FOOTNOTES:

"The ultimate unity of the individual soul is either similarity of cognition,"Or entrance into the same place, or in relation to the place of the individual;"Not essential unity, for even when it is emancipated it is different,"The difference being independence and completeness (in the Supreme Spirit), and smallness and dependence (in the individual spirit)."

"The ultimate unity of the individual soul is either similarity of cognition,

"Or entrance into the same place, or in relation to the place of the individual;

"Not essential unity, for even when it is emancipated it is different,

"The difference being independence and completeness (in the Supreme Spirit), and smallness and dependence (in the individual spirit)."

Or to propose another explanation of the text,Átmá tat tvam asi, That art thou, it may be divided,átmá tat tvam asi. He alone is soul as possessing independence and other attributes, and thou art not-that (atat) as wanting those attributes; and thus the doctrine of unity is utterly expelled. Thus it has been said:—

"Or the division may beAtat tvam, and thus unity will be well got rid of."

According, therefore, to the Tattva-váda-rahasya, the words in the nine examples (in the Chhándogya Upanishad), He like a bird tied with a string, &c., teach unity with the view of giving an example of non-duality. Accordingly the Mahopanishad:—

"Like a bird and the string; like the juices of various trees;"Like rivers and the sea; like fresh and salt water;"Like a robber and the robbed; like a man and his energy;"So are soul and the Lord diverse, for ever different."Nevertheless from subtilty (or imperceptibility) of form, the supreme Hari"Is not seen by the dim-sighted to be other than the individual spirit, though he is its actuator;"On knowing their diversity a man is emancipated: otherwise he is bound."

"Like a bird and the string; like the juices of various trees;

"Like rivers and the sea; like fresh and salt water;

"Like a robber and the robbed; like a man and his energy;

"So are soul and the Lord diverse, for ever different.

"Nevertheless from subtilty (or imperceptibility) of form, the supreme Hari

"Is not seen by the dim-sighted to be other than the individual spirit, though he is its actuator;

"On knowing their diversity a man is emancipated: otherwise he is bound."

And again—

"Brahmá, Śiva, and the greatest of the gods decay with the decay of their bodies;"Greater than these is Hari, undecaying, because his body is for the sustentation of Lakshmí."By reason of all his attributes, independence, power, knowledge, pleasure, and the rest,"All they, all the deities, are in unlimited obedience to him."

"Brahmá, Śiva, and the greatest of the gods decay with the decay of their bodies;

"Greater than these is Hari, undecaying, because his body is for the sustentation of Lakshmí.

"By reason of all his attributes, independence, power, knowledge, pleasure, and the rest,

"All they, all the deities, are in unlimited obedience to him."

And again:—

"Knowing Vishṇu, full of all excellences, the soul, exempted from transmigration,"Rejoices in his presence for ever, enjoying painless bliss."Vishṇu is the refuge of liberated souls, and their supreme ruler."Obedient to him are they for ever; he is the Lord."

"Knowing Vishṇu, full of all excellences, the soul, exempted from transmigration,

"Rejoices in his presence for ever, enjoying painless bliss.

"Vishṇu is the refuge of liberated souls, and their supreme ruler.

"Obedient to him are they for ever; he is the Lord."

That by knowledge of one thing there is knowledge of all things may be evinced from its supremacy and causality, not from the falsity of all things. For knowledge of the false cannot be brought about by knowledge of real existence. As we see the current assurance and expression that by knowing or not knowing its chief men a village is known or not known; and as when the father the cause is known, a man knows the son; (so by knowing the supreme and the cause, the inferior and the effect is known). Otherwise (on the doctrine of the Advaita-vádins that the world is false and illusory) the wordsoneandlumpin the text, By one lump of clay, fair sir, all that is made of clay is recognised, would be used to no purpose, for the text must be completed by supplying the words, By reason of clay recognised. For the text, Utterance with the voice, modification, name, clay (or other determinate object),—these alone are real, cannot be assumed to impart the falsity of things made; the reality of these being admitted, for what is meant is, that of which utterance with the voice is a modification, is unmodified, eternal; and a name such as clay, such speech is true. Otherwise it would result that the wordsnameandalonewould be otiose. There is no proof anywhere, then, that the world is unreal. Besides (we would ask) is the statement that the world is false itself true or false. If the statement is true, there is a violation of a real non-duality. If the statement is untrue, it follows that the world is true.

Perhaps it may be objected that this dilemma is a kind of fallacious reasoning, like the dilemma: Is transitorinesspermanent or transitory? There is a difficulty in either case. As it is said by the author of the Nyáya-nirváṇa: The proof of the permanence of the transitory, as being both permanent and transitory, is a paralogism. And in the Tárkika-rakshá—

"When a mode cannot be evinced to be either such and such, or not such and such,"The denial of a subject characterised by such a mode is called Nitya-sama."

