Vichar Sagar by Ganesh Hariharan

THE METAPHYSICS

THEUPANISHADS, YICHARSAGAR,

TRANSLATED WIT If COP10 UK SOTES

LALA, SREERAM, PLEADER OP THE COURTS,. AND LATE TKflSEELDAK OF DEhlll,

CALCUTTA

HEERALAL DHOLE 127, MUSJ1DBAREE STREET.

1885,

IRO

VEDANTA PRESS, ILAMBAR VIDYARATNA, PRINTER.

MUSJIDBAREE STREET, CALCUTTA,

75&quot;

SIR

CHARLES

IT,

A1TCHLSON,

K.C.,SJ.,CM.F,, L.L.D.,

LIEUTENANT-GOVERNOR OF THE PUNJAB AND

ITS

DEPENDENCIES.

FOR HIGH CHRISTIAN MORALITY, THOROUGH CONSCIENTIOUSNESS, NEVER-CEASING ANXIETY FOR THE WELFARE OF THE PEOPLE

HE RULES OVER, AND HIS APPRECIATION OF OUR ANCIENT LEARNING AND PHILOSOPHY,

AND

GRATEFUL REMEMBRANCE OF A LIFE-LONG SERVICE

UNDER GOVERNMENT,

THIS \YORTv

BY PERMISSION DEDICATED, BY

HIS MOST OBEDIENT

AND DUTIFUL SERVANT

SREERAM,. r

f Ddhi

(retired)

now

1 leader

of the

Ddhi

Court.

PREFACE;

A WORK It

that

made

has

Sadhu who knows on

well-known needs no word of commendation,

already

it s

way

to read

the outlying districts of the Punjab, and every

and write receives instruction from

very work, so that by perusing

this

knowing of the Upanishads.

he learns

it,

all

his

that

mass of instruction which

It embodies a

cannot be otherwise had, unless a large number of original works

and requiring the

to understand, It

through, increase

its

utility,

extraordinary

and to make

pains, or

Where

the text

other subjects beyond the

who understand

its

without

the language in which

work

any

present garb will

obscure or requires elucidation pale of the

the vernacular.

understood

easily

the assistance of Pundits,

unusually facilitating to those written.

kind

its

difficult

an individual, are gone

life-time of

only work of

the

Guru,

worth

in hand,

be ia

by reference

ample notes and

references have been given to avoid the necessity of consulting the original

works.

pains have been spared to increase

and correct rendering mended.

The

original

the text, so that

work abounds

Sanscrit from which our author has

drawn

its utility,

and give a true

can be confidently recom

the technicalities of the largely,

and their rendering into

that there English has always been given in the plainest terms, so

no mistake. But no philosophy can be taken up travel

;

original

may be

like a romance, or a book of

with patience requires deep thinking, and constant reading,

tranquility

of mind.

The times we

live iu

are

and

extremely auspicious for

PREF.vi:

works

Thanks

like the present.

other alluniini, there

to the late

bad hitherto turned our young men

now giving way

for

and

for a

the English education which

into rank[materialists, or scientfic athe spirit of inquiry

movement

to this novel

from the Theosophical Society.

Madame Blavatsky and

;

a more healthy

The impulse

philosophies.

Saraswati and

an increasing activity noticeable everywhere

study of our Shastras and what they teach

ists, is

Swamy Dyanand

The noble and

help

career

self-sacrificing

ancient litera

encomium everywhere.

been for their example and co-operation

mean

received no

Colonel Olcott for regenerating our

ture and faith, deserves the highest

our ancient

for

Had

not

would have taken several leng

thened periods before the revival of things as they

are,

could have been

accomplished.

Thus

then,

would be the means

young men and

and the

old,

tend to

national

the

increase

of inviting the

and stimulate them

faith they inculcate, if it

active sympathies

to study our ancient writings

would stem the tide of materialism and

with the noble and high aspirations which Non-duality teaches, will suppress bad karma and incite the good of our fellow-creatures,

supplant if it

the present work^would

if it

spirituality,

of our

we would think

ourselves highly gratified and amoly repaid.

insisted too often, that a nation without spirituality

ruin and self-destruction. struggle for existence

It cannot bo

but on the road to

indeed a sorrowful sight to find the

gaining a strong ascendancy over us everywhere

hungering for material comforts and thirst for accumulation of wealth

;

omnipotent here as in Europe, we are now no longer satisfied as our fore fathers used to be, increased civilisation means increased luxury, that has

become a necessity and

for

its

gratification

we must have increased

sources and that again signifies our best attention of wealth.

and energies

It cannot be expected, the present state cf things will

collapse, no, there are cycles in the^life of a nation,

and

all

may

be roused to perceive and

feel

suddenly

these are to be

passed as surely as night follows day, and day, night. But consciousness

in pursuit

our inner

the utter worthlessness

PREFACE. and unreality of

this world,

and

Ill

we draw our

experience of nations that have proceeded us,

our headlong path to ruin.

That

this

may

lessons

we may

from the sad

receive

the

a check

earnest prayer

of the

TBANSLATOR.

INTRODUCTION.

WITH the

a view of facilitating an enquirer of self-knowledge to comprehend the subject of the

main doctrine of the Upanishads, which forms

accompanying

a few explanations,

treatise,

that they will be of

much

help to him.

Individual and Universal Spirit

and

elaborate

them

critical

concern us for the present.

of the

What we

fully discussed. is

propose

discussion of his subject he has brought in, a

mass

and whatever Puranas

the work itself

worth knowing

&c., has been included in

of the merits

satisfactorily account for the

and an

a few salient

In the

our author.

arguments from

a result of a vast

upon

That does not

amount

all

of reading,

the Vedas, Mimansa, Nyaya, Sankhya, it.

apparent and

of the several Purans, wherein each sets

upon

sects of worshippers

hoped

contains likewise

discussion

and impersonal forms of worship, and seeks to

of personal

particularly insisting

down

to lay

rest to

;

systems which look

rival

a skeleton sketch, leaving the points, to give

available sources

and

Non-duality or the oneness of the

and otherwise, have been

as different

;

the subject to be demonstrated,

analysis

are needed

it,

seemingly anomalous dictum

up a

in lieu of others.

different

form of worship and

this way, the

Vishnuvite, Sivite, Ganpat, Sakta,

different

who have

hither

to been taught to regard his especial Deity to be superior to the rest will find

much

to unlearn.

Reason, and analogy, with the proofs derived from

the Shastras have been amply introduced to help the comprehension, and to erect at

much

labor, a neutral

his rancor,

will cast

away

with one

whom

ground where the most inveterate bigot

and shake hands

in fraternal love

ha hacl hitherto looked upon as a

fool

and harmony

and knave.

Thus

INTRODUCTION. then there

much

stands not in the

to engage the attention of the reader of acquiring the

way

find

no mention about

nise

may

profitably engage

himself in

him,

much

his

scale

from his eyes

engage will

new existence

its

attention,

caste he seems to recog

profitably

With

made use

life is

hoped,

essentially

of knowledge,

&quot;what

was told

will

fervour, as its

and form the basis of turning

Brahma

chit

to those

yet

who

described as

and

Intelligence

can

repaired to Angiras

who has

evolution of

&quot;the

invisible,

God

one

created

which Parabrahma

the cause of

said,

open is

that

all

by the the

piror

the OXB

Sat

are indi

destruction hence non-

devoid of both.

The

three

and Existence (ekam, ebam, adioaitam)

always

intangible,

was present only

Parabrahma being eternal secondless

who

known.&quot;

of the Vedds, called severally

the objective world there

eternal, therefore

Mun-

neither eyes nor ears, nor hands and feet,

Brahma and Paramatma.

and what

and enquired of

EXISTENCE Parabrahma without name or form, for name and form cations of creation,

Bliss.

In the

Bliss.

the sage,

and indestructible

the Impersonal

of Parabrahma,

&quot;Sat-chit-ananda&quot;

ananda

aud

Intelligence

in reply, that the wise regard

This

have

related of the illustrious son of Sanaka,

eternal, all-pervading, subtle,

expletives

rouse to

that was, which being known, every thing else would be

related, colourless one,

the

;

enter into the few necessary explanations which

Existent,

daka Upanishad the story

him

sympathy

much

here spoken out with as

outset.

Existence,

signifies

exists&quot;.

to interest

all alike.

we have promised at the

desirous

much

will find

to evoke his

knowledge in their previous births of

this preamble,

therefore

much

can only happen to the fewest of the few,

sown the seeds

names

;

the clue to solve the mighty problem of existence,

;

dignity demands, and though to realise life

study.

be dropped of and

the end and aim of human

Sat

The only

creed,

for

that of qualification, and any person having the necessary qualities

realise a

a new

knowledge inculcated here

by our author.

and

caste

;

connected arc only for

with

differentiating

INTRODUCTION. from bodies similar and

and there

secondless,

exists not another

while the world and

eternal,

But a

indication.

That

dissimilar.

its

to say, as

contents are non-eternal

instead of

they teach that nothing produced everything, which if it

The reply

many names

To be more

Brahma.

within Matter in

its

water,

marked.

would have

For,

Parabrhma

the

supreme force

while

satisfactorily account for

as the inevitable lot of

residing

the Western

whatever that

exists.

yet more

Materialism discards any hereafter, the

Vedantin

humanity, and as

life

suffering and an incessant struggle, he wants to crush the seed

which produces the tree of be nothing

left to

produce

and lays his axe

life,

at its root, so that there

again.

purposely refrain from entering into the arguments both for and

against, as they

have been amply dealt with by the author,

a pencil sketch and this the reader

then with regard to intelligence called

Maya

Thus then,

or cosmic state.

primordial condition,

it,

matter residing potentially in the supreme

explicit,

upon metampsychosis

means

whence

was Prakriti,

So much in common with the Materialist only, the difference

looks

Virtually

clearly impossible.

we have both Matter and Force, or Matter and Motion, Scientists

in the

come from which the world was ushered into existence

as steam exists potentially

or Ajnana, so

Sat.

the beginning,

be said, as Pardbrcthma also existed in

did the materials

It is

It has only one

(Madhyamiks) contend that

sect of Buddhists

beginning there was present Asai* or nothing

Now

one and

inasmuch as

of Its kind,

body

respectively the

waking,

said, that consciousness of all

consists

in the

dreaming the

in other words, the several acts of

only

Now

of consciousness

and dreamless slumber.

three conditions

multiformness of the

requested to keep in mind.

there ara three states

;

ours

one, the

difference

objects which consciousness covers

cognition brought about by the sensory

organs (sight, hearing, touch, smell, and taste) relate to one consciousness,

though the objects which that consciousness takes possession

them

perceivable,

eternal

;

may

many and

varied

;

and what

heuce the Supreme Brahma, being eternal

also

of,

one

to render is

always

Intelligence.

INTRODUCTION.

the

Mundakya UpamshaJ,

nor

unconscious&quot;

that

all

nition and not

with truth and in

thing

any

Brahma

is it

shew that

neither

it is

Now

infinity.

indicating

and a knowing subject must have objects and hence Parabrahma is not a Moreover in cogniser.

it,

relation

and

whenever there

for

implies dualism.

rleation,

Supreme Brahma

Man

itself.&quot;

like the heat

fire

for its close proximity sheds its lustre, in the its

discerning from

objects derive

their

it.

Thus

Brahma

then,

luminosity from

essence too.

Because,

appears

magnet and

;

all

here

taken for vitality, or

from the insentient

present

universally

Intelligence

may be

and

self-luminous

a red

moved by

The word

it.

intended to convey a very wide meaning. life

Now

mind.

same way

color on the glass

or to quote a familiar illustration as a needle close

abstract

&quot;the

a reflected shadow of the Intelligence of Brahma,

flower kept close to a crystal sheds

when held

conscious

In this way, the

derives his powers of discovering or

this reflex intelligence

;

cog

cannot be marked or limited by any

infinite

reflection of intelligence in the internal organ, (antakaran) or

red

;

direction,

knowledge of the

which

the purpose

would be incompatible

for that

;

conscious

&quot;neither

in the abstract,

knowledge

that case, a dualism would be involved,

essence

cognizor, nor the object cognized

the subject of cognition

cognitions to limit

ness there

described

molecule of atomic dust to the huge Andes or Himalayas, from the rank

weed infesting a stagnant pool of rain-water collected ditch to the gigantic Banian, and from the tiny before our

eyes&quot;

man, each and

dividual unit of intelligence, which activity

designation

Brahma misery.

&quot;the

deep

sleep,

felicity,

and

may

road-side

dancing and

fly

frisking

its particle of vitality

its in

present condition

its

Brahma hence

when there

bliss.

Bliss

its

another name or

therefore be said

signifies

cessation

are no dreams to trouble him, a

cuts off his connection with the objective world, sible to pain,

the

all.&quot;

likewise described

source of

has

keeps

are equally dependent on

all

;

all

his personal experience also goes

and

perfectly

the highest establish

man

insen

enjoyment ;

since on

INTRODUCTION. from

tiding

then

&quot;

was sleeping happily

joyj and there

no pain.

an obstacle to our perceiving all

ledge,

it,

all

and

an end,

are at

illusions

knew nothing

absorbed into Brahma.

or in the condition of being

;&quot;

thing is

he exclaims

sleep

have

that

common.

Here

every

Ignorance

can be destroyed by know

the relation

establish with our

connections and worldly goods lose their hold, and we are on the road to

Nirvana.

The importance of knowledge

knowledges, that which tends to know the

and

this

But

thus clearly established. nature of self

of all

paramount,

But we may be asked, how can Matter have

called a crown.

any resemblance to Ignorance and

why

called so

proceed to

answer.

Ignorance

called in the

and something indescribable.

Veda, as

neither

existent nor non-existent,

Existent in so far as

it is

everywhere pre-

no one can say that he knows every thing, consequently he

sent, for

rant

;

and

from

distinct

and unreal as neuter

real,

way, though Ignorance

Brdhma which

and Ignoiance

appears, or Real,

also

universally

not

for

therefore,

it is

and as

cannot be said to be with or without shape,

able.

It is

cannot be contended, want

negation, non-existent

existent

unreal,

and

real,

therefore

and

this

another simi

knowledge

unreal

other, as

want

of&amp;lt;

Ignorance cannot be particularized

neither real nor

quite,

Because Brahma

with the advent it

cannot be mistaken for

present; likewise there

reduced to non-being, therefore as

neither male nor female.

universally present,

igno

away, and with that

both of them are declared to bo unborn.

litude, for

eternal,

has been described as antagonistic to knowledge.

object

non-existent because knowledge drives

while

dis

Brahma

one way or the

neither existent nor non-existent, it is

of knowledge

unreal,

while

hence indescrib Ignorance.

knowledge

For,

is positive,

they cannot be connected with each other.

Ignorance abounds in darkness and knowledge abounds in luminosity, that again constitutes another difference between them and for this ; darkness

which

identical

with

insentiency,

Ignorance and

Matter

INTRODUCTION

What

are one. to

Because appear

has just boon said in regard to Ignorance

But Maya

Maya.

the

it is

called

regard the world as something

knowledge, hence the

and

real,

hanker after the

who

felicity.

a doer of works

olso

essential

created in a rope,

rope

fully

due to

him

For as

The

occupies space, but a Vedantin

best definition

says

these properties

fire,

more or

less.

nothing else but distinct forces of attraction,

following wise It

said,

and the active

and as every object

elements ether, water,

removed when the

bondage ceases only

remains only to

of Matter

that which

Because we

Matter

very appropriate.

in is

These are the Satioa or good, Raja or act

said to possess three attributes. ;

snake

and properties, and the ways

works that the above epithet

and Tama or dark

and hearing

to be indescribable.

arc so little acquainted with its nature

ive

sight

Self.

consider Matter or Pmlriti.

will

our sense, per

&quot;All

Having thus done with Ignorance and Illusion

which

Likewise the

in the instance of a

the mistake

sight

acquisition

so.

the nose,

known, so the mistaken attribution

with thorough knowledge of

as an agent or instrument,

illusion.

existence.&quot;

illusion of

think

illusion to

ceptions, the cold in the hand, the smell

are illusions yet

imperative

the false hope that they

attribution to Self, of bondage, and to regard or one

why

cannot be too often repeated.

property, and accumulation of riches with

procure bliss and

askod

soon in a dream.

of acquiring Self-knowledge

necessity

applies equally

may

make an unreal snh*tnne?

illusion

be removed only by

caii

and

illusion,

very nature of

real, like objects

Illusion

air

and earth, therefore

In one

forces,

in nature is derived from the

sense, the so-called

and we have thus a

and gravitation

all

etc.

Now

this can

them have

properties are of

parallel

the

be established in the

the force.

first

(Satwa)

light,

Nc*w Satwa and

Thus then what

as gases, glazing fire &c.

;

the

sensory

the

second

(Tama)

Tama can do nothing is

light

has

heavy

till

over

an upward motion,

and active organs

for their acute

INTRODUCTION,

Satwavic quality.

to the active quality

this

Tama

quality.

Raja.

the air in motion. The mind for

&quot;

its

and the

last

induces

action everywhere.

unsteadinesss

also said to be a

said to be heavy, because

nosity of Satwct, hence Ignorance first

said to be

have no velocity or motion,

Tama counterbalances

its action,

and synchonism of natural laws. of intelligence in Nature. It

that law signifies

hence there

till

finite,

sets

product

The

acted npon by tho

Tama,

so that

;

Raja or

for

its

no breach in the order

a sterotyped argument of anthropomorphism,

the

a display of intelligence

presence of mind,

and

for

remain there must be a requisite body, hence God

a body etc.

have here a satisfactory explanation

a law-giver, and as there

natural laws, that proves to

due

obstructs thelumi-

Tama anywhere and everywhere

the active quality cannot lead

a product of Tama.

second, which also receives a check from the heavy

force

Motion

likewise possessed of luminosity,

the

be derived from

are likewise said perception and ready prehension

But a pantheist

says,

such

a creator can

mind

that

almighty has neither be

nor all-pervading, his pervasion must be limited by his body, for ho

cannot be present everywhere at the same time.J The especial pleadings of both these views need not

of the present notice.

first sight, it

concern us, as they are beyond the scope

thererfore pass on to consider the elements.

may appear

strange that

elements

to believe the so-called

their ignorance of physical

science

our forefathers were taught

That would imply

simple bodies.

and chemisty notably.

time have been taught by Western Science to regard water, as compound. There

Hydrogen and Oxygen

water

;

a mixture of several substances.

apprehension, for their elements find so-called elements of the

analysis

and synthesis

West

will

But there no

place in

air,

and earth

in our

&c.,

oxy

and earth

no necessity for such an

Western

are liable at a future period,

Science.

The

when chemical

have attained more perfection, to be decom

posed or resolved into other simpler substances. classification;

air contains

gen and nitrogen besides an admixture of carbonic acid is

For,

that shall never happen,

But with regard to our said,

the elements of which

INTRODUCTIOK.

we have knowledge and which we

are

wants are different from what they were subtle and gross elements.

The

accustomed

to use for

in the beginning,

latter are

our dmfv

hence we have tho

result of peculiar form

mixture called quiutuplicution (panchikaranct) as follows Divide each element into two equal of the parts; remaining ten parts, take the first five of each element and divide into five equal parts, then :

leaving the

undivided

second half of each element,

mentioned four parts, the second halves to each.

Thus then we have one element each, an eighth part

while the rest is

made up by the other

demonstrated in the possession

to them.

sound,

That

to say, ether

taste,

four

;

their presence

belong

said to possess the quality of transmitting

in the

And

elements./

each

of itself,

of qualities which naturally

while air has sound derived from

vidual property of touch

water

add to the above

of the other four elements,

cause ether, besides

its

same way

its

indi

has sound, touch and form

fire

;

sound, touch, form, nnd taste, while earth has sound, touch, form,

From

and smell.

the same elementary combination have originated

the seven abodes placed one above the other, Bhur, Bhuvar, Swar, Mahar,

and the S3ven nether spheres, one below the other

Janas, Tapas, Satya, severally

Patala, *

called Atala,

with

together

Vitala,

Sutala,

Brahmanda, the

Rasatala, Talatala, Mahatala f.M.

varieties

a&quot;.d

of physical bodies

with their adequate food and drink.

In respect

air

and water we

find

them mentioned

the Sniti

Mimansa, tfaya, and other systems, that they are compound and not simple bodies.

Their composite nature

if left to

stand will deposit a sediment of

Even

earthy particles.

the presence of earthy

salts.

But

in their subtle

For instance, water

easily demonstrable.

in the clearest

case of the other four elements. (vutas) elements

mud

which

sample of water

this cannot be

Moreover,

it is

nothing else but

it is

easy

to detect

practically proved in the said that

some of the

five

form have been mixed with similar subtlo

atoms of a second element, and have thus helped the production of tho gross, while other

In short, the gross

atoms have produced similar results without any mixture. is

a changed condition of the

subtle with

and without

INTRODUCTION. we have

In the gross elements

a blending of their atomy.

prolific

cause for the material universe.

What

ether

The atmosphere which surrounds the globe does not

extend beyond thirty or forty leagues, and diminishes in substance, to

proportion

very high It

fills all

its

beyond

;

space,

and

drawn

resembles

the

calculating the speed

to the

far

the interstices of the solar

into

air

it is

bodies, resistance of ether

impossible to

we have been mainly concerned

signification of the

technical terms

which forms the subject of the present hension

may though much rarefied than

have,

of heavenly

of the terms

master the subject in

These

of Vedantism.

it.

taken into

its existence.

abounding in the philosophy

Without a proper compre

that will frequently

hence

all its details,

deny

fluid,

in introducing our readers

treatise.

We purpose now to

should be explained.

systems,

be called a

It is all-pervading.

account by astronomers, hence

Thus

therefore not

the planetary ether of physicists and astronomers,

it,

the stars, nebulae etc.

but

elevation above the earth s surface.

occur,

impossible to

was necessary that they

touch upon the cardinal doctrines

are, besides non-difference of

the Jiva and Brahma,

the doctrines of karma and metampsychosis. 1

Karma!

the collective totality of works good and bad

individual performs

They determine

life.

subjectively and objectively. merits,

That

future

his

which an

existence both

to say, in proportion to

he inherits a better sphere of existence after death.

a person

That may

bring forth an abode in heaven, but after the consummation of happiness

and

sure to be hurled back to

their fruits are likewise so,

mitted to

its

importance.

doing any

mind

products.

But

may

thing either

even

an objective for

Hence be

the

properties

to abstain

said, it

Actions are transient,

life.

from

of a

works

impossible for a

by the active organs

cause are trans is

man

hands, feet,

paramount

to live without

etc.,

by the

he turns into an ascetic and retires from the world, to live

in a

mountain cave, certainly the necessity

and

thirst,

for

appeasing calls of hunger

of defecation, and urination, and sleep

must yet continue so

INTRODUCTION.

that

works cease to produce

Bat

all

rites,

works cannot be destroyed.

with powers

credited

freed.

of destruction,

Apart from the daily and occasional

and forbidden works, or those sanctioned in the sacred writings, there

are other works

the

no one can be

re-birth, literally

avoid this difficulty, knowledge

viz.,

first refer

accumulated, fructescent and current

works which have accumulated

the second refer to those which

that

to say,

in several previous births,

have resulted in the present

life

and

have already commenced to bear fruit, while the third comprise the works per formed in the present fruits of

accumulated

They

life.

a future

will bear fruit in

and current works are destroyed by knowledge

of Self and his identity with Brahma.

But the

the scope

we have a

puzzling questions which

when

said

starves&quot;

&quot;virtue

and able person with for himself

in his

say,

for

the

mean, in the instance

Ewiy

difficulty scraping together the

beyond

Suffice it to

satisfactory solution

often harass us.

by Pope

life-

of the present notice to enter into details.

Karmaic law,

can only be

fructescenfe,

exhausted by enjoying their results during the present

that in this

The

life.

or a learned

Man,

means

of a sorry meal

and family, and struggling on from day to day, not knowing

when and where

his troubles are to ceaso

;

or a

young and handsome

wife

suddenly deprived of her husband in the heyday of his youthful career; of a poor widow, poor

and

who was

of her son,

Now instances

friendless,

like these

infirm,

suddenly deprived

can be multiplied indefinitely, they are too

to escape the attention of

any one, but what we have said

Here the prarabdk ikarma

commenced

aged and

prop and support and the main-stay of

her

to bear fruit,

and

the key. as that fruit

life.

common

will suffice.

Fructescent works have already is

to bring forth pain

and

suffer

ing or the reverse, according to the nature of previous works, consequently

an individual less,

seen unaccountably to suffer while

has for his portion

dying, there

all

material comforts.

another

who

But

that a person may, apart from physical circumstances, for his

dumb and

worth

In the case of children

the same operation of the karmaic law.

be born blind, deaf or

said

bad karma,

thus be a cause of anxiety to the parents.

INTRODUCTION. In

this

conditions appear that heaven and hell are relative

will

way,

of happiness and misery brought forth

opinions

which a Vedantin

differ, for

his Sacred Scriptures

He may

taught.

;

by the deeds

bound

But

an individual.

the

to accept

teachings

he necessarily pins his faith with the

truth,

there

look upon the blissful abode of the seven upper spheres

after their con already mentioned, as a result pf merit or good works, but

summation he must that

must be a net

revisit earth in

man s

in proportion to his demerit

humanity, there

shape and rehabilitate a body

being reincarnated into a beast

human

being dies he must always be

Buddhism

or merit.

no more retrogression

Kapila on the other

unexhausted karma.

result of his

hand, lays down the doctrine of a or Deva,

human

;

that

to say,

teaches, after

when a human

in his furture reincarnations and not

take his chance with beasts and birds, or vegetables and stone.

Though equally

believing in

show of reason and strength

A person

his

deathbed

lover of horse-flesh, his dies, his astral

person

may

mind

Karma, yet Kapila maintains with much

argument, his doctrine of Bharanamayasarira. overtaken

with a fixed thought

all his life,

horse.

In this way, a

and yet escape the torments of subject

In his last moments, his thoughts

ive or objective suffering.

be centered in a horse, so that when he

will

body assumes the desired body of a

be a rogue

;

may

overtake

Brahma, Vishnu, Shiva or any other Deva, and sure enough he goes there

A practice still

to reap happiness. to

bawl out the name

dying person

;

Ganga, Narain and

one who

sound unnecessary and

But there

cruel.

of sending

If perchance,

its

after

signification

that person s soul to

it, if it

name

may it

be re

does come to

would direct his mind

mentally to worship or remember his mantram given by ceptor, he

into the ears of a

a fixed object in view,

the reiteration of

occupy his mind so as to be moulded

and other countries

Brahma

unacquainted with

means the momentous question ceived in heaven.

prevails in Bengal

his spiritual

pre

saved from hell-torments.

The question

heaven and

hell, is

writers are not very unanimous,

a relative existence.

Our ancient

Each author has made ample mention

of them,

but thore are others who maintain quits an opposite doctrine. For

instance,

heaven and

hell are for the

misery.

But who

to suffer

Atmi

Vedantin, says the

instrument, he

passive,

Let

enjoyment of happiness or suffering of

neither responsible for the works performed

necessary for him to appear

ceive his sentence as taught

fire,

reasonable.

said, for

In this sense, there

Heaven and

hell are in

much

suffering, a

our own keeping.

for

all

virtuous actions,

The

reverse of what

man

to do.

of ineffable misery in next.

not

clearly

the

to re

in hell-

required, not

hence

all got, it is for

the

fresh

world.

mind away from ob selfish

others, abolishing all

weak and

life

body

we have

By turning

live

simpler and more

the scene of fruition as

ends, and reverently perfom

leads to a

damnation

eternal

neither heaven nor hell beyond

jects of sensuous gratification, if

frail

to re-birth,

the day of judgment

Ours

enjoyment or

consequently follows, reincarnation

action.

free, therefore

the subtle astral body, but the physical body which it

an agent

by the Jiva in his career on

oil

eternal happiness or

by the Christian Church. It

Undfr such circumstances the Atma

subject to pleasure and pairu

is it

neither

seventh principle

answcrd.

first

and does no works, he isneither subject

consequently death cannot affect him, and he

earth, nor

this question

we do what

best for

we have just been saying

Existence itself

admitted as a

twain condition in which both happiness and misery are the unavoidable of

all

and every one of us

;

rich livery, living in a style flattered

you

man

by his friends and relations

will find, that

without his advantages.

in fact as

many

they

may

anxiously

;

all

for his person,

for the

will.

the poet

of us, but

human

being

childless, or the slave of an

a miserable

be very unfortunate

may

waiting

be remembered in his last

pect no unalloyed happiness

appear happy to

more wealth, or he

concerned, or he

parasites

rank and means, courted and

miserable as an average

no one loves him, none cares a straw so

may

Perhaps he

satiable thirst for accumulating

so far as health

his

befitting

lot

attended by servants in

rolling in riches

Such

dream

all

wretch

his wife

his relatives

;

are

hour of death, so that the rule.

of love

and

Here we can ex bliss are too

holy

INTRODUCTION. to have a place here

our journey through

life

embraces a long period of

and experience to

time, of which a part goes in acquiring the usual training befit us in this up-hill struggle;

law of survival of the

verently as a crown for this,

been honest

fit

spent in fulfilling Darwin

Show us the man who

more than human. all his

when he

days, from the time

and we say that he

with them.

but their number

to teach

to meditato

self,

These sages or wisemen or

know

and instruct

not,

man

range of the object

a favorite occupation

cannot say that the world has become denuded of them,

his preceptor,

Purdumun

tude adequately to Baba

To return from

The present

extremely few.

tune to know one, who

writer has the

Sing,

his grati

Sadhu Nirmala.

this digression to our subject,

find

laid

down, that

with death we part with our physical body just as a snake casts of

astral (liny a sharira)

which

till

This

emancipation.

in the

astral

action

rest

hands,

intellect [the

;

five feet,

human

a very shadowy duplicate of

sensory organs,

sight,

its

coil.

subtle is

every

body continues to come and

body, and has seventeen characteristic features.

and the

body

called

again subjected to re-incarnation.

where the unanimous opinion that the

for

good

and he can hardly express

Our conceptions and Karma remain impressed

are-

from

retired

theosophists, guard our destinies, a wide

and

who

there are men,

men who have

word

philanthropy actuates them, nationality they of their solicitous care,

in all

arrived at years of discre

No doubt

an exception.

