of time.
pot is not
t
a
(vyutthana).
subjectto
"
d
both
are
itself. Thus
manifests
latter
its
check,
ones
is held
former
lumpiness (p i n
manifestation
is
incoming
the
existent, only when
)
277
time
The
is thus
273
(
k a" r y
a
a"
v
d
fundamental
the
that
analysed,so
of the world-flux.
Lakshana
The
takes
While
of
being called
contains
a
A
ir
state checked
and
form
a
an
N
as
d h
o
is
"
v
and
a
and another
Vyutthana
the
is
results.
each
has
is
in
flux
an
A
v
a
a
h
a r m
Lakshana.
flux of
a
of
Thus
This
D
of
Yoga Stittas
state
a
dha
Nirois weak
these
h
A
v
a
;
a
r m
phases
a
is the
Lakshana
t h a
s
intricate
from
objectstaken
a
strong and
.
and
d h
o
mer
If the for-
Nirodha,
Each
h
s t
ir
Vyutthclna
weak.
one
Vyutthftna,
(Parinama)ofDharmi,
the ftux of D
on
in
ft
certain state
a
Vyutth"nais
is
is called
of
and
VyutthAna,
Nirodha
and
phases ;
strong
weak,
v
the latter is strong and
Nirodha
two
d h
a
N
manifestation
weak,
Thus
Each
state,
Vyutthftna,
the latter is
control ; when
poral
tem-
each
by
(way).
a
of
fixed,
is
a
procession of
a
manifested.
is kept under
former
r m
a
always acting.
are
strong and
h
nation
expla-
in
tripleflux
is indicated
d h
Sat-
created, nothing
the
D
place,
idea of Lakshana
states
of
consistentlyfollowed
be
destroyed,may
idea
is
nothing
that
a,
)
is
is the flux
analysis of
the
Vyasa's Commentaries
III. 13, reminds
us
of the
barren
of the
NyAya-Vaiseshika School ;
hair-splitting
its only virtue,if it is virtue at all,
sistent
being a conof the
carryingout
nihil fit.C h i 1 1
a
v
r
i1 1
doctrine
i,the
of Ex
flux of
nihilo
is
psychoses,
280
(
cultydoes
v
ma
d
a
evolve
not
of
out
his
difference
of that
(Ved.SAt.
II. i.
related
nails grow
and
dung,
cow
But
the Vedanta
meet
(Ib.II, i. 6),
instances of
of
out
worms
"
Brahma)
Sutras
it is seen"
things of
effect,e. g.
and
of man,
out
the
of
account
on
cause
as
objects
proto-matter.
Vedanta
The
4.)
presents many
different nature
hairs
causal
"
paring-
a
(viz. the world, from
objectiontersely,
that the world
k h y
objects to
theory
"
this
n
material
unconscious
therefore
appropriating
S a
unconscious
an
Sahkhya
The
in the
occur
wherein
a
)
of
scorpionsout
To
honey,
this crude
the Acharyas
difficulty,
derived
add each a clever supplementary argument
from
their sectarian
teachings. Sahkara
argues
of the objects that constitute
that evolution
the
world
is illusory (vivarta
p a r i n a m a) and
of
way
is but
Brahma
u
this
meeting
p a d a
n
the
m),*
a
Brahma
"
of all phenomenal
him
superimposed on
SAt.
II. i.
even
in
subtle
causal
his
of
in Him.
During
Hence
the
state
made
body
up
d
v
T
a
the
it
a
the
etc.,
(ignorance);
all
beyond
"
tratum
subs-
evolution
id y a
nal
phenome-
(Comm.
attributes
to
on
Ved.
Brahma
(Karanavastha),
of individual
that
matter
a
A
by
27). Ramanuja
elements
*
changes like
untransformed
and
changes
(vivarta
becomes
he remains
real nature
in His
material
seeming
have
souls and
become
Karyavastha,
is called the vivartavada.
a
the
absorbed
when
the
world
is in
that
a
evolves,
ak
vy
that
all
is
world,
real
it i
the
as
Vedas.
founded
forms
d
a
of
t
denotes
theories.
M
A
r a
Ill
i.)"Sat
19.
Ved.
XVII
Manas
created
"Asat
a
existence
state
a
of
state
of
world, the
beings."
this at first.
was
5
The
meant
are
i. 19).
created.
was
i s h i s say
VI.
i. I. I,)
distinct
when
homogeneity,
things
Daseyn
-
t in the
sa
existed'." (Sat Brdh
external
1a p
u
it sprang
is this Asat?
the
proto-
Beings (bhOtas)
evolved,
not
the
with
from
first,
Up.
(Athar.
therefore,is
objects were
be
to
this
all Vedanta
Chh.
Manas
first Asat
By Asat,
"
;
Asat.