"When a mode cannot be evinced to be either such and such, or not such and such,

"The denial of a subject characterised by such a mode is called Nitya-sama."

With the implied mention of this same technical expression it is stated in the Prabodha-siddhi: Equality of characteristic modes results from significancy. If it be said, This then is a valid rejoinder, we reply, This is a mere scaring of the uninstructed, for the source of fallacy has not been pointed out. This is twofold, general and particular: of these, the former is self-destructive, and the latter is of three kinds, defect of a requisite element, excess of an element not requisite, and residence in that which is not the subjicible subject. Of these (two forms of the fallacy), the general form is not suspected, no self-pervasion being observed in the dilemma in question (viz., Is the statement that the world is unreal itself true or false? &c.) So likewise the particular; for if a water-jar be said to be non-existent, the affirmation of its non-existence is equally applicable to the water-jar as that of its existence.

If you reply: We accept the unreality (or falsity) of the world, not its non-existence; this reply is about as wise as the procedure of the carter who will lose his head rather than pay a hundred pieces of money, but will at once give five score; for falsity and non-existence are synonymous. We dismiss further prolixity.

The meaning of the first aphorism, viz., Then hence the absolute is to be desired to be known, is as follows:—The wordthenis allowed to purport auspiciousness, and to designate subsequency to the qualification (of the aspirant). The wordhenceindicates a reason.

Accordingly it is stated in the Gáruḍa-puráṇa:—

"All the aphorisms begin with the words Then and Hence regularly; what then is the reason of this?"And what is the sense of those words, O sage? Why are those the most excellent?"Tell me this, Brahmá, that I may know it truly."

"All the aphorisms begin with the words Then and Hence regularly; what then is the reason of this?

"And what is the sense of those words, O sage? Why are those the most excellent?

"Tell me this, Brahmá, that I may know it truly."

Thus addressed by Nárada, the most excellent Brahmá replied:—

"The word Then is used of subsequency and of competency, and in an auspicious sense,"And the word Thence is employed to indicate the reason."

"The word Then is used of subsequency and of competency, and in an auspicious sense,

"And the word Thence is employed to indicate the reason."

It is laid down that we must institute inquiries about the absolute, because emancipation is not attained without the grace of Náráyana, and his grace is not attained without knowledge. The absolute, about which the inquiry is to be instituted, is described in the words (of the second aphorism): From which the genesis, and so forth, of this. The meaning of the sentence is that the absolute is that from which result emanation, sustentation, and retractation; according to the words of the Skanda-puráṇa—

"He is Hari the sole ruler, the spirit from whom are emanation, sustentation, retractation, necessity, knowledge, involution (in illusion), and bondage and liberation;"

and according to such Vedic texts, From which are these. The evidence adducible for this is described (in the third aphorism): Because it has its source from the system. That the absolute should be reached by way of inference is rejected by such texts as, He that knows not the Veda cogitates not that mighty one; Him described in the Upanishads. Inference, moreover, is not by itself authoritative, as is said in the Kaurma-puráṇa—

"Inference, unaccompanied by revelation, in no case"Can definitely prove a matter, nor can any other form of evidence;"Whatsoever other form of evidence, companioned by revelation and tradition,"Acquires the rank of probation, about this there can be no hesitation."

"Inference, unaccompanied by revelation, in no case

"Can definitely prove a matter, nor can any other form of evidence;

"Whatsoever other form of evidence, companioned by revelation and tradition,

"Acquires the rank of probation, about this there can be no hesitation."

What a Śástra (or system of sacred institutes) is, has been stated in the Skanda-puráṇa:—

"The Rig-veda, the Yajur-veda, the Sáma-veda, the Atharva-veda, the Mahábhárata, the Pañcha-rátra, and the original Rámáyaṇa, are called Śástras."That also which is conformable to these is called Śástra."Any aggregate of composition other than this is a heterodoxy."

"The Rig-veda, the Yajur-veda, the Sáma-veda, the Atharva-veda, the Mahábhárata, the Pañcha-rátra, and the original Rámáyaṇa, are called Śástras.

"That also which is conformable to these is called Śástra.

"Any aggregate of composition other than this is a heterodoxy."

According, then, to the rule that the sense of the sacred institutes is not to be taken from other sources than these, the Monist view, viz., that the purport of the texts of the Veda relates not to the duality learnt from those but to non-duality, is rejected: for as there is no proof of a God from inference, so there is no proof of the duality between God and other things from inference. Therefore there can be in these texts no mere explanation of such duality, and the texts must be understood to indicate the duality. Hence it is that it has said:—

"I ever laud Náráyaṇa, the one being to be known from genuine revelation, who transcends the perishable and the imperishable, without imperfections, and of inexhaustible excellences."