OM, or to dwell in Samadhi.

them more properly

say that he has

will

the sad turmoil of an empty and deceitful world to study

on the mystic

Now

in the past.

honesty of word, deed and thought,

to be worshipped in every sense of the

call

spent the best part, landing us

we had

the struggles

all

we maintain an unflinching honesty,

are then

tion

In this way,

fittest.

into the ladd of reflection, and decripitude, with hairs hoary sitting re

now

another part

The

hearing

the gross

five vital airs etc.

;

five

Fran

organs of

mouth, anus and genitals, together with mind and soul

the practice of Yoga

physical body, wherever

and animal

soul] constitute

the

lingo,

sharira.

can be projected out at a distance from the

Yogee wishes

natural barriers offer no impediment to

its

to be

passage.

;

in this

way even tho

INTRODUCTION*

The reader tinued

even

easy to conceive,

getting less and less day by day. purposes, and lead a

what

be one with Brahma, and

make such a

sacrifice

One must

leave the world to

the necessity for knowledge

;

the natural

may

the

Brahma and

individual,

felicity

there

For

gold

But the reply it

and

is,

common

practice,

possession and he had

never

already

;

left his

we do

similarly

present for

the

a person with a piece of

himself in

seen to busy it

the Jiva

no reason why a person

be argued, as in

and when pointed out by another, he recovers though

know

and intelligence of the

destruction of misery being

hand forgets about

in his

there does not exist any paramount necessity

acquisition of knowledge.

and

intents

all

not trouble ourselves any more concerning a thing already got the felicity of

require

of such qualified pupils have been

alike a part of the former,

latter

even these

of absolute purity before he can acquire that

life

If it be asked

ledge.

neither asking

Under these circumstances,

Vidya.

number

the

why

offers,

by a pupil duly qualified for receiving the

Brahma

necessary instruction on

never troubling him

and pleasure

his time

no ordinary amount of patience

begging and satis

services,

but waiting to receive whatever he

instruction but bidding

for

proper place the need of a con

manner by doing menial

all

for food

in its

with a Guru-, supporting him by

residence

fying him

mentioned

will find it

to all intents

already

;

its

search,

and purposes,

similarly the en

veloping or concealing power of Ignorance hides the perception of felicity

which naturally belongs to him and knowledge alone enables him to recover

Then

it.

again

again, that knowledge, as

for the future

removed from the

Jjut

fetters

Brahma whose

sought after as

antagonistic to Ignorance, which

nothing more or less than matter,

which the seed

in the

it is

body of the individual

the materials out of

to grow,

hence being

of consecutive re-births, he will abide for

sole essence

joy.

Destruction of grief

by man, no matter whatever may be

his

ever

eagerly

position,

and

can only be effected by knowledge, we have here another incentive. .it

may

be replied, that for every kind of misery there are particular

remedies, therefore the application of remedies it.

destroys

Clearlv, to nav so,

a mistake.

equally capable of destroying

For instance, medicine removes or cures

INTRODUCTION. a great

many

diseases, that

true indeed

;

the disease would not return again in the

same manner pangs of hunger and

but there

life

thirst are

15 is

no certainty that

time of the individual; in the

removed by a good dinner, and

drink, but there are yet a good many miseries which refuse to be destroyed

and there

no remedy

his only son, his grief

for

knows no bounds, and no remedy

destroy his grief save the knowledge, that

was a mere

When

them, beyond knowledge.

illusion

that his

a person

more potent to was nobody

so-called son

which tied him in bonds of affection

that

;

the ordinary lot of humanity from which there can be no escape

world

We benefit

stood

are

extremely

selfish

human

that the

full of grief.

The authors

character too well to allow

mentioned there are

That

;

without an expectation of deriving sure

we never undertake a work.

find it

last.

unreal and transient, and

itself is

loses-

of the

escape

Shastras under

their

Of them

four incentives.

to say the necessity of studying the

notice,

necessity

Shastras

hence is

the

pointed out

in all its bearings.

The philosophy and

physics.

critical

The

first

has been considered in

truth, a

Vedantin

and establishing

aspects, including a

Our author has

ransacked

the whole

point

In the elucidation of

truth.

analysis and mode of arguing

partisans of especial theories,

had,

all its

review of the arguments of the other contending systems,

ing out their mistake

cing.

Vedanta embraces two subjects, metaphysics

of the

simple as

ground

it is

convin

covered by the

and though he had added nothing, yet he

by bringing the arguments together

one place, rendered ample

service to the cause he represents, to deserve the gratitude of his readers.

In regard

to the latter he

rather reticent, he dismisses the subject with

the remark that the world and especial or particular mention.

it,

its

contents are unreal, therefore deserve no

Evidently he could not have done justice

and

without putting in another volume before the public,

labor of the undertaking might have stood in his way.

minded person, the physics are unattracting. find a conflict

between religion and

science.

Even

To every

religious

in the present day,

The Church

in the

the

West, had

INTRODUCTION. t

wounds from the

received severe

these

artillery

brought

dians

Bibliologists

;

in with the facts of scientific evolution,

God

occupied

to create

it,

Turning

we have nothing

from. Physics to Metaphysics,

total of

which

is to

not absolutely

false.

shew the

to be

of time.

day and

ashamed

of.

find a vast array of subjects,

illusory nature

The world and

they are therefore unreal.

immense space

For we have our Brahma

night, that means time enough, and

sum

In this way, to

points.

the six days of the world which

are said to cover an

happily, are not similarly placed.

the

;

skill by her custo and the recent authorised translation of the Holy

Writ has been purged of several very objectionable fit

by science (physical)

wounds are now being dressed up with care and

of all

phenomena

;

contents are relatively and

its

the instance of an illusion of sight,

when a

person conceives the presence of a snake in a dark night, in a bit of straw, rope, &c., the so-called

snake

discovered to be false

brought to shew what the thing lying in front the necessary

derives

person

when the

illusion is dispelled.

knowledge of the rope, of Similarly

removed by a thorough knowledge of

not at

all

denied

as something substantial.

;

all its

Self,

who

only

no other but Brahma.

site of the snake, the

on the other hand, everywhere Because without a

parts,

the illusion of the world

In the foregoing instance, the reality of the itself, is

light

the help of light,

is.

when a

site there

maintained

can be no

In the absence of the rope there can be no mistake of a snake.

rope

illusion.

other

words, we must have something resting on the

background, so to speak, on which to superimpose or project through a force of ignorance the neces

sary mistake or illusion.

In the case of the world and

objectively recognize through the are

gans

that

them

&amp;lt;kc.,

but they are non-eternal, and

otherwise, for there

Brahma.

Now

in regard to

and the several organs of sense,

contents,

what

of the several sensory

so far real, having an objective existence

form, taste, touch, consider

medium

its

with it is

the

usual

illusion to

only one entity of that nature and

our body, we are apt to confound

&c., with self.

physics to establish a correct knowledge of

It is the business of Self,

meta

and to shew that the.

INTRODUCTION.

body

not

Neither are- the organs of sense, the vital

Self.

mind come under that

They have been

category.

nor the

airs,

upon and

fully dealt

with the help of the foot-notes, the reader will have enough to clear his mind of preconceived and incorrect ideas. Therefore we need not stop for considering

them

&quot;

in this place.

sense perceptions are

All our

This requires a proof .and we have in Astronomy a

trite illustration.

Stars

are placed in the

The higher

are classified according to their magnitude.

illusions.&quot;

A star of the fifth ones are nethermost. ascending scale, while the lower will make its ray of light appear in the earth at an immense

magnitude

distance of time

;

all

the time the

light

has been travelling with

accustomed velocity to reach our globe, and the telescope

nowhere

;

the rationale

is,

by the time

reaches us, the star

the time

when that

light started

its

onward journey, bnt since then,

star the law of change has so worked upon matter, that the infinity of space.

universally present.

commonly

find it &quot;

hardly any exception

Self

said

lost in the

miserable&quot;

several

use daily with

or happiness. experience of grief

according to their

common

mistake,

all classes of persons, &quot;

very

These are a few of the instances in common

according to the

To connect happiness and misery with

there

itself is lost.

that was existing in

here we have a ray of light coining from a body

Now

its

can find its site

very

all

and

happy.&quot;

individuals

Opinions are divided

From

Schools of Eastern Metaphysicians.

the

the Vedantin s standpoint happiness and misery are created by Jiva, upon For instance, are not Iswar s productions. him. created relations

They

a father has his son residing abroad on foreign service, his neighbour has also

one of his sons in a similar service, distant from home.

father of the

first son,

receives intelligence of the demise of his son,

returning from that country, he

bounds

;

Now when

elated with the information

son was doing well and intended shortly to return ;

by a person

extremely depressed and his grief knows no

similarly that other father

accompanied by a large retinue

the

but the fact

home laden with

that his wealth,

otherwise, his son was ac

was very prosperous. tually dead, while that other son

But the man who

INTRODUCTION. cave the wrong information owed a grudge he put the father into unnecessary tidings, in the

good

his father is

the

his grief ness, is

with his son

and happiness.

and

Thus we

find,

artificially created

it is

may

improper to call

this

Istoara

But what

correct.

or imaginary.

created are

for their

young

natural

ones.

find

That

here sought to be conveyed amounts to

While those of a Jiva are

would have

persons equally with his own. relationship created

artificial

by Jiva

Thus

felt

all

sons of other

then, an imaginary connection or

in his internal

organ through the medium of

own

be a source of his

equally for

misery.

The conclusion

therefore evident, that all objects have neither pleasure nor pain in

but what pleasure or pain we vainly attribute to them This can only be rendered plain by example.

rance.

Iswara would have created happiness in those who are

called sons, another father

Maya, leads him

artificially

For throughout nature we

artificial.

creations are natural. If

the source of

the ties of affection

even in the lower animals the same feelings indeed

by him,

relationship of

pleasure or pain, but that

feel

relationship

be argued

them

that the

were the seat of such grief and happi

If the son

But how

the internal organ.

why

but when the mail brings the

grief,

then for every son, each father would

not the case.

hand-writing of the absent son hitherto taken for dead,

extremely delighted.

father

first

family and that

to the

believed to be a source

of happiness.

wealth ought to have been happy.

But

were

it is

this

all

;

due to our igno

Wealth

so,

them

generally

persons having

really the case

By no

means.

all

know how

fireflies

are

attracted

of a lamp, they dance and frisk, hover and

them

off; to

them

it is

fall

autumn

into the

fire,

the light

you cannot keep

a pleasure thus to be present near the

fire.

If fire

were endowed with such pleasing sentiments or say happiness, everyone would have likewise felt it. In the cold winter with a bitter frost, and sharp winds blowing,

it is

indeed extremely pleasant to

sit

by the

fireside,

but when the dogdays come and the hot blasts try our nerves, we never think of

firo,

we avoid

and court water

;

this should not be if

any subject

INTRODUCTION. had

in it the particles of happiness

the Sidhanti its

is,

when a

Boodhi loses

it is

made

actuated with a desire of touching

firefly is

when perception

of happiness

son desires for an object, a relation the internal organ, felicity.

loses

Thus we

find

know

the function of the

changing according

That

ledge

knowledge

and death.

If the

non-eternal.

Therefore to say knowledge

category with

Self.

Self, in

But knowledge

But

not

ever it is-

so.

Knowledge

be argued, know

whether that knowledge

For Self

will

be non-eternal

;

will

eter

establish

eternal and not-self

eternal brings

You cannot regard knowledge

that case

may

answer be in the affirmative that

and knowledge identically the same.

from

attention

its

all

or quality of Self, through which he discovers

In that case the question

nal or transient

and

fixed, or steady, it is

the subject of Vedanta.

the shortest and best answer.

only an attribute

all objects.

Self

This

never

subject which demands

therefore said to be subject to birth is

a per

not situated in a subject, the same

internal organ

the

fire,

desire,

established between his desire

be a source of happiness in some and pain in others.

may

Self.

and

When

realized.

unsteadiness, and therefore he cognises

its

happiness

thing

What

rationale according to

changibility, and by a relationship with

its

steady,

The

on misery.

as a

in the

same

distinct substance

so that to speak of

knowledge

as eternal and yet distinct from Self, will be clearly impossible as indicating

existence of properties directly opposed to one

hand

be contended, knowledge

and devoid of too.

intelligence,

Because when a

thing

for

another.

instance

non-eternal

Not-self

not-self.

a it

jar. is

on the other is

insentient,

non-eternal

insentient.

Therefore

knowledge cannot be maintained with any show of reason to be non-eternal ;

on the other hand

it is

eternal.

eternal and secondless and that identical with Self.

But there Self or

may

only one substance that

Brahma

therefore knowledge

is is

Apart from what we have been saying there are other

considerations leading to the same conclusion.

a substance

may

not be present

all

For instance, a quality of along.

may

appear in a

subsequent state of development, remain for a short time, then disappear.

INTRODUCTION.

find this notably in flowers

and

The

fruits.

rich juice

and sweetness

of several edible varieties of fruits are only produced in a subsequent stage of

development when they are ripening. were absent, as they with these premises,

will if

In the prior stages these qualities

when over

disappear

knowledge were a quality of

times conscious and at others unconscious, short-lived

e.,

What

But

transient.

his resemblance with Self

continues in

Even is

;

for

;

never exists without necessity

it,

for

For

no actual

a fact of positive

The sensory

that sleep, the senses

eternal

and as Self

they are therefore one.

knowledge

emancipation.

may

Works and devotion

lead to a better abode but they

cannot make a person free from future re-births. nions on the subject

Thus then knowledge

are quite powerless in that way, they

There are various opi

but from a Vedantiris view there can be no freedom

from metempsychosis without knowledge, proper for him to do.

They

there

remembrance

they cease to carry on their functions yet there

no absence of knowledge.

The

was sleeping happily,

This should never follow,

organs have no relation with knowledge.

&quot;

an unknown thing never crosses the memory.

are at perfect obeyance

proved by individual experience

perception of felicity, and the subsequent

knowledge

have

in the condition of profound

person on rising from sleep exclaims

knew nothing then/

called eternal.

waking, dreaming, and profound slumber.

slumber the continuance of knowledge

eternal in duration,

knowledge

will

complete.

these states knowledge continues.

of felicity.

he would be some

Self,

at least his quality

conditions of time

all

only three divisions of time all

since

Therefore starting

ripe.

a theosophist has nothing

beyond the pale of works and devotion.

are only the nethermost rungs

be reached.

by which the top of the ladder is to Good works make the mind pure, and remove its blemishes,

devotion helps to

make

acquisition of knowledge.

steady,

they are therefore only means to the

All works are undertaken with a distinct desire

of reaping their benefits hereafter.

That means

has no desire of continuing his existence

;

re-birth,

but a theosophist

he abstains from Karma.

INTRODUCTION.

waits only to sec his cup of fructcsccnt works

menced he

to bear fruit

no hurry about

and make him

free,

and have produced

it,

which have already com

his present existence

he does not wish

his death to

for

but patiently abides his time.

Prior

drained

come

;

at once

knowledge, whatever acts he had undertaken, and what have already been done fc

cannot produce any more for inculcating this

fruits, for

are destroyed

they

it.

grand truth that we find an emphatic mention in

all

on the Vedanta^ that a wise person has no more need of

treatises dealing

works and devotion, when he has obtained a thorough^ knowledge of Self as a result of that, he exclaims

&quot;

Just as a torch

Brahma&quot;

;

extin

guished by a traveller when he arrives at the door of his own house, or as the husk

thrown away

It will thus be found,

reverse,

the

latter

worshipped.

For which the former brings on eman existence

objective

a better

sphere, or

its

according to the merit of the works and the dignity of the object It

remains also to be observed that with thorough knowledge,

.actions arc incompatible.

engaged

have been gathered.

that knowledge and works with devotion are

to each other.

naturally opposed cipation,

after the grains

in works, as

Why

Because Self

an agent and instrument.

doing virtuous actions and their fruits

person has no such desire, he misery, and

he knows Self

is is

regarded

must be

apt to exclaim

devoid of virtue and

by a person

portion.&quot;

vice,

&quot;

wise

happiness and

unconditioned, the Absolute, Brahma.

regards devotion, a theosophist knows not any distinction of worshipper and the object worshipped. He knows everywhere there is the same play of that one Intelligence which is more or less than Brahma.

Hence

nothing

he has no inclination

bondage of future only dispels.

re-births

And

To look upon

for devotion. is

the greatest of

in this, there

occasion to mention, just as a snake so

fully

known,

eternal and free.

the rope

alone

all

;

for as

removed from a

we have had

rope,

when

knowledge of Self establishes his oneness with Brahma,

enough

for the destruction for

the purpose,

the

mistakes, which knowledge

nothing unique is

Self as subject to

it is

and

of the snake, knowledge in regard

to emancipation,

INTRODUCTION. knowledge of Self alone

capable of bringing

In the Shastras, knowledge

need of works and devotion. It

cipation.

means, knowledge alone

and devotion are not included

one

first sight,

devotion are helpless. cutive re-births.

meritorious works

works, (good, of course) and

are helpless in cutting off the chain of conse

bear good

way

reincarnate in a better sphere

Karmaic Law which

fruits,

consummation he

after their

;

hurled

Simi

past.

no theosophist in that

said,

the

;

Works and devotion

bad works lead to a nether sphere.

simply means to knowledge.

fruit

which a person to enjoy

back into an earthly existence, to reap what he had sown in the larly the

And works

Because every action must produce a this

eman

called

it.

in strict accordance to the

a source of release.

bewildered to find

They

That

knows no exception.

must

about, and there

are

can

case,

Prior to his knowledge he had

ever succeed in attaining emancipation.

been engaged in devotion and good works, and they must necessarily sub

him

ject

to re-births.

beyond the

The reply

is,

fructcsccnt works which have

which terminate with the present

life

ble of extinguishing the seeds of past

The natural

there

no need

commenced

save and

of the individual, knowledge

karma which are

they cause him no injury.

absence of desire in him.

;

to bear fruit, is

In other words, he

this or that, or discarding

another,

and capa

to fructify hereafter.

and sleeping, and satisfying the natural

acts of eating

are a matter of habit,

for that

Because there

calls is

never desirous of eating

makes no choice of

his bed.

would

thus appear that desire plays no insignificant part either in our present or in determining the future find the

arguments

this subject,

it is

for

life.

and

are divided,

against, in the usual place.

and the reader

will

In connection with

worth mentioning, there are two extreme views advocated

their respective partisans,

The

But opinions

viz.

Restraint and

Immunity from

learned author of the Panchadasi upholds the

first,

restraint.

as there are others

of equal authority maintaining the latter view.

In the Brihadaranyakopanishad we liberated In

life is

absolved from

find

mentioned, a theosophist

works good and bad, unsoiled by

sinful

INTRODUCTION. what he has done and

works, uninjured by &quot;

says

The theosophist

long as he lives

chooses and incur no stain, such

mentator

following words is

theosophist

undone.

left

evil as

the efficiency of knowledge.

Some one may

Anandagiri

may do good and

Vedantasara Nrisinha Sarasvati

the

say,

The com

reviews

the

from this that the

will follow

at liberty to act as he chooses, that he can act as he likes,

cannot be denied in the presence of texts of Revelation, traditionary texta

and arguments

not by matricide, not by paricide. 1

like these

does not identify not-self with

self,

whose inner faculty

though he slay these people, neither slays them,

knows the truth In ar swer to

all this

of the theosophist

sullied neither

;

nor

as these

that he,

that

evil actions.

texts are only eulogistic

not intended that he should thus

find the supporters of

unsullied,

is slain.

by good actions nor by

we reply True, but

it is

act.&quot;

Thus

then,

Immunity from restraint basing their authority

on the Vedas and Upanishads advocate Yatkestackarana, forgetting the

who has acquired

impossibility of such freedom of action in a person

the

supreme wisdom. Frequent mention has been made of ing notice before we close.

example

produced.

The source

to mistake a rope for

and

Illusion,

of an illusion

But

a snake.

for

requires a pass

ignorance.

may

There are several ways to account

trite

be asked, how

it.

is it

For instance, a

Naiyayika would say a person must have the impression of a snake seen in a previous period of time, and a defect in his ditions

and the snake

illusion is sure

person has seen a real snake in the past, wards,

may

its

In other words, when a

impression remains ever after

be roused by the stimulus of an object resembling

the force of words adequately representing

comes across a

Given these two con

sight.

follow.

bit of string,

it,

so that in the dark

it,

when ho

that stimulates the dormant impression of a

snake seen in the distant past and he fancies he has a snake in front of him, which he avoids either by running away, or avoiding

may have

band,

defective vision

and that

also brings it about.

cannot be urged that a person whose sight

good,

anyhow

;

But on the other is

not liable to

INTRODUCTION.

&amp;lt;?

be the subject of a similar illusion

The Vedantin accounts &quot;

called.

The

for

therefore this view

;

quite

internal organ plays an important

When

part.

the object through the sense of vision

;

then

connection with

resting on

The stock

it.

seen, its

assumes the shape of the

away the ignorance

same time illuminates or cognizes

substance

establishing a

internal organ cognition takes place by the

His method

In the visible perception of an object, the

indescribable.&quot;

drives object to be cognized,

not a correct one.

a different way.

it,

and at tho

illustration of this

that of water flowing from a well or tank by means of a narrow open

channel, emptying itself into tho square beds with raised edges into which a field is

sometimes divided, for the purpose of

The illuminated

shape of those beds. operation

irrigation,

internal organ

called an evolution or modification

case of an illusion

when a rope

internal organ projected

and assuming the

the water, and tho

of that

mistaken for a snake, the function of the

by the

establishes a connection, with

eyes,

but the obstacles or defects as they are called (darkness termine the modification of that organ, as to make, the rope, consequently

snake

its

for

it,

discover what the thing lying in front ;

this should not be

;

is,

that

and purposes

illusion.

rope, for

Then

(relatively

again,

were

it,

by the

a light brought to

more snake, but only

cannot

men have been known

we do not know

force of ignorance, exists

though) to the individual subject to be said, no snake exists in the

on appealing to individual experience,

such instances

so,

discovers no

so long as

the snake created or superimposed on

to all intents

etc.,)

assume the shape of

therefore \re find, knowledge of a rope

an obstacle to the existence of a snake so,

it,

do not de

envelopment of ignorance continues to be present.

actually created in

a bit of string

In the

organ.&quot;

to behave

will

be found, that in

exactly as they

would,

all if

therefore you cannot particularize they had a real snake before them. Since

one way or the other, cribable.

condition.

&quot;

Snake

not

a modification of ignorance,

There are two causes at work

Its formal cause

existent&quot; it

or better

called

still, its

for its production

indes

changed

and discovery.

the particle of external ignorance situated on the rope,

INTRODUCTION. which transforms

into a snake, while the particle of ignorance situated on

Intelligence discovers

in that

doctrines of illusion need

The other

Illusion

author s vast erudition. Illusion

illusion after

the resources of our

all

and knowledge are opposed to each

its

of Self-knowledge

other.

There can be

itself.

light

arisen. is

mould

organ into

internal

his

signifies-

assuming the

In the case of formless, Brahma, how can thought be

shape of an object.

This

it.

Now, modification

Brahma.

the modification of

after

good quality, which

knowledge has once

The student

moulded

us, as the reader will

a modification of the dark quality of Ignorance, while knowledge

a modification of

not detain

them amply mentioned and argued with

find

changed condition.

a question that

What

easily met.

meant,

of you are constantly to dwell upon non-duality fixed in your mind, by Self and Brahma, and when that has been firmly

implies no contradiction

height of

this

any hankering thirst, ruffle

When

felicity.

left after

heat and cold,

&quot;

way,

Brahma&quot;

acme

the

of knowledge

there

that has been fully realized,

material comforts

;

nation,

at this

Indifference* etc.,

knowledge.

will

the chief profound contemplation are

that helps to goal

make

finally.

may

differ,

factors.

Yoga

All our Shastras,

that staunch advocate of

finality is

Discri-

leads to the

how muchsoever they may is

concerned

everywhere the same.

Materialism, Kapila,

supreme knowledge.

&amp;lt;

consideration and

sees

The ordinary

differ

;

their

In this way,

no necessity of

description of

sense in which we have used ledge answers not the

dis

With him, Pra-

ailment from consecutive re-births. carding final disenthr

SaKhyaikar

Various

a sort of Self-training

one accord so far as Mukti

but the

to un-

constant study, hear

;

the mind unwavering and steady, and

in theory, are entirely of

processes

Brahma Jnana,

no more

fail

The usual means

only pave the way to

Guru versed

and

and pleasure and pain, hunger

nay the most adverse circumstances

means of arriving

a ing the precepts of

Tcriti

the calm equanimity of a face radiant with beatific light.

are the

same

subject of your

indissolutely one with the

are

repeated practice, you thought.

;

it.

know

ignorant

INTRODUCTION.

who has

called one

person

a conceit for his

body

one

;

may

man

vast reading, yet so long as he mistakes Self with this or that, his physical

body or the sensory organs, he must come under the category of the Because he can no more be freed

ignorant.

Thus we

cleared away. seats of

bondage and emancipation

the last

man

find the ignorant

perfectly

and the wise are the respective

marked with

for the first is

;

The potency

indifferent.

mistake or illusion

his

till

desire, while

even shakes a

desire

of firm intellect,

and whatever indifference he may have, is put to an extreme stretch, so that he has always to keep a thorough watch, to

mount guard on the door-way of his antukaran. His desire may unruffle him momentarily, but the firm knowledge which he has acquired can never bring back the perception of reality in what he

He knows phenomena

unreal.

unlike a dull person, best, it

but an

perception

;

are unreal, material comforts equally so

when he shews an

invisible

may have

removed he

But the and

removed

them

again, bent

discovered, and

there

man

never becomes a subject of illusion after he has once discovered

his

not a possibility of

indifference

therefore

apt to

presence of defects. aversion

for

called

come and That

female

and

till

a person

as one with

to arise,

the

extremely

too,

there arc several

ignorant, his

indifferent

affliction,

grades.

her,

which produce indifference

sole essence

it,

said to be produced by the

re-agitated with a desire of acquisition.

Brahma whose

as a wise

say, just as a person after coitus feels

look upon their self as a mine of

him

Whereas

firm.

go, hence

wealth and riches there are defects being,

Thus then,

being mistaken again.

its

for

caused by the

cannot continue ever

removed, when the rope

ever he shows any true regard for them,

time being, but

for the

Just as a snake

after

indifference of the wise

riches.j

visible perception of unreality, is

visible

been brought about by the presence of defects,

the accumulation of

afterwards.

indifference for worldly goods, at

knowledge of their unreality and not a

so that, no sooner the defect

that unreality

has once discovered to be

for the

an in

time

The ignorant

while a theosophist looks upon is

Hence

joy. it is

But said

for

such knowledge

be ordinary and

INTRODUCTION.

Now

particular.

by means

the particular variety comes after ordinary knowledge,

That

&quot;

dental phrases

In comprehending the transcen

called Indications.

what are

art

and their

Thou,&quot;

like,

the meaning can only be

cleared by Indication of abandoning a part of the *

That

refers to

But there

identity.

are

Brahma and Thou is

invisibility, therefore

proposition

;

for instance

to prove their

a conflicting element in their composition, for both

yet one

Intelligence,

The

Jiva.

meaning

marked with

visibility,

by deleting them from both

and the other with

sides of the equation,

have Intelligence equal to Intelligence.

The reader sciousness, Self notice.

From

everywhere tance, yet

;

and

not-self,

Being and non-being.

a VedantirCs standpoint, there

prevaded by

name

for

and that

it,

Modern

it.

who

They

was

require a passing

one Intelligence pervading a bit of stone for ins

Brahma in

science traces

presence of a subtle force called Odyle. bach,

no matter a thing may be insentient,

it is

only another

meet with the words Intelligence and Con

will constantly

first

our next word

;

all

substances the

discovered by Riechen-

wrote a treatise on the subject but only to be laughed

at.

his

and including a large body of metals experiments, very carefully conducted metalloids and other substances, he had found the presence of magnetism sufficient

influence

a sensitive.

appearing to

all

intents

and Atma are synonymous, they

the

perception

bliss.

What

&quot;

uncreated and eternal

Non-being eternal

is is

in short

the opposite of

mass of msentiency.

existence,

phenomena

;

while self

live in,

are liable to destruction, they are unreal, while self alone

But

destruction. belief

that no s

reference

called

it,

with

it.

its

Not-

noumena. is

not

contents,

is real.

pralaif as Maliapralay means total

opinions

are divided.

such total destruction ever happens,

protest against

What

It signifies unreality.

being.

and

intelligence

called being or existence.

called unreal. Therefore as the world

Destruction of the world

have

refer to the principle of individuality

self includes all other objects

everywhere present.

aud purposes a

Self

on science to connect intelligence with

therefore sufficient grounds based

bodies

The general and we

have

INTRODUCTION. It

was not intended that the whole ground covered by the accompany

ing work should

main features of the Vedantic Doctrine and help the reader

name must

we have done our best

that the subject

much

There

ing

will

it,

to impart

had touched on the

an idea of

its

philosophy

form correct notions of the technical terms, with which

every philosophy worth the believe,

figure in this preliminary notice.

as vast as

to profit by,

necessarily

to succeed.

it is

abound

;

and

in this,

cannot be too often repeated

important, and requires a patient study.

To succeed

and a great deal more.

in master

depend a great deal on the personal endeavour and the amount

of labour and time spent.

And

thus bringing to a close, we cannot but acknowledge with

thanks the valuable assistance received from Babu Heeralal Dhole Calcutta,

for the

labour devoted in correcting the proofs as they were

passing through the

press

and expediting

an anxious professional work leaves effort

and that

version

will

little

its

publication.

Labour

inclination for continued literary

account for any shortcomings,

concerned.

of diction, and

had aimed at correctness

have followed the text closely and

far

its

English

more than beauty

faithfully.

VICHAR SAGAR.

ON THE ASCERTAINMENT OF REALITY AND THE HAPPINESS

IT YIELDS,

INTRODUCTORY STAN&A, that pure and infinite Self, who is bliss, eternal, manifested, allpervading, and the substratum of all that has name and form,

Whom

the intellect cannot discern but

without a beginning

Yam,

Force, Dhanesh, Ganesh

Him

I,&quot;

false

Who

knowledge.

imperishable,

it,

o*bject

of meditation

kindness and consciousness.

sages everywhere, who ciate am thus to consider all

discerns

Vishnu, Mahesh, Sun, Moon, Yarun,

Hari,

who

(as

an associate)

for ctevctit &quot;

His asso

illusion

knows not him, confounds the objective world

To one acquainted with

the mode of worship which a non-dualist the stanza needs no explanation, But it is other adopts, introductory

who may conclude it an height own Self to the dignity of the Supreme BRAHMA, the Absolute and Unknowable of Western Pantheists, as the with the generality of readers,

wise

of impertinence thus to raise one

author evidently does in the opening line. On this subject tho Panchadasi (Book IX. Verse 73.) says, Self indicated by the signs of &quot;

bliss,

sentiency &c.,

he to be

the Impartite Supreme-Self.