Sat."
what
'
At
i
II. ii. 9. 10).
say,
is held
and
raja pati. Prajapati
(Tait. Brdh
*
II 7.
upon
P
evolved
the
consistency
this at
was
Asat,
created
and
call it,is called
Sahkhyas
upon
From
Brahma
of proto-matter,
"Asat
founded
'
unchangeable,
which
as
point of
weak
(Tail. Up.
that
His
between
Brahma
original state
They
of
body
metaphysical positionrequires.
between
is the
Sat
Being
illusory according
matter
"
interpose
of proto-matter
state
a
hiatus
This
the
being
Conscious
fundamental
The
is
Himself
schools
Pure
or
their
r
He
it is this
ta.
Thus
k
manifestation,
in
*
manifold
the
Hegel, the
of
opposite of
S a t corresponds in
Prakriti.
this,or the formless
each separate form to the
By
being-this'of Hegel
virtue of its predicateof merely being-this,every
something
Natura
Naturata
of
Spinoza and
A
.
a a
.
is the
t
.
*
'
.
is
a
finite ' and
therefore
it is
an
because
effect,
.
.
otherwise
we
282
(
T
a
"
of the three gunas.
T
a
m
a
T
a
(Mait. Up. V. 2). By
T
unmanifested
"
first all this
At
(Sat. Brdh.
Tait. Brdh.
m
a
s
a
m
a
s,
darkness,
'
i. 6.
i.
emission,
waters, which
first
I.
the earlier
could
started
conceive
only
there will be
i.)
agitation
an
more
perly
pro-
of
the work
of evolution.
a
'
into
energy
the
This
activityis described
desire '. "Desire
(K
"
in
m
a)
absolute
as
', and
adds
the
It is
that if
contradiction.
no
undevelopedstate,but
sprung.
i. 5. I.,
.
state
of
water."
VII.
3.
with
3.)
*
the
on
129.
limited
being and therefore unDr. Muir, however, refers to the commentators
developed
Rigveda who explain A s a t as moaning an un.
it
X.
emission
creative
writingsas
.
an
the
2
the
of
'. " All this
water
S y i s h t i is
matter.
startingof
bolized
sym-
was
symbol
9, Tail. Sam.
I. i. 3. 5.,Tail. Atan.
primeval
3).
this."
(nothing) but
water,
S ? i s h { i,creation, started
of this
129.
was
(Rig-Veda,
water."
was
XI.
X.
alone
a
of matter, is
state
undifferentiated
was
one
s,
existed,envelopedby
s
frequently used
and
Another
a
called
ed.
nothing objectiveis manifest-
when
state
a
m
a
"
T
the
In
a
T
beginning ( Rig- Veda
s, in the
beginning
"
m
is also
state
distinguishedfrom
s, to be
a
m
This
of the Greeks,
chaos
the
)
A
s a
accept this
we
t
does
simply
mean
of pure or formless
from
which
all forms
tence
exis-
the atate
primal substance
clear,however, that if
state, then
not
statement
Sat
must
mean,
A
s a
not
t
means
the
have
an
essence
developedstate ". Davies. Hindu Phil,
136-8. But Davies
forgetsthat sometimes Sat it used for
essence, the noumenal
entityas in Chh. Up. VI. ii.1. 2.
anything, but
a
developed
un-
of
pp.the
283
(
first
arose
which
was
in
first.Wise
this
found
have
it, this
(Rig-veda x.
'
Sat'"
A
the theistic
g
a m
motive, that
salvation
(Moksha);
creation
that
in
is
is
but
purpose
see
ed
is furnishsouls to
found
the contrary, it is said
of any
account
on
In
i.)
this idea is not
On
(special)
sport (lil"),such
mere
a
II ii.9.
leading individual
but
not
The
33).
of the
desire
world, the
the motive
due
"
it desired
Asat,
as
we
ordinarylife (when people play)"(Ved. Siit.
II. i. 32.
to
of
Sat".
t and
s a
(Tait. Brdk.
earlyliterature.
in the
A
schools,this desire
a
a
with
mind, that
by mental introspection,
men,
4.) "Being
129.
of
seed
the
was
bridge between
I become
may
)
to
will to manifest
the
lution
evo-
is not
gain something thereby ;
due
is it
nor
spontaneous, self-initiated
constraint,but
to
underlies
that
out-flow of energy.
"From
created
was
n
a
Asat
s,
the
the
indicate the earliest
could
of differentiation.
created
"Manas
the
and
hand
next
the
was
the
creator
with
former
an
P
a
r a
ja
p
r a
ja
world-egg
Adi
P u r
a
p
a t
the
on
u
t i ".
s
elements
a-
predicated,
streaked with
"It
i, on
veloped,
de-
(Sat)
This
xix.
i.)
sents
reprethe
other.
h a, the
of
t, M
of evolution,
egg" (Chh. Up. III.
stage, P
some
S
be
homogeneous proto-matter was
first marks
Asat
words
beginnings
existence
it became
the
"From
These
Manas".
stage when
when
Sat".
came
one
The
first male,
personalityin
him
latter
; the
eniverse
The
; These
of
work
in
various
the
are
P
ja
r a
T
as
"
by austerity).
t a
p
desired,
into
'
I
may
he
tapas;
brown.
Prajapati's work
this
but
none
Thus
parts.
with
her.
XIV.
iv.