It has thus been evinced that the sacred institutes are the evidence of (the existence of) this (ultimate reality,Brahman). (The fourth aphorism is): But that is from the construction. In regard to this, the commencement and other elements are stated to be the marks of the construction, in the Bṛihat-saṃhitá:—

"Commencement, conclusion, reiteration, novelty, profit, eulogy, and demonstration, are the marks by which the purport is ascertained."

It is thus stated that in accordance with the purport ofthe Upanishads the absolute is to be apprehended only from the sacred institutes. We have here given merely a general indication. What remains may be sought from the Ánandatírtha-bháshya-vyákhyána (or exposition of the Commentary of Ánanda-tírtha). We desist for fear of giving an undue prolixity to our treatise. This mystery was promulgated by Púrṇa-prajña Madhya-mandira, who esteemed himself the third incarnation of Váyu:—

"The first was Hanumat, the second Bhíma,"The third Púrṇa-prajña, the worker of the work of the Lord."

"The first was Hanumat, the second Bhíma,

"The third Púrṇa-prajña, the worker of the work of the Lord."

After expressing the same idea in various passages, he has written the following stanza at the conclusion of his work:—

"That whereof the three divine forms are declared in the text of the Veda, sufficiently"Has that been set forth; this is the whole majesty in the splendour of the Veda;"The first incarnation of the Wind-god was he that bowed to the words of Ráma (Hanumat); the second was Bhíma;"By this Madhva, who is the third, this book has been composed in regard to Keśava."

"That whereof the three divine forms are declared in the text of the Veda, sufficiently

"Has that been set forth; this is the whole majesty in the splendour of the Veda;

"The first incarnation of the Wind-god was he that bowed to the words of Ráma (Hanumat); the second was Bhíma;

"By this Madhva, who is the third, this book has been composed in regard to Keśava."

The import of this stanza may be learnt by considering various Vedic texts.

The purport of this is that Vishṇu is the principle above all others in every system of sacred institutes. Thus all is clear.[111]

A. E. G.

FOOTNOTES:[111]For a further account of Ánanda-tírtha or Madhva see Wilson, Works, vol. i. pp. 138-150. His Commentary on the Brahma-sútras has been printed in Calcutta.

[111]For a further account of Ánanda-tírtha or Madhva see Wilson, Works, vol. i. pp. 138-150. His Commentary on the Brahma-sútras has been printed in Calcutta.

Certain Máheśvaras disapprove of this doctrine of the Vaishṇavas known by its technicalities of the servitude of souls and the like, inasmuch as bringing with it the pains of dependence upon another, it cannot be a means of cessation of pain and other desired ends. They recognise as stringent such arguments as, Those depending on another and longing for independence do not become emancipated, because they still depend upon another, being destitute of independence like ourselves and others; and, Liberated spirits possess the attributes of the Supreme Deity, because at the same time, that they are spirits they are free from the germ of every pain as the Supreme Deity is. Recognising these arguments, these Máheśvaras adopt the Páśupata system, which is conversant about the exposition of five categories, as the means to the highest end of man. In this system the first aphorism is: Now then we shall expound the Páśupata union and rites of Paśupati. The meaning is as follows:—The wordnowrefers to something antecedent, and this something antecedent is the disciple's interrogation of the spiritual teacher. The nature of a spiritual teacher is explicated in the Gaṇakáriká:—

"But there are eight pentads to be known, and a group, one with three factors;"He that knows this ninefold aggregate is a self-purifier, a spiritual guide."The acquisitions, the impurities, the expedients, the localities, the perseverance, the purifications,"The initiations, and the powers, are the eight pentads; and there are three functions."

"But there are eight pentads to be known, and a group, one with three factors;

"He that knows this ninefold aggregate is a self-purifier, a spiritual guide.

"The acquisitions, the impurities, the expedients, the localities, the perseverance, the purifications,

"The initiations, and the powers, are the eight pentads; and there are three functions."

The employment in the above line of the neuter numeral three (tríṇi), instead of the feminine three (tisraḥ), is a Vedic construction.

(a.) Acquisition is the fruit of an expedient while realising, and is divided into five members, viz., knowledge, penance, permanence of the body, constancy, and purity. Thus Haradattáchárya says: Knowledge, penance, permanence, constancy, and purity as the fifth.