But then BRAHMA

that Self,

an impersonality, It by the indi actionless, without any attributes, yet to differentiate cations of felicity, intelligence &c., may appear puzzling and incon sistent, inasmuch as it virtually amounts to an admission of this

way

in impersonality.

tbat this

worshipped.&quot;

find it distinctly laid

down

neither inconsistent nor unauthoritative,

all

personality Veddntic works

In the

8harirM

VICUARSAGAR.

for

real, in

something

the same

way

as a snake

created

hi a

chord

;

but who looks the world as poisonous as a snake is a real knower of Self and such Self is to be recognized as actionless, puiv and

To Him

beautiful,

What

(Obs.)

I offer

salutation.

eternal, bliss, Self-manifested, all-pervading

and substrate of name and form.

Whom I

am is its

[This

intellect

it.

paraphrase.]

The purport or

vidual Spirit

cannot discern, but who discerns

that pure Self and infinite,

PARABRAHMA

is to say the Indi the Universal Spirit, manner of the transcen

to establish non-duality, that

Atmd

the

non-different from

Absolute,

after

the

dental Yedic phrase That art Thou&quot; or I am BRAHMA&quot; &c. But his pre that Supreme Self or Brahmd has peculiar charterising traits &quot;

&quot;

He is joy, self-manifest which are being set forth as follows ed, all-pervading and substrate of all that has name and form. Moreover That is to say, the intellect cannot discern him, but he discerns it. dicate

strength cannot influence the individual s intellect in such a manner as to help the cognition or perception of Brahma, function of a word

but he can only be perceived by the indications of a word acting A person whose intellect upon the function of the internal organ. is

faulty

and impure, cannot perceive him, but one whose

pure and

faultless

the

intellect is

be understood from this

It is to

Bmhma

a person pure in intellect knows the pervasion of the result, but by the pervasion

interpretation,

not by

discovers him.

that

of the

Sutras (Chap. III. Book II. Verse 11 and 33) Vyas expounds BRAHMA in As a Pantheist, the of his chapter in that way.

the concluding portion

author

at perfect liberty,

with right and consistency in his

side,

BRAHMA in Hari, Vishnu, Mahesh, in short anywhere and every put where. For Brahma is here a first Principle and not a Personal God ; as his

even the meanest tadpole everywhere present, and at all times of water collected in a road that thrives in the smallest accumulation

such

it is

side ditch has its

;

PARABRAUMA

equally with

the

mightiest

rules the mightiest nation on the surface of the earth,

emperor that

VICHARSAGAR.

modification of the internal organ, and as the light of a lamp discovers another object, the modification of the internal organ has not a similar power of discovering the Brahma but like a covered object discovered by breaking the cover which conceals it, so by removing the ;

ignorance which rests on sity

Brahma,

and therefore Brahma stands

the discoverer of

all

objects,

It is discovered for its self-lumino

in no

need of the

consequently

intellect.

said to be not a

subject of discovery for the intellect, though He discerns it. In this manner is established his self- luminosity.* Moreover

Brahma

pure and

These are the indications of differen Brahma were only bliss, then it would be

infinite.

tiation.

That

mistaken

for material happiness, or

a Naiydyika

* It

plained.

to say, if

attributes

to Self.

needless to say the

with the property of felicity which To prevent such misconception,

Commentator leaves the matter quite unex

introducing a learned metaphysical interpretation to a plain way and is bewildered himself. But it needs

piece of poetry he misses his clearing

up hence we subjoin

Vedantasara

&quot;

explained in the

admitted, [for the cognition of the veiled Brahma, object] the need of its pervading the result viz., the

of the internal organ as of other

our interpretation as

For whilst the need of the pervasion by the modification is

unknown

unveiled Brahmti

denied.

the Ignorance

[resting] on

of the internal

organ

has been said

BRAHMA,

requisite

;

its

&quot;

pervasion

For the removal of by the modification

but the authors of the Shastras deny

that [in His case] there is need of its pervading the result.&quot; For, As Brahma is self-luminous, the light [necessary for illuminating the jar &c.,] is not em &quot;

ployed [in His case].&quot; As He is self-luminous, no sooner has his envelop ing darkness of Ignorance been removed by the internal organ, He is re vealed, and the reflection of intelligence on the internal organ required for discovering all inanimate objects &c.,

may The

be asked what

Brahma

not needed in His case.

the necessity of creating such

a subtle distinction

regarded neither as an object of cognition, nor a subject. According to the VEDANTA, cognition follows only when the intellect or its reflected intelligence assumes the shape of the object, (jar &c.) it reply

is.

seeks to cognise through the sight and other sensory organs.

were a subject or object of cognition, a relation always implies dualism.

Hence Brahma

will

Brahma,

be created and relation

knowledge

the abstract.

VICHARBAGAR.

Brahma is said to be eternal. Material happiness non-eternal and the attribution of felicity to self is also non-eter nal according to the Naiydyikas. If BRAHMA were only eternal then as time are also in ether, &c., regarded Nydya to be eternal, consequently there will be a pervasion of mistake, that is to say, Brahma would the blissfulness of

in that

case

be mistaken with ether, time and the

with the eternal

Brahma

because though ether is said to be eternal, yet admitted in Nyaya, on the other hand, it tient.

its is

Hence

rest.

the indication of self-luminosity

luminosity said

added, is

not

be insen

Thus

Brahma

then, coupling luminosity and blissfulness as indications of with Its eternal nature, all sources of fallacy and miscon

For the luminosity of the Sun, and the ception are removed. of a property of self can luminosity intelligence lay no claim of identity with Brahma as they are transient and non-eternal [because the supporters of the transient theory of intelligence, say all acts of consciousness follow like a continuous current of water, in which a

second conception succeeds a prior one, and so on while ;] The sun is luminous but that pervasion. luminosity is finite and not all-pervading. A Naiydyika does not admit the perva sion of Self, but looks upon him as finite. In the same way, the

Brahma

transient intelligence

or consicousness

and not

Therefore

all-pervading.

also regarded as finite has been described as self-

Brahma

luminous and all-pervading. If you say Brahma is only all-pervading, then as ether (akas) or space, time, quarters &c., are similarly regarded in Nydya, and as the different other schools (Prabhakar, Sankhya &c.,) put a similar construction on the properties of Self, Prakriti &c., there is a likeli hood of Brahma being mistaken with all and every one of them, hence to do away with such a Brahma s pervasion is misconception, coupled with substrate. That is to say, It is not only pervasion but substrate of every thing that exists.

[For

name and form

are indications of

creation.]

Now, ether and the rest substrate of name and form,

are

pervasive, but they

regard Self (Atmd)tol)c pervasive,

be the substrate of name and form

;

are

not the

Naiyayika and Prabhakar but they do not admit him to

similarly

Kapila looks upon his Prakriti

VICHARSAGAR.

a similar light of pervasion, but not as the substrate of all Thus then Its difference is clearly things that have name and form. in

established by the indications set forth in the above manner, and there is no chance for a mistake or misconception. Simply to regard Brahma as the substrate of name and form is

open to misconception, inasmuch as the illusion of a snake in a chord produces both name and form, which are perfectly unreal, hence to prevent such a fallacy, it is said to be undiscerniblc by the intellect but is the discoverer of that intellect i.e., self-lurninous. Now coupling it

with

this

one predicate (self-luminous), perecludes

all

sources of

mistake with other substances (set up by the other sects) from the indications of Brahma. Moreover according to the Veddnta, in the creation or superimposition of a snake in a chord, the substrate of the snake s name and form is said to be the intelligence associated with the rope and not the rope itself; and that only ordinary

illusory

(or gross) perception of the snake is

to be

removed

produced

after the discovery of mistake.

for the

time being,

Yet even

here, the

not clearly apply, because for the presence of that one predicate already indicated, with the other indications of Brahma ^indiscernible by the intellect &c.

instance does

&quot;

are

Brahma were

worshippers

only admitted to be self-luminous, then as there

who regard

in the

same

self.*

To prevent

it,

their object of worship

Self

(Atmd)

consequently a mistake of Brahma with Brahma is said to be pure. Now those

light, there

worshippers regard Self to be self-luminous, but then he has the impurities of Ignorance (Avidya) present in him. Thus then

* To a non-dualist who regards BRAHMA and Self to be non-different, what is more proper than that mistake (as it is called here) to be con It is the dictum of the Vedanta, Ujmnishads and forms the firmed. of tho present treatise. But the doctrine of non-duality is in the opposite direction, Self is mistaken with BRAHMA and taken for

subject

such,

no separate cognition of Self remains. This is meant, was further from the author s mind than to introduce a

so that

Nothing

contradiction in the opening passage of his work. establish non-duality

and yet

has taken pains to

to introduce duality is absurd.

VICHARSAGAR.

self-luminosity of Brahma with purity, tin1 apparent contradiction is cleared. If it be affirmed that Brahma

the

connecting

For according to pure only, then a source of fallacy crops up. Atmd is as hence Brahma will be mistaken Kapila, regarded pure, with Self. To preclude it, Brahma has another indication and that is

Now

infinite.

the author of the

Self to be infinite,

Sankhya Philosophy does not take

hence this distinction

enough for the purpose Time, place, &c., are all consider ed as indestructible in the Sankhya system, but all material substances dependent on them are prone to destruction, hence they are not of distinguishing

But Brahma

infinite.

Brahma from

Self.

infinite to

depends not on time, place

&c.,

the

best

sense

of the

term,

hence indestructible.

the purpose of removing all unnatural inferences it may be remarked that the connection of two such predicates as is enough, the introduction of several eternal &c., joy, predicates has

Though

been used several

for

an enquirer of truth, to know BRAHMA by Its indications from different standpoints. And, I am that to help

BRAHMA which

has

all

those

predicates.

This

the

purport of

the stanza.

But

may be

alledged, that in the introduction, the

made either to Vishnu, throw them into the shade and

dictory address ought to be

Devas, and to this

manner

improper.

That imputation

usual vale

Siva, or the other

introduce Self in

cleared in

the follow

ing verse.

From Vishnu, Mahesh, it is an infinite succession To Law [nature] Sun, Moon, Varuna, Yama, Sakti, &quot;

Dhanes and

Ganes.&quot;

Like a never ending sea, with its continuous train of waves, Vishnu, Mahes and the rest are all a continued succession of Devas, indicated by the waves of the sea, and infinite too, and they are each

and

all of them equally identical with Thus then in praising myself. Self they have all been duly praised, and the impropriety of praising Self is removed.

But upon

may be

hwara s

said that

Vishnu and Siva can properly be looked

waves, and not of yours or your

self,

hence

it is

VICIIARSAGAR. necessary that watering the

the work must open with a praise of Iswara as by roots of a tree, its trunk and leaves are all ;

by praising Isivara

satiated, so

alone,

all

no such apprehension, as

Devas are praised and by of the Devas can follow. ;

praising your individual Self, no praising

But there

will

appear in the sequel,

immediately.

That kind [God] who

&quot;

omniscient,

object of contemplation for the wise,

Whom

to connect

with an associate

is false knowledge.&quot;

contemplated by all devout sages and his associate of Maya is as unreal as a snake in a chord, or a city created in a dream, so that by seeking to praise him if Self be duly

That kind Isivara

praised

applies

him, for to contrive his difference

imaginary. But that Isivara resembles the pure

Brahma, and

only

you cannot

claim an identity with It, consequently it is proper that the Imperso nal BRAHMA (without attributes) be duly mentioned in the introducof It, all will be equally praised try stanza, and by speaking well That cannot follow from praising yourself. But it is otherwise.

Without

But Its

knowledge the world appears

Its

like the

knowledge of a rope removing the snake,

knowledge reduces the world

And

Self

real.

identical with

to nothing.

It.

As ignorance of a rope produces a snake on it, which is removed when all the parts of that rope are fully known, so a full knowledge of

BRAHMA

reduces

the

objective

world into

its

normal condition

is no more any hankering left either for is so to and a man speak, on the road to eman goods, am that Pure BRAHMA. And there is no difference

of unreality, [and there

the world or cipation]

its

and

whatever between them, when regarded in the light of a part and And whole, modified and modifier, or worshipper and worshipped. in the absence of that difference, there

subservient conditions

or relations mz.

likewise a t

of cause,

want of the other and luminosity

;

VICHARSAGAR.

container, and contained consequently my self is proved to be with out them, so that by praising Self, BRAHMA is duly praised. Now there is yet another difficulty You belong to the sect of ;

are worshippers of Ramchandra and as such, it that is very proper, you should invoke a blessing from your guardian or valedic Deity, by duly propitiating him with the necessary praise

Dadiipuntis who

For a satisfactory solution of

tion.

of the verse* say &quot;

One must want

concluding lines

Ram

that

a good perception and have good without motive.

deeds

Ram

to worship

point the

this

and him

I offer

reverence.&quot;

That Ram, who is only to be worshipped by good deeds per formed without a motive of reward either here or hereafter, (when only can a person have to perceive

him)

of an object of worship

reverence

that

person who

why

for

his

or I

cleared in a manner, as from myself, hence in the absence

perception

non-different

of devotion,

pay

whom am

respects to no one.

a clear perception of the

I to

offer

means

Supreme BRAHMAf

my :

has

Ram

with good actions without any aim of being benefited, and whose self is non-different from PARABRAHMA, has no other object

served

for his reverence,

all

are

included

his Self,

who

the abid

ing intelligence; and in the absence of such another object different

from

Self,

no proper worship can be tepded to

* Fifth couplet.

it,

f This

word

neuter,

VICEAR SAO A 11

REMARKS PREFATORY. The Sutras,

their

Commentaries, and other works in Sanscrit,

There are many and several Yet I speak in vernacular

For them, who are dull the Sanscrit

Though

;

in intellect.

replete with the Vedanta,

Sidhanta and

similar other works, yet the present one cannot bo termed futile, inasmuch as, persons of dull intellect will fail to profit by the instruction imparted in the learned language, while no such appre YICHAH SAGAR,&quot; as hension needs be entertained with regard to &quot;

written in the vernacular, which

Hence

be able to comprehend.

poets

for

men

of ordinary calibre shall

them

many works have been

it is

useful.

written in vernacular,

Well known are they in the world. But without seeing the Vichar Sagar

Doubts cannot be And, works

Reality

dispelled.

far as

it,

language is concerned, there may be many other but none of them can remove the doubts concerning the

which the

Self

&quot;

For, several of the authors

and are therefore

YICHAR

SAGAR&quot;

alone

capable of doing.

have written their works after hearing,

full of errors

;

besides, in

some

places,

they impart

instruction in direct antagonism to the sacred writings, owing to their author s inability to comprehend their real signification, as for instance

the work

known

as Panckbkakha. Then again, there are others, written with a partial knowledge of the sarced writings such as Atma Bodh. Hence they are quite incompetent to clear

who have

away the doubts in regard to the (Atmd) Spirit or seventh prin While there are others, who have not ciple in man. thoroughly adopted the method of the Vedanta. Moreover, the present work 2

VICIIAR 8AGAR.

10 complete in where opposed

itself, it

it.

follows It deals

the

Vedanta

text closely,

and

particularly on subjects that help

knowledge of Self, hence it is unlike the (bhakha), but superior to them all.

rest

the vernacular

VICHARSAGAR.

SECTION

[Tnus having the Vedanta doctrine for its subject, the present work is moved by similar considerations. Without them, a seeker of

have no inclination

will

knowledge

These are

to consider them.

for the

work, hence I proceed

vi^ru-u^^

***&amp;gt;&amp;lt;&amp;gt;*

The qualified person or fit vessel (adhikarT.) The relation (sambandha.) II. The subject (vishaya.) III. IV. The necessity to dispel ignorance concerning the non-duality I.

and

be demonstrated,

Brahma

(pray oj ana.) There are three defects in

acquire

the

blissfulness

^m^nn all

subjects

of the

internal

organ

(Antakarana) namely mal, vikshepa, and avarna. Abstaining the mind from works done with a desire of reward, will cleanse it of

all

ft*

impurities (mal),

V^^ct;

anQ^,^ will remove misapprehension or want of apprehen concealment knowledge, ^

Devotional exercises (upasfyana) (viksjiepa]

sion

and

;

(avarna)

One But

free

from impurity and misapprehension,

only ignorant,

Who

possessed of all the means, Is called, a person qualified (in intellect).

The

qualified individual

a person,

who by the performing

of actions without a motive of reward, cises,

have got rid of all and who

(vikshepa)

and devotional exer impurities, (mal) and misapprehension, is

subject of one ignorance

call

(avarna) concealment or want of apprehension, and endowed with the four means of knowledge.

The

four

means (sadhana) are:

VICHARSAGAR.

Discrimination between things eternal and non-eternal,

(1.)

Indifference to the enjoyment of reward ia

(2.)

next.

i.e.,

C^^-T

transient (vivekd).

this

or the

life

v*!***^&quot;!

(Vynty).

**^\*i\+\^ Possession of quiescence, self-restraint, faith, concentration,

(3.)

abstinence,

and endurance

;

sampatl) and

(jkJuit

;

^*-u\c\;

*&amp;lt;L

Desire for emancipation, -ûûâTu^ Discrimination between eternal and non-eternal is to &amp;gt;

(4.)

(1.)

&amp;lt;^*\

know

Self to be eternal, imperishable, and actionless, and is the only subs tance of his kind, while the objective world is non-eternal and perish It is the basis of able that is to say, antagonistic in nature to Self. ;

the other means (without

it,

;

indifference

for

they are absent,) hence

and the it

re^t are

produced from or cause

the source

other means from indifference to emancipation/ sage acquainted with the drift of the Vedas, calls

who bent on the attainment

ent*

things

of a

BRAHMA,

him

discards

wish being realized. Indifference to the enjoyment of reward in this

for

(2.)

indiffer all

other

they prevent his

This consists in an utter disregard

next.

it,

of the

for

enjoyments

life

or the

cither

For as shown in the Vedas they are the products of actions, and actions are non-eternal, hence such enjoyments, be it nectar or the blissful abode of heaven, must necessarily be of

this

life

or the next.

[and with their cessation or destruction, the indivi dual will be hurled to re-births], all wise men therefore discard them.

short duration,

(3.)

Quiescence, Self-restraint and the four other substances are :

(a.)

Quiescence,

(b.)

Self-restraint,

(c.)

Faith,

(d.)

Concentration of thought,

(sama.)

(dama.)

(sradho.)

(e)

Abstinence,

(/;

Endurance,

%&amp;lt;+]

(iiparati) and

(samadJiana.) ;

(titiksha.)

[They are now being defined] (a.)

&amp;lt;^H\

Quiescence or passivity

(sama)

keep the mind aloof

from subjects which stand way of attaining Self; one possessed of it is called tranquil. in the

(b.)

Self-restraint

(dama)

consists

knowledge

the restraining

the

VICHARSAGAR external organs of sense, and a person is

who has

an intellectual hero. justly called Faith (sradka) is to believe (c.)

and one

13 so

subdued

his senses

the utterances of the Vedas

Spiritual preceptor.

Concentration of thought (samadhana) is the destruction (d.) of all mental objects; [they distract the mind and hence prevent an

from concentrating his mind, already subjugated and turned away from sensuous objects, on Self.] individual

Abstinence (uparati) is to abstain from all works after to look having been possessed of the four means of Self-knowledge upon all sorts of enjoyments as poison, [or to abandon, the prescribed acts in the manner laid down in the Shastma by turning into an (e

)

;

ascetic.]

Endurance

(/!)

(titiJtsha) is to

bear the extremes of heat and

cold, hunger and thirst, (pleasure and pain &c.,) with equanimity. These six substances constitute one of the means, and are not

reckoned so many, by a person possessed of discrimination. six subs acquisition of quiescence and the rest, called the means of practice to attain tances, is looked upon as one of the four

The

deliverance

;

and not as so many

possessing them

called one full

distinct

new, and a person,

discrimination/ for they

produce discrimination, whereby an individual distinguish the eternal from the non-eternal. to

(4.)

Emancipation

(what subjects a

man

to attain

BRAHMA, and

to continued re-births is

a prince of sages.

desirous of release

and destruction of

evil are indications of

help enabled to

to destroy bondage,

called bondage)

The attainment

;

one

BRAHMA

emancipation or deliverance

them is known by the term desire of release, (moomooksha) this word and emancipation are synonymous. These are the four means of practice for acquiring- self-knowledge.

and to wish

With (c)

for

the three, (a) hearing, (sravana) (b) consideration, (manana) and the ascertaining

profound contemplation (nididhyasana)

;

That (Tat) and Thou (Twain) [in the That art Thou] they are altogether eight transcendental pharse That is to say, discrimination and the three others in number. of the real signification of

together

with

hearing,

consideration/

/profound

contemplation/

VICJIAR SAGAR.

and the ascertainment

of the

real

indication

and Thou

That

eight means for acquiring

[non-duality], constitute the

knowledge

of Self.

These eight are the internal/ while are

the external

sacrifice

One engaged

means.

and other

offerings

the practice

company with the external/ The eight means already mentioned commencing with

of the

internal/ parts

mination and ending of

That and

Thou

the ascertainment of the real

are

called

internal,

similar works (yaga) are the external [of Self]

;

of these the

last are to

discri

signification

while sacrifice and other

means

of acquiring

knowledge be avoided, and the former alone to

be practised by a seeker of truth. They are called internal because from hearing/ or knowing them/ apparent or visible results/

(prataJcsha), are produced.

subservient to

that

Discrimination and the other three, are

hearings

inasmuch as a

dull

person

without

them cannot ascertain the drift of the sacred writings from hearing them and in the same way, hearing consideration and profound ;

contemplation are subservient to knowledge [of Self], for one cannot have any knowledge without them. In like manner, without the ascertainment of the real indication of the words

That

and

Thou

the knowledge of non-dualiuy [the individual and universal Spirits are one] cannot arise. Thus is determined the subserviency of the four means discrimination/ indifference &c., to hearing and the of consideration and hearing contemplation to hence are called the eight internal means. they knowledge, The external means do not yield visible* results, but clear the

subserviency

mind

of all ill wishes by hearing or practicising them, as for instance, the sacrificial offerings and similar other works. [As a rule] they are the ordinary practices of our daily concern in life, and hence worldly, and it is quite possible that a person

performance with a motive of reward, becomes pure but then they hurl him to consecutive re-births hereafter, to which, they stand as cause. [For consummation of works is

engaged

in their

in mind,

life

;

next,

and

therefore,

and so on

what he has sown

till final

deliverance.]

in this,

But

for

he must reap in the one, who is without

any desire of reaping any benefits from them, X \snn60\er\*, Vl7-w6c.Tpe*t ^iOct -**** Tut 01*44;,

[or

who

assigns

all

VICIIAR SAGAR.

and acts as guided by Him], the above and other works are merely conducive of making his mind pure and faultless, hence their cause. Thus by his purity of mind he derives knowledge of Self and hence they are its source and actions to the Lord (Iswara)

sacrifices

;

therefore they are called the external, or distant

while the internal

are the proximate. Practice of the external means, sacrifice and the rest, or

abandon

are for the acquisition of ing a wife, children and property &c., a But for such a constitute qualified person. Self-knowledge; they that he shall be engaged in it is very unlikely Discrimina and the above works, hence they are distant. of a individual are therefore rest tion and the qualified behooving qualified person sacrifice

But then, there is thia difference, that discri near or proximate. mination &c., are beneficial to hearing as hearing is beneficial to In such a consideration of discrimination &c., hearing are comparatively speaking internal, while with regard

knowledge.

and the

rest

to the latter the former are external.

and the

discrimination

Though

rest

the internal means for the acquisition the external means, in

have been described as

of Self-knowledge,

and not

works, yet they yield visible results in which are therefore as acceptable to a

all

(

connection with hearing,

But that does not of truth as hearing and the rest. hold true with reference to sacrifice and similar works, which are seeker

therefore

Hence they

unacceptable to him.

In relation to

sacrifice

they

&c.,

they are recognized as the

internal

are also

means

are

called

internal.

Here even, and

of Self-knowledge

;

be duly considered, it will be found that, prior to such knowledge ascertainment of the real indication of That and Thou in the if it

transcendental pharse

such knowledge. such means. For,

That

Hearing [Sravana] analysis and argument, Consideration

art

Thou

the principal means for rest are not alluded as

Moreover hearing and the is

to ascertain

(manana)

the

the drift of the Vedas by

unceasing reflection on the

non-duality of the individual self and the secondless .Reality

with arguments for and against 4.

C l

;

Brahma

riCIIARSAGAn.

Profound contemplation ideas conformable

to the

the continuance

(nididhyasana)

Brahma,

exclusion

of the

notions

of of

body and such other inconsistent things with It: Meditation (Samadhi) is a ripe condition of the above profound contemplation so that it is included in it, and not a separate means.

Now

all these are not the direct means for practising Self-know but ledge, they cause the destruction of impossible and inconsistent ideas, and thus clear the intellect of all its blemishes and frailties.

Doubts are looked upon

and antagonistic, are

as impossible ideas,

the inconsistent (of the Vedanta doctrine) clears away any lurking doubts the concerning proofs adduced to support the subject.

Hearing

removes such doubts in regard to what

Consideration

be proved

Whether the utterances secondlcss

of the

Vedanta seek

expound the

Brahma,

or something different, any doubts as to the proofs adduced in support of the subject, it seeks to demon

Reality

strate, are cleared

Moreover

by Hearing.

consideration removes

all

doubts

duality or duality is true; and of them, non-duality that is to be explained.

To know

the

individual self and

They

are

body [organs]

Brahma

antagonistic

&c., as

real,

and

whether nonthe subject

consider the

as twain, are called inconsistent ideas.

to Self-knowledge

and

are

removed by

profound contemplation. In this way hearing,

consideration, and profound contempla and inconsistent ideas which stand in destroy impossible the way as obstacles to such and inasmuch aa knowledge such obstacles are removed by therefore the latter are hearing &c.,

tion*

;

looked upon as the source of But knowledge and called so. then they are not the direct or evident cause. The direct means for

Self-knowledge

say, to ascertain their drift as has already

hear the utterances of the Vedanta that

been explained while

defining hearing.

Vedantic utterances are of two kinds

vakyd

or involved,

and transcendental.

(1)

Avantara

(2)

Maha-

VICHAR SAGAR

The

first signifies such words as help the cognition of either the Supreme-Self or the individuated Self. The second has reference to non-duality, and establishes the oneness of the individual self and Brahma. Hence the words

employed with

The

termed transcendental.

this object are

produces knowledge marked by indivisibility as Brahma (existent), while the second establishes knowledge marked by

first

visibility as

&quot;

Thou

am Brahma&quot; Brahma is pronounced I

art by the teacher to create a rela between the pupil and Brahma, which he no sooner perceives than he exclaims, I am Brahma and thus visible know

tion

acquires

[knowledge in which Brahma is established as a inasmuch as, the first personal pronoun used in ledge,

visibility,

conjunction with

the subject of his knowledge (Brahma) is involved in no mystery, but something tangible, apparent and visible, and when such tangibi lity is extended to Brahma by the non-difference existing between the two, then the last also

For

this

rendered alike apparent and visible]. conditional relationship between the pupil who hears is

the words, and the precepts conveyed by them, through the means of hearing, the words relating to that hearing, are determined as the cause of knowledge, with this difference, that the included* or

words relating to that hearing are called the source of while the transcendental, under similar condi

involved

invisible knowledge,

tions, are the source of visible

Thus not

knowledge.

then, the transcendental words bring

invisible

one.

forth only visible

But

and

has been

knowledge every alleged by the professor of another province, [dissenter] that, by means of consideration and profound contemplation in connection hearing with the words only, (without visible

only produced the visible knowledge, and by words hearing and the rest) the invisible, and not the is

knowledge. then

knowledge,

For the

profound contemplation

it is

sure, if words will

necessity

for

produce such visible

hearing

ceases altogether.

But

consideration this

and

apprehension unfounded, inasmuch as they are needed for excluding or removing the impossible and inconsistent ideas which one may hold con the or its non-difference with Brahma, individual self. cerning is

VICHAR8AGAR.

Heuce we as

find,

and

visible,

aforesaid

(as

help the cognition of the Brahma and the rest are useful in the manner

words

though

hearing,

expounded

yet one

the Sidhanta), of the

that, after the

contend,

may

kind has been attained

visible

knowledge by a person, he is no more apt to blend it up with impossible or inconsistent ideas, so that, to an advocate of words as the only

means helping the signification

visible

the

knowledge, the ascertainment of the real &quot;

transcendental

alone sufficient, not only

to produce

phrase,

[Now invisible,

all

for

hearing

&c.,

Thou&quot;

also

and consequently

;

Words only produce the

the opposite doctrine.]

and the practice of hearing

contemplation

art

such knowledge, but

impossible and inconsistent ideas hearing and the rest are futile and unnecessary.

exclude

That

and profound In such a view,

consideration,

produces the visible knowledge. are not looked upon as futile ;

but though this

adopted by several authors, it is not true. For, of words to discern dimly an object which is covered,* and they cannot reduce it to a visible condition as for instance the knowledge derivable from the sacred writings about and when an object is heaven and its Devas, Indra and the rest

doctrine has been it is

in the nature

;

rendered apparent or visible by words as well When words are used to indicate the as inapparent or invisible. existence of an uncovered object, then only the invisible knowledge is

uncovered, then

it is

Here the neuter verb implies exis proved as the tenth personf establish the tence, which refers to the tenth, that is near, hence words But when words bring in the conception of a invisible knowledge. &quot;

is.&quot;

Vy&vahit literally signifies what

Teiiing situation, relatively

contiguously placed,

distant and

fin

inter-

mediate as also covered,

have adopted the latter term as easy of comprehension in the same way Avydvakit has been rendered into uncovered ; but elsewhere it has I

been translated into near, and immediate, meet with as he proceeds.

all of

which the reader

will

the party of ten persons were crossing a river, on alighting at him and as rest he to count counts the them of one forgets opposite bank, His companions thinking nine. self, necessarily he stops at number f

VICHAR SAGAR. near object

and reduce

ble knowledge

into the condition of this

said to be established

for instance

then only

&quot;

is&quot;.

visi

invisible.