*
In
some
flat.Brd\.
emitted
all
emitted
it,
He
a
man
performed
with
foetus, he
a
mantras.
exhausted
of
around,
he
and
legends Prajapati came
was
He
second.
locked
asunder
He
in
in two
cohabited
(Sat. Brdh*
described
of
i.)
(there was)
saw
'Bhuh,'
out
8.
Purusha,
born."
is also
comes
be-
sexual
a
woman
wife.
"With
as
a
and
became
Hi.
II.
a
desired
he
person
conceived
were
low-brow
yel-
becomes
woman
fall
men
yellow-
became
himself
man
Prajapati
"
6.)
He
.
i.) Creation
XI. i. 6. 2.
II.
form
He
.
made
Thence
uttering
to
also
Looking
arose
2.
performed
he
(Tait. Btdh.
in the
as
He
embrace.
He
children.'
an
is
himself.
much
as
was
may
Being exhausted,
Atma,
first.
at
Up.
panied
accom-
I become
'
Having
is.
pregnant
Hence
The
(meditation
desired,
pregnant
a
black-brown."
"
ly
frequent-
pregnant.
exhausted.
act.
s
it." (Tait.
became
black-brown.
Most
children.'
there
Being
became
He
produce
Hence
a
p
*
variously
performed tapas,
whatever
entered
a
the
described
hymns.
produce
; after he
s
this; and
he
I
may
a
t i is
a
p
of
form
evolution.
lines of
two
cosmogonic
it is described
many,
first discrete
the
was
the
as
due
PrajApati
golden
egg,
with
region;
It
is also
the
Vedic
referred
to
sacrifice.
"
Himself
and
all
in
XIII.
(fat. Brdh.
Golden
The
templation.
con-
halves
a
Then
sacrificing
beings
became
silver.
The
(half)
the
in Himself,
nion, cloud
and
( half)
The
created
order
mist
also
in
elements
varies
Sankhya
sprang
(Pitris),
men,
were
and
Up.
the
in
various
different
makes
golden
in
am-
1-2.)
beings
were
The
accounts.
it out
Devas
created
III. 19.
to
be
A suras,
(Ib.II. iii.8. i.).
order
the
makes
them
evolve.
Akasa,
from
Aka"a air,from
water
earth, from
fire water, from
(the other)
bloodvessels, rivers and
( Chk.
which
in
The
two.
is this earth, the
; the
TaittiriyaBrdlimana
Fathers
in
chorion, mountains, the
the
fluid,the ocean."
ship."
lord-
developed
burst
(one) golden
silver
sky;
universe
It
year.
in
myself
20.)
I.
of the
Egg
of
period
the
vii.
self-
in
acquired superiority,self-effulgenceand
he
the
all
of
infinityin
no
sacrifice
and
beings
Lastly,
was
is
there
f
myself/
in
beings
is generally
act
an
as
shall
I
earthly-
an
Vishnu
self-existant
thought,
contemplation.
beings
two
the
be
to
11).
ritual of
sacrificial victim.
described
Brahma,
He
t:
the
as
is sometimes
creation
this
supposed
was
i. 4.
The
sacrifice.
-a
this sacrifice of creation.
of
copy
sacrifice
as
intermediate
sky". (Ib. VI.
'Svah,' the
conceived
',the
Bhuvah
'
this ; with
generated
"
From
earth
in which
that
air
The
the
Atma
fire,from
herbs, from
faerbi
food, from
food
(seed,)from
retas
(Tait. Up.
II.
understand
his gross
body,
between
the
he
appears
of
this work
All
Brahma.
who
according
Sdt.
II. iv.
refers
a
to
of
and
Chhdndogya
Up.
of
Vedftnta
the
When
Universe.
the
alone
Brahma
work
to
Sutras
refute
both
the
to
Sahkhya
gator
unassailable
The
of three
the
dev.pted
two
Sahkhya
\..
Sahkhya
analysis
though
the
to
aborate
el-
amental
fund-
author
sections
of
of
the
heresy, by appealing
revelation, it accepted
become
his
or
mentioned
the
of transmutation
has
; its
promul-
incarnation
an
philosophy ~a
of
revelation
as
self-promulgatedVeda.
the
Vedftnta
has
elaborated
the
Vedic
scheme
mediate
regions,the earth, the sky, and the interinto three cosmic
region (antariksha)
spheres,the
of
as
and
as
food
done,
was
teaching
and
scheme
and
Vishnu
the
reason
Kapila
this
(Ved.
tej
finished
and
directly opposed
was
Sahkhya
the
and
speculations, the
well-thought
its
longs)
(be-
'tripartite*
vi-2, where
(fire,water
crude
Supreme
Sruti"
elements
the
such
Devas.
forms
of the
earth, as usuallyinterpreted)are
from
series
(the elements) tripartite,
teaching
annam
the
the
by
names
renders
the
to
and
is done
here
previous
Fathers
en."
m
must
we
for in the
20). Making
and
pas
making
Him
'here
'man
evolution
The
"
to
i.). By
retas
VedAnta
Vaishnava
scheme
scheme.
being perhaps
The
a
rival
MAnd"kya
(
internal,
sensing
the
sensing
both,
288
sensing
not
of
mass
no
not-unconscious,
is
(foot)."
fourth
presents
of
states
V
Dream.