(b.) Impurity is an evil condition pertaining to the soul. This is of five kinds, false conception and the rest. Thus Haradatta also says:—

"False conception, demerit, attachment, interestedness, and falling,"These five, the root of bondage, are in this system especially to be shunned."

"False conception, demerit, attachment, interestedness, and falling,

"These five, the root of bondage, are in this system especially to be shunned."

(c.) An expedient is a means of purifying the aspirant to liberation.

These expedients are of five kinds, use of habitation, and the rest. Thus he also says:—

"Use of habitation, pious muttering, meditation, constant recollection of Rudra,"And apprehension, are determined to be the five expedients of acquirements."

"Use of habitation, pious muttering, meditation, constant recollection of Rudra,

"And apprehension, are determined to be the five expedients of acquirements."

(d.) Locality is that by which, after studying the categories, the aspirant attains increase of knowledge and austerity, viz., spiritual teachers and the rest. Thus he says:—

"The spiritual teachers, a cavern, a special place, the burning-ground, and Rudra only."

(e.) Perseverance is the endurance in one or other of these pentads until the attainment of the desired end, and is distributed into the differenced and the rest. Thus it is said:—

"The differenced, the undifferenced, muttering, acceptance, and devotion as the fifth."

(f.) Purification is the putting away, once for all, of false conception and the other four impurities. It is distributed into five species according to the five things to be put away. Thus it is said—

"The loss of ignorance, of demerit, of attachment, of interestedness,"And of falling, is declared to be the fivefold purification of the state of bondage."

"The loss of ignorance, of demerit, of attachment, of interestedness,

"And of falling, is declared to be the fivefold purification of the state of bondage."

(g.) The five initiations are thus enumerated:—

"The material, the proper time, the rite, the image, and the spiritual guide as the fifth."

(h.) The five powers are as follow:—

"Devotion to the spiritual guide, clearness of intellect, conquest of pleasure and pain,"Merit and carefulness, are declared the five heads of power."

"Devotion to the spiritual guide, clearness of intellect, conquest of pleasure and pain,

"Merit and carefulness, are declared the five heads of power."

The three functions are the modes of earning daily food consistent with propriety, for the diminution of the five impurities, viz., mendicancy, living upon alms, and living upon what chance supplies. All the rest is to be found in the standard words of this sect.

In the first aphorism above recited, the wordnowserves to introduce the exposition of the termination of pain (or emancipation), that being the object of the interrogation about the putting away of pain personal, physical, and hyperphysical. By the wordpaśuwe are to understand the effect (or created world), the word designating that which is dependent on something ulterior. By the wordpatiwe are to understand the cause (orprincipium), the word designating the Lord, who is the cause of the universe, thepati, or ruler. The meaning of the words sacrifices and rites every one knows.

In this system the cessation of pain is of two kinds, impersonal and personal. Of these, the impersonal consists in the absolute extirpation of all pains; the personalin supremacy consisting of the visual and active powers. Of these two powers the visual, while only one power, is, according to its diversity of objects, indirectly describable as of five kinds, vision, audition, cogitation, discrimination, and omniscience. Of these five, vision is cognition of every kind of visual, tactual, and other sensible objects, though imperceptible, intercepted, or remote. Audition is cognition of principles, conversant about all articulate sounds. Cogitation is cognition of principles, conversant about all kinds of thoughts. Discrimination is cognition of principles conversant about the whole system of institutes, according to the text and according to its significance. Omniscience is cognition of principles ever arising and pervaded by truth, relative to all matters declared or not declared, summary or in detail, classified and specialised. Such is this intellectual power.

The active power, though one only, is indirectly describable as of three kinds, the possession of the swiftness of thought, the power of assuming forms at will, and the faculty of expatiation. Of these, the possession of the swiftness of thought is ability to act with unsurpassable celerity. The power of assuming forms at will is the faculty of employing at pleasure, and irrespective of the efficacy of works, the organs similar and dissimilar of an infinity of organisms. The faculty of expatiation is the possession of transcendent supremacy even when such organs are not employed. Such is this active power.

All that is effected or educed, depending on something ulterior, it is threefold, sentiency, the insentient, and the sentient. Of these, sentiency is the attribute of the sentients. It is of two degrees according to its nature as cognitive or incognitive. Cognitive sentiency is dichotomised as proceeding discriminately and as proceeding indiscriminately. The discriminate procedure, manifestable by the instruments of knowledge, is called the cogitative. For by the cogitant organ every sentient being iscognisant of objects in general, discriminated or not discriminated, when irradiated by the light which is identical with the external things. The incognitive sentiency, again, is either characterised or not characterised by the objects of the sentient soul.