In this way, words establish

it visible.

Similarly,

BRAHMA

being the all-pervading spirit present in every individual extremely close or near hence an included word rendered

for its is

self,

by them, and not the

Dasamata (Tenth) the existence of the tenth and render

;

of reducing

existent

like the

example Dasamata

capable

and therefore near

BRAHMA BRAHMA

into a visibility.

as the soul

Moreover, every being,

determined by the transcendental words, so that such words cannot imply the invisible knowledge of BRAHMA,

but indicates tioned that,

visible

when a

knowledge, and as has already been men thing is rendered visible, there cannot exist

any impossible or inconsistent ideas concerning it, consequently hearing and the rest are futile. Such a view is inadmissible. Like a Raja, in spite of a visible knowledge of his minister by name Bhurchhoo,

who

know he was

could not

his

minister, because his

know

was mixed up with inconsistent

ideas, so the ledge (though visible) transcendental words help the cognition of BRAHMA and render it apparent or visible but to such persons, whose intellects are clouded with impossible and inconsistent ideas, their blemishes stand in the ;

and hearing and the rest are necessary for the mind and one who has already been freed Jrom them, clearing stands in no more need of hearing consideration and profound contemplation and he may not practise them.

way

of knowledge, ;

Thus

in effect,

means of the the

rest,

the transcendental words and pharses are the of Self-knowledge, not so

acquisition

and

which simply destroy the obstacles to such knowledge

so that, they are called the cause.

him

hearing

to be mistaken, repeat the

getting to count the one

Then again hearing

;

&c., are

same process over and over, always for Thus finding the tenth counting.

who was

person missing, they take him for drowned, and bewail at his loss ; mean while another person coming up to them enquires of their grief and on being informed that their tenth is missing, he points their mistake

and shews that none of joy,

them

drowned.

They now give vent

as ere now they had been expressing their sorrow.

to feelings

VICHARSAGAR.

20 caused

discrimination

means

are called the

and the

consequently these last and one endowed

rest,

for practising self-knowledge,

with the four means, discrimination, indifference, quiescence, and desire of release,

RELATION.

The

relation

called the qualified person

between the subject and the work which treats the condition of the explainer, and the

thing to be explained.

and that which ed. is

adkikarL

characterised as

it,

II.

is fit

Hero what explains

to be so explained is

Then again, between the

termed the explainer, the

called

thing explain

person and the

result (Phala) qualified a relation characterised as a condition of obtainable (prdpya)

and obtainer

(prapdka), inasmuch as the result is obtainable to the qualified person who is therefore the obtainer. Hence the obtainable (prapyd) is that which is to be obtained, and the obtain er,

(or prapalca} is

the individual

who

obtains

Between the

it.

qualified person and consideration of the subject is a relation characterised as the consideration of an agent or doer and what ought to be done/ Here the qualified person is the doer

the

agent

and

consideration

deliberation

subject

what

ought to be done (Icartabya.) Therefore the agent is he who does, makes, performs or practises what he knows and what deserves to be so done is called Icartabya exercise

of reason

;

or proper to be done. Between the work and knowledge is tho relation characterised as the condition of product and producer ;

because due deliberation of the work produces knowledge, hence It is the parent of knowledge which is a product derived from its

So that, what produces is called the parent or producer and what is produced, is called its product or offspring. Thus is

study.

relation set forth. III. The Subject is the identity or oneness of tho individualSelf with the Universal Spirit (Brahma) which is to be demonstrated

in this work, and which is the purport of all Vcdic utterances and one contending against such non-duality, or who thinks them as twain, is unwise and a disputatious antagonist of the Vedas IV. The necessity is the acquirement of felicity which is the

;

essence of

Bwhnw

ami

be one with

it,

anj the removal

VICIIARSAGAR. the source of the world

Ignorance, tive of

hence

and destruc

as injurious to

is the progenitor of this vast expanse, cause of [birth and death] and its attendant miseries, The attainment of supreme called injurious and harmful.

For, Ignorance

it.

and an

efficient

it is

Desire of release felicity by the removal of Ignorance is called (mokska) which is the principal aim of the book, hence it is called the supreme necessity, while the intermediate (avantar) necessity is knowledge. Now the subject of desire or in other words, what an individual desires to have is called supreme necessity or the 1

chief purport of

human

life

;

and as such desire

and the acquirement of happiness, it individuals. But it is the same as desire for of misery

is for

the removal

applicable to

release,

all

hence such

the supreme necessity or the principal aim of It cannot be construed as knowledge. For knowledge is

desire for release

human

life.

the means of procuring cessation of misery and happiness, and nob their actual destruction or acquirement, hence

Now

necessity.

an intervening

necessity

such

an intervening as helps

the

attainment of the supreme necessity or the principal aim of such a nature is knowledge. For, the knowledge derived from a study ;

of the

work

will procure emancipation,

which

the supreme necessity.

Hence knowledge is determined as an intervening necessity. But doubts may accrue as to the validity of what has just been said in the following wise The individuated self is like supreme so the Ved&s then for him to procure wha(j happiness itself, say :

;

he has already got is absurd and inconsistent. For, that can refer to a thing which one has not in his possession, and not to what he To introduce the least trace of such a doubt is injurious to has.

Determine

well by repairing to a kind preceptor for be found, that the apparent contradiction in the obtaining of that which has already been obtained, resembles the mistake concerning a bangle, said to be lost, but which is all belief.

instruction

and

it will

along present in the wrist.

The

oppositionist

* Unreal

might ray that the destruction of fruitless*

the proper

word

for

anarth used by the author,

VICHARSAGAR.

and acquirement

things,

necessity

Vedas admit

supreme

But such

for the work.

felicity

said

be the

impracticable, because in the

has been linked to supreme bliss which you also moreover acquirement can have reference to a thing which one has not, to apply it otherwise, is to create a contra Jiva*

what has been always in Hence the acquirement of supreme

diction, for to obtain

impossible.

possession bliss

wholly

Self which

always such blissfulness himself, is in every respect contradictory. If any one be so disposed to question, then that need not create any disbelief in the necessity of the work, but on the other hand, he is

should repair to a kind preceptor for instruction on self-knowledge, may be dispersed by illustrating examples. These examples are As one having a bangle in his wrist may

so that his doubts

through mistake [caused by forgetfulness or absence of mind] con sider it to be lost, he then exclaims have lost my bangle&quot; but &quot;I

on discovering his mistake at the instance of another who points to his bangle already there, he is apt to have got Here say the bangle never left the possession of the owner, yet he took it to &quot;I

lost

have

it&quot;

from mistake, so that when it was pointed out, he says In other words, practicability of obtaining what got it,&quot;

already in possession is thus established.

Similarly,

by the

force

&quot;I

Ignorance, a like mistake as to the supreme felicity of Self is brought about, and he is inclined to the belief, Self is unlike such bliss,

but

Brahma

and that a separation has taken place between him and Brahma, which by devotional exercises he gains over. A large is

;

body of persons are labouring under this mistake. If the greatest of the Pandits will admit the individuated self and Brahma as twain,

and not one, he

no better than a dunce.

come

If such a dull person,

to hear the precept of a professor

good actions) on the Vedantic doctrine, and acquire

fortunately (for

it,

that

to say,

become master

by ascertaining its real signification then he exclaims possess the supreme felicity through the kindness of the preceptor and the work Now such an expression amounts to this that it,

&quot;I

itself.&quot;

though Self prior

supreme being

blissfulness always,

initiated into the

sacred Scriptures, yet as I could

not

and

as such,

did exist

meaning (teaching) of the

make

out,

that

does not

VICHAR8AQAK. necessarily establish there was a from the precepts of his professor

want

(through intelligence) such felicity to be has now acquired the supreme felicity.

Thus

but on the contrary

;

he has learut

all,

and kaowa

Therefore he says, he

his.

work

the

for procuring from Ignorance happiness to one, who was already its possessor, [though he could not appreciate, till stirred up by the kind instruction of and it need not a Similarly, the inconsistency. is

established

the

necessity

imply any

professor]

destruction

unreal

(anarth)

practicable as in the following

illustration,

As a it,

fact,

no snake exists in a chord at

all,

creates yet illusion

which is removed no sooner the person comes to know that it a bit of rope. In the same way, Self is quite a separate entity

f.om the world, which is unreal like the snake, yet from Ignorance we confound him with it [sometimes with the gross physical, at other times with the subtle body, son, sensuous organs, vital airs, intel but by the advent of knowledge we discover lect and nothing] ;

our mistake, and as this work seeks to impart the necessary instruc its necessity to attaining self-knowledge, consequently and to procure that which stop what has already ceased to exist, one is already master of, is fully established and that does not imply

tion

for

any contradiction.

Now

cessation of the world with

its

(Ignorance) and the the purport* of the work,

cause

acquirement of supreme blissfulness is But from what has already been said this

clearly

impossible.

For cessation means destruction and the two words are convertible terms, so that they reduce a thing to a

Hence the

condition

of non-existence,

existence and non-existence of desire for release

expounded by them.

we say that

causes the

are both

cessation

thing then such cessation reduces it into a condition of nonSo the acquirement of felicity refers to a condition of existence. useless

Hence both of them cannot be present at one and the same time in the same object. For want and non-want, or existence

existence.

Purport and necessity both stand for Prayojana.

riCHARSAQAR

and non-existence are antagonistic of each other, hence they cannot be at one and the same in time the same present Thus tlu -n substanco. one may suy the necessity for the work is not established. clearly

To such a contention Between is nil,

the reply is of the world and

cessation

just as the cessation of the snake

its iii

occupation, the difference the chord is its know

ledge.

The removal world,

possession

destruction of

Brahma

Ignorance and

its

product

tire

knowledge of self). Hence, between such knowledge and the removal of Ignorance the differ ence is nil, just as tha removal or destruction of the snake in a bit of chord,

to possess a

ing a chord

(i.

knowledge of

thoroughly).

Thus

c.,

it (i.

c.,

proceeds

from know

then, the destruction of

or imaginary objects, in a manner, resembles an

world,

objective is

Brahma and

fancied

of them,

occupation according to the opinion of the Hence the destruction of this apparent and tangible

and the two are commentator.

all

nou-different,

which

also called fruitless, for

Brahm t

itself; for

which occupies

yields no results,

it all, is

essentially exis

destruction indicating the same existence [for they have been shown to be equal, and which are to one another are things equal equal to the same thing, here existence is the same thing and Brahma and destruction of the world with its cause Ignorance being equal, tent,

its

they both refer to existence] the necessity of the work is established. Thou kind Guru deliver him at once from the chain of conse !

cutive re-births,

Thus

aro the

who reads

this first section.

moving consideratious

ordinarily declared.

VICHARSAGAR

SECTION THE moving

II.

work have been ordinarily declared one will treat them particularly. Of

considerations of the

the former Section, this

the four means of practice which constitute a qualified individual the desire of release is counted as one which is synonymous with

Destruction of Ignorance with its product the world, emancipation. and the attainment of Brahma is called emancipation. Now, a class of writers, who may be properly designated dis senters (PooiWapalfai) contend, that such a desire of release as is tantamount to the destruction of the world and its cause ignorance/

we seek not

to have.

one desires

Ignorance, save the

the

man

destruction of of

the world with

discrimination

who seeks

for

its

cause

the des

truction of the three kinds of miseries.

The

destruction of Ignorance

removal, and

its

expectation,

desire actuates no person.

the source of the world signifies

a desire

for it

or call ;

such a

But then

say, what do they do instead ? There are three kinds of miseries which a man possessed of

discrimination wants to get rid They are

of.

The The The

(L) (

2,)

(3.)

The

(1.)

hunger and

spiritual or inherent

accidental (adhidyva). spiritual or inherent are

311^^

^A*A^(X* those

caused by disease,

thirst &c.

The natural are those caused by thieves, tigers, snakes &c. The accidental are such as are caused by a Yaksha,

(2.) (3.)

Raksha,

Prefea (evil spirit), the planets, winter

All

(adhydtikam). *.*., U-7

natural (adhibhuta).

persons

and

heat.

have an equal desire for the destruction of the and a man of discrimination has no desire to

miseries just cited,

seek

the

removal of a thing different from misery, hence

VICHARSAOAR.

2G that the

established,

objective world,

destruction of Ignorance with not the prevailing desire.

its

result

the

Moreover, if a Sidhanti will say, since all are alike desirous to be free from miseries, and as such freedom can only be produced the destruction of the world with its cause Ignorance, therefore by &quot;

the destruction of the world with Ignorance, is absolutely needed, before such respite can be had such an assertion is clearly in ;&quot;

admissible.

For, the

whose use ing pain

;

Ayurvcda

will cause the

in the

food and drink.

contains medicines for every form of disease,

removal of the disease and

its accompany same way hunger and thirst are appeased by In this manner every individual kind of misery

can be removed by particular remedies, so that the destruction of Ignorance with the world is no more necessary for the removal of misery.

The

destruction of the material world, with

and the attainment of Brahma,

its

cause Ignorance, now that ;

called desire for release

portion of the desire for release which wants a person to reduce its cause into a state of non-existence, is clearly impracticable, as has already been said the same holds true in

the world with

;

regard to that other portion, the attainment of

Brahma!

according

to the view of a Poorlapakshi.

Desire can only accrue when a person has experience of a thing. Brahma is never experienced, hence no one desires to have it.

Here experience it,

refers to

knowledge,

hence a desire to obtain

can only proceed from such knowledge or experience of a thing, not, nor has experience of, he never desires

and what one knows to obtain.

Now

such an extremely unknown substance is ignorance, conse one desires to have it. Then again, a qualified individual no quently has no knowledge of Brahma, inasmuch as one with such knowledge and for is not a qualified individual, but an emancipated being ;

such a one, a desire to obtain Brahma is no longer possible, [for he is already a Brahma} so that, prior to hearing the precepts of the

Vedanta, as he was

full

Brahma, he can have no more

ignorant of (Self) (Brahma) again, This

of ignorance, or desire for

VICHARSAOAR. is

why ao one

world with

its

by causing the destruction of the and attaining to Brahma. Hence there is

desires for release,

cause,

no such person who

The absence

desirous for emancipation.

of a qualified person*

by a Poorbapakshi

established

in another

way

;

Desire of material comforts actuates

all,

but none seeks the road

to release.

Merely reading or hearing the work does not constitute a quali fied person/

That ty, all

is to say, all persons are bent after the acquisition of proper moreover such of them as have left enjoying happiness such pursuits in the present life, and have entirely given them

for

selves

;

to religious asceticism,

undergo severe hardships only that

they may enjoy happiness hereafter so that there is everywhere a prevailing desire for the enjoyment of happiness either in the present or the next life. And such desire for material prosperity ;

cannot be determined as one with desire the road to release

why a

for release

not sought after by any one.

desire of release* or emancipation

;

hence

Thus

it is is

said

shown

no where present amongst

men. Further, as the prevailing desire

everywhere manifested in

the intense thirst for the acquisition of property &c., therefore no one can be said to be subject to indifference, quiescence, self-restraint

and abstinence.

Thus

in the absence of the

qualified

individual,

the necessity for the work exists not. Thus is set forth the contending view in regard to the qualified person/

THE

SUBJECT.

Say

[then]

Brahma

Brahma and Jiva devoid of pain

;

its

are one

and riches

cruel.

[knowledge] destroys

all

sorts of pain with the root.

It is not possible to establish non-duality which is the subject of the present treatise, inasmuch as Brahma is devoid of Ignorance, conceit, anger, spite and a fixed pursuit, [which are called the five

VICHARSAGM,

2g of

sorts

pain]

thing similar finite

all-pervading,

and many

are bodies

ami secondless, i.e., without auutin the Jiva is subject to pain, it, while .-

to, or resembling

number

so that if there

there are as

for

many Jivas

there

would have been one Jiva present

bodies, then pleasure or pain would have been equally felt by all.

all

affecting

individual

single

Moreover, what the Veddnta says in reference to pleasure and pain as functions of the internal organ, such an organ is present in each body,

and therefore,

pleasure or pain

its

number

one

not

many.

Hence

the rest.

felt

is it,

that

Besides,

by a witness (wekkt) is without pleasure or pain, sccondless, whole and free from pain hence is it that Jiva cannot be said to be one with affecting

;

Brahma.

For the Jiva

is an agent or doer, and beyond him to a another as witness is tantamount to the a recognize saying sterile woman s son&quot; a clear impossibility. &quot;

Then several

such witness be admitted, then as it is not one, present one in each body, you will have to recognize

again,

there

for

(and this

one while witnesses are

Now Tie

many

internal organ

pain are

and

its

for

Brahma

number).

for the conclusions of the

Pleasure and

a contradiction,

introduce

will

the

Veddnta against such contention. functions of the internal organ.

functions are not the subjects of the organs organ, but arc so to the

of senses or the modification of internal

because the subjects of the organs of senses are derived from quintuplication of the elements the existing difference between witness

;

the two amounts to this

The organ

of vision covers

session of a thing that has form, in so doing,

or takes pos

cognizes the

visibility

as well as the receptacle of such visibility, which thus constitute its subjects; as for instance, the form of the blue or yellow pitcher, and

the receptacle of the form are at one time covered or the pitcher, taken possession of by the organ of vision and thus they form its ;

In the same way, touch is cognized by skin, along with subjects. its receptacle, where such touch resides, and which communicating to Hie individual s skin enables

The

him

to feel

it.

tongue, nose and car cognize taste, smell and sound respec each individual subject only aiid nut its tively, by covering

V1C1IARSAGAL. Heiicc these three, as also sight and

receptacle.

helpless

due

are

cognize

the

internal

organ.

For,

touch are quite form and touch

the quintuplication of element or elements, and they for the organs of vision and touch respectively to cover

are subjects

or take possession

of,

the internal organ

them apparent. But on the contrary, the resulting product of elementary non-quintu-

to render

quite different from elementary quintuplication, and for this existing dissimilarity, the result is the inability of the plication,

which

such products of quintuplication, to cognize from derived which is internal organ, wit, the

the organs, which are other

products,

Moreover, the external objects are the subjects rion-quintuplication. which the organs of sense take possession of, or cover (in other words

mind (here means the

cognize), but as the

internal organ)

internally

situated in reference to the organs (of sense) they cannot take cog of its nition of it Similarly the internal organ is not the subject the hence internal it is its as inasmuch receptacle organ function

cannot bo said to be the subject of its function. As fire supports combustion, and never forms the Illustration.

but on the other hand, things dissimilar subject of such combustion, are the subjects of combustion, so things to fire such as wood &c., dissimilar to the internal organ constitute the its

function, (briti)

and not

its

product,

In the same way, the attribute of

own.

its

subjects of

Because, if the the internal organ is not the subject of its function. its be determined by function, then subject of the internal organ its subjects. its attributes of pleasure and pain will be converted into

But such a subject-forming-function

of the internal

consequently the mental

appears before it and pain) are not the subjects of its function. Then again, the rule constituting a subject ;

certain thing

the

;

subject

contiguity

;

and not what of

vision

[the

the eyes],

of-

the subject

function

(pleasure

the distance

the thing distant

brought quite close to in the eyelids cannot besmeared antimony

of function

example,

from the

function

never

organ

attributes

it.

for

be called its

in the same way, the attributes of pleasure and pain

from their closo contiguity to the mind (internal organ) cannot consti tute the subjects of its function, whose receptacle is the internal

VICIIAR 9AGAR.

Hence the

organ.

internal organ with its attributes

are

incapable

but can being cognized by the senses or by its own function be taken possession of by the witness; and if one such witness be of

;

admitted, then

necessary that as

it is

quite capable of concerning

it is

pleasure and pain, affecting one mind, it should feel them alike in Now this introduces the admission of several all, which it does not

witnesses

Because the mind (Internal organ) hence it is

not faulty then.

it is

;

which consists of intelligence, is the associate of witness natural that of the

(witness) should be able to determine the

attributes

of its

own

associate

;

knowledge

Therefore

only.

it is

quite

unable to illumine the totality of pleasure and pain as present in In this manner is declared why several witnesses all individuals.

cannot be one with Brahma.

Now

for the

continues

Prdyojana

or necessity of the

work the PoorbapaJcshi

Knowledge alone cannot cause the destruction

bondage which

without illusion and there are no substances to prove it as illusory, therefore abstain from the expectations arising out of knowledge.

Egoism and other things not pertaining to present as an illusion, then knowledge removes it knowledge is powerless. For it is the nature of knowlege refers to

Bondage Self.

If it

without to

it,

;

remove Ignorance and

possession

off

;

illusion

concerning a thing which

as the knowledge of a rope removes ignorance

takes

concern

ing its parts as well as the snake illusion, so when an unreality is covered with false knowledge, it is called Illusory attribution.

When

therefore in

rest

knowledge cannot cause its destruction relatian to Self (Atmd) the bonds are Egoism and the

the subject

is real,

;

These are likewise called

unreal,

therefore knowledge

illusions

and because they arc

;

removes them

;

then again as Self has

nothing unreal in him like those comprised in bondage, which explained as something

knowledge

ON TUB

real,

therefore to

expect

its

destruction by

is futile.

COMPOSITION OF ILLUSION,

Knowledge of the Reality produces conception. In the three defects and ignorance are recognized the substances of illusion,

VICIIAR SAGAE. The

text

Conception three

thus explained

the product of the of defects are those

varieties

The

knowledge of Reality. of the

(1)

demonstration

(2) demonstrator, and (3) what is to be demonstrated [demon and particular ignorance and ordinary knowledge of strable] the demonstrable. These are the five component entities of illusory As for example from a attribution without which it can never arise. ;

nacre, illusion of silver,

and from a

rope, snake

created.

Here, a man who has seen a snake and nacre and knows them, apt to mistake a rope for a snake and nacre for silver, but one

who

has neither seen, nor knows what a snake or nacre

never

make such a

is,

can

mistake, consequently we find the rule to be, cause of illusory attribution,

conception of the real substance as

again, contrariety cannot determine it, hence a snake cannot Thus create the illusion of nacre, nor can silver do that of a snake.

Then

the necessity of a similarity or close resemblance, looked upon as a defect inasmuch as it creates illusion] [which of the demonstrable and what is to be demonstrated being present so as to cause the mistake, and it is therefore looked upon as its

established is

Similarly, defects in the demonstrator* as temptation, fear &c., in the demonstration caused by bile and other impu well defects as cause.

in the eyes and other sensory organs are looked upon as the source of illusion. Also ordinary knowledge concerning a nacre and not its particular or differentiating caused in this manner &quot;nacre rities

is&quot;

is nacre,&quot; can produce it. &quot;This Similarly in the absence of ordinary knowledge, no illusion can be created. Thus is established the sources of illusion are presence of ordinary know of the demonstrable. ledge, and particular ignorance

knowledge as

These are the substances which create an

must be present

bring

even one of them, no

illusion

illusion.

All of

them

about, otherwise in the absence of results.

for instance, for

making

necessary that there should be present a a a wheel, revolving stick and clay, and in the absence of potter, one of them the pitcher cannot be produced so the whole of the

an earthen

pitcher, it

;

substances must necessarily be present to create an illusion.

Moreover, in reference to the illusion of bondage there

not

even

upon Self

present one as real, then

mistake

it-

causes.

tln

bondage/ for

conception

that

sometimes

knowledge creates in bondage which is thus its

subject to explained: Self alone is Real and excepting him, there is not an other thing that is real consequently bondage is non-real, and no con ception can establish it otherwise; hence in the absence of conception is

;

Then concerning the reality of bondage, no illusion can arise. but again, Self and bondage* have no existing similarity in them on the contrary like light and darkness arc to each they opposed ;

other.

Further,

Self

coverer,

bondage

internal, bondage external; Self is dis the subject of discovery. Ilere discoverer signi fies the or instrument who discovers the subject is what agent discovered. No illusion is .is possible between the subjects of the is

;

and

internal

or vice versa. As for example, in regard son &c., the body of his father is the internal while they constitute the external. Now these cannot be mistaken for to son

and

external

his son

each other, that latter

to say the son

Nor can

the former.

for

and the it

arise

rest for the father, or

the

between the instrument

and the subject or vice versa. As for example, a pitcher the subject, and a lamp which discovers it is the instrument, here no illusion can convert a lamp into a pitcher, or a pitcher into a

or agent, is

Similarly, from

lamp.

internal

which

want of an existing similarity between the Self and the external subject

discoverer or instrument

is to

be discovered

illusion can arise Bondage concerning convert him into a subject of bondage. They are antagonistic of each other, for Self is the discoverer, and bondage is the Then again, they arc not similar subject which he discovers. but dissimilar. Hence no illusion can possibly arise. Further,

Self so

defects of demonstration are alike wanting. Because according to the Vedanta, from the demonstrator to every thing else, the whole objective world is unreal and illusory,* and they are the veritable bonds.

There is one Reality Self ovcry thing else besides is unreal, their apparent reality of objective existence is due to illusion of the special organs of seuse, sight, hearing and the

rest,

VICIIARSAGAR In this way prior to the trator and demonstration

illusion of

for

bondage, to introduce a demons

determining

defects are inadmissible.

also, their

it,

illogical

;

hence

Therefore, the illusory attribu

bondage to Self, cannot apply. Nor can particular Ignorance be mistaken for Self, as they are opposed to each other. Brahma is self-illuminated Intelligence and light, hence it is unlike Igno tion of

rance

which

for the latter.

which

darkness,

As the sun

therefore is

the

first

manifests itself [and requires no

another,

much

less

cannot be mistaken

opposed to darkness,

from Ignorance, which

intelligence

adventitious is itself

help from

darkness] opposed

to Ignorance.

even

Moreover, admitting the presence of particular Ignorance in Self, it cannot create its illusion with bondage, for what is entirely

unknown cannot be mistaken for that which is perfectly known, But on the other hand, a subject covered by particular Ignorance, can create an illusion with a subject whose knowledge is of the But then Brahma is free from both the above ordinary kind. it

conditions,

say unconditional, hence

cannot either be

said to be a particular form of Ignorance, or ordinary Intelligence. Then again, if you are tempted to create an illusion, you will

have to reduce

Brahma

now.

cited just

into the conditions of particular

That

and ordinary

will virtually tell against the only logical

inference as to the self-manifestibility and Intelligence of Brahma. In this manner as the non-particular manifestation which

Brahma

unlike the particular Ignorance concerning

its

no illusion can arise concerning wanting, Hence bondage cannot be admitted as the illusion

ordinary knowledge its

it,

subject.

concerning the subject of Brahma. But, that bondage is real, and as such it cannot be removed by knowledge, consequently to say that, the present work is necessary for procuring knowledge

whereby

remove the chain of bondage and obtain deliverance

inadmissible.

Then

alike

again, the conclusions

as the source of the desire for

can create

(emancipation).

expounding knowledge release are not true but actions alone ;

Such an

assertion

determined after

the manner of (Ekbhavikbad) one whose principle is that every indi vidual is liable to be born only twice in the following manner:

TTC1TAR SAGAR,

-I

Heal bondage cannot be destroyed by fullness of kn owl edg&quot;, but he who wants to be released must always be engaged in practising the daily rites. Fullness of knowledge in the above sentence implies unreason able conclusions that is to say, to admit the cessation of bondage from knowledge, is looked upon as an unreasonable inference

;

inasmuch as the performance of daily rites at procure emancipation. Such is its meaning. Actions are of two kinds Lawful

(1).

;

all

and

Forbidden or prohibitory. Lawful actions are such as are determined

(2). (1).

times can alone

in the

Vedas

to perform them [for they produce an inclination in the individual those interdicted [which one Forbidden are are beneficial], (2).

should not do, for they are harmful.]

Natural

acts (calls of nature) are

not considered

actions

;

for

actions are those either enforced or prohibited in the concluding por Hence tions of the Veda^, to induce or prevent a person to perform, actions are of two (and not three) sorts.

The

lawful actions are again subdivisible into four varieties, (a.)

Daily rites (nitya.)

(b.)

Occasional rites (naimittika,)

(c.)

Optional things (Jcamya.)

(J.)

Penances (prayaschitto.)

Penances

(d.)

are for the destruction of sin

;

for instance

and abandoning the thing that has been fasting for three days taken by mistake Optional actions are done with a motive of obtaining (c.) 7

results

the sacrifices done with a view of procuring rain, and

the offerings to fire for attaining the blissful abode in heaven etc. Occasional rites, if left undone produce siu, but their per (I.) formance brings forth neither virtue nor sin, they are not for constant practice, but are occasionally have recourse to, for certain cere purposes ; as the rites done during eclipse, or the Sradlia

mony.

It alao includes actions

to rise

from a seat

oil

done with an

effort

the approach of a person

;

as for

old

instance,

conditiou,

V1CRARSAQAR, state of

caste,

(hiCLna).

aid

Skastras of

ledge

life,

Here

knowledge vidya

act

up to

the Invisible

(vidya)&amp;gt;

refers

religion,

knowledge them, and jnana,

(Brahma)

and consciousness inculcated

in the

relates

know

that the last mentioned is

superior to the rest

Daily rites produce sin if not performed, but their per formance brings forth neither merit nor demerit. They arc always (a).

be done, as bathing, Sandhya &c. These then there are the four sorts of lawful actions, together with

the prohibited, their number is five. One desirous of release abstains from works done with a motive of reward (kamya, or optional) as well as the forbidden for the former procure a better and the latter a nether state of existence, [and ;

he desires no more re-births] he avoids them. But he is always engaged in the performr ice of the daily/ and occasional rites only, as

any necessity for them, for some especial purpose? occasional rites are left undone, they will beget sin and daily

\vheu there

For

;

and as sin reduces a person to a lower state of being [hereafter] Lc seeks to destroy it by practising the daily and occasional rites,

They produce no other result, but their performance is not so. sinfil, Here then is the necessity why a person desirous of release should always be engaged in their practice. And, if from inadvertency

the manner

just

their non-performance

mentioned. is

does something which the Skastms interdict [and which he ought not have done] he must have recourse to penances

or mistake he

for

atonement.

necessary for the destruction of sin caused by actions done in a previous state of existence [former life] so far as his present life is concerned he has done nothing

Penances

are

likew

though which the Shdstras can take objection to (L c.,) prohibit. But then there is a difference [as to the method of penance to be observed]. Penances are of two kinds

(1).

Extraordinary (asadkarna)*.

(2).

Ordinary (sadharna).