Taijasa.
Sleep.
P
S
u
k
h
s
m
The
three
and
S
a
worlds
m
r
a
t-
are
a
mentary
com-
and
between
the
and
of
:"
Vai"v"nara.
a,
Hiranyagarbha.
1
a.
n
a
r
(the fourth, Turfy
causal
II. J, is
follows
bodies
K
and
a
A.tm",
the
consciousness
"
also
a
v
a.
called
are
a
r
corresponding
consciousness
oi
states
j
and
worlds
three
a
without
Cosmic
Waking,
r
world
one
is
parallelism
as
v
the
Upanishad
individual
i"
essence
Up. 2-7).
Individual
States
known,
Mdndtikya
the
the
where
Upanishad,
consciousness
cosmic
The
be
systematic
a
untouchable,
blissful,the
(Mdnd.
the
on
the
the
Tdplni
Nrisimha
Atrnft,
one
not
conscious,
not
indescribable,
is to
which
second, that,
three
the
unchnagtng,
not, the
the
of
external,
unusable,
unseen,
intuition
the
the
sentiency,
indefinable, inconceivable,
of
)
n
a,
a,
called
V
the
i
r
S
these
t h
subtle
gross,
being
to
a
u
1
a
and
Absolute).
t, Svarftt
(
(4) SAIVA
289
Sahkhya divided
twenty-fourtattvas,*
the
the
up
and
the
Between
P
Guna
r a
as
there
k
iy
Above
K
v
a r
B
t
a
i,K
a
1 a, R
1 a, there
below
him
a, S
d
a
a
a
iv
a,
a
iv
1 1
either.
u
r u
there
v
a s
a s.
Thus
h a, who
s
called
five,
are
envelope,
K
a
1 a.
SuddhaVidya,
tattvas.
thirty-sixtattvas
These
P
Siva
and
a
S
V i d y a, and
a,
g
May
are
constitute
the five-fold
a
divided
are
into
being
highest,Sivtattva,
Isvara
the next three,Sada"iva.,
class by itself,
and Suddhavidya
being the Vidyatattva
classes, the
three
thirty-twobeginning from Maya
ending with the earth being the A t m a t a
and
T
c
a
it
ultimate
Saiva
v
m
a
t
reality,as
of
factor
the
more
opposed
often
trayam
ultimate
means
of the
factors of
evolution of Prakriti.
to
But
cosmos.
stage having individual
19
a 1 1 v
a s
is M
a
tt
the
a
times
Some-
a real,
phenomenality,
in the Sankhya and
definitestage of evolution,
characteristics
Vaishnavas
cosmos
va.
y a, not
lit,that-ness has various connotations.
a,
means
tattva
and
real,
the
1 1
SSstrasit
a
The
first of the A t
a
and
the
The
a
d d h i they interpolate
u
Above
h
s
r u
thirty-sixt a
kanchuka,
a
u
The
separate from
tattva
a
Pancha
I5
i t i and
r
twenty- sixth.
viz.,N
the P
with
into
tattvas
twenty-five
are
is the
which
the microcosm.
universe
into
universe
objective
the
that
twenty-five
principles
macrocosm
analyse
AGAMAS.
SAKTA
AND
The
make
)
are,
and
of
its
own.
again,three
not
stages of
t*-Nt"*
(
"
the S
d d h
u
is the
of the
root
of
pervading,
in which
It
universe.
form
the
of
and
inhere,impure
with
end
of the
etc.
pralaya.
cause
the
k
universe)from
into the subtle tattvas
the
of
power
gross
worlds
first bind
iii.61-62
). Ka
from
Maya.
"
1A
K
a
leaf,the
(therefrom,so
1 ft etc.),
by
The
the
ing
manifest-
subtle
then
1 ft etc.
a
gross."
evolved
a
in all ways
the
of
into the
the
obstruct
thus
K
1 1 v
a
1 ft overcomes
and
power
it evolves
is the firstt
(impurities)that
ofchaitanya
to
a
(anu);
man
( Ib.
malas
the
(earth)(develope
; then
bodies.
and
the
(K
fttmft
It
which
sight (drik"akti,
the
perception)in
s.
a
ill 2-4). "It firstevolves
a)."(Pattsk.
Ag.
May
from
1 ft tokshiti
a
al
of the subtle and
trunk,
fruit,etc.,latent in the seed grow
one,
(Karma)
Pralayftkalas,
As
fty ft
substratum
all S ak
to
M
58.
eternal,
of actions
common
is,during manifestation,the
gross bodies
"
is
1
objects,the
results
potential
the
in p.
fty ft mentioned
M
a
)
290
the
tation
manifes-
helps chaitanya
is of the form of cogniChaitanya
tion
and is the auxiliaryof the Atma;
activity
manifest.
and
(when)
does
makes
obstructed, K a 1ft manifests it. Kalft
manifest
the Atma
in its entirety,but
it is
not
the
chaitanya
in accordance
with
the next
v
t a 1 1
it the Atma
and
pain.