The insentient, which while unconscious is dependent on the conscious, is of two kinds, as styled the effect and as styled the cause. The insentient, styled the effect, is of ten kinds, viz., the earth and the other four elements, and their qualities, colour, and the rest. The insentient, called the causal insentient, is of thirteen kinds, viz., the five organs of cognition, the five organs of action, and the three internal organs, intellect, the egoising principle, and the cogitant principle, which have for their respective functions ascertainment, the illusive identification of self with not-self, and determination.

The sentient spirit, that to which transmigratory conditions pertain, is also of two kinds, the appetent and non-appetent. The appetent is the spirit associated with an organism and organs; the non-appetent is the spirit apart from organism and organs. The details of all this are to be found in the Pañchártha-bháshyadípiká and other works. The cause is that which retracts into itself and evolves the whole creation. This though one is said to be divided according to a difference of attributes and actions (into Maheśvara, Vishṇu, &c.) The Lord is the possessor of infinite, visual, and active power. He is absolutely first as connected eternally with this lordship or supremacy, as possessing a supremacy not adventitious or contingent. This is expounded by the author of the Ádarśa, and other institutional authorities.

Union is a conjunction of the soul with God through the intellect, and is of two degrees, that characterised by action, and that characterised by cessation of action. Of these, union characterised by action consists of pious muttering, meditation, and so forth; union characterised by cessation of action is called consciousness,&c.

Rite or ritual is activity efficacious of merit as its end. It is of two orders, the principal and the subsidiary. Of these, the principal is the direct means of merit, religious exercise. Religious exercise is of two kinds, acts of piety and postures. The acts of piety are bathing with sand, lying upon sand, oblations, mutterings, and devotional perambulation. Thus the revered Nakulíśa says:—

"He should bathe thrice a day, he should lie upon the dust. Oblation is an observance divided into six members."

Thus the author of the aphorisms says:—

"He should worship with the six kinds of oblations, viz., laughter, song, dance, mutteringhum, adoration, and pious ejaculation."

Laughter is a loud laugh, Aha, Aha, by dilatation of the throat and lips. Song is a celebration of the qualities, glories, &c., of Maheśvara, according to the conventions of the Gandharva-śástra, or art of music. The dance also is to be employed according to thears saltatoria, accompanied with gesticulations with hands and feet, and with motions of the limbs, and with outward indications of internal sentiment. The ejaculationhumis a sacred utterance, like the bellowing of a bull, accomplished by a contact of the tongue with the palate, an imitation of the soundhudung, ascribed to a bull, like the exclamation Vashat. Where the uninitiated are, all this should be gone through in secret. Other details are too familiar to require exposition.

The postures are snoring, trembling, limping, wooing, acting absurdly, talking nonsensically. Snoring is showing all the signs of being asleep while really awake. Trembling is a convulsive movement of the joints as if under an attack of rheumatism. Limping is walking as if the legs were disabled. Wooing is simulating the gestures of aninnamoratoon seeing a young and pretty woman. Acting absurdly is doing acts which every one dislikes, as if bereft of all sense of what should and what should notbe done. Talking nonsensically is the utterance of words which contradict each other, or which have no meaning, and the like.

The subsidiary religious exercise is purificatory subsequent ablution for putting an end to the sense of unfitness from begging, living on broken food, &c. Thus it is said by the author of the aphorisms: Bearing the marks of purity by after-bathing.

(It has been stated above that omniscience, a form of the cognitive power, is cognition of principles ever arising and pervaded by truth, relative to all matters declared or not declared, summary, or in detail). The summary is the enouncement of the subjects of attributes generally. This is accomplished in the first aphorism: (Now then we shall expound the Páśupata union and rites of Paśupati). Detail is the fivefold enouncement of the five categories according to the instruments of true knowledge. This is to be found in the Ráśíkara-bháshya. Distribution is the distinct enouncement of these categories, as far as possible according to definitions. It is an enumeration of these according to their prevailing characters, different from that of other recognised systems. For example, the cessation of pain (or emancipation) is in other systems (as in the Sānkhya) the mere termination of miseries, but in this system it is the attainment of supremacy or of the divine perfections. In other systems the create is that which has become, and that which shall become, but in this system it is eternal, the spirits, and so forth, the sentient and insentient. In other systems theprincipiumis determined in its evolution or creative activity by the efficacy of works, whereas in this system theprincipiumis the Lord not thus determined. In other institutes union results in isolation, &c., while in these institutes it results in cessation of pains by attainment of the divine perfections. In other systems paradise and similar spheres involve a return to metempsychosis, but in this system they result in nearness to the Supreme Being, eitherfollowed or not followed by such return to transmigratory experiences.