(1),

Extraordinary

penances are those

laid

down

iu the sacred

VICUARSAOAK

36 writings for the

nature

destruction of particular are actions

Ordinary

(2).

destruction of

name and

Now

sins

(specified)

;

of this

fasting, already mentioned.

all sins,

enforced in the the Shastras for the

as bathing in the Ganges, pronouncing Isivara s

similar others.

committed knowingly are destroyed by means of the

sins

extraordinary penances explained in

unknown/

instance, those

for

for their

Shastras

the

done in a previous

while

;

life,

the

require the

removal.

ordinary penances Because, the extraordinary has reference to specified and parti cular sins, whose nature is known, and for which the Shastras

provide particular means of expiation, hence they are enough for causing the destruction of all sins committed either with knowledge, or which have subsequently come to the knowledge of the person.

But

the sins of a past life cannot be particularized in the above manner, nor can their nature be possibly known, hence ordinary as

penances are

laid

down

as a

means

for their destruction.

For, they [Of such nature are bathing in the Ganges, pronouncing the name of Iswara, and the others mentioned in the sacred writings]. These are not penances simply, but they

cover all sins and remove them.

are included

among

optional things as well

motive of obtaining reward.

;

for

they are done with a

For instance, bathing in the Ganges

enables a person to obtain a better sphere of existence, as also Hence they are (kamya) pronouncing the name of Iswara does. as and cause the destruction of sin therefore they optional they are

penances.

the

horse

sacrifice*

(Asiuameda)

&c.,

des

troy sin and secure the blissful abode of heaven, so is the case \vith bathing in the Ganges. They are penances so far, as they cause the destruction of sin, and optional as they procure a better life hereafter. Hence one desirous of release does not desire for them [for his business is to cut off the chain which produces re-births]. But those who wish for a better sphere of existence in the next time as their life, secure it by bathing in the Ganges at the same as regard the others who have no desire for a sins are destroyed ;

better existence, it

practised

its result is

with a

simply to destroy

desire

sins.

of obtaining reward,

Hence when forms what

VICUARSAGAR.

When such. a desire

called optional penance.

absent,

simple

the whole range of actions when actuated by a desire penance. of reaping benefits therefrom, hurl a person to consecutive re-births as is said in the Vedanta, and in the absence of such a desire they purify the

knowledge, procure

the

Ganges or pronouncing name has the double property of penance, and optional

Iswara s thing,

and by the help

internal organ,

his emancipation

;

so either bathing in

one desirous of reaping benefits while to that other who Hence a person desirous of it is purely a penance.

;

has no desire,

release undertakes

of a previous

life

ordinary penances which destroy all sins though their specific nature cannot be known. the

For him, the optional things of a past

inas produce no result much as the desire present at the time of undertaking an action determines the result, according to the Yedantic doctrine, so that life

;

when a

desire of obtaining

of an action, then death, and

its

heaven co-exists with the performance

doer enjoys such a result in his next life after is unactuated by any such motive of obtain

when a person

ing benefits, actions produce no result. In the same way, a desire originating subsequent to the performance of an action determines beneficial results. But as all such desires for obtaining desirable

have ceased in a person desiring to be released, his optional works of a prior birth produce no results for him, in the same way results

as a person with a desire of rich

man, and though

becoming

rich undertakes to serve a

becoming rich may be removed, yet so far as results are concerned he is just the same as before, without the ostensible means to constitute him rich therefore it his desire of

;

follows that the optional works of a previous life produce no result, in the absence of a desire to be benefited, to a person desirous pf

Thus

emancipation.

determined how actions alone are enough

to produce emancipation..

man

discrimination never, has recourse in this

tional or forbidden works

of existence. as prohibited

harmful

life

to op

which procure an upper or nether stratum

Actions commenced in a prior birth optional as well can only be destroyed, after reaping their fruits. The

effects

daily,

do not accrue to him who

and occasional is .desirous

rites

of release^

when

left

and engaged

undone, in their

VICIIARSAGAU.

mor.^vT

accumulated prohibitory works of a fo. iner are destroyed by the ordinary penances. Then again, the accu

practice life

;

tlio

mulated optional works produce for their

enjoyment

practising the

And

kind.

ordinary

wanting.

daily

for

him no

the desire

Therefore such a person

and occasional

if in his

fruits,

present

is engaged and penances of the he has done knowingly

rites/

life

prohibited action, then he practises the extraordinary penances or only the daily and occasional rjtes and no penances, because the ;

accumulated works, both,prohibitory and optional, are destroyed by his desire for release. As the destruction of cumulative actions for a knowcr of Self is admitted in the Vodanta, so by abstaining from the prohibitory works and practising the daily and occasional rites, a person desirous of release causes the destruction of cumulative

works

in his present

life.

actions together, subject

Or, the cumulative optional and prohibited him to one more existence, and he has there

fore to enjoy another objective existence.

which

menced

Or, like a devotee

body

a consummation in one time of all the accumulated works in several previous births,

com

the qualified individual co&sumca

the fruits of his future subjective existences [in his present life]. Or, as the hardships suffered by him in the practise of the daily and occasional rites are the results of his cumulated prohibitory

works of the past

the commence life, so they do not produce for him ment of another future existence after death. The accumulated optional works commence one body, or several

bodies in one time, so that the person desirous

of release

never

with any pain in his future life, but has all bliss for his share For the cumulated lawful actions have produced of enjoyment. affected

his body,

and the cumulated prohibitory actions have ceased

productive of any results (for the paiu attending the practice of the daily and occasional rites have consumed them already in that

him penances are no more necessary, but the daily and occasional rites are enough to procure him delivereuce from life)

hence

for

lleuce he

future re-birtbs.

the necessity for

them

This doctrine

to practise

the occasional rites

and the daily rites always. called Ekbhavikbad* in the ShoLsiras.

when

arises,

eveu, the destruction oi

bondage by kncwlodge

Here

not the necessity

SAQAE.

For what cannot be done by another

for tho work.

constitutes tho

As without

chief necessity.

.substance,

nothing is capable of ascertaining tho form of an object, so as to render it visible, here tho form; so actions alone arc sight is the necessity for seeing

from the present for

to cause

sufficient

cessation

sight,

of bondage, without any assistance

Hence there does not

treatise,

In the same

not

there does

exist

any necessity

the necessity of

exist

way, Further, tho qualified individual and subject for the present work. no relation in tho absence of the qualified individual and the rest, it.

Because

can be created.

in the

absence of the

and what

relationship ef explainer

between the work and

its

subject,

conditional

be explained, subsisting

subject (which

seeks to demonstrate)

again, from tho want of qualified person wanting. a of absence and the productive result, the relation of obtaining such

Then

is also

result

and the individual

relationship

to obtain it (that

of obtained

and obtainer)

to say the conditional not created. Moreover,

person and the ascertainment of tho subject to be explained, no conditional relationship can be said to exist as that of a doer and what is to be done. Also, as knowledge the absence of a

qualified

unproductive of the result aimed at desire of release or emancipa in the absence of fruitful ness in knowledge, the tion, that is to say

and cause between such knowledge and the treatise, exist. For the etYect can only be produced by a productive and not barren and as has been just said,

relation of effect

cannot bo said to thing which

knowledge is

;

unproductive, besides knowledge of the thing Hence between it and the work no relation can be

itself is

also wanting.

said to subsist.

For the ascertainment of

Brahma and Jiua

one

called

knowledge, (in the Sidhanta) and such non-duality is not produced, because they are not one for this has already been determined in ;

with the subject/ or that the determination of non-dua In the [existing non-differenco of the two] is nob produced.

connection lity

same way from an absence of moving consideration/ and the rest, the present work cannot be commenced. [VcdantinJ actions

reply].

Now

for

qualified person

a reply to the contention aboub

said that a desire of release which

the

first

item of

V1C1IARSAGAR.

Because such desire itf contention, cannot be created in any one. composed of two parts of which one is the destruction of Ignorance and its effect the objective world ; and the other is the attain ment of the Brahma of them, the first no one has got but all persons :

;

are equally desirous of destroying three kinds of misery instead, and such can be done by the help of the individual means assigned for each different kind of misery. Hence a person with a desire for

the destruction of the world and desirous of release.

its

This argument

cause cannot be termed as one is

untenable as follows

Without destruction of Ignorance and

its effect

the material world,

proceeds not the destruction of three kinds of misery. every one desires the first portion of release.

Here

For

this

is called Ignorance, and destroying it, cessation of three kinds of misery by other means, does not follow. Also with the destruction of the root

the root of the objective world

without

Ignorance (avidya) all sorts of misery and their cause disease &c., and the receptacle of such disease &c., the body cease to exist.

Hence the

for destroying the three

kinds of misery, all persons seek for is the destruction of Ignorance, the

portion of release which

first

purport is this: Even persons capable of medicines for their disease are not, as a rule, providing adequate free from misery, which is inevitable. Some may get rid of a disease by suitable treatment, and be free from pain, and some

root of the

world.

Its

not be equally fortunate thus medicines &c., are powerless to remove the pain accompanying a disease in every instance and even those freed from a disease by the help of medicines may be

may

;

subjected to a fresh attack from the same or another disease therefore medicines are powerless to cause entire (extreme) destruc

;

One who has got rid of his pain and may be exempted the future from being subjected to a fresh attack, such exemption termed the extreme destruction. From medicines etc., cessation

tion of pain. in is

of pain as a rule does not inevitably follow after

has once been stopped, hence they

entire or

and

apt to re-appear are unable to cause its it is

extreme destruction.

Moreover,

then only can

all

the

means conducive of misery be destroyed

misery be at an end, hence for cessation of misery

VI CHAR men

all

SAOAR

are equally desirous of destroying the

means which conduce

to bring it forth.

These means are Ignorance (ajnana) and world

as described

;

in the

Bhooma Vidya, where

appeared before Sanat

day

Koomar, and

a knower of Self never experiences

its effect,

the objective

Chandog&^Upanishad on the subject mentioned that the sage Narada one grief,

said,

Yngftban (Lord) whereas I am full of it. !

me that instruction which Sanat Koomar replied, Bhooma this, my ignorance. is without all sorts of grief, and is blissfulness save and beyond Bhooma things are worthless, and undesirable, and conducive of I

therefore full of ignorance

;

give

remove

shall

;

Bhooma is the name for Brahma. Therefore the things Brahma are the means of misery. Ignorance and

misery.

from

different

active results are

its

that

means,

from Brahma, hence they are

different

with

its

destruction,

entire

destruction of

its

all

miseries follow, as a rule.

Hence, for the destruction of all miseries, the removal of ignorance with its product, the world, by all persons, which again constitutes the first part of the desire of release, is clearly established. And, as mentioned by a (PoorVapokshi) can only arise concerning a thing which and as no one has any such experience of the of, to attain the Supreme Brahma, which is the Brahma, consequently dissenter, that as desire

one has experience second

one.

component unit for deliverance, is never desired by any this the Sidhanti replies as follows :

Brahma is extreme Every one has experience and hence the prince of a discriminating individual wants of happiness

bliss

;

only to attain the supreme felicity of Brahma. All persons have experienced happiness, hence

acquiring

called in the real

things of attaining

Brahma is hence a man

Moreover,

it.

Shastras,

and unreal

(called

all

are desirous

eternal blissfulness,

and

of so

possessing discrimination of

prince of discrimination)

desirous

Brahma.

Every one desires for happiness only, [and] wants not the subject have that constitutes the qualified individual and not the dis ;

criminating.

Here

&quot;

happiness refers to material comforts, and such every ene 6

riCJ/ATl

SAGAR

intends to be possessed of, but then it cannot bring forth deliverance/ or desire of release (which is the subject of the work and which ought to be the chief aim of all) but makes him more worldly (i. r.,)

attached to the world individual

present

seeking

work does

something worthless emancipated

;

consequently in the absence of a qualified emancipation, the necessity for writing the not exist. In other words, it is fruitless, and ;

for

him who

undesirous of release, or already inc i:iation for the subject of the work

for

them an

for

is absent.&quot;*

But thus release

and

to say that

absurd

acquire

;

there does not

because

eternal

all

tion

of happiness.

desirous of release

persons want to destroy affliction

happiness

else but removal of misery in all

Hence

and not

exist a person desirous of

its

and

;

established

material

nothing

and the acquisi

various phases,

clearly

for

desire of release

that

all

men

comforts, as have

are

been

They desire happiness, whether it proceeds from the acquisition If the happiness created by the of property &c., or its reverse. of wealth be &c., acquirement only desired, then there will be an said.

absence of a desire for that bliss which attends the condition of

profound slumber.

This

last

proceeds not from

the acquisition

property and riches; and as happiness only, that is all happiness, is desired and not the particular one that of wealth, hence the possession

of property

excludes that other.

But on the

contrary,

he desires self-contentment and not material prosperity, for, so far as the latter is concerned, every one has it more or less, and there a constant yearning for ineffable bliss which is never destroyed, such bliss is the desire for release and resembles (the blissful ness

of) Self.

Thus

determined that

all

men

absurd to say that no such person

are desirous of release exists.

Moreover,

and it

be said,

The passage does not imply a contradiction. For, an emancipated more need for a desire of obtaining release which is the

individual has no

subject of

all

Vedantic works and such others which have taken them

for their standard like the present, for he

AUr

already freed.

VIGHAR SAGAR

no such person as that, consequently there cannot be any which is therefore a fruitless attempt for obtaining deliverance, the absence means that as the work is not a of any inclination (for its study) or those other means, apart from this work, inclination for which does not constitute a bias for the sub there

desire for the present work,

;

the qualifications quiescence selfrestraint, &c., whose possession entitle a person to study the work, and help self-knowledge as there is no such qualified individual hence there is a want of inclination for the book. To say that

work

ject cf the

itself; or that as

the study of this book release,

absurd.

ledge, as the

not a means for kindling a desire for know is, as a rule, actuated by

For such desire

Vedas have

;

and knowledge

produced from hearing

the precepts of the sages and ascertaining their true signification. Hearing is of two kinds. The first is the relation existing between the utterances of the Vedanta and the ears

;

the second

the as

certainment of the real signification of the Vedanta sayings. The first not the second is the cause of only, for its close relation to the ears,

knowing the Brahma (self-knowledge).

Hearing of avantara words

as has already been explained, is the cause of

And

apparent knowledge. words leads to a knowledge of the

hearing of transcendental

What

unapparent or invisible variety.

thus known,

apt to be

mixed up with inconsistent and improbable ideas along with

it;

their exclusion the second

variety of hearing [i. e., the ascertainment of the real signification of the words That art Thou.

hence,

for

am Brahma.

All this

Brahma

&c.

]

together with considera

tion and profound contemplation is to be practised. Impossible ideas are removed by the hearing of the Vedanta sayings. The Vedanta either

expounds the Brahma, or

signification

this

is the explainer of a different nature are the utterances of the concluding

Sam Veda impossible ideas which are removed by and analysis reasoning whereby their proper signification is determined. Consideration removes the improbable ideas concerning what portion of the

to be proved or demonstrated.

Brahma

and either

the

doctrine

this

non-duality

Individual and

Brahma

sought

are

The oneness to be

true

proved

of the in

or its opposite

Jiva and

the Vedanta duality

twain and different from each

;

(the other),

VI CHAR SAGAR.

Such doubts concerning the subject

be demonstrated are calleJ

impossible ideas. They are removed by consideration. or inconsistent ideas are cleared

Antagonistic

away by profound contemplation.

this

first

way

determined that knowledge derived

the cause

ascertaining

the

of kindling in real

found contemplation,

and antagonistic

from hearing*

a person a desire of release

;

and

significationf with consideration and pro as they cause the destruction of inconsistent

the

cause of deliverance. Vedanta, the concluding portion of the Vedas called Upanishad, though differ ent from the present work, yet this one is equal to it in its the difference is in the matter of indication; language (the

first in

and

ideas,

the learned Sanscrit while the latter

its

in the

Hindee

dialect)

;

also

enables a person to hearing acquire Self-knowledge. This will be demonstrated in the Thus then is determined sequel. that the work by procuring knowledge is the source of the desire for release, to say otherwise is to show stubbornness. Moreover if

said, that desire of release proceeds

the other futile

means

are

equally capable

from the work, and that of

it,

that the work

can then be enquired what the other means are

? If the reply be, that, in Sanscrit there are several works which establish the non-duality of the Jiva and Brahma as for instance the ;

Upaniskads &c., their commentaries, all these tend and knowledge procures emancipation, and that it separate qualified person,

Even

hence the

present

knowledge, requires no

treatise

futile.

such be true, then one who cannot determine the true interpretation of the Sanscrit works Upanishads, their commen if

taries &c.,

but at the same time

profit from them

desirous of release, can derive

such a dull person the present work is surely not profitless. Also, if there be others who say that desire of release is produced from the work, and the Sanscrit works cannot ;

for

be read by a dull person that there are persons

Hearing of the

for his

who

first variety,

want of comprehending them

are

;

and

really desirous of release but yet

Hearing of the second

variety,

V1GI1AR SAG Alt. have no inclination

for the subject of

the present

treatise

with discrimination,

because

;

find out a qualified person from profound meditation (already explained) is very scarce, hence an absence of the individual means of practice for acquiring Self-

indifference,

knowledge there can be no inclination for studying the work, then Is there no such qualified person ? Yes, there it can be asked are not many such qualified persons, and if he says so (that there :

many qualified individuals) all this, I admit indeed. Then again, if another will say that there is not a qualified

are not

for

fit

knowledge of self

person such a statement implies a contradiction

;

For there are three defects

and cannot be therefore entertained.

a subject of the internal organs viz., blemishes, projection* [here] blemishes (rnala)-^ stand for (vikshepa) and concealment in

;

projection for fickleness or instability.

evil (sin)

devotional exercises remove Good actions destroy evil or sin the fault of instability and knowledge destroys want of apprehension. person who is fickle and inclined for evil mentally, cannot be a ;

;

But then one who

qualified person.

and

instability either in this

life,

freed from mental

or in a prior state

blemishes

of objective

Projection, misapprehension, evolution, or power of creating

illustrated in the apt illustration of a snake in a exists,

chord.

fully

Here no snake

but misapprehension concerning- the chord, projects the form of it, or creates one. Similarly avarana is concealment, or want

a snake on

of apprehension.

It can likewise be called

from the interposition

you are apt the sun

and

a small cloud obstructing your field of vision And this is a great mistake, for is clouded.

than the cloud, and therefore

quite

from a want of apprehension. In the same way, man s intellect, and prevents him from realizing self,

this proceeds

situated quite close to

it,

as the infinite, everlasting

and uncreate, such For Avarana.

want of apprehension, enshrouding or concealment is further information consult Dhole s Vedant-Sam p. p., 18.

and

for instance,

the latter so to enshroud the former as to cause total dark

Ignorance clouds a

as,

sun

infinitely larger

possible for ness,

to say the

envelopment,

Mala

defects,

literally filth, dirt,

and

19. 20.

excrement, hence converted into blemishes

faults in other portions of the present work.

VIGUAR SAGAR.

by good actions and devotional exercises

existence, fore

faultless)

duly qualified for knowledge of

work

inclination of the &quot;And

tendency

the eternal of persons

For him, an

possible.

as has already been mentioned, for material

there

(literally

self.

prosperity,

This

blissfulness.&quot;

all

persons have a particular

and no one wants either untenable

;

for,

have

there are four sorts

(1) Stupid, (pamara) (2) worldly, (vishayi) (3) enquiring (jijndsoo) and (4) liberated (mukta.)

Stupid persons are inclined in this life for prohibited actions, but have no tendency for works sanctioned in the Shastras or their con ception to enjoy the world as laid down in the sacred writings or be ;

engaged in action for the enjoyment of happiness here or hereafter, such a one is called And an enquirer is one, who for his worldly. good conception, derives benefit from hearing the precepts of the true sacred writings. Such a good man can only discriminate things real and non-real in the following manner. All comforts are nonworldly eternal, even then there is an accompanying pain along with them, and in the end they are the cause of happiness or misery (pleasure or pain). The very knowledge of their being non-eternal and that those comforts will soon die out is a cause of pain even in their In this way he

enjoyment.

and

their

cannot

reverse

he who

it,

the body

or if he

engrossed in

so that misery

from

all

substantial,*

material comforts

and

its

cessation

the

ordinary means in vogue with men; to find the remedy for its cessation is himself subject

proceed

for

;

is free

from

anew and so long impossible to be entirely free from misery the resulting product of accumulated good it, is

liable to get it

;

lasts, it is

because the body

;

and bad works, and a human body is the result of such mixed works as well as the body of Devas. If the latter were only a pro duct of good and virtuous actions, then after seeing such body of a Deva different from one s own, the other Devas may envy it,

Rupa,

therefore

is form, and as a thing with a form has been so rendered.

substantial

entity

VICHAR SAGAR

Even Indra, the

need not occur.

this is

principal

among

the Devas

actuated by fear concerning many other Devas and Danavas this said in the Shastras. If, therefore, the Deva s body is only a

pure product of good and virtuous actions, then there will be an absence of pain arising from the fear of others as just stated. Thus is determined that such bodies are the result of the good and bad actions

The purport

mixed.

Sruti saying

&quot;

Deva

sinless&quot;

Human

body alone is entitled to works, (and no other body) that good and bad actions done in the course of a Deva s life

this

of the

do not produce their effect in the Deva s body, but the good and bad actions done in a prior life do produce their effect in the Deva s body, thus such body is produced from mixed actions. Moreover, quadrupeds, and birds are also the result of mixed actions

reptiles,

done in a previous state of existence, for the known miseries to which they are subject are the result of sins, and the pleasures of sexual intercourse &c., are the result of good actions.

Those that crawl on the body are called reptiles (tirjaka.) Those which move by wings are called birds, Those that walk on four legs are quadrupeds Hence birds and animals are also sometimes called ;

(Tirjaka) as crawling by the abdomen.

Thus

shews that

some are the

all

bodies are the

product of mixed actions

;

result of a small share of sin

and a greater one of good as for the of the Devas for the presence of a actions, instance, body large share of meritorious actions and a small portion of bad, the :

Deva

sharira

made up

of a small

amount

bad and larger

one of good works with this view the Shastras lay it down that such bodies are produced only from good actions. That is to say, as for many Brahmins residing in a village, it is called Brahmin s ;

village,

though other castes may be

portion, so for a preponderance

Deva skarira body of

said to be the product of

;

meritorious

good actions

small pro actions only.

The

and animals are not the product of good but that of a small fraction of it and a preponderance

reptiles, birds

actions only

of bad,

also residents in a

of good and

VICHAR SAGAR. Good men have

a disposition similar to a Deva, while bad Thus are all bodies persons resemble snakes and other animals.

produced from good and bad works, and the result of bad is misery hence misery cannot cease to exist so long as the body lasts and such body is the result of good and bad actions, [virtue and sin]. Without their destruction, the body cannot be discontinued (future

;

cannot be stopped) inasmuch as after the destruction of the present body, a person must inherit a fresh one for the fruition of his births

good and bad actions done in his present life and bad are alike destroyed he must continue

so that until the

;

after

death,

and virtue and

to inherit fresh

cannot be destroyed

sin

till

good

bodies passions

Because even after the fruition of the present good and bad works is exhausted, passions and envy will produce another are destroyed.

train of

good and bad, so that without the destruction of passions

and anger, good and bad works cannot cease to produce their usual results, and these proceed from the supporting and antagonistic knowledge/ conformable produces love and the antagonistic or unconformable, produces anger hence without their destruction, or

Supporting

;

love

and anger must continue, and such conformable and uncon

formable knowledge can only arise from a knowledge of the (existing) For, the conformable and unconformable

difference [in a subject].

knowledge proceed when a thing and unlike Self.

The means conducive those

Now

of misery

are

means

known

of happiness are

Self in

be different from,

the conformable, while

termed the antagonistic

they do not resemble

while these

appearance

unconformable.

[for self is substantial

are not] even admitting happiness to

means are not

be a subs

when a thing

is determined so, so that conformable and something else than substantial, then its unconformable knowledge can be formed. Thus to determine all things .as different from self, conformably or unconformably according to the existing difference in their conditions and in that of self, is the source of both conformable and unconformable knowledge and so long as this difference-creat

tantiality,

its

;

ing knowledge

not

put an end

of,

the

conformable and the

SAG An.

VI V If All nnconiormable remain is

Now

iu-tact.

this

the result of ignorance, because

ledge ignorance which is also laid

Thus

down

difference-creating

all

present everywhere and in in the sacred writings. is

then, ignorance (of Self)

the source of

times

all

known is

its

;

destroyed by the advent of knowledge.

concerning a chord is removed by chord, and not by anything else

removing the

;

and

this

meant) is because when we have

exact knowledge cannot proceed we cannot be ignorant of it that

once,

;

kinds of misery,

all

and unless ignorance concerning an object (here Self destroyed,

know

centred in

objects are

say, ignorance

for instance,

ignorance

the knowledge of the unknown similarly, knowledge of self, by

ignorance concerning

it,

the destroying cause

misery, and such knowledge, helps the cognition of Brahma, which is eternal, full of bliss, without any relation to grief (i. e.,

all

unconditioned).

And, eternal it is

inasmuch as

knowledge of the Real established it as and unconditioned, so far as grief is concerned, and that

all blissfulness,

as a matter of course.

hence the attainment of such happiness follows Thus we find that knowledge is the source from

which proceed the destruction of ignorance and the attainment of Brahma, and it is necessary to have it.

the supreme blissfulness of

person possessing such discrimination of truth (seeker of Salf-knowledge.)

Emancipated

one who knows self

physical, the subtle-astral and the

Brahma.

This knowledge

an enquirer

called

different

from the gross

cause-bodyto be the same

invisible

These then are

knowledge.*

the four varieties of persons.

Moreover,

a stupid and worldly person, attached to the

world, there is an yearning for material comforts while there may be another of the latter class who is desirous of possessing the supreme ;

bliss,

but

ignorant of the

yet he desists not, but finds *

Intelligence is

marked by

means, which help it

out

its

attainment,

his intelligence

invisibility refers to

(Boodhi)

Brahma such ;

universal, all-pervading, and omniscient, while Intelligence by visibility refers to the Jim. It is parviscient and partial,

gence

intelli

marked

VI CHAR

:.0

and follows

SAG AH.

Because, to determine the means

it.

to follow Truth,

and hear the Shastras (ascertain their true meaning by hearing the But they are not possible for him, hence a precepts of the sages). stupid and worldly

man

has no inclination for studying the work, where but is inclined to hunt after the other means

to acquire happiness,

a cessation of misery, which again, is another cause of In this way, we see, why stupid and worldly dislike for the book.

for procuring

vidual has also a similar dislike,

different cause.

self, and, for

done

emancipated indi but his dislike proceeds from quite

individuals have their dislike for the

book.

Because, an emancipated individual

(this will

a knower of

self, nothing more is necessary be explained hereafter). Even if his desire of

such a knower of

release

be generated by good actions, then also for him, there need not exist a liking for the work (for the subject, which the work treats of, he has already ascertained, and as one already possessed of knowledge

he stands in no need of foreign helps). Not so, for a seeker of truth without any yearning for material extreme comforts, but desirous of supreme bliss, and for the entire

self,

;

destruction of misery which

such a discriminating person not futile.

can proceed only from knowledge, for a follower of truth the present work is

determined a qualified person desirous of release. Brahma is like a witness. Non-dual, without the smell of any difference between it and Jiva anger and spite are the virtues of

Thus

;

Brahma, [which] a

blind person (un the Brdhma. in as admit residing acquainted with it) however may For the presence of anger and spite, which dwell in every indi the intellect (mind) and not of

vidual mind, as has already been said, non-duality cannot be established as the subject of the work. If such a contention be true, then the

witness without anger and spite can be determined to be one with Brahma and to consider such witness to be some other agent ;

tantamount to the saying a sterile woman s can never happen and hence untrue (asat). For, witness

or instrument than Self,

son

this

means the agent is

(who is the doer, eater, etc.,) only au admission the agency of the such without

or instrument

in an emphatic form

individual

;

destroyed

VICHAR UAGAR.

an associate of the one and same intelligence to render it a witness, and the agent or instrument is only a quali that is to say, possessing a distinguishing qualification fying entity as that of an adjective and substantive.*

The

internal organ

;

What

serves as an associate to a thing

called associated.^

a thing which being placed near another, makes that to be known, while it remains separate. As, according to the Nyayika, hearing is said to be the function of the atmospheric air associate

situated inside the ears,

so,

the site of the

ear

the associate of

hearing because wherever the ear is present, it takes cognizance of sound and renders it known, by the help of etherj present inside, ;

* Indication of the conditional relation of an adjective and noun as in the phrase That Devadatta is this/ that* can thus be explained :

refers to

Devadatta seen

in past time

and

this

refers

to the Devadatta

of the present time, so that, a relation is created by the exclusion of time

the only difference subsisting between them ; so in the sentence Thou is the relation of subject and predicate (same as adjective and noun) between Intelligence distinguished by invisibility, the indication

which

That

art

of the word That, and Intelligence distinguished by visibility indicated by the word Thou, a relation constituted by the exclusion of the difference

present in them. f its

Upadhi (up -f. a

own property

a red flower glass

which

-f

dha

+ e = upadlii)

to another situated close

a thing which communicates to

for instance,

when

placed near a crystal, it imparts its red colour to the then appears red; here the flower is the associate of

In the same way, Ignorance (present in all individuals) im of unconsciousness to Intelligence (Brahma which is property parts the to Jiva in each person) so as to render it separate close present and twain (dual), hence Ignorance is the associate of Intelligence. In the glass. its

manner, the associate of a thing

instance, of

ligence

Intelligence, the associate

is is

called

associated

it.

For

Ignorance, consequently Intel

Ignorance-associated.

J Ether and atmosphere are convertible terms, so no apprehension needs be entertained from their promiscuous use. Sometimes the reader will find the

word space used

for

it.

V fCU A

&quot;2

SA&A&

while it retain.- its Separate In the same way, the inter individuality. nal organ, wherever present, renders its indwelling intelligence manifest as a witness, while it remains Hence, the internal organ is separate. the associate of witness. From this, it is established, that the func tion of the internal organ is the witness.

Vcsheshana itself.