"
a
shine
as Kalft
partially,
Karma."
evolves
,
(Ib. v.
from
cannot
derive
That
instrument
K
2-5
a
works
).Vidya,
1 ft ; without
experience of pleasure
with
which
the
(
Atm4
of B
(/".v.
a
id y
v
)V id
9.
actor
an
d d h i is called
u
tras."
S
has become
who
)
=91
material
other
Chit-Sakti
the
causes
is thus
VidyA
to
of power,
u
R
a
is attached
of
for the
for
R
and
a
a
g
of
form
Raga
manifests
is
without
one
is
k ti
a
of latent
"
be
is not
time
(Ib. v.
that attracts
a
whether
desires
he
what
man
the
them
of
a
these
time
(a cause)
iy
i,
the
37).
of
is
a
a
not.
bodies,organs, etc.,each
t
cause
a
pot" (Ib.
i is the
of
his
It also
man
"
makes
eternityis being
results
or
t
of) time, nothing
; hence
N
k
a
past, present
as
flux
is
images
which
time,
eternal ; for
to
a
h a-"
c
form
the
1 a,
is
66;.
is there
nor
objects."(Ib. v.
(the
the wheel
Time
ic h
tattvas
Without
desire has
(desire)
; of
born, nothing die
(of objects)as
50).
a
who
subjectto enjoyment
or
to
K
aforesaid
the
sciousness
con-
tion
reflec-
a
22-23). Rag
v.
kinds, of
comes
future.
outside
"
(attachesmen)
After
can
chit
is of two
of the
former
and
who
one
impure (bliss)."(Ib.
reflection
v.
kalft
(worldly)experience one
it ;
to
satisfaction
bondage.
lightof
enjoyment (of pain and pleasure);
no
"
of the
as
is
that
independence (svachchhanda).
inclines to
a
g
d d h
u
destroyed./{^
are
knowledge
(prakasa)
-
knowledge, whereas
pure
reflection
a
B
when
modifications
leads
VidyA
only
Sas-
C h it
y " is different from
k t i ; for the latter shines
and
Saiva
in the
a
oprations
the
sees
force
Karma,
mines
deter-
is to
get.
?^_ (
K
a
S i
r m
u
rP
u
r
are
being
a
h
s
made.
of
i
", K
kanchuka)
the
G
the
n
u
of
rest
'
same
as
the
subtle
taught
"is
m
1 1
a
n
v
a,
that
is h k
a
face in all
a
u
n
P
a
in the
a
1
a
s
Purushas.
stuff of
which
developments
four
(p a
fie
k
ra
n
u
g
a
ha-
called
in
are
s
fi ti
evolve
d d h i.
B
is
substantiallythe
u
be
(to
V
The
distinguished
i d y a, the
Siva.
thirtieth it
of the
This
S
activityended, becomes
it radiate
action
;
it
highest
Sivatattva
where
undifferentiated,
and
which
k
a
n
they
Safikhya school.
called
from
;
s,
called
a) ;
s
experience
In it the
G
name
It is also
modifications
y
omnipresent.
with
a
all its
a
the
ones.
From
from
a)
called
not
three
1 a,
ft y a, with
(reaches 1
Ved
consciousness
v
ijn
other
Vidyatattvas
t
V
1a
a
of
clothes
a
id y
(a v
of evolution
that
series)are
1 1
the
part
the
the
a
; from
s
this
The
from
a
k
first of the gross
equilibrium (Ib.vi. 21).
t
j the
(Ib.vi. 18).
a
h
Purushaisto
and
form
The
s a
i t i is also
r
being
k t
a
y
k
la
a
the
are
It is the
May
v
r a
which
worlds
are
P
s
r u
by Siva.
ignorance
Prakrit
(Ib.vi. 2-4),
A
by
u
the
man,
envelopes'developed
Pralayakevalas
the
P
applies only, to
a
from
and
The
thereto
set
enveloped
comes
five
*
afflict
to
power
intervene, in
to
these
with
" y
no
(Ib.v. 83-88).
i
t
a
himself
M
has
a's power
v
iy
N
itself has
by
a
is
the
u
d d h
a-
absorb-
powers
of
indestructible,
Eternal, unchanging, omniscient
(lit
directions).
(Paush-Ag.\. 18-20).
(
S
the
m
d a " iv
a
three
a
the
"
t
Siva
(lit,
S
is
o
a
g
first stage
also
Sada"iva,
a-
life of
of B h
state
experiences,the
that
d d h
u
her
begins
a
first of
the
a,
v
When
to the
passes
he
differentiation);
1 1
a
"
k t i of S i v
a
Siva
then
activity,
of
is the next
a
Vidyatattvas.
y a,
Siva
)
293
called
When
really separate from Siva.