Great, indeed, an opponent may say, is this aggregate of illusions, since if God's causality be irrespective of the efficacy of works, then merits will be fruitless, and all created things will be simultaneously evolved (there being no reason why this should be created at one time, and that at another), and thus there will emerge two difficulties. Think not so, replies the Páśupata, for your supposition is baseless. If the Lord, irrespective of the efficacy of works, be the cause of all, and thus the efficacy of works be without results, what follows? If you rejoin that an absence of motives will follow, in whom, we ask, will this absence of motives follow? If the efficacy of works be without result, will causality belong to the doer of the works as to the Lord? It cannot belong to the doer of the works, for it is allowed that the efficacy of works is fruitful only when furthered by the will of the creator, and the efficacy so furthered may sometimes be fruitless, as in the case of the works of Yayáti, and others. From this it will by no means follow that no one will engage in works, for they will engage in them as the husbandman engages in husbandry, though the crop be uncertain. Again, sentient creatures engage in works because they depend on the will of the creator. Nor does the causality pertain to the Lord alone, for as all his desires are already satisfied, he cannot be actuated by motives to be realised by works. As for your statement, continues the Páśupata, that all things will be simultaneously evolved, this is unreasonable, inasmuch as we hold that causal efficiency resides in the unobstructed active power which conforms itself to the will of the Lord, whose power is inconceivable. It has accordingly been said by those versed in sacred tradition:—

"Since he, acting according to his will, is not actuated by the efficacy of works,"For this reason is he in this system the cause of all causes."

"Since he, acting according to his will, is not actuated by the efficacy of works,

"For this reason is he in this system the cause of all causes."

Some one may urge: In another system emancipation is attained through a knowledge of God, where does the difference lie? Say not so, replies the Páśupata, for you will be caught in a trilemma. Is the mere knowledge of God the cause of emancipation, or the presentation, or the accurate characterisation, of God? Not the mere knowledge, for then it would follow that the study of any system would be superfluous, inasmuch as without any institutional system one might, like the uninstructed, attain emancipation by the bare cognition that Mahádeva is the lord of the gods. Nor is presentation or intuition of the deity the cause of emancipation, for no intuition of the deity is competent to sentient creatures burdened with an accumulation of various impurities, and able to see only with the eyes of the flesh. On the third alternative, viz., that the cause of emancipation is an accurate characterisation of the deity, you will be obliged to consent to our doctrine, inasmuch as such accurate characterisation cannot be realised apart from the system of the Páśupatas. Therefore it is that our great teacher has said:—

"If by mere knowledge, it is not according to any system, but intuition is unattainable;"There is no accurate characterisation of principles otherwise than by the five categories."

"If by mere knowledge, it is not according to any system, but intuition is unattainable;

"There is no accurate characterisation of principles otherwise than by the five categories."

Therefore those excellent persons who aspire to the highest end of man must adopt the system of the Páśupatas, which undertakes the exposition of the five categories.

A. E. G.

[The seventh system in Mádhava's Sarva-darśana-saṅgraha is the Śaiva-darśana. This sect is very prevalent in the South of India, especially in the Tamil country; it is said to have arisen there about the eleventh centurya.d.Several valuable contributions have been lately made to our knowledge of its tenets in the publications of the Rev. H. R. Hoisington and the Rev. T. Foulkes. The former especially, by his excellent articles in the American Oriental Society's Journal, has performed a great service to the students of Hindu philosophy. He has there translated the Tattuva-Kaṭṭalei, or law of the Tattwas, the Śiva-Gnánapotham, or instruction in the knowledge of God, and the Śiva-Pirakásam, or light of Śiva, and the three works shed immense light on the outline as given by Mádhava. One great use of the latter is to enable us to recognise the original Sanskrit names in their Tamil disguise, no easy matter occasionally, asaṛulforanugrahaandtíḍcheifordíkshámay testify.

The Śaivas have considerable resemblance to the Theistic Sánkhya; they hold that God, souls, and matter are from eternity distinct entities, and the object of philosophy is to disunite the soul from matter and gradually to unite it to God. Śiva is the chief deity of the system, and the relation between the three is quaintly expressed by the allegory of a beast, its fetters, and its owner. Paśupati is a well-known name of Śiva, as the master or creator of all things.

There seem to be three different sets of so-called Saiva sútras. One is in five books, called by Colebrooke the Paśupati-śástra, which is probably the work quoted by Mádhava in his account of the Nakulíśa Páśupatas; another is in three books, with a commentary by Kshemarája, with its first sútra,chaítanyam átmá. The third was commented on by Abhinava-gupta, and opens with the śloka given in the Sarva-Darśana-Saṅgraha, p. 91, lines 1-4. The MS. which I consulted in Calcutta read the first words—

Kathañchid ásádya Maheśvarasya dásyam.