(antakarana)

a substance which

for

&quot;

its

indwelling intelligence

manifests an object along

with

The person with the

example, ear-ring is come.&quot; Here, the ear-ring is the qualifying entity (adjective ^because it establishes the approach of the person along with it [as the man that is come, has got them in his ears and has not left them I have seen &quot;

behind].

a blue

pitcher.&quot;

Here

also,

blue

the Visheshana (adjective) of

In the same way, the internal organ is the adjective or substance of which is the qualifying Intelligence, agent or instrument (doer etc.,) and same as Jiva inasmuch as the internal organ mani pitcher.

fests that Intelligence

Thus the

instrument

along with

itself in

internal

the form of an agent or

the qualifying adjective or organ the worldly that is to say, the function of the internal organ, Intelli gence, is its subject, and the internal organ is liable to continued births is

and

deaths. This will be particularly explained further on. Now, the passions anger, spite, and the rest exist in the worldly (which entail an individual to future re-births) and do not constitute the condition of the witness (agent or instrument). Then the

again, predicate of the worldly is the subject of the internal organ and not that of intelligence, which is the predicate of the internal For, organ. between the predicate of the worldly and the instru intelligence

ment, there

no difference whatever inasmuch as the same ;

intelli

gence in company with the internal organ is subjected to future existence, and without such accompaniment of the internal organ, it

what has been mentioned, a witness so that there is conse quently no difference between the portion which constitutes the predi cate of the worldly and the witness. If this predicate be admitted to constitutes,

;

be the seat of pain, then the witness must alike be subject to it (for they have been determined to be equal and non-different, and hence, pain cannot be present in one without affecting the other in a like But such is not a, fact as has been said in the Vedds The way). &quot;

VI CHAR SAG All. (internal) witness

that

free

the

from

all sorts

of the worldly

pain.&quot;

From

this

follows,

without pain

(for their predicate condition of equality) and that all pain resides in its subject viz., the internal organ. With this purpose, anger and spite have been mentioned as properties of the intellect and not that of the Jiva. is

also

In this way, one with the internal organ is not identical with Brahma, but the witness associated with such organ is non-different from Brahma but then it has been before alleged, that such witnesses ;

are several (as one, hence, is

How

individuals) to one

and Brahma

only Therefore such identity

not proved. &quot;

Moreover,

inasmuch as

must it

many as there are can many be equal

also

the admission of their oneness creates another difficulty, is all-pervading and the (internal) witness

Brahma

be possessed with an identical pervasion, and

must be able

viduals which

to experience the happiness

never

if so,

and misery of

all

then indi

does.&quot;

Such arguments are useless. No matter about the many and one, they imply an identity. For, as the space appropriated by several pitchers, is different

from one another

though they are only frac tional units of the infinite space or ether (mahakas) from which they are non-different. Similarly, though Iswara is one witness and the individual witnesses are different

many and

;

divisible,

from the all-pervading witness of the

yet they are nonthese

Brahma and ;

divided and separate individual witnesses are but merely fractional units, or the distributive segregate of the one, infinite, and indivisible

Brahma.

And, the previous

assertion, that happiness

are not subjects of the function of the internal organ,

and misery inconsistent.

For, even if happiness and misery are apparent witnesses, and as such witnesses are many, yet they (happiness and misery) are only

a modification of the internal organ, its function for the time being, determining or creating them, which the internal witness occupying This is the reason why authors have deter that function discovers.

mined

happiness and woe as subjects of the internal witness with function and not without it. To illustrate it by reference to ;

a common saying as

the pitcher has

Let us suppose the instance of a pitcher. its

own ether

residing

within

it,

Here

non-different

VICE AH SAGAR.

from the great body of it occupying all space and as it serves as a means of carrying water but then, the sight of a pitcher (as aii aawciate of ether) establishes the presence of ether as well as its ;

;

medium

function as a water-carrying

can be determined which

the

same

;

absence, ether only body of ether

its

as the great

intelligence the witness, and function, of the internal organ, whose action is to discover and whose associate is the internal organ, determined by the sight of its associate without the sight of the

;

associate of intelligence ness,

nor

neither can

the wit

function of discovering, can be determined, but only

its

Intelligence as

are

the internal organ

Brahma

Hence Brahma and witness

established.

Because, without discovering the associate, it cannot be conceived as many and divided, and such witness is the indication one.

of Jiva (of which

hereafter.)

In this way

considered non-

Jiva and Brahma, the subject of the present

duality of the

Illusion proceeds from a conception, caused

treatise.

by knowledge

of things, similar in form to one another. It is immaterial,

Nor

is it

Nor

is it

whether such things are

real or unreal.

the invariable source of any defect (in the organ) that causes it, the product of a given cause

;

as a cloth

the

weaving brush and loom etc. Self (Atmd) free from similarity ;* (white) conch (from some result of a

defect) appears yellow

Desire

not always

its

and sugar

moving

bitter (illusion).

cause, a person possessed

of indifference sees silver in a nacre.

Ether

sometimes mistaken

Even by persons without

for blue,

and pan,

for

a tent

defective sight, or jaundice, to

account for them.

and permanent, as has been alleged before for what (by a Poorbapdkshi) then knowledge cannot destroy it If bondage be real

;

* Therefore to say, he Khshttrya, and Vaishnavd,

the same as the three upper castes JSrahmana,

is illusion,

V1CHAR SAGAR. can only be destroyed by it (knowledge). substances of bondage which are

is false

of the

posed

Self

unreal.

not com

Therefore

and knowledge cannot remove it, say, bondage inadmissible. Because it is unreal, and knowledge destroys to

is real,

quite

it, [i. e,,

Self-knowledge prevents future re-incarnations.] Moreover, according to a Poorbapakshi, it is said, that conception produced by the knowledge of a real substance can only create an

hence

illusion,

its

of a snake in

source

a chord.

;

as has already been said, in the instance Here, for such an illusion to arise, one must

have knowledge of a real snake he must have seen a snake and have an abiding conception of its form in him, wherewith to mistake it in ;

a rope. And one who has never seen a snake, nor knows what it is In the same way, like, cannot confound it with a rope or string. knowledge of bondage establishes its reality [in other words as bon

dage

admittedly known by all, it must be a real substance.] not belonging to Self are unreal. Such an inference

&quot;Substances

its

untenable from the premises already advanced. For, illusion has source in conception produced from the knowledge of a real

substance, and as such a condition attribution of illusion, but

But such contention

absent,

bondage

not the

real.&quot;

untenable.

For, the conception of illusory

the source, from which, knowledge of things proceeds. It cannot determine the real, hence is not the cause of its knowledge.

attribution

Now

such things are either real or

And

false.

knowledge

the

then a person, who has not seen the tree yielding the real Arabian date (chhoara) but who has derived its knowledge from the sight of a common date tree (khejur) real thing is alone the cause of illusion,

shewn

him, as

him, by a performer of magic, and repeatedly described to the real chhoara, and he never heard otherwise, is liable to

confound the date tree such an

illusion.

But

with the real chhoara

for

that other, and

this should not

;

becomes the subject of

because he

unacquainted

tree, [hence your inference with their premises

are wrong. But] from my standpoint, that person s illusion is the result of the false date tree shown to him. Hence, illusion arises from

the conception, derived from the knowledge of an existing similarity between the thing mistaken and for what it is mistaken, And,

VICHAR SAGAR whether A thing is time or false, conception can only proceed from its knowledge, which Now such a consideration again is its source. as to their mutual interdependence, implies no difference for it ;

knowledge as the cause of conception and conception that of illusion. So that, it establishes conception produced by knowledge to be the source of an illusion, even if it do not signify that by con ception is produced knowledge.

signifies

;

Moreover, knowledge only can never be said to be the source of For the rule is, that a source or cause must have an uninter-

illusion.

vening prior existence than its product as for instance, the turning rod or potter s wheel is the cause of an earthen-pitcher. Here, the ;

had an uninterposed prior existence before the production of the in the same if be pitcher admitted as the source way, knowledge of illusion, it must have an uninterposed existence prior to the pro duction of the illusion but this is not the case, inasmuch as a man rod

;

who knows a

and

afterwards, in

a chord

snake,

apt to confound

with a chord, a month Because, if the illusion of snake

this should not be.

the product of knowing a snake, such

been destroyed, hence there

knowledge has no unintervening prior time, but

simply past time.

Unintervening means without intervention or interposition, and intervening with interposition [so that the one has a signification of Immediate and the other mediate immediate refers to a close ;

proximity between the cause and

must

refer

its effect

;

past while the

mediate past

the distant past, between which time and there intervenes a space of time.] to

its

product,

it be said, that action must have a cause prior to it, either in the immediate past, or ante-dated to that and such cause then becomes the source of the immediate past accordingly, then it amounts

;

to a non-admission of sanctioned actions procuring heaven and pro hibited works, hell, to which stand as their respective source, they

mentioned

in the Shastras.

For, mental, oral

the

commencement

and bodily works are of their practice,

while the abode in heaven follows

that

heaven and

hell,

called

actions

and from

incessant succession

ceases

;

another subsequent existence. from sanctioned or prohibited works, do not in

VICHAR SAQAR. immediate

follow from the

done

remote

in the

past,

but are the result of such actions

past.

In the same way, to say, that the knowledge of a &quot;snake in the immediate past is not the source of its illusion in the chord&quot; is absurd. Because,

virtually leads to the admission of

illusion,

from know

ledge which has been destroyed, as also the attainment of heaven and from works that have ceased and one may as well argue in the

hell

;

same

strain, that a turning-rod

must

potter

which has ceased

and a dead

to exist,

alike turn out a pitcher.

Because, as in the illusion of a snake in a chord, the knowledge of the snake in the mediate past and for the attainment of heaven or ;

the good and bad actions of the mediate past, are prior condi so in the instance tions, potentially present as their respective sources hell,

and the destroyed turning-rod of the mediate or distant past must be looked upon as quite capable of turning it out. But this is plainly impossible. Hence, what exists of the pitcher, the dead potter

in the distant past cannot be determined

as the

source

;

but some

thing subsequent to it, or the immediate past, is the source and also, good and bad actions are not the source of bringing forth heaven or ;

hell in a future existence,

diate future

Now,

;

virtue,

tantly abiding

and bad,

and

virtue

but that good actions produce, in the imme.

which

it)

a subsequent time, and

sin.

sin are subjects

their

thus

of the internal organ (cons turn,

bring heaven and hell

their

consummation, cease to produce any more effects subsequently. For such a purpose, the Shaatraa describe good and bad actions by their novelty as the source

of their respective results,

and call them virtue and bad works produced from virtue and vice have been sometimes called virtue and vice in the same way as a man performing a good and meritorious action is said to be doing virtue and vice versa. Here, the meritorious action or its productive

and

Then

vice.

again, good

reverse,

not the virtue or vice, but

are called virtue and vice, in the tance,

Thus source

;

called is

life

the parent

same way,

;

therefore actions

marrow

(ghee)

for ins

in the Sfiastras, because it produces longevity.

determined,

and as there 8

how

the immediate past

the productive

no knowledge of a snake in the immediate

VICHAR SAGAR.

55 i.

past,

e.,

such

fore

source

little

prior to the illusion of creating

knowledge the

not the source of the

a chord, there

illusion

conception, derived from knowledge,

;

but such

concerning the

reptile.

Similarly, the

Thus

of silver.

illusion of silver in

then,

conception

a nacre,

due

to conception

the real source

from which

illusions originate. Conception in its turn, is produced from the knowledge of a thing. As the results of good and bad works, virtue and vice, are constantly present in the internal organ, so is conception derived all

from the knowledge of things present there and a person unac of a other things, which with have snake, may quainted conception ;

he has a knowledge of, so that, the snake illusion may not occur to him, but other illusions may, produced by an existing similarity in the condition of the two. Hence similarity, and not dissimilarity, is the determining cause of an illusion. other snake, and not in anything seen a snake and

snake has a similarity in an One who has never before else.

who knows perfectly unacquainted with it, but can have no conception of a thing similar to a snake ; is

something else, hence its illusion in a chord, can never happen Conception signifies a subtle condition is

shewn

the

source of illusion

regarding a thing similar to

to him.

of knowledge.

Thus

conception of previous knowledge, (illusion); and it is immaterial, that is

the conception of knowledge of a real only, and not an unreal substance, be the cause of creating an illusion. This has already been explained So that, the conception in the instance of the Arabian Date-tree. of false knowledge,

and

it is

self,

regarding a thing,

likewise applicable to bondage.

and bondage

alike productive of illusion,

For Egoism

nothing more than

their

unlike the illusion of a snake in a chord, which

etc.,

are unlike,

knowledge.

created

when

only

[because bondage is ever present and Such is the dictum of the Vedds. requires no previous acquaintance]. For this cause the non-existence of all things in the state of pro found slumber is explained.* As in such a condition, nothing can

known, and not otherwise

When

a niau

sleeps

;

profoundly without being

disturbed by any

V1CHAR SAG AH.

be ascertained or confused, hence the destruction of the objective world then takes place [relatively of course to the individual who sleeping soundly and not to the rest of mankind]^ It is called the controversy of sight-creation in the Shastras and will be explained in the sequel.

Thus

a knowledge of Egoism and

derived

tions, as well as their final destruction.

with

its

That

knowledge.

ledge concerning egoism, of that knowledge, egoism

Egoism

and

etc.,

Though Egoism

its

Its birth

endless modifica

and death

coeval

say, with the springing up of know egoism arises, and with the destruction

is to

destroyed.

its

knowledge, are called illusory attribution/ spoken of as a testifying witness [agent or instru

has already been explained when the Subject was considered) ment], its knowledge is determined in the form of such wit ness; -and its birth and death therefore are not as it discovers the possible yet (it

Egoism directly,

through the function of the internal organ, though not therefore such function can be said to have a beginning

etc.,

and an end.

This

an origin and an end. nection with of

false

why knowledge And conception

in the following wise

individuality

that

period

prior

Egoism

said to

have

can be established in con is

to say, the

time,

knowledge

evolves

the

subsequent individualities and so arises its knowledge. Moreover, if it be contended, that the conception of the illusory attribu tion

alities

and

subsequent, is due to the illusion of prior individu and their conception, then the source of the first individuality

of the

its

source

conception, cannot clearly

then

any

individuality precedes it, conception, but prior to the first

its

created.

knowledge

can

For, if

produce

evolution of egoism there cannot be another individuality, in the same way as the illusion concerning a first thing cannot be said to be derived from its

conception*

dreams, he cuts off ceases te exist for is

all

him

connections from the objective world, which then in an objective condition ; and such a condition

a trite example of ascertaining the actual

actionless, undisturbed, passive

Conception

an act

and

condition

of Self

who

full of bliss.

memory

;

knowledge creates an impression

VICHAR SAGAR.

For that can be admissible only if a previous Egoism were present, then for knowledge to follow, and produce conception is an easy and natural inference.

But such a conclusion

is mainly attributable to ignorance of the For the Vedanta holds (1) Brahma, (2) Iswara, Ignorance, and (5) its relation to

Vedantic doctrine. (3) Jiva, (4)

Intelligence (cJwitanya) uncreated (anadi) things, as the six entities which are identified to be without an A thing which is not origin. derived as a product of another, is identified as uncreated, or without an origin. These six are not hence produced, they are uncreated

and

(6) the difference in

(suroop

anadi\ while egoism

having a beginning

hence

;

is described in the Sruti, as not uncreated, but a derivative

But for a continuous current, every substance can be called without a beginning. This continued current (of evolution, in which one succeeds another in the usual course of nature) cannot cease product.

in the eternity of time, nor was there ever a time, when such subs tances can be said to have had no existence.* an [To illustrate

xample] a pitcher was a time when to the

said to be without a beginning, for there never

was not preceded by another pitcher and so on both upwards and downwards considered

infinity of time,

;

iis

every substance

has

a chain of continued existence, for which it is called without a (anadi) beginning. In (Pralaya) cyclic period of destruction of the objective world, all substances are reduced from their objectivity into a subjective state of potentiality, in the same way, as in profound slumber, a man though dead to the

light,

memory which

retains

vividly,

hence

conception

subsequent

and can only be produced by the certain knowledge of a substance For conception to follow, there must be present knowledge in a relation of priority, so that conception of a first thing cannot be deemed a source t

But

of illusion.

its fallacy will be pointed out in the text further on Kapila s doctrine. He denies total destruction of the objec tive world, but asserts instead, that there was not a time when the world t contains wag not existing, nor will there ever be a 1

This

cease to exist altogether.

time, when Western Evolutionists may take note

VICHAR SAGAE. of

external world retains conception

tinuous train of existence

;

without a beginning

One who

world.

the

memory such a con

in his

called

;

and

unacquainted expanse of first illusion to its the non-applicability apprehend may of egoism etc., and illusion concerning them, conception, as also that Sidhanta has it. But its source is deter the as before all things mined by a prior existence of its predecessor, which precedes such applies to the vast

with

it,

;

so that

illusion,

to create

here conception

quite, out of question, incapable

it.

a stand-point, conception produced by a previous knowledge of similarity, can create an illusion of Egoism etc., which serve as bonds for a continued chain of existence hereafter. (The

From such

first line

of the stanza indicates

it.)

Moreover, as the faults or defects which have already been referred as to, giving rise to illusory attribution, cannot be said to be present in bondage, therefore bondage is real, to say so, implies a contra Because, if illusion diction, hence it is clearly unmaintainable. source. proceeds from defects and not otherwise, then defects are its brush and is the of cloth As for instance, the source loom, weaving

and in their absence no cloth can be produced

Inasmuch

the source of illusion. similarity

even,

tinction of caste. distinction

Self

confounded or

Brahmin

;

so are

defects

mistaken as having

any other casteman, has

not

absence of the defect of

as in the

in his gross physical body, hence such

caste

dis

his caste-

a creative

function of the gross body, and neither self nor the subtle body For, the same self and the same (astral) has any thing to do with it.

body after death, and the was before, and the rule does

subtle body rehabilitate another gross caste

may

be different from what

not prevail, that an individual shall retain his original caste in all his subsequent re-births. If such distinctions of caste were due to self or the subtle body, then, the individual to

jected

death

;

any other caste than the

hence

it follows,

that

it is

first,

attributes

to determine caste.

a twice-born (Dvijatee) Brahmin the condition of

after

the function of the gross physical

body, and not of self or the subtle body, &quot;I

would never be sub

in his next journey

Brahman

etc.&quot;

Self,

Such a saying and apparently

VICHAR SAGAR.

determines his cognition so in the same manner, conditions of Ktshetrya and Vaisiva arc applicable to Self. Here, the attribution of caste ;

to Self

is illusory; just as the projection of a snake in a chord is nob but apparent, (that is to say appears so) hence an illusion, so Self without any caste ditinctiou, and what appears, is simply an

real is

illusory attribution of caste.

Moreover, between Self and caste, there does not exist any similarity, inasmuch as the first is all-pervading, while the second is divisible. Self is internal, while caste is external ;

Self

the discoverer, while caste

the subject discovered by Self. to Self are confounded with him. antagonistic

Thus then things

Here the word (Dvijatee) twice-born Brahmin, Kshetrya and Vaiswa.

signifies the three

upper classes

the absence of similarity, we have seen illusion to arise concerning Self, so in the absence of the same similarity between in

Self and

through

bondage, such as Egoism illusion.

illusion, for if

The

such were the case

confounded with caste

etc.,

bondage is attributed to him is hence not the cause of

defect of similarity

in the

then he [Brahma] could never be same way yellow cannot be attributed ;

a conch-shell, nor can bitterness be said to exist in sugar-candy. if a conch is white, and yellow is an antagonistic color to white, white and yellow have no resemblance of similarity between them. In the same way sweetness and bitterness are directly opposed to each other, they are not similar, but dissimilar. Hence, the presence of similarity of a false thing is not the source of illusory attribution. to

For

Similarly temptation, fear, and the other defects in the demonstrator, be construed as not its source. For, even a man free from

can

temptation and perfectly indifferent to the pleasures of this life or the is This should not be, if illusion apt to mistake silver in a nacre.

next,

were caused simply from the presence of defect in the see-er or demonstrator. Neither is defect in demonstration its source. For ether possesses no form

[heavens above]. pan with a tent.

yet every one confounds Another instance of such illusion

sight, such illusion

;

Likewise is

it is

with the blue

that of a frying

cannot be asserted that from defective

produced.

For,

all

persons cannot be equally

affected in sight as to be the subject of the same illusion. Hence, de fect in demonstration is not the source, from which illusion originates.

V1CI1AR SAGAR. In regard to the ether,

can be

said, there

one defect in demonstration, while virtually

all

all defects,

the same

way, in

ether

the

least

the defects are absent

besides, thereis wanting presence of similarity too

absence of

wanting at

;

so that, since in the

confounded with the blue sky, in all defects, Self is confounded as

absence of

Here, it cannot be said, that as the necessary subject to bondage. defects which create an illusion are wanting, therefore bondage is not illusionary [but real]. For, as already seen, in the absence of all defects, a person is apt to mistake the ether, for the blue heavens over-head. Hence it is natural to infer that defect is not similar

the invariable source of illusory attribution.

A person

not suffering

from biliousness or such another malady* is even liable to mistake the ether for blue, and pan for a tent, from a similarity of appearance. Therefore the natural conclusion

is,

that defect [in demonstration]

not

the cause of illusory attribution.

The word

Kshema

signifies

peace,

and the defects

demons

termed (akshema) unpeaceful. The of which sense is derived are termed through cognition organs (pramana) demonstrations. Thus is determined illusion uncaused

which destroy

tration

are

defect.

In such a consideration, present, to create the illusion

not necessary

for

a defect to be

Moreover, the bondage (in Self). abridged edition of Shariraka Sutras contains especial reference to it, which for lengthiness I have abstained from entering upon of

;

especially

and

defects

the facts

were true I would then have

their nature, but since

it is

fully considered otherwise, I need not further

dwell upon the matter.

Thus

* There

determined the works of

a proverb

illusion.

which with certain restrictions generally holds

jaundiced individual sees every thing yellow ; hence our author refers to it while explaining away the alleged sources of

true.

It says that a

illusion.

But

then, there are other classess of persons,

are color blind, that

from another,

who

so to

speak,

to say, are quite incapable of distinguishing one color

VICE A R

SAGAR

ON THE SOURCES Iii

OF ILLUSION.

the ordinary manifestation of Intelligence (chaitanya) ignorance dwellelth not.

But the Intelligence present

profound slumber

Ignorance.

has been already mentioned as particularly apt to be confounded with reality. But as Self is illuminated by himself he &quot;Ignorance

cannot be mistaken with Ignorance for light and darkness are natur For ally opposed to each other, (and Ignorance resembles darkness). ;

as in the broad

instance,

never

arises, so to Self,

(for

the

Atma

daylight, the illusion of a snake in a chord the illusion of bondage can never be attribut

is Self-luminous.)&quot;

Further, this even cannot be said, that

his intelligence

Self ought

man &quot;I

the

Atma

Self-mani

not directly opposed to ignorance. For, such were the case, then in the condition of profound slumber,

fested,

have retained consciousness.

on rising from his sleep to say

knew nothing

then.&quot;

Here, the

&quot;I

But

instead,

was sleeping

find a

peacefully,&quot;

conception of happiness

the

This happiness and the knowledge of ignor subject of ignorance. ance in the waking condition are not visible, for we call that

knowledge

visible,

happiness not visible

nor

whose subject appears

in front,

which neither

ignorance does in the waking condition, hence and remembrance they resemble remembrance

but

;

concerning a thing unknown, is never possible, it can only proceed from knowledge so that, the conclusion is, the happiness felt in the condition of profound slumber is the product of ignorance ;

;

that

say,

due to unconsciousness, which

the normal

condition of ignorance. And, as such knowledge of the profound slum bering condition is never, the result of the mind or the senses, for

they

then cease to carry on their respective functions,

can be

determined as proceeding from Self. Knowledge and manifestation have the same signification. Thus is shown, the manifested con dition of Self in profound slumber, which manifestation is like If it were otherwise, happiness itself, and the same as ignorance. then tbe presence of ignorance in sleep cannot be satisfactorily and it certainly ought not to be there. Therefore, the explained ;

V1CIIAR SAOAR.

Atma

self-manifested, or conscious,

and between him and ignorance^

no antagonism present. On the contrary, ignorance helps to determine his likeness of manifestation. For this purpose, the there

Vedantin, says, ordinary Intelligence is not opposed to ignorance. But such an antagonist is the particular The allIntelligence.

pervading Intelligence

called

ordinary/ and Intelligence present

in the function (of the internal organ) instance,

ordinary

fire

called

residing potentially

particular.

for

a piece of wood

not an antagonist of darkness, but the solidified particles of fire in the same manner, the present in a candle are so all-pervading Intelligence is no enemy of ignorance, but Intelligence residing in the modification of the internal organ, after it has assumed the ;

shape

Brahma, is its opponent.* Thus then, we find pure and simple

Intelligence is not an anta of but function gonist ignorance, plus Intelligence, or Intelligence with function, are directly opposed to it. In the first condition, intelligence destroys ignorance, and function (mental) is its coadjutor.

In the second condition, that mental function its

the destroyer, while method of consideration seeks is

This help-mate Intelligence. put a limit and (its supporters are the Abachhedavadins) is

called

the differentiating view. But there is also another view in which both the ordinary and particular Intelligences are looked upon as not directly opposed to Ignorance, but function illumined therfore

Intelligence

differentiated into

two

invisible

and

The

visible.

former refers to Brahma, therefore all-knowing ; the latter to the Jiva there In the state of profound slumber the latter, though devoid fore parviscient. of

all

itself,

envolpments of ignorance, yet Jiva is wrapped in ignorance and this must be got rid of, to be one with Intelligence and the

blessedness (Brahma).

In such a condition, when the modification of

the internal organ has assumed the shape of the Imparfcite Brahma, he has no more ignorance left in him, he haa merged into Brahma and

become one with

;

then he

gence and ignorance are opposed to each other. reference to the state of profound dreamless slumber tion of Intelligence Prajna enjoys 9

Hence such

Intelligence simply.

felicity,&quot;

Intelli

The Sruti says :

&quot;For

the illumina

VICHAR SAOAR.

6(3

with the reflection of intelligence, or the reflected intelligence with In such a view, reflection is admitted hence its so.

function are

are

supporters

which

this

way, intelligence established to be no antagonist of Ignorance,

is self- manifested is

latter is included in, or

but that the

Abhasabadins.

called

dependent on, the furmer.

confounded with Intelligence

by ignorance, can be easily and particularly with the subject of

that, the subject of Self, covered as he ,

ignorance.

Moreover, as Self

neither ordinary nor

e.,

therefore neither

above explained,

particular,

unconditioned,

know

particular

so that in him ledge nor Ignorance can be admitted to be present an asser Such untenable. is mistake their attribution through clearly ;

tion cannot be maintained.

Atma

which means

on the contrary

But

existence.

am&quot;

[&quot;I

existence

the

establish

&quot;I

For, everyone admits the existence of the am not existent,&quot; but one says that

Self.

&quot;I

do,&quot;

eat,&quot;

All

&quot;I

go&quot;].

Atma, and an

universal

then, as Intelligence, blissfulness,

these clearly belief in such eternal,

pervasion,

Therefore there are pure and free, Self cannot be conceived by all. the first which establishes the existence two conditions present ;

Atma

knowledge, the second which prevents our concep tion of intelligence, bliss and the rest, is ignorance. Such an inference of the

determined by experience, and even analogy cannot destroy

it.

Of them, the condition of existence is the ordinary, while the percep tion of Intelligence, bliss etc., derived only from knowledge, is the condition. Ordinary signifies that which prevails in many particular

and

countries,

what

a greater portion of time in few countries, and not at

for

known

;

and all

Particular

times, but

some

times. If

said, since the

bliss

intelligence,

the

latter,

truth

everywhere

the

while

portion tially

and the

intelligence, bliss etc., he

in reference to truth,

rest in

therefore to

Then the

be existent, by

present the prevalence of

a few countries and in regard to ;

former in

many

consider truth as

Intelligence, bliss etc., as

untenable.

known

and

pervasion of the

an inconsistency, ordinary,

;

Atma

reply all

is,

forming

as truth

persons,

countries, imply

constituting its

its

particular

Atma

essen

from their conception

V1CHA11 SAGAR. of

am&quot;

&quot;I

nothing

and

other phrases

similar

do with ignorance.

;

.67

such

The advent

conception

knowledge, or

has its

shutting out, cannot reduce it to non-existence. But, so long as knowledge is shut out, a person cannot conceive Self to be intelligence bliss

that conception

only brought about by knowledge of Self; yet even in such a condition of ignorance, the bliss, intelli gence, purity, freedom, etc., are already present there, only they are not conceived. Hence such experience is called ordinary, and for etc.,

the matter of that, intelligence, bliss, etc., have been called to prevail only for a short time, and truth for a greater portion of time though truth and intelligence etc., do not actually limit Self into ordinary ;

and particular (truth

conditions.

or Keality)

intelligence, bliss etc.,

For this reason, the conception of existence the ordinary portion of Self, as that of his* particular portion. Moreover it does

called is

not create any contradiction in what has been termed the unparticular condition. Because, the admission of ordinary and particular

can be said to

an admission

tell

not

against the

made

unparticular condition, and as such

here, but reference

only

made

to ignorance

which creates a distinction resembling them. In this way, to know Self as essentially existent, [truth] and from ignorance not to know that he is intelligent, blissful, eternal, pure and free is to attribute bondagef to him which he is not, but a mere product of illusion. But such an illusion is destroyed by knowledge, hence is created a necessity for the work in hand.

baen already told, by discarding the forbidden and and recoursing to the practice of the daily and occa and penances, even in the absence of the forbidden acts,

as has

Also,

optional acts, sional rites

a man cannot attain the eternal abode. And, in the absence of things he cannot attain to the abode of the good, and by abstaining from the daily and occasional rites, what sin is produced optional

* Atma

is masculine, therefore Self has always been used in that but in English, Spirit is gender, always neuter, and Self is synonymous with it as also with Brahma which is neuter. The reader may take

note of f

this, to

The

avoid falling into mistake.

attribution of bondage signifies Self to be subject to re-births.

CHAR SAG An.

and by ordinary or destroyed by their adopting into practice in this, or extraordinary penances are removed the sins committed it is

;

in a prior

In the absence of a desire

life.

works do not procure reference

For, the in

knowledge, but

an assertion

deliverance. is

for the result, his optional

Hence

deliverance

has

simply an absence of re-birth.