Suddhamayais
actuallyactive,B h o g a
Siva
passes
Sadakhya,
not
stage ofAdhikftraSiva
to the
on
Siva
(lit.,
that
superintendsor rules);
I
not
really separate
s v
a
r
a,
(Ib.i.25-26).
to
in the
The
from
is
he
S
d
a
? iv
a
of five mantras
body
then
referred
previouschapter belongs to ^S a d a " i v
Sivatattva,
highest, undifferentiated
for
the
can
scarcelybe
said to have
body, even
a
a
a,
posed
com-
one
of mantras.
B i n d u,
Sivasakti,
three
v
a
;
and
throw
"
The
1a y
of S i v
a
n
t
a
and
the
a
; she
the rest to the
activities and
at
with
counted
"
and
that
the
of
time
s
a
described
is the
same
as
them
of creation
also
a,
of
a
these
separate
her
give
in
the
ground.
back-
(two) different
B in d
have
as
K
u
it is that binds
bondage
releases
mantras
iv
other
(the globular)." She
1in i
May
Saktaagamas
already
their substratum
a
counterpart
is not
that the
so
d d h
u
active
prominence
states
a
the
highesttattvas
t a 1 1
as
S
otherwise
of their
therefrom.
n
d
A
u
a-
n-
tive)
(respecover
More-
the world
beginning
proceed from
her and
(
absorbed
become
in
in her,"
manifesting
t
1 1
a
)
294
v
(Ib.ii.1-4).
"
a
determines
s
(highesttattva
s),Sivatattv
Isvara
tattva,
tattva,
V
id y
is the
a
Besides
'
this
'
also describe
rise
V
surrounded
iii.i).
They
they belong
i j ii a
to
k
a
n
e v
S ik h
a
Then
the Lord
rest, creates
the
1
m
1a
(with
the
of
the
various
e v
a
those
them
to
m
a
(a n
n
S
k t is
a
t
r a
e
v
companied
s),ac-
u
and
(Mrig.
s."
1 a because
a
already described
A n a
that have
but
are
rid of
S
u
(R
being manifested
Maya
a
k h
s
h
bodies
whose
a
v
m
ja
a,
and
r a
ja
Ananta
tattva
as
Karma
Ekarudra,
lords
of
from
souls
Ananta,
are
first he
at
called k
class
1 a,
1a
ceeding
beings, suc-
Then
other
of
here
the
"
of
s
).
and
(theknot),
begin
evidently,are
from
subject
s.
Afterwards
the worlds
a.
crores
are
a
y
(Ib. iii.9). These
a
)
a
"
and
(l"varas)
1 a."
to two
"
18
d d h
u
knowledge (Ib.ii.40),
of hosts
a
a
d 5, lords
n
(S
32-33)."Suddha
Ekanetra,
the
a
M
m
They
Maya.
Sivottama,
K
a
stickingon
mala
"
of
the 7
by
four
the
Universe,the SaivaAgamas
the
by
and
evolution
eightqualifiedK
creates
and
of
the evolution
the
V
line
activity
Sadakhya
a,
ii.
of true
cause
principlesof
Ag"
(Ib.
tattva,"
Vidya
Her
the Lord
enters
into those
(bhuvanesvaras}
three
m
a
1a
s) from
who
whom
are
rulers of
tainted
all
this
creation,quaint
and
of creation.
A
order
on
offspring,
of the
himself
and
man,
desirous
of the
adrishta
"
u
form
k 1 a ; thence
of the
seed
the
in
sun's
o
it
n
b in d
the
and
in which
the
start
as
b in d
a
u
k 1 a, the
u
the
.
.
.
within
enters
the
the
like
out,
then
udumbara;
generate,
oppositethe
sun, the
mixed
become
fall on
lightand
in
when
generated ;
the mirror
of
powers
then
;
are
the
begetting
own
S
swells
u
mirror
a
from
rays
a
is
(karma)
the sprout etc.
enter
rays
sun's rays and
and
"
body
of time, children etc.
process
the
of
banyan
order
of
of
form
enters, in the
the
in
This
"
of
process
born, contemplates his
wife that is the half of his
wife
the
interesting.
account
to be
son
startingof
the
ings with regard to
)
296
(
wall.
a
of the A d f i s h t a (karma)
account
on
Similarly,
is Praka"a,
of (all) beings, Brahma
who
which
had
becomes
desirous of creatingthe world
been
absorbed
her
enters
becomes
Then
a
the
s
is
k
a
k t
of
a
and
"
enters
their
from
a
u
b in d
k 1 a.
u
of
and
S
a
called
be
i,
k t i,
swells
has to be learnt
cannot
k t
bindu
The
into it.
a
lightand
Thence
specialsubstance
Guru
S
his
see
commingling
(heart-ray).That
a
a
to
out.
H
a
r-
from
written
in
(Ib.ii.
15. Com.}
Lalitd
a
it
n
lips of
books."
S
o
of
form
the
produced
1a
himself, turns
bindu
results
that
d
in
a
becomes
in
a
bhdshya quotes from a
followingelaborate description
Sahasrandma
work
the
(
)
297
of the stages of creation.
b h
t
u
1a y
stage, when
a
homogeneous
it,is (2)v
with
ic h ik i
is
with
A
(3)
causal
Thence
1 a, A
a
y
a c
c
k t
M
a.
and
and
a
it
From
a
issues
(5)
h it ;
thence,
h i t.