None of these works, however, appear to be the authority of the present sect. They seem chiefly to have relied on the twenty-eight Ágamas and some of the Puráṇas. A list of the Ágamas is given in Mr. Foulkes' "Catechism of the Śaiva Religion;" and of these the Kiraṇa and Karaṇa are quoted in the following treatise.]

Certain, however, of the Máheśvara sect receiving the system of truth authoritatively laid down in the Śaiva Ágama,[112]reject the foregoing opinion that "the Supreme Being is a cause as independent of our actions, &c.," on the ground of its being liable to the imputation of partiality and cruelty. They, on the contrary, hold the opinion that "the Supreme Being is a cause in dependence on our actions, &c.;" and they maintain that there are three categories distinguished as the Lord, the soul, and the world (or literally "the master," "the cattle," and "the fetter"). As has been said by those well versed in the Tantra doctrines—

"The Guru of the world, having first condensed in one sútra the great tantra, possessed of three categories and four feet, has again declared the same at full length."

The meaning of this is as follows:—Its three categories are the three before mentioned; its four feet are learning, ceremonial action, meditation, and morality, hence it is called the great Tantra, possessed of three categories and four feet. Now the "souls" are not independent, and the "fetters" are unintelligent, hence the Lord, as being different from these, is first declared; next follows the account of the souls as they agree with him in possessing intelligence; lastly follow the "fetters" or matter, such is the order of the arrangement.[113]Since the ceremony of initiation is the means to the highest human end, and this cannot be accomplished without knowledge which establishes the undoubted greatness of the hymns, the Lords of the hymns, &c., and is a means for the ascertainment of the real nature of the "cattle," the "fetter," and the "master," we place as first the "foot" ofknowledge(jñána) which makes known all this unto us.[114]Next follows the "foot" ofceremonial action(kriyá) which declares the various rules of initiation with the divers component parts thereof. Without meditation the end cannot be attained, hence the "foot" ofmeditation(yoga) follows next, which declares the various kinds ofyogawith their several parts. And as meditation is worthless without practice,i.e., the fulfilling what is enjoined and the abstaining from what isforbidden, lastly follows the fourth "foot" of practical duty (charyá), which includes all this.

Now Śiva is held to be the Lord (or master). Although participation in the divine nature of Śiva belongs to liberated souls and to such beings as Vidyeśvara, &c., yet these are not independent, since they depend on the Supreme Being; and the nature of an effect is recognised to belong to the worlds, &c., which resemble him, from the very fact of the orderly arrangement of their parts. And from their thus being effects we infer that they must have been caused by an intelligent being. By the strength of this inference is the universal acknowledgment of a Supreme Being confirmed.

"But may we not object that it is not proved that the body is thus an effect? for certainly none has ever, at any time or place, seen a body being made by any one." We grant it: yet it is not proper to deny that a body has some maker on the ground that its being made has not been seen by any one, since this can be established from inference [if not from actual perception]. Bodies, &c., must be effects, because they possess an orderly arrangement of parts, or because they are destructible, as jars, &c.; and from their being effects it is easy to infer that they must have been caused by an intelligent being. Thus the subject in the argument [sc. bodies, &c.] must have had a maker, from the fact that it is an effect, like jars, &c.; that which has the afore-mentioned middle term (sádhana) must have the afore-mentioned major (sádhya); and that which has not the former will not have the latter, as the soul, &c.[115]The argument which establishes the authority of the original inference to prove a Supreme Being has been given elsewhere, so we refrain from giving it at length here. In fact, that God is the universal agent, but not irrespective of the actions done by living beings, is proved by the current verse[116]—

"This ignorantjívátman, incapable of its own true pleasures or pains, if it were only under God's direction [and its own merits not taken into account], would always go to heaven or always to hell."[117]

Nor can you object that this opinion violates God's independence, since it does not really violate an agent's independence to allow that he does not act irrespectively of means; just as we say that the king's bounty shows itself in gifts, but these are not irrespective of his treasurer. As has been said by the Siddha Guru—

"It belongs to independence to be uncontrolled and itself to employ means, &c.;"This is an agent's true independence, and not the acting irrespectively of works, &c."

"It belongs to independence to be uncontrolled and itself to employ means, &c.;

"This is an agent's true independence, and not the acting irrespectively of works, &c."