Such

clearly inadmissible.

daily

heaven as a

rites, produce the desirable abode been proved by analogy by the commen hence, it is clear, that such actions will

and occasional

result, as has

tator

[Sankaracharya] procure the abode of the good, and not a deliverance from future re-births. Moreover, if it be said that such actions produce no fruit, then it will be tantamount to an admission of the fruitlessness of the ;

Vedas which propound them

inasmuch as from your point of view, injurious and sinful, and to say that they no bad result is to admit that sin will not be engendered

their non-performance

bring forth

from their non-performance.

For such non-performance indicates want,

while sin indicates existence, in other words an absent or non-exist the same as nothing, producing sin which is existent or something -and such a statement of nothing producing something, is clearly inadmissible for they are antagonistic of each

ent thing which

;

Hence

other. sin as

result.

their non-performance cannot be admitted to produce

Then

again, if

said, that the

non-performance

of the daily and occasional rites engender sin, then it amounts to the admission of something being produced from nothing, which is inconsistent as remarked by Bhagvan SreeKrishna [in the second

Chapter of Bkagvad Gita]. Therefore, the absence of such works which is equal to nothing, cannot produce sin, which is equal to some thing (harmful). In this way, is determined that sin is produced from other actions besides the non-performance of daily and occasion al rites. So that, not to admit the blissful abode of heaven (svarga) as a result of their performance,

to reduce

them

into a condition

Here of unproductiveness, and with them, the Vedas likewise. of result desirable there is another proof, as to their procuring the abode in heaven. Also, it

of a prior

similarly inadmissible to look

existence, unactuated

upon the optional works

by any desire

to the

enjoyment of

VICHAR SAQAR.

and unproductive. For, the seed of action produces two seedlings which are (1) desire and (2) Adrista of them, Adrista signifies virtue and vice or good and bad works. thereof, as barren

fruits

Now

produces good desires and virtue, while the bad* bring forth harmful desires and sin. With the good desire is ori ginated first an inclination for good works/ which in turn produce the good

Similarly bad desires produce an inclination for harm ful works, which lead to misery. Thus we see, how the seed of action produces the two seedlings, desire and Adrista. Of them, the happiness.

has a remedy which causes

first

its

destruction

;

while the second

can only cease by producing its usual results, and not otherwise. This is the authoritative assertion of the sacred writings. In other words, the sin engendered by harmful desires can be destroyed by seeking the company of the good, hearing their precepts and similar acts.

Then

again, virtue, produced

by good works, and

desires, is

sure to bring forth happiness, which in turn is destroyed by keep ing the company of bad men and similar other bad acts. It does not

end here, but all the desirable results which the Shastras say are produced by an inclination for them, are destroyed with their root desire, thus proving desires to be fruitful but such destruction cannot ;

affect the

Adrista which

determinately the source of enjoyment Hence we find that actions must inevitably and bad [of good alike]. their which cannot be removed or destroyed till results, produce they have ceased [i. e., till the individual has enjoyed them in full,

and the consummation of of

the Shastras

results

makes no

have taken

place].

Such an

contradiction, nor does

assertion

imply

inconsistency.

Thus

then, the inevitable law of

an enjoyment of summation. But

Karma* -entails upon the ignorant

which can only cease with their con to the knower of Self, it is otherwise; for actions

their fruits, e

and

their agent (results) are not derived from the excellent (Brahma) but are due to ignorance and as the two are antagonistic of each ;

consequently knowledge destroys ignorance and its results therefore it is said, that the wise (knower of Self) obtains a respite

other,

from the result of works, without enjoying them. As things seen in a dream are destroyed and rendered noa-existentr iu the waking

SAGAR

VICIIAR

70 state, so action,

agent and result produced by the sleep of ignorance But no destruction

are destroyed by the wakefulness of knowledge.

proceeds without knowledge.

Moreover to say that no enjoyment can proceed a desire to enjoy the fruit of action, tion of

Iswara

inasmuch

;

rant should consummate that,

when a

desire

as, it is

their

is to

the absence of

annihilate the determina

His determination, that the igno

actions

by reaping the

wanting, no result

results,

to be enjoyed

;

say

do away with His determination, [and create desire as the true determining source of all actions] a contradiction of what

so, is to

;

the Shastras teach as to the reality of Isivar s determination.

[But

may be asked where

The answer one who desires

the contradiction

works

If the optional

will produce no result to is] not enjoyment, then by extending it similarly to harmful actions one may as well say, that as such actions bring forth misery as their result, which no one is ever desirous to have for his share,

his desire,

by shutting up

any such

duce

he goes on performing them without

fear of creating sin, or another equally is

not the

results,

fact.

undesirable result.

Without knowledge, actions cannot cease

and as has already been pointed

out,

But

to pro

according to the

conclusions of Vedas, a person engaged in practising works unactuated by any desire as to their result, is not liable to reap any fruits thereof in the same way, to say that if the desire be subsequent ;

to the practice, even that

against the Vedas desire of reaping

;

will

[and untrue].

bring forth no enjoyment

is quite For, actions done with, or without

produce their necessary results, and But then the certainly have to enjoy them. difference in the two is this actions originating without a desire the

individual

fruits,&quot;must

must

for the results, clear the

mind and render

pure and faultless

;

while

those with desire, simply bring in their usual results \\ithout purifying the internal organ; the first produce knowledge from hearing/ the precepts of the wise and thus procure a respite from results.

Because

But

knowledge which causes him not to desire for results. from want of such hearing or any other cause, he derives it is

his

no knowledge (of duce their usual

him, actions must continue to pro results, though the desire for their enjoyment may Self,)

then

for

VICHAR SAOAR.

Hence we see This is what the Vedas conclude. be wanting. that without knowledge, actions cannot cease producing results. Moreover, what has already been said with regard to penances the causing the destruction of bad actions, do not hold true. For, be to cannot births of all misdeeds extending infinity, previous past possibly destroyed

by penances of a single

life-time.

Hence, the

s ordinary penances such as bathing in the Ganges, pronouncing Isiuar of of sorts all the destruction cause which and the sin, rest, name,

obtaining Self-knowledge, and as such, they are called destroyers of sin, because they bring forth

many means

arc merely so

for

which destroys sin. Moreover, what has already been said in regard to the pains attend ing the performance of daily and occasional rites as being produced knowledge,

by the connection of the results of forbidden works consequently they cannot produce any more result. Such an assertion is untenable for the prohibited acts are infinite in variety, and the results they ;

infinite, so that the pains accompanying the practice of the daily and occasional rites cannot be looked upon as enough expiation for them.

produce are also

Moreover, what has already been said in regard to optional works/ that their entire accumulated results produce the one physical body.

Even

this

not possible

optional works

;

inasmuch as the accumulation of such

hence they cannot determine the subjects to be enjoyed during a single life-time and so far as an emancipated practicer of Yoga is concerned, it may be said, that during one life is infinite,

;

time, he

may

dissipate all his works

by enjoying

but with regard to the rest of mankind furthermore, a Yogi already emancipated

in several bodies

this is impracticable.

may

;

And

attain, to extraordinary

powers but without knowledge, he cannot achieve his deliverance from future re-births, as is mentioned in the Vedas. ;

Thus

rendered apparent, that by simply abstaining from the optional and forbidden acts and by engaging in the per formance of the daily and occasional rites, an ignorant person, for then,

reaping the fruits of the latter works, as also the good and bad actions of a previous life, is subjected to a course of consecutive re of time, and that he is not births, extending through the infinity

VICHAR SAGAR.

72 emancipated.

Hence,

for

the

acquirement of

knowledge through

the means of the present work [to procure emancipation], is

its

necessity

clearly established.

things created in a dream turn

out

false

the wakeful

so the unreality of bondage can condition, and they are destroyed only be removed by the acquisition of knowledge which resembles :

the waking condition. future occasion. ject/

Thus

This will be particularly dwelt upon, on a determined the qualified individual, sub

and necessity of the work

relation

also

established.

;

and

Hence

in their presence the necessary to begin the

work

not fruit

less.

Such

real bliss,

supreme, manifested and kind to the indigent,

beyond the range of intellect, non-different from me.

VICIIAR SAGAR.

SECTION HE, who reads

this work,

considerations along with

with a

his

7-3

III.

full

spiritual

knowledge of

its

four

moving

preceptor, or hears it

with a

friend, with an earnestness of mind, attains the road to emancipation by deriving knowledge [of Self]. Easy it is, to plant the seeds of

knowledge, in the garden of intellect, for which reason, the discourse between a preceptor and his pupil is introduced here. Now such a discourse between a preceptor and his pupil is

termed easy, because the pupil is easily made acquainted with the doctrine which the work treats of, and thus ascertains its drift hence ;

the work

commenced with the above

ON THE He who knows

dialogue.

SIGNS OF A SPIRITUAL PRECEPTOR.

well the drift of the Vedas, recognises self as the

Brahma who is capable of removing the five differences by analysis and analogical inference and by clear and other Brahma defects, ing Ignorance brings vividly into the only Reality, non-different from

;

mental conception of his pupil, as something tangible, and reduces the objective world into its actual condition of non-reality, similar to the illusion of a mirage and who speaks not of things other than ;

a real and unrivalled preceptor unlike those who simply Brahma, cut away the forelock of their pupils hair, to turn them into their is

;

followers.

The above receives further elucidation from the following com who knows well the drift of [the Vedas&quot; is made to signify

ments t

&quot;

that the Acharya or professor is dependent entirely on the Vedas, and has neither the inclination nor the boldness, to misinterpret them.

does not set aside the precepts inculcated there, to replace them with others af his own, but follows them with faith. Non-duality* hag reference to self-knowledge,

preceptor

and the means

therefore a man,

helpful to

who has achieved

its

success in

success.

knowing

VICHAR SAGAR.

A person may

Brahma.

Self to be non-different from

&quot;be

well-read in

the Vedas, but devoid of Self-knowledge such a one is not a fit versed in the then a man be preceptor thoroughly again, may ;

practice

of Self-knowledge, but

Vedas

totally ignorant, so far as the

are concerned, he cannot be called an Acharya, though he is one from the For, he cannot clear away the doubts Emancipated. mind of his pupils. Such of them, as have already cleared their

minds of

all

more proper) are good, who doubts distract the mind,

But

(convictions will be conceptions have passed over the stage, in which

blemishes, and whose

to the rest

to them,

may indeed become

(who constitute the great bulk

a preceptor.

pupils) he

quite

nnfit to impart instruction in a manner, as to dispel their doubts.

Hence the real preceptor is one dependent on the Vedas, a knower of self capable of dispelling the five sorts of distinctions from the mind of his pupils, by analogy and reasoning. The distinctions are :

Between Jiva and Isivara. Between one life and another.

(1)

(2)

(3)

Between sentient and

(4)

The

insentient.

distinction present in Isivara and Between one inanimate and another.

(5)

insentient (inanimate).

Distinctions are likewise called sources of apprehension, for which, they ought to be ascertained. Hence, the preceptor is one, who having ascertained the five distinctions, removes them by logical

the ignorance concerning

deductions, destroys

establishes Its identity with Self

Besides blish real

his

this,

its

lectures destroy the reality of the world

unreality)

professor

;

(i.

e.,

esta

uncommon preceptor is the (Acharya) one who simply shaves his head, and

such an

otherwise,

causes the removal of the

forelock

tinguishes

them with the usual

he belongs,

his

Brahma, and

(Atmd) which he renders apparent.

no teacher at

lectures, that

giving he never insists on his

all.

from his pupils

heads, or dis

signs of the religious order to

The

real

teacher

which

engaged

cause a desire of release from bondage pupils to dye their clothes red.

;

well

acquainted with the Shastras and is himself free (Buddha). Give us the signs which distinguish a knower of the Shastras

;

VICHAE SAGAE.

hear the words of a sage accordingly, so that a pupil to be qualified in them. let

Here, a Guru

may

try

knowledge of the Shastras is his distinguishing qualify an individual to read the work,

The means which

sign.

Therefore the signs of the qualified are the signs of a pupil. the signs of the pupil. already mentioned, constitute

person

ON LOVE AND REVERENCE FOR A GURU. The

pupil

must shew more

than he does to Iswara,

for

love

and reverence

without them, he

may

his

professor

be wise, but yet,

without knowledge of self. Without a Guru, the Vedas appear a sea full of salt, and eman cipation cannot be had but his arguments pro and con are nectar. ;

a person residing in the seashore, and drinking seawater con ceives ita brackish taste, from the brine present in it, and is therefore

he who attempts to ascertain the drift of the Vedas without a Guru, hurls himself in the salt-sea of the Vedas, his mind is distracted with doubts and dis Hence tinctions, and he is subjected to the pain of birth and death. put to great inconvenience and

suffers pain

;

the interpretation of the Vedas by Ramanuja, Madhava and others, without the assistance or instruction of a Guru, are full of distinc tions,

which they had

been subjected

failed to ascertain, or clear

re-births

and

its

;

and

for

such,

had

attendant miseries instead of

mean that Ramanuja and had to do with a preceptor and they read compeers nothing The pre the Vedas themselves. What is meant is simply this

being delivered.

But

then,

does not

his

ceptor who gave them instruction, to enable them to produce the commentaries, as they have done, cannot be called real Acharyas. For, we have seen that such a one expounds the non-duality of the

Jiva and Brahma while they have sought to create a difference by Hence the word Guru cannot properly be expounding duality. as a To call to them. so, is unnecessary or unoccasional applied ;

;

pupil without an occasion for a Guru calls him preceptor, similarly the men who instructed Ramanuja and others, in the Vedas, were

merely their teachers and not Gurus,

for

they taught them duality

V1CHAR SAOAR.

76 of delivering

instead

them from

it.

In the same manner, those who

read the Vedas themselves, or repair for instruction to a person not possessing the qualifications already pointed out, experience the salt of difference,

and are subjected

transmigration.

Moreover, the arguments used for and against by a Guru wellversed in the knowledge of Brahma, to ascertain non-duality and

promote Self-knowledg in his pupil, are more delicious than nectar, and cause him more felicity as the salt is removed from the seawater by rain which renders it sweet, so he derives knowledge by his ;

discourse

and

released.

A preceptor without

Self-knowledge

The ignorant resemble the

leather

thus

declared

bags used in drawing or

carrying water from a well, while the wise are the clouds that pour Both read the Vedas, but the wise only, for the sake of

forth rain.

knowledge are to be selected, leaving the ignorant. In other words, as in the instance of leather bags employed in carrying water, they cannot cause its excellent taste, and hence not so those who draw the water of knowledge from the sea of its cause ;

the Vedas by repairing to a teacher devoid of Self-knowledge, cannot determine the excellent felicity (which proceeds from it), therefore the ignorant are likened to the leather bags, and the wise to the rainclouds of whom the former are to be avoided and the latter selected ;

either for reading, or hearing the Vedas.

But here

is the source of a misapprehension. For, if the Vedas are read from a wise person, to ascertain non-duality and derive knowledge for being delivered from transmigration, then the necessity

to bs

for other Sanscrit

knowledge,

or vernacular

This

exists not.

works, as they cannot procure that

now being removed. himself a Brahma! as is

knower of Brahma is Sruti: and his word is Veda, no matter whether &quot;A

or vernacular

Vedas and

;

hence

his words.

it is

declared in the is

useless to create a difference

Further to

say, that

Sanscrit

between the

without the former,

no knowledge of Self can be derived, (as has just been mentioned in the preceding paragraph) is to admit what is not the inevitable rule.

for instance

but a

man

the

Ayur Vedas treat

and

their treatment,

can have thorough knowledge of medicine

from a study

of diseases

VIC1IAR SAGAR. of Sanscrit,

Vernacular or Persian works of medicine without ever

Ayur Vedas; so can knowledge of the Universal Self be derived from a study of the vernacular and other

reading the

Brahma

wise sages have declared the a purpose, Smriti, Puran, and works on History (the Mahabharat and Ramayana) as treatises for knowing Brahma so that these books will be works.

With

such

;

perfectly futile,

Hence any work

only to be obtained from the Vedas. expounds or treats on Self, can create know

knowledge

that

ledge, no matter whether

the Veda, or any other work, or a

vernacular treatise.

Serve him whose word is equal to the Veda when he is pleased, the pupil ascertains the nature of Self. The words of a spiritual preceptor versed in the knowledge of Brahma are like the Vedas. Such a one is to be served by the pupil seeking for knowledge, for, when he is pleased with his services, then he knows what Self is like. In other words, services done to are more valuable than those tendered to lswdra\ an Acharya inasmuch as the former bring in both visible and invisible results-,

while the

are the results

The

visible

deeds.

mind

can only bring forth the

latter

of virtue

and

vice produced

produce tangible

results

invisible

by good and bad

actions.

independently of good or bad

serving Isivara, is produced virtue, which purifies consequently the result of such service is invisible.

;

serving the professor

and pleasing him, independently

[produced by such a meritorious benefit

of his instruction, which

service is meritorious, therefore

mind

The

invisible.

an invisible

Therefore, as

action] is

the pupil

visible result

and

virtue

obtains

the

such

produces virtue, and purifies the

result.

produces both visible

and

invisible

results, it

superior to serving Iswara, (which produces

only invisible results), and a pupil ought always to be engaged in doing the different sorts of service to his Guru.

These consist

(1)

In shewing reverence, by

falling

before him, kissing the dust of his feet, or besmearing the

head with

a stick

body and

(2), In giving away [here giving away is equal to dedicating or sacrificing ] body, mind, wealth and speech in his it.

VICI1AR SAG Alt.

that the pupil

service so

may

obtain deliverance from the

bondage

of future births.

Dedicating the body

(aV

which the

and

spiritual

obey him

preceptor

may

all

perform

require at the

menial services

hands of his pupil

in everything.

(b\ Dedicating the mind is to love him, so that he may grant the pupil s wish (impart instruction), being well-pleased with his services, or that he may be well-pleased and to meditate on ;

him

upon him as Brahma, Sun, Ganges, or some thing equally holy, and not to pry into his defects, which should be considered as unreal as dreams are, if the pupil wants his own constantly, looking

well-being.

Wealth

Dedicating the wealth.

(c).

consists in wife, son,

land,

dedicate is to relinquish animals, maids, servants and other things them and take shelter with a Guru. For, the precepter has relin quished them already, (when he has taken the path of an ascetic) ;

and he

no more accept them, therefore to abandon them, is toHence it is called the dedicating of wealth or if the teacher be one with family and house, then to dedicate these to will

follow his example.

;

him as an offering. This is another But if any apprehension arise as

variety of dedicating wealth.

man

with family and house being a Guru, or teacher of the knowledge of Brahma, then the instanco of Yagyavalka, Udalak and such other well-known teachers, to

who kept a family and house as well, ought to remove it. Hence a Guru may be a man with family [as well as an ascetic]. The dedicating of speech consists in knowing the utter (d). ances of a Guru as full of merit, purity, and free from blemishes ;

and thus

to offer his intellect (so

ascertain the drift

of his

speech).

pupil desirous of his personal

benefit, should

after

dedicating

mind, wealth etc., in the manner aforesaid, reside with his Guru wherever he may be, or near him, and support his life by receiving alms which he presents to his teacher with all respect, his body,

;

never asking for a share, nor going a second round for collecting alms in one day, in the same village, but subsisting on what he recei ves from his teacher

kindness.

And

if to test

his faith, his preceptor

VICEAR SAQAR.

79.

give him anything, then not to part company with his profession of begging, but to bring all he receives before him, and

does not

present

them

pleased,

and

accordingly. sitting

And

when he

then,

finds

him

well-

unoccupied with anything, the pupil stands

and with humility enquires, &quot;May respectfully before his preceptor, on And ? he ask any question&quot; receiving a reply in the affirmative he seeks an answer

to his enquiries.

a preponderance of the good action of his past Moreover, instruction to a pupil, who has not served life, the preceptor imparts him by dedicating body, mind, and the rest in the usual way, then if for

also fold.

sure to derive benefit.

The

first is

For, the results of service

to please his preceptor

;

and the second

are two to purify

he succeeds in achieving. his mind, both of which Thus a pupil serving his preceptor by making an offering of his body, mind, wealth, and speech, is sure to find the donee, helping results

him always

to the

path of knowledge,

Vic II Mi

SAGAR

SECTION

IV.

The discourse of a pupil and Guru, To benefit the young, say I to you. He who in that manner seeks instruction Is wise

and sound

in discrimination.

Three brothers, are sons good Of a sovereign, who stood

Without any

rival

In Heaven, earth and Fatal.

Of them,

the lord was he,

King Suvasantati. Adored alike by all, In Heaven earth and Fatal.

The

eldest of sons three

Was

call

d Tatwadrishti,

Adrishta was second

And

(Thus says &quot;I

;

Tarkadrishti third.

lost

the ling.)

infancy in play,

Spent youth in sensuality Amidst women, family and th

Thus had

rest

;

I in full,

enjoyment. In Heaven, earth and in Fatal

To acquire enjoyment, seek The king by his own arms prowess, all.&quot;

Managed the state business. The father now takes leave, After due reflection considers Self alone

uncreatc and

Things different

all

retires :

bliss,

are worthless

VICHAE SAGAR. For

this,

the state, he abandons

(To find Self-knowledge) to his sons.

Between whom the kingdom he divides, Of Heaven, earth, Fatal, and gives. Thus did the king resolve in &quot;mind, Asks

his sons, the minister to find,

Sends

for the citizens to

Speaks

come them ;

of his indfference to

Says &quot;take care of the state again. Let one be the king of Heaven, Another Fatal, and the third take Benares, his capital to make.

Where dwells the internal knower The God Siva or Maheswara Where at death, hearing his precept With ease, his abode one does get. Where the renown of the Ganges, The main theme of discussion is Among men and where for reasons ;

;

Many, north-ward her course she

runs.&quot;

Amongst his sous, divides his states. Exhorts them to protect subjects. For, without proper partition,

They cause much pain and (Thus Says

the

dissension.

King.)

Kingdom and society I relinquish, now know them the source of pain of all like

Pain then, is the lot of man and each has His share that is inevitable law. ;

The

rich are ignorant, the poor spirited.

Having found its cause, I leave the world To find Self, who is eternal blissfulness.

vari d topics the father discourses,

Which

the brothers with attention listen.

Seated

aloof,

they weigh and ponder over

that

VI CHAR SAG AH.

His word and ;

learn, the world is a source of pain

That, he wants to remove by becoming

Brdhma,

Encumbering them with worldly concerns. He is an ocean of intellect, who discards world, to extinguish misery and pain. their states a source of much pain,

The

So leaving

* They betake to work for spiritual end. Thus after mature consideration, They leave society and home behind

In quest of an able and proper Guru,

For obtaining emancipation. Pronounced they, the name of

their father

Subhasantati, in its literal sense.f

And

took

earnestly for truth.

much

search in countries many, the banks of the Sursari, on Apart Amidst trees, branches and leaves,

After

In the wood, they find a recluse ; Seated under theficus Religiosa,

With

fingers intertwined [in prayer].

On the oneness of Jiva and Brahma Was this man of merit lecturing to his Faultless,

and intent

mind,

Dependent on him, like servants, to a Seeing him employ many arguments,

instill

They

king.

knowledge of non-duality.

liken

him

Sambhu

Affording instruction to

pupils

Self-knowledge which

the

in Kaylas Sanak &c.

means

for attaining

emancipation from

future re-births. f

SulhcC means good,

signify one

who has good

and

santati

sons.

the faith of their goodness, so as purpose.

children.

Therefore

would

Hence they armed themselves with not to be thwarted from their present

VIGHAR SAGAR.

Seeing that, they take protection under him, Prostrate on the ground like a stick ;

Kiss the dust of his

feet,

and besmear

the head and body as something precious.

Six months did they live with him. In the manner prescribed for pupils

Amply

did they serve him, keeping

The desire of emancipation in mind. Then \\asthe Guru well-pleased, And asked he of them in a low voice

What

brings you and your brothers

Who brought you

And why

live

here

At this, Tatwadrishti the eldest, Makes a sign to his brothers younger With hands joined as in prayer ;

Humbly

acquaints the teacher with his desire. (Says Tatwadrishti. )

Oh Bhagavan

brothers three

Are sons of king Subhasantati. Poor,

young and ignorant, we want many,

find out the distractions

That cause so much suffering. Thou hast commanded me to speak, Hence I do now ask of thee [for], Thou art extremely kind to dependents.

Hear my words in answer to what you ask, mind fix in your peace and it will destroy doubts. The pupil kind and in his own heart yearning finding him thus to be very Oh Bhagavan Thou art a mine of for the desired success enquires and art all-knowing in contentment Mahesa kindness, resembling Replies the Guru.

;

I have placed myself at a distance from the world which is full of instruct me as to the remedy pain, with birth, death &c., &c., please which will procure its destruction, and cause me to acquire the supreme I had hitherto been always engaged in devotional excercises, bliss,

VIC1IAR SAGAR.

and

But they have not procured me the

actions.

have cut myself

off

that other remedy that I

The Guru,

desirable result

;

from the bondage of the world, please discover succeed.

may

finding in his pupil s heart the desire for release

which

causes

the destruction of pain and produces supreme happiness, dis courses on the means cited in the Vedas for the the purpose.

Though

Shaatraa speak differently of knowledge, yet the knowledge leading to the destruction of duality (which creates a difference in the individual

and universal

intelligence as separate

principal means as follows

for

Know

and twain)

attaining emancipation.

thou,

Pupil

man

determined as the speaks about

desirou?

of causing of birth and shape

cessation of pain, attending a worldly life in the and of death, acquiring the supremo happiness, has the origin of such a desire in mistake. For, since he is supreme happiness

how is it possible that he shall get it ? desire can only be a thing which one has not Moreover, Self belongs to him, got. and in that Self is centred the ineffable bliss, which he seeks for,

himself, for

but that

mistake.

Then

affect its

already present there, hence such a desire is due to again, the world with its births and deaths cannot

you,

destruction is

(that

Self

doe?,

then only

is it

possible for a desire to cause

But they are not your subjects birth and death, for He is eternal, un-

be present.

not subject to

Hence in the absence all-pervading, and internal knower). of pain, to seek its destruction is a mistake. Therefore, Pupil!

create,

Thou the

art

the

Brahma

;

Intelligence devoid of birth and death, eternal, and thou shouldst not admit the pain of birth and

death as subjects for thine mind.

Says Tatwadrishti.

If Self be bliss, it

follows then, he

ought

not to desire any happiness from Self is property and riches. therefore not blissfulness, but his with the world con relationship stitutes the subject of happiness.

Guru.

A person with

property. of pursuit).

acquire

Its

means

intellect averse to Self,

of enjoyment

called vishaya

desirous

(an

object

Hence, a desire of such enjoyment induces him to wealth, take a wife, beget children etc., which in turn

produces inconstancy of the mind (intellect

literally),

and prevents

VICEAll SAGAR.

from realising blissful ness by an absence of its reflection in buddki. But, on the other hand, when what he is desirous of having (property

enjoyment) comes to him, his

and

intellect

[inconstancy of in function of the in

subsides and becomes the subjective dwelling intelligence, wherein is reflected the blissfulaess of Self, and conception of which (reflection) leads him to the error of believing that his happiness is the result of material prosperity. tellect]

But such happiness rest

;

for

man

then, a

obtaining another,

not inherent in property, riches and the with one variety and seeking for

satiated

happiness from the first, never so. From my view, the

dorive

as well

may

(which had satiated him) but that

absence of happiness in that case, is due to the inconstancy of the intellect produced by the fresh desire of possessing a fresh property. or if happiness is really present in is no reflection a then person ought to feel it always after the first inter property, dear view with a son, or any other equally beloved relation, caused

Here there

;

unexpectedly after a long absence or separation, quite by accident, other words, the happiness produced by the first meeting in is over ;

ought to continue ever afterwards, but that

not

so,

because the

any other) is now interview only, happiness is produced: inasmuch as the intellect then becomes constant and fixed, and it the object of his love (son or

source of happiness

near him; hence on the

first

Therefore intellect is said to be inconstant blends with the object. and happiness is not inherent in riches and property.

Then

again,

expect any

were otherwise,

will

be quite impossible to

happiness in a state of profound meditation (where the

all blended in one and their sepa reduced to non-being). The same rule may apply in such a condition, a person to the state of profound slumber

subject, object,

rate

existence

and knowledge are

;

connection with the world, (which ceases then to exist to him) and if happiness be an inherent property of relatively and riches wealth, then as his connection with them ceases, he cannot

cuts off all

be said to conceive of

it.

But

this is otherwise

;

for,

the individual

experience establishes that

happiness always attends in sound sleep

and a man on

apt

knew nothing

rising

then,&quot;

Hence

to is

say

;

was sleeping happily, I

established that

happiness

nob

V1CHAR SAGAR.

inherent in property, riches and wealth etc., but in the Supreme and can be felt in all thingsVthe mistake arising

blissful ness (Self),

out of their close proximity with him. the presence

&quot;From

full

felicity

of happiness

Pupil

in Self,

Made

everything is said to be thee acquainted with the

the possession of property and

discovered by

thereof.

have thus,

it.&quot;

Vedas say

Therefore the

conclusions

you haive any lurking doubts about them, keep your and I will reply them accordingly.

wits about you

Oh Bhagavan

Tatwadrishti in reference to

(of Self)

to a person with

What

can only be present in a be due to the desire

man

for

Self,

of ignorance

and such an aversion and not

in the wise

Whether knowledge

material comforts such

;

of happiness

as wealth etc. or

Guru. in

i-s

;

an intellect averse

please say in reference to the wise.

otherwise

hast thou hitherto said

ignorant only, and does not apply to those who for thou hast referred (in the beginning)

the

have knowledge

Pupil, listen to

reference

aversion to

alone, but wlien a wise person

external world, [in

its

with

attention.

Self does not s

intellect is

What

engaged

have said

to the

refer

ignorant the manifested

ordinary uses and practices] then he forgets Self;

time being, he also is equally averse to Self; more that, over if the intellect of the wise be always after the modification of Self, then his ordinary* practices as eating and the rest will so

for the

cease, hence in such a condition

he (the wise) can be said to be

to Self. An ignorant man s intellect is always averse while during the time w hen a wise man s intellect is averse

averse Self,

when

to to

has not assumed the shape of Self) his desire Self, (that for property precludes him from the perception of felicity in Self in common with the ignorant. But then there is this difference is

between the two

&amp;gt;

point

when

[i. e.,

There are three kinds called

respectively

(a)

afterwards] the perception of happiness

existences

Parmarthika,

vasika or true, practical and apparent.

are

meant by the author.