Stages
N
a
Sakta
their
is P
d a,
S
B i j a,
I
c
h
c
h h a,
J ii a
n
a,
and
(5) VAISHNAVA
P"dma
The
Samkita
beings and spheres in
is the
the
p
r a-
is
a
charged
B in d
r a
V
u
k
h
(the
u
K
the
s
; this
create
a
a
and
the
m
A
a
y
V
a
v
t h
a
y
k,
a
u-
k t
a
Vaisvanara
section
viz
r
k, C h i t.
a
(gross) seed, s
3, 4, 5, 6 form
S A
,
Raudri,
and
Jyestha,
to
(4)
starts
analogues,
in
becomes
n a
r a
(explained in
Vedanta
the
n
becomes
a
ready
l"vara, Hiranyagarba
of
a
matter
Brahma
is
K
or
and
t-
g h
ripeningis beginning
a y
seed), who
(effected
u
h id
h
Maya
seed).
B in d
c
v
r s
the
karma
ripened
endowed
manifestation
When
mass.
(i) the
absorbed
karma
ripefor
is not
a
First is
3), as
t
n
also
a, Varna.
otherwise, Ambika,
K
r
iy
a.
AGAMAS.
describes
the
followingterms
cosmic
"
There
eternal, incomparable, Light, eternally-
satisfied, spotless, the
beyond Tamas,
all-form,
On
destruction.
without
the
formless,
account
of
from
this eternal
out
(creative activity)comes
two-handed, single-clothed,
Being, Vasudeva,
like pure
with
crystal,
of lacs of
crores
the
of moons,
brilliance
firesand
of
suns,
thousands
seated in
a
rays, with
sphere of
with
shining
a
Srivatsa
(a curl
garland ornamented
a
first
his
with
all
meditated
a
the
a
(of the world);
the
for
mace
a
a
black
garland;
like
yellow cloth,born
and
himself
like
a
into
(came)
was
was
of
colour
a
some
born
; of these
n
ir
u
u
V
a
s u
cloud.
or
and
e-
other
for the
tion
protechas
the
(conch called)
k t
the
i), also
and
with
Lord
other
a
with
V
a
s
a
u
-
was
Narayana,.
From
All
he divided
Vasudeva,
was
one
From
a.
d
tion,
protection,destruc-
from
d d h
as
srtvatsa
This
second
Pradyumna.
A
him
single-faced,
the
cause
Samkarshana,
born
s) see
discus
(m
of creation,
blue
the
i
; the
him.
crystal,the
pure
of the
two
of
peacock's neck;
the
For
release.
centre
breast, ornamented
with
author
is the
e v a
; with
his
on
r
discus
release
destruction
b h
s t u
u
the
the
is
be
all-loving,again,
for
panchajanya
(s u
of creation
lotus for the purpose
He
is
From
with
(He keeps)
yellow
to
Vasudeva,
four-armed, endowed
implements.
wise
Vishnu.
another
born
was
The
of
goal
supreme
crown,
a
He
things (came).
heart.
the
of
( His ) four-faced
from
by Yogis always in the
on
of
lotus
created
plements
im-
breast,
spotless King.
Vasudeva;
as
Being
d
other
necklace, armlets, bangles, etc., wearing
known
k
(discus)and
(a jewel) on
cloth, graceful, the
v
r a
Kaustubha
and
hair)
k
a
marks, with
his
as
h
c
Vasudeva
him
(the latter)
Pradyumna,
these
are
four-
(
armed.
VSsudeva
s, j
)
299
is known
a
n
a
and
d d h
a
;
from
have
to
the
six
the rest, in
equal quantities;
the forms
be
to
(murtis)
serially described,
(come) from possessing different quantitiesof the
He who
has excess
of j n a n a is named
g u n a s.
has an
Samkarshana;
excess
Pradyumna
of b a 1 a ; on
the excess
of A i" vary
a, (comes)
g
u
A
a
n
ir
n
u
n
twenty-iour
from
i s,
t
r
The
functions
this
in
Lakshmi
v.
creation, with
the
start
Before
form
my
b i n d u,
that
surrounded
by
known
a
and
1 1
the three
v
form
Maha
as
a
these
two
g
u
n
women
desirous
of
a
become
Mahft
by
g
of
mine,
u
n
a
formation
When
s.
the
s.
of
aud
Rajas
P
great
filled with
as
tion
crea-
Mahaiakshmf,
Maya;
is known
of
I,
the
thus
variance
full six
by
called
am
My
me"varl.
S
is altered
I
In
drop (bindu)
predominant, I
becomes
"
creation, of the
pure
is
course
book.
same
small
a
the
the
creates;
(Ib. iv. 19.)
describes
of the
he
in
this ;
creates
what
maintained."
chap
described
(destroys)what
eats
and
ii-7-12).
beings are
maintains
Samkarshana
created
Sam.