And thus we conclude that inference (as well as Śruti) establishes the existence of an agent who knows the various fruits [of action], their means, material causes, &c., according to the laws of the various individual merits. This has been thus declared by the venerable Bṛihaspati—

"He who knows the fruits to be enjoyed, their means and material causes,—"Apart from him this world knows not how the desert that resides in accumulated actions should ripen."—"The universe is the subject of our argument, and it must have had an intelligent maker,"This we maintain from its being an effect, just as we see in any other effect, as jars, &c."

"He who knows the fruits to be enjoyed, their means and material causes,—

"Apart from him this world knows not how the desert that resides in accumulated actions should ripen."—

"The universe is the subject of our argument, and it must have had an intelligent maker,

"This we maintain from its being an effect, just as we see in any other effect, as jars, &c."

God's omniscience also is proved from his being identical with everything, and also from the fact that an ignorant being cannot produce a thing.[118]This has been said by the illustrious Mṛigendra[119]—

"He is omniscient from his being the maker of all things: for it is an established principle"That he only can make a thing who knows it with its means, parts, and end."

"He is omniscient from his being the maker of all things: for it is an established principle

"That he only can make a thing who knows it with its means, parts, and end."

"Well," our opponents may say, "we concede that God is an independent maker, but then he has no body.[120]Now experience shows that all effects, as jars, &c., are produced by beings possessed of bodies, as potters, &c.; but if God were possessed of a body, then he would be like us subject to trouble, and no longer be omniscient or omnipotent." We, however, deny this, for we see that the incorporeal soul does still produce motion, &c., in its associated body; moreover, even though we conceded that Goddidpossess a body, we should still maintain that the alleged defects would not necessarily ensue. The Supreme Being, as he has no possible connection with the fetters of matter, such asmala,[121]action, &c., cannot have a material body, but only a body of pure energy (Sákta),[122]since we know that his body is composed of the five hymns which are forms of Śakti, according to the well-known text: "The Supreme has theIśánaas his head, theTatpurushaas his mouth, theAghoraas his heart, theVámedevaas his secret parts, and theSadyojátaas his feet."[123]And this body, created according to his own will, is not like our bodies, but is the cause of the five operations of the Supreme, which are respectively grace, obscuration, destruction, preservation, and production.[124]This has been said in the Śrímat Mṛigendra—

"From the impossibility of its possessingmala, &c., the body of the Supreme is of pure energy, and not like ours."

And it has also been said elsewhere—

"His body is composed of the five mantras which are subservient to the five operations,"And his head, &c., are formed out of the Ísa, Tatpurusha, Aghora, Váma, and other hymns."

"His body is composed of the five mantras which are subservient to the five operations,

"And his head, &c., are formed out of the Ísa, Tatpurusha, Aghora, Váma, and other hymns."

If you object to this view that "such passages in the Ágamas as 'He is five-faced and fifteen-eyed,' assert prominently the fact that the Supreme Being is endowed with a body, organs, &c.," we concede what you say, but we maintain that there is no contradiction in his assuming such forms to show his mercy to his devoted servants, since meditation, worship, &c., are impossible towards a Being entirely destitute of form. This has been said in the Paushkara—

"This form of his is mentioned for the preservation of the devotee."

And similarly elsewhere—

"Thou art to be worshipped according to rule as possessed of form;"For the understanding cannot reach to a formless object."

"Thou art to be worshipped according to rule as possessed of form;

"For the understanding cannot reach to a formless object."

Bhojarája[125]has thus detailed the five operations—

"Fivefold are his operations, creation, preservation, destruction, and obscuration,"And to these must be added the active grace of him who is eternally exalted."

"Fivefold are his operations, creation, preservation, destruction, and obscuration,

"And to these must be added the active grace of him who is eternally exalted."

Now these five operations, in the view of the pure Path, are held to be performed directly by Śiva, but in that of the toilsome Path they are ascribed to Ananta,[126]as is declared in the Śrímat Karaṇa[127]—

"In the Pure Path Śiva is declared to be the only agent, but Ananta in that which is opposed to the One Supreme."

It must here be understood that the word Śiva includes in its proper meaning "the Lord," all those who have attained to the state of Śiva, as the Lords of the Mantras, Maheśwara, the emancipated souls who have become Śivas, and the inspired teachers (váchakas), together with all the various means, as initiation, &c., for obtaining the state of Śiva. Thus has been explained the first category, the Lord (pati).

We now proceed to explain the second category, the soul (paśu). The individual soul which is also known by such synonyms as the non-atomic,[128]theKshetrajña, or knower of the body,[129]&c., is thePaśu. For we must not say with the Chárvákas that it is the same as the body, since on this view we could not account for memory, as there is a proverb that one man cannot remember what another has seen. Nor may we say with the Naiyáyikas that it is cognisable by perception,[130]as this would involve anad infinitumregressus. As has been said—

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