"Aniruddha
Pradyumna
born
are
lamps (are lighted)
many
of these
Lakshmttantta.
with
as
lamp". (Pddma
one
the
a
ra
the four murtis
Tamas
form
my
r a-
is
VidyS.
meditation
a
of
Myself
created
three
pairs (of beings),in
accordance
Know
mentally-producedbeautiful
that
my
own
with
our
nature.
(
)
300
lotus-eyed,beautiful, lotus(Of
a
seated, is from
part of Pradyumna.
is
Brahma
male
this pair),the
(called also)
the
V i d h i, Virincha;
woman
Dhata,
pair,golden- wombed,
Sri,
is called
From
Kami
Padma,
part of Samkarshana,
a
all limbs
in
Sahkara,
and
pair; the
Krishna,
a
Vishnu,
Satl.
command
m
a
then
in two
The
called
the
!,of V
R
u
d
d
s u
the
e
v
a"
cosmic
and
(Ib
egg
K
venly)
(hea-
M
of
h
a
e fl a
M
a-
v
a,
h
a
by
a
m
's
a-
my
wife,
(lotus-born)
2-23). B
v.
h a,
Vftsu-
the
; it
Vishnu
a,
r a
h-
broken
was
protects all that
the egg.
supreme
Para,
Para
and
r
part
a
h
r a
s
u, the
being
B
wife,
a
a
Subhaga;
became
r a
n
was
woman
Chandra,
created
by
is within
the
m
thereof
the
Rudra's
k sh
he
Hrishtkesa,
Tray!
Gauri,
ad
", B h
r
From
male
Janardana,
gaurl,
m
d
u
three-eyed,
mentally produced by
was
i d y a,
a
Sarasvatt,
Aniruddha
a
K
Akshara,
Cow,
L
R
was
Kapardi,
Tray I, 1 s v a
(the woman)
deva,
male
the
Sthanu,
Vidya,
v
pair,three-eyed,
a
;
mentally
was
produced by Mahamaya,
beautiful
Lakshmi.
a,
manifests
and
Vyuha
(supreme)
beginning of
himself
form
V
is the
this section.
the four forms
ib h
The
ofVasudeva,
Pradyumna
and
in three
a
v
a
forms,
; of
these,
described
one
V
y
u
h
a
shana,
Samkar-
Aniruddha,
at
prises
com-
whose
shapes, ornaments
in
chapter
themselves
of
The
ib h
v
manifests
Vishnu
A
Padmnabha,
cluded
spheres
that
it
presents
s
u
h
a
representationof
state
the
of
the
knocks
other
out
idole.
h
a
s
form
Up.}
f
on.
A
i, M
n
g
a
g
-
i t-
h
s
a
and
s
entirelyexbelieves
classification
v
it
a
V i
in
a
a
g
v
s
T
a,
with
there
to
of
spirit
m
a
the
i
a
the
j a-
four
but
s,
being present
as
and
two
(taken
and
horse-
the
in
each
Lakshmftantra,
Ramanuja's argument.
Vyiiha
add
d
a
identifies
A
Ranga
works
the all pervasive
temple
of
Para,
Brih
u
A
its
in
(waking, etc..,)
mind
Vaishnava
brahmana,
y
the
g.,
Visishtidvaita
Vaishnava
v
e.
devoutly
with
referred
a
m
these
bottom
Besides
-j-
t
the
of
s
A
in
man,
so
been
Hindu
RamSnuja
forms
lovely U
standing difficultyto
and
r a
a
v
a
(waking,
Suryaandthe
thoroughgoingly
so
Ranga
commentators.
1
is
four
t a,
r a
of the
and
a
have
a
upanithad
Mdndukya
into
r
and
m
o
yet the modern
;
The
*
d
n
" g
avatftras,
and
the
S
intoxicatingKing
the
mi,
various
Dyav^prithvi,
ancient
a
Kapila,
Vayu
Varuna,
and
ra
V y
deities,I
the Vedic
mas,
!y
to
complicated pantheon
the
From
J
various
tortoise,etc., Da-ttStreya
the
of
himself
the
Hayagrlva,
r
u
the
t a,
n
a
n
manifest
)*
trance.
constitutes
a
v
a
T
tail
de-
in
They
states
and
sleep and
and
sa,
four
Sushupti
dreaming
faced
the
described
are
work.
of this
ten
in each
Svapna,
which
etc.
the
V ib h
other
forms,
from
the
arc
ha,
a
a
v
n
f crms,
a
t
a
r
y
a-
antaryamithe
forms
of
(
his
religion
it
to
San
the
be
but
worshipped
of
A
g
a
m
the
in
that
shrouds
not
deities
ma
a
arose,
character
Dharma,
;
read
theeternal,
because
by
when
Whence
penetrable
History.
scheme
what
evolution.
veil
of
are
these
complicated
elaborated,
their
Vedas
the
him.
the
was
of
Indian
maintains
passionately
tana
divinities
scarcely
most
a
religion
never-changing
Aga
and
Vedic
be
to
)
302
is
obscurity
mined
deter-
wrapped
which