Here

from the Vedantin (b)

stand

Vyvaharika and Prati-

practices of the

Vyvaharika

VICI1AR SAGAR.

property accrues to a wise person, he non-different from Self; but simply reflected from

derived in connection with

knows that

the ignorant does not know. Hence in regard the former, enjoyment of property and its attendant happiness are in its effects similar to that realised in profound meditation.

bir&(Atma);

this

An ignorant

is apt to commit the mistake that the happiness from property is not a reflection of Self and its relation with wealth aud riches etc., is a fact. But this is conceived in error.

which he

person

feels

Oh Bhagavan

Tatwadrishti. this I

know

full

birth, death

be possible

well

and the ;&quot;

with

said, Self is

not the subject

doubts on this point, for

and death and

&quot;

felicity

of pains

not the

pains, then they are inform me what is it

their attending

from myself. Please therefore born and subjected to death. So that I

may

not confound

Self.

Guru. it is

&quot;lam

different

quite

that

Thou hast

hence in that case their destruction cannot

rest,

I have

subject of birth

and that

;

Pupil,

the source of

Tatwadrishti.

the world

are

Hear my word, that will much evil. But you and Bhagavan

not

clear

away your doubts,

I are out of

If birth, death etc.,

it.

the

subject, or that of another,

miseries of

then

why such

pain is cognizable as something apparent and visible. An absent or non-existent thing cannot make itself visible. As for instance,

woman s

son

flowers (are not present) in ether hence they cannot be determined as actualities. In the same way, if the world

sterile

;

be not an actuality, it ought then to remain inapparent and invisible. Moreover from birth to death, the world is always tangible, and its miseries are felt and perceived as

something real and actual, there they cannot be said to be non-existent. Guru. Like objects seen in a dream, or the illusion of a snake in a chord, or the blue in ether, the objective world is due to

fore

illusion,

while in truth

non-existent

to Ignorance concerning Self (or

Brahma)

;

birth

and death are due

[knowledge alone can de

termine their unreality].

As the creation of a snake in a rope is unreal, the attribution of pain to Self, derived from world and

Tatwadrishti. so

you

its

concerns,

say,

is false,

But

in the

first case,

without a knowledge of

VfCllAR SAOAR.

an actual snake (derived from its sight) possible, please determine its production.

its

There are four different views

Guru.

creation iu a rope

Charvaka*

calls

not

reference to the pro

duction of a snake in a rope, silver in a nacre, and the

rest.

of non-existence

pervasion [asatkhyati]. it to be pervasion of Self [Intelligence] (Atnidkhyati)-,-^ a Naiyayika% and a Vais/ieshi/ca^ says it to be a

Kshanika Vijnana Vadi says

apparent pervasion (anyatka Jchyati) a follower of KapilalF and a Prabhakara!! again refer to another pervasion (Akliyati). ;

Sunyavadin Lokayatika asserts the unreality and emptiness of the objective material world, he condemns all ceremonial rites, ridicules the Sradha ceremony observed after death, and it is anniversary days and calls the Vedantius Professor Wilson says of fools, knaves and buffons.&quot; &quot;

them, they were called Charvaka after one of their teachers the Muni Charvaka, their other designation, Lokayata, expresses their adop ii

[works

p. 87] that

tion of the teuet, that

this being is the Be-all of existence ; they were materialism aiid atheism. According to Colebrook their principal tenets were (1) the identity of the soul with the body; (2) Akasa is not an element (3) perception is the only means of proof. Professor Cowell says in reference to them, that their doctrines were at one time widely prevalent in the world, for which they assumed the appella

advocates

the

tion

of Lokayata.

and there

Wealth and desire are considered the only ends of no future existence.

man

Probably the Yogacharas are meant. They are a sect of the Bud who maintain all is void but intelligence ; hence the Kshanika Vijnanavadin s assertion as it admits intelligence only, can be no other than theirs. t

dhists,

Naiyayika or Tarkika arranges all things under sixteen heads. Vaisheshikas arrange all things under six heads.

IT Kapila was the author of the Sankhya system of philosophy. His doctrine of PraTcrita and Purush (Matter and Force) accounts for the evo He is against a personal creator. His lution of the world.

Purush

presents the ||

Atma

of the Vedautins.

Prabhakaras are called after the well-known scholiast of the PurvaPrabhakara. Their doctrine is called Akhyati Vadi.

Mimansa

V1CHAE SAOAR. The Charvaka

doctrine

thus explained. A Sunyavadi says, iu is unreal and non-existent. Here

the province of a rope a snake

non-existence implies its actual want. In other words, a snake is never actually present in a rope, though it is apt to be mistaken and this is due to a previous knowledge of a snake derived from seeing it, ;

so that a in

man who

has never seen

it,

can possibly never create

another object.

The Kshanika Vijnana Vadi Booddhl

either in a

or in

rope

any other substance

Intellect

cognized by (Boodhi)

no snake exists outside of

says,

objects are

all

;

(and their conception retained in of what it cognizes, hence

memory) which then assumes the shape Boodhi

transient intelligence that is to say, not always present, but apt to come and go, it appears and disappears, appears with cognition of an object and disappears after it has discovered it, is

;

so that in the case of a snake, intelligence covers

and produces

it,

assumes

According to snake and the presence of a defect in sight, reduces

and makes is

shape

contiguity of the different organs of sense.

it,

this Intelligence

snake

its

in close

by moans the same as Atma. the Naiyayika and Vaishesliika, the sight of a

near to

or brought

Now

discovery so long as the object

its

appear in front as a thing quiet

seen in a wood, and

its reflection falling

real

cognition,

Actually a the upon eye, remains close.

but then, the presence of a defect in sight also presupposes the creation of such an illusion along with the impress It cannot be urged, that a of its actual image inherent in it. person impressed in

whose eye-sight

;

good,

in the

liable to err

free

advanced are not maintainable. nish and

the its

all

defects, since

in the

presence

power of

are

stomach,

all

of darkness

vision.

equally

indicated, therefore, the premises the contrary, a defect will dimi

not increase the visional powers

of the gastric juice

mucus

from

manner above

just as the solvent powers the presence of air, bile and ;

reduced by of which are defects.

the

same way,

etc., in the eye, (its defects) will

Moreover,

his

been

diminish

that the cognition of the snake in the wood is produced along with the inherent defect by its impress on the retina, and that an object can be seen situated externally to the eye hence sight is rendered intense ;

already

said,

VICHAR SAGAR.

It cannot

the presence of the defect.

find

said, that

diseases

the

quite unique ; appetite is so

engendered by four morbidly increased that a person suffering from it will consume times the quantity of his accustomed food* and yet will not feel satia In the same way, darkness present in the eye has the faculty ted.

for,

bile,

of intensifying vision, and rendering a hidden snake visible or mani fest. In this way, a snake lurking in the woods, or somewhere else, and in front of us and transposition or transfer in the rope present in of a different is of a called the province way, which spoken rope,

its

therefore termed exteraneous or something different.

The author If

the

Chintamuni expounds

visibility

of a snake

in the following in the

living

manner

wood depends upon

the eyes along with sight, then such apply as well to a wall and other substances in

the presence of defects

a mode of cognition

may

(which are situated between the sight and the snake) hence sight can not render visible an object which is concealed. Also the presence a defect in sight will prevent a person to determine the exact form of a rope, but will make him see a snake in it, hence the rope, and not a snake, is reduced to a different substance, and its cogni

becomes

tion also

different.

An AkliyMvculi existence

hence

says, to

tantamount

for

last

untenable. khayti}.

Karaka * tus

;

said

woman s

on the son,

of non-

principle

and rabbit

horns

;

modi

Furthermore, if it be due which assumes the shape of a snake, then as to a

cannot be maintained.

fication of intelligence it

expound

to a sterile

be transient in

duration, the cognition ought also to

moment and not longer therefore such a conclusion is also The same applies to the expounders of extraniety [another His first method is established faulty by the Chintamuni

;

in the

same way, the method of extraniety may be proved

melliworthy of note that the disease referred to is Diabets researches Recent here the appetite becomes voracious for a time. It

have established the origin of the disease

in a faulty action of the liver

;

the

not entirely normal, but undergoes some metamorphosis by which gives rise to sugar, hence the author is perfectly right to connect it with bile.

bile secreted

it is

VICHAR SAGAR.

For (they say) unsound by the method of Chintamuni. from a rope So is in accordance to what is known. that, knowledge

known, follows the knowledge of a snake surely this is con But it can be admitted, that where the illusion of a tradictory.

that

;

snake arises

a rope, a relation or connection

established

between

the rope and eyes, through tllo medium of their function (sight) in which condition the rope is brought under cognition as exemplified and snake is produced from the impression This is in the instance,

;

&quot;

;&quot;

mind after its sight, an action of memory. &quot;This is a both of them follow and co-exist, the first is an ordi Here snake.&quot; &quot;This is a snake&quot; is a know nary knowledge of an apparent rope, and ledge derived form an act of memory. But from the presence of fear (or defect) in the individual (subject to the mistake and who * is in the position of its demonstrator) and that of darkness (a left

in the

defect) in the eyes to

distinguish

(which are the demonstrative proofs), he is unable he has in him both the varieties of the know

that

he cannot discriminate whether his apparent knowledge of a rope is correct, or that derived from the sight of a real snake in a prior time and left impressed in his memory is correct, so that in the absence of knowledge of both of them, a Sankhya or Prabhakara ledge

finds

;

the clue

ever there

far

the mistake, and

such absence

present where-

a mistake.

of the four different doctrines about pupil says that the origin of the mistake of snake in a rope thus explained, which am I to entertain ? He therefore addresses his preceptor in the fol

The

Kind Guru teach me the best of them. lowing strain Guru. There is yet another method beyond the four already :

explained,

constitutes the

fifth.

It is called the indescribable

[Anir-

bachanya Khyati]. The Asat, are expounders of nothing the second look upon intelligence and arc called the Atmakhyati, the third depend upon a cause situated outside of the object and are called base Anyathalchyati while the fourth are called the Akhyati. They ;

their doctrine on the inability to distinguish

*ln broad daylight no mistake mon, hence the defect of darkness

between the ordinary

occurs, but in darkness

strongly insisted upon,

it is

pretty

com

n&amp;lt;

of the

knowledge

of the absent snake.

As according he says

For,

object (rope) and the impression They are all inconsistent.

the view

faulty and unsound,

a snake

&quot;this

the

loft in

mind

an Akhyati, the three others

the case with

that in

acquaintance of

ordinary

UAR SAG AT,

is&quot;

him

the

;u&amp;lt;

too.

first

which renders

knowledge it

apparent

relates to ;

and

&quot;this

the result of an

impression left in his memory by the sight of a real snake in a former timo so that memory is admitted while the presence of a snake in the rope lying in front is not taken into consideration now in such a view, a man ought to feel no fear nor should he run away from the snake but as the case ;

;

supposed

;

otherwise, the

presence of the snake in front (in the rope) is fully established, and not the recollection of a snake seen before. Or from a particular acquaintance of a rope, a man may subsequently find that his perception of a snake in it is false even in such an obstacle (to the creation of a snake) its presence is determined, while the same docs not hold true with regard to its recollection J to the illusion because he recollects (he does not say that he is ;

subject to have seen a snake before.)

Moreover when he says is a snake&quot; it shows that he is subject and not two (i. e., snake plus rope) knowledge only besides &quot;It

of one

;

the internal

one time, set

organ cannot bo the

memory and apparent

subject visibility.

two perceptions at

Therfore the doctrine

up by the AkJiati is extremely faulty. All the above four doctrines have been

fully explained in Svarajya sidhi and other works; and the arguments for and against have been clearly set forth, but as they are difficult of comprehension I have only just briefly described them.

Now When a

for a consideration of the is

subject

its

shape, drives renders it visible

seen

the

indescribable eyes, the

[Anirbachaniya]. organ asumes

internal

away the ignorance which envelopes

it and thus without visibility or light, cannot follow. cognition When a rope is mistaken for a snake, the function of the internal organ projected by the eyes establishes a connection with the rope, but the obstacles or defects as they arc called viz, presence of dark ness, do not determine the modification of the internal organ, so as ;

VICII A 11 to

make

mcnt

asume the shape

of ignorance remains

a snake obstacle

for

the

since

;

of the

And

so as if

the

make

action

assume the

modification

of ignorance -the

be true, then the knowledge of the rope nee to

the condi

therefore

destruction

its

created,

the rope already stimulate ignorance,

snake

undestroyed

cnvelopeignorance remains in tact, how can situated in such function ( intelligence) excite or

mcnt having been

of a

of tho rope, consequently its envelope-

function

of its

tional relation

SAGAR

existence.

its

But

it is

otherwise,

quite

creation 1

for

not be an

when

the

actual rope is discovered, then the snake is reduced to an unreality and if on the contrary, it be non-existent then to non-existence for such a condition is virtually not like a sterile woman s son ;

it is

quite impossible, whereas in the rope it is present and continues Hence (Ignorance) it so long as the mistake is not discovered.

cannot be non-existent, but quite distinct from it, as also from (Sat) Therefore it is described as something indescrib existence, or being. The production of silver in nacre is in the same manner termed able. indescribable

;

and

mode. As the snake

reasons

these

for

called

the indescribable

a modification of ignorance, so is its knowledge a modification of ignorance too, and not of the internal organ. Because, is

as the knowledge of the rope

an obstacle

a serpent, so is it an if it were a modifica

obstacle to its knowledge, which should not be,

Hence knowledge is also indescribable, from existence and non-existence, like the and quite a distinct entity snake of ignorance. But the snake is the product of a preponderance tion of the internal

organ.

(Tamo) darkness present

in Ignorance along

with the associated

and knowledge is a result of a modification of the (Satwa) good element of ignorance inherent in the manifest

intelligence of the rope

;

ing intelligence when the ignorance-associated intelligence of the rope assumes the modification of the snake, the ignorance present in the innate intelligence assumes its modification for the stimulus of ;

;

excitation which

a proximate cause of the ignorance-associated in of the chord, is also an excitor of the innate intelligence telligence on dependent ignorance. Hence the source of the mistake in regard to is

a snake-illusion and

its

knowledge, proceeds in the same time as the

knowledge of the presence of the chord blends with that of ignorance,

VICI1AR SAGAR.

Thus

to the

then, in reference

production of a snake-illusion

its

formal or proximate cause is the particle of external ignorance (vaJtya avidya); and the particle of ignorance situated inside the witnessing

and dependent on

intelligence

the proximate cause of its as in the dreaming condition, the is

it,

knowledge or perception. And particle of darkness (Tamas) of ignorance dependent in the witnessing intelligence, assumes the modification of a subject, while its particle of goodness assumes the modification

Hence

knowledge or perception.

dreams, the internal ignorance assumes both the modification

of subject

and perception or knowledge, and that ignorance

their

proximate cause, consequently the snake in the external rope, and the internal dream objects are said to be discovered by the witnessing In

intelligence.

ignorance

The

other

words, what

discovered by the function

called the discoverer ^witness.]

discovering of the mistake of the indescribable

rope called illusion, or illusory attribution,

snake in the

a modification* of Igno rance and intelligence is subject to another modification which is called vivarata.^ Now parinam produces a change of form in the same way as does a formal cause; while vivarata is possessed of proper is

;

what an object

ties antagonistic to is

indescribable, so

has.

the formal cause ignorance

the snake in a chord and

its

knowledge equally

Hence, the last two have equal properties in common with Ignorance. That is to say, Ignorance brings in a change of form, or the semblance of a difference from what it was it is its modifica indescribable.

;

tion of

change or

which abides

parinam

;

similarly the predicated

and distinguishes But the presence of snake in a rope and in a rope

* Modification condition*

stands

applies

for

also

parinam

intelligence

from another object

its

is real.

knowledge or perception

therefore

signifies a

changed

the proceeding instances wherever

has

been used. f

With reference

to causes

has been said that when a cause under

goes a change of form to produce an action it is called Vikara or Parinam. But when no such actual change of form takes place, it is called vivaria curdled milk second.

an instance of the

(Dholes Vedantasara.

;&amp;gt;.

first

34.)

variety and snake in the rope of the

VICHAR SAGAR.

from what has just been said to be real. Hence the rope with its knowledge, are antagonistic in nature to the abiding consciousness of the snake etc., (inasmuch as the first is real while

quite different

them naturally form from intelligence. The seat

the last unreal different in is

illusory); call

not in the chord but in

or knowledge

trivance

other

;

its

for,

of the

associate of intelligence, consciousness,

snake, the rope itself

like the

they are unreal snake

different, for

and as such, one cannot take possession

a designed con

of,

occupy the

hence the consciousness associated with

the chord (and not the predicated intelli

the chord) is the seat of the snake. Moreover, if gence of the chord be said to be its seat, even then both the

and intelligence

will

be the seat of the snake.

But

chord

here, to

con

nect the rope with the seat is not possible on account of the obstacle which it introduces, so that the associated intelligence or

knowledge of the chord

predicated intelligence.

such seat or occupation

itself,

and not

its

In the same way, the manifesting or wit

nessing intelligence is the occupation of the determining knowledge which evolves a snake. According to such a view, the subject and its knowledge in connection with a mistake, on account of the differ

ence of their associates, creates a difference in occupation and such seats are not one. And particularly for the stimulus of Ignorance, the rope is not discovered, therefore it is the material cause, from

which springs both the mistake of a snake and the non-discovery of the actual condition of a rope similarly its knowledge is the mate ;

rial

cause for the destruction of both.

said, that

knowledge

of the rope cannot destroy or remove the snake the reply, is the occupation of an unreal substance can be destroyed by the knowledge ;

its site

or occupation.

This

the inference

of a non-dualist.

alleged that the site or occupation of the false snake is the associated knowledge of the chord and not the chord itself, so if it is

that with the knowledge of the chord the snake cannot be removed. is The knowledge of a bit of string or another

Then the reply

derived by the function of the internal enshrouding ignorance concerning the subject removed and envelopment is a force of ignor

equally insentient substance organ,

that the

is necessary to be ance consequently

;

not

dependent on the insentieucy of the

VICE All SAG Alt

96 but on

subject,

internal organ

abiding intelligence hence the function of the having assumed the shape of the chord (or

its

;

after

another object which it covers to cognize) breaks away the encasement of ignorance from the intelligence present in the chord, and discovers it

by the

reflection of intelligence residing in

(function).

Intelli

needs not the help of reflection for its Self-illuminated, gence will This be fully discussed further on. Thus with the discovery. it

reflex intelligence of the internal organ,

upon

ment

intelligence of the rope

results

its

functional

in the

portion

acts

removal of envelop

and the reflex intelligence of its function dis Therefore, the subject of such function is not the

of ignorance

covers the rope.

rope only, but

and

its

;

knowledge

as well.

Hence

written in

the

work Sidhanta, that the function of the internal organ forms the subject of Brahma. In this way by the removal of the envelopment of ignorance from the chord, the presence of the snake in it, is dis covered by the indwelling intelligence or knowledge of the chord so that the knowledge of the chord is the determining element of the presence of the snake in it, therefore it is quite natural to expect ;

Now

the objections against such a view. If then the presence of the snake is removed by the knowledge of the rope according to the manner just explained, yet the knowledge of the snake cannot be destroyed. For the snake is present in the know its

removal.

for

ledge of the chord which is included in and not separated from and the individual intelligence is the occupation of the know

it,

From the first named condition is produced ledge of the snake. the reflected knowledge of the chord, which is not separate from so that even with knowledge it, and not the individual perception ;

of the chord, the presence of the snake along with it, is a creation of ignorance present in the individual along with intelligence, which is

a function of the mind

nor removed

;

and such ignorance cannot be continued

but knowledge by

occupation can alone so do. Hence the perception of the rope cannot remove the perception of the snake from it. But such a mistake is cleared away in the

manner

;

stated below.

Knowledge which

its

dependent on the subject, therefore the snake is removed along with the destruction of the

the subject,

V1CHAE SAGAE. subject

for

;

continue

;

and

its

if it

absence, the perception of the snake cannot be said that without the knowledge of the thing

the supposed or fancied contrivanca or superimin other words, position of another thing on it cannot be destroyed actually

present,

;

here, the presence of the

on the chord, which

snake

only a fancied superimposition clear to the intelligence present in the wit is

ness

(individual subject to the mistake) and without its knowledge the snake cannot cease to exist in perception then such an assertion ;

soon disposed of. Cessation is of two sorts, one is extreme cessation, and the other is its final disappearance into its cause. Of them, the first refers to the removal of the effect All together with its cause. i

&amp;lt;

fancied contrivances are due to

which

the inherent

removed with

ignorance present in

intelligence.

by the occupation of But the second variety does not depend on it. As

for instance,

the relative destruction of

objects,

of profound dreamless slumber,

its

effect

all

objects in the condition

and their actual destruction

Pra-

laya, proceed from ignorance without the occupation of intelligence. Here, in such a destruction, the source of the results which such actions

were to have brought about, without the knowledge of the perception

of the

snake.

destroyed by their want

witnessing agent,

;

similarly

removed the

that, in the absence of the subject of the source of the destruction. In this

the snake is perception way, the snake is destroyed by the knowledge of the rope, and in the absence of the snake, which is the subject of that knowledge, its is also or both the snake and its perception, knowledge destroyed ;

are

removed by a knowledge of the chord.

plainly perceived, the function

Because,

when

of the internal organ projected

it is

the eyes, covers the rope, and assumes its shape then the function associated with intelligence, becomes one with the associated percep tion of the chord, and there is no more any difference between them. ;

But why ? Consciousness is one, and there is no difference whatever (the actual difference is in the objects which it covers, hence consciousness whether derived from sight, hearing etc., is all one and the same) but that, which is produced by a difference in the associates.

The

internal organ,

intelligence

associated

with

the

function

of the

and that associated with the rope are differentiated

VI CHAR SAOAE.

93 their

respective associates,

which again an they occupy, thus create a

function and rope

;

they are divers according to the sites difference therefore in the associated intelligences.

Also,

when

the

two associates possible.

that

co-exist, no more difference in the intelligence is It is declared ia the commentaries on the Vedanta,

associated

their

and when both the is

the associates situated

the difference in

are

associates

apart,

constitutes

consciousness, or intelligence

;

place, then there

present in one

no more difference between the associates and their associated

Thus

intelligence.

then, during the apparent perception of the rope,

one with, and non-different from, the associated intelligence of function, which again is the same as the its

associated

intelligence

For, the intelligence present in the func witnessing intelligence. tion of the mind, is its discoverer and called witness. Thus is determined that during the perception of the rope, its

associated intelligence is one with the witnessing intelligence, and that the former as well as the latter, which is non-different from

and that during the proceeds from the knowledge of the rope time of such perception along with the knowledge of the witness, the fancied superimposition of the snake is destroyed. Or, as

it,

;

The mental function Bidyarana Swami says in reference to a lamp after dispelling the Ignorance (avarana) which occupies an unknown :

jar discovers

reflex intelligence, like

which discovers case its

cognisable to the senses, by its indwelling a jar rendered visible by the light of a lamp,

or renders

In the

by dispelling the surrounding darkness. intelligence of

of the jar, the knowledge, while the mental reflex

cognisor

the mental function is

brings the perception or knowledge that way, the reflex intelligence of the mental &quot;it

a discoverer, is

the

jar:&quot;

function

(i.

only

e.,)

this

dis

know a jar,&quot; here, the first personal pronoun covers the jar. is the agent or subject, and jar is the object (of cognition), and its discovered by the knowledge, are the three constituent elements &quot;I

have the same witnessing intelligence. In the same way, all objects three constituent elements in them, which are discovered by the wit ness.

But

the witness be

hence the knowledge of the

full of

ignorance

can discover nothing

;

three entities enables the witness to

VIC1IARSAGAR. discover,

and the same knowledge of the witness

snake from a rope according to the previous the snake and

its

can remove a

method.

Accordingly, inherent knowledge)

occupation by knowledge (its have been considered as two and different from one another, and as it is liable to produce similar other misconceptions, I proceed to consider the position where the snake and seat of its knowledge are looked upon as one.

In this view, rope (vahya)

it is said that the intelligence present externally ia the not one with the snake and the seat of its knowledge ;

knowledge is either dependent on the subject or witness, and the intelligence of the rope situated outside cannot help cognition ; similarly, if it be said that the function of the internal organ super for all

imposes

on the rope, that

internal organ

witness

to say, the associated intelligence of the

the seat of the snake and

its

knowledge, then such a snake ought to be present inside the body, in the inter nal organ and not in the rope itself: and if it be said, that at first, the source of the snake

inside

the body in the internal organ,

whence it is projected on the rope, it will amount to an admission of the doctrine of the expounders of Self. In this way, the associated intelligence of the rope cannot be ascribed to be the

seat

of intelli

gence nor the associated intelligence of the internal organ can bo determined as the site of the knowledge of the snake. Hence, though the snake and its knowledge are not the occupation of one intelligence, ;

yet the modification of the internal organ after the shape of the rope, and the ignorance dependent on its function of intelligence, after

the modification

wrought upon them

;

of the

snake, are the respective changes latter is therefore positively the

which the

result of ignorance.

Intelligence

particle of ignorance,

which

for its

associated with the function

quality

the formal cause of the snake, whilst

of darkness

has a

(Tamas)

satwavic quality is the formal cause of the knowledge of the snake. The snake and its knowledge are the occupation of intelligence associated with function.

But

as the function

intelligence

is also

its

situated external to the

similarly placed, hence,

it is

chord,

its

associated

the site of the snake.

In proportion as it resembles the internal organ, so is it identified with the agent or witness. The internal organ situated inside the body,

VICHAR SAG All

100

modified or changed after its function, and as the intelligence associated with it is the witness, therefore it is the seat of knowledge when the rope is rendered visible, then its is

intelligence

blends,

with the associated intelligence of function, so that with the know ledge of the rope the production of A snake and its subsequent removal of one implies no inconsistency and the creates the mis sight

rope

take of a snake, stick, wreath,

or water current to different persons; to be a snake so that in such a case, when

or, all may equally fancy it the person discovers the rope, the superimpositiou of the snake in the ;

functional intelligence

is also destroyed, and who fails to discover the continues: so here even, the same functional intelli the seat of the fancied snake, and not the associated intelli

rope, his illusion is

gence

gence of the rope, stick and the rest. For if that be the case, then the individual perception of stick, wreath &c., may be equally present in all alike and from of my point view, a person sees one only, according to the object conceived by his functional intelligence, and not another. ;

Thus

then, the seat of the external snake

tional intelligence which

and

called agent or

its

knowledge

witness.

the func

Objects seen in

a dream and their knowledge have their seat in the associated

intelli

gence of the internal organ, the samo witness. Thus the modification (parinam) of ignorance which is neither existent nor non-existent and hence indescribable

is explained, and for a similar existence and nonneither the one nor the other, but quite different from them,) the superimposition of the snake, stick &c., &c., on a rope

existence,

is also

(that

called

is,

indescribable.

Saith the pupil. Oh Bhagavan let me hear which will establish the unreality of the world. !

Gum.

Your ignorance

of Self

who

Brahma,

that

instruction

creates this

real world as

well as

has

its

something substantial, hence you are its receptacle as seat, in the same manner as a snake created in a rope

for its receptacle

snake

said

and

seat, the

rope.

Though the

site

of the

one, to be

in the intelligence associated with the by in the intelligence associated with the while another it has function, is

rope, but

none determines it in the rope itself; yet in the last case the presence in intelligence of the associate is the rope, so that ordinarily speaking, the rope

said to be the site.

VIC11AR SAG All. As the

site or receptacle of

the false snake

101 is

the rope, so are

you

Now this is a common the site and receptacle of the unreal world. twin of similarities has which one is ordinary, As a rope saying. and the other particular, and the ordinary resemblance refers to a thing of similar in shape with it, while the particular is the semblance here the rope is present along with the snake all the

of a snake

;

time the illusion

though

lasts,

a manner non-different from

resemblance

the object being but when the is it is discovered as mistake so long present, recognised mistake or the fancied of resemblance a particular ob once, then the therefore

ject

and

the

particular

removed at once

prevents

so has Self his

two semblances, ordinary

particular.

Sat or existence Free

etc.,

the ordinary. Unconditioned, Uniform, Eternal are the characteristics of the particular. When Self is is

considered to be bounded or limited by the gross or subtle body, even in such a misconception, he is manifested as non-different from it,

and his (marked)

reality is the ordinary semblance. Moreover, in that state, the real nature of Self,

eternal, free

never discovered, but when that

unconditioned, is

realised

then

his finity removed therefore infinity, eternity, purity, pervasion, The etc., etc., constitute the features of the particular condition. of the is the substance which is the reality ordinary receptacle is

;

source of the illusion,

and

connection with

the particular is As for instance, the rope for its being the called its occupation. which is the particu site of the snake is called its receptacle, in the same the of lar occupation rope way, Self as a receptacle of the phenomenal world, his ordinary condition of existence is the its

;

expanse, while infinity and the rest are Hence, there is some difference between his particular occupation. as has been described by a sage named receptacle and occupation

receptacle

Suraugatama Pupil.

this vast

for

in his work.

Who

the seer of the

unreal

world

Inasmuch as

its receptacle and occupation is Self, then there must be some other seer than ho in the same way, as a rope is the receptacle and site (occupation) of a snake, and its seer is a person subject ;

to the illusion.

VIC11AR SAGAR.

102

Guru.

When

the occupation

that of an insentient object, then

be its seer something different from it must itself is occupation then it requires no one else

;

when

intelligence

behold

it.

dreams, the occupation belongs to the witnessing intelligence, which is their seer, so is self the occupation, and as such, he sees a the unreal world; so that, as the ordinary sight produces world. Against snake in a rope, does self behold the unreal the that presence, such an inference, it is said in the Sidhanta, in the witnessing intelli of the snake is site or occupation seer. Accordingly to look upon the site as what gence, which is the cannot be maintained. In this way, is determined the illusion in

sees,

which subjects

Self

self to grief.

not the actual sufferer, to con

a mistake, but then the destruction or removal of a the mistake is not possible, just as through the force of a mantra, whom one no of a person, performer of magic, creates the enemy desires nor prepares himself to destroy. otherwise

sider

Pupil.

What you have

world,

the means

subject of birth

be true, as

medy

just mentioned

about the unreality of but instruct

subject to grief, is true,

and Self as not

the

if it

which will enable me to recognise Self as not the and death with its attendant ills. Moreover, even you said, that for the removal of this mistake, no re

needed, yet since such unreality is the source of grief, there something in a state of actual existence, other

fore the unreality is

wise

why do

I realize pain,

and

want the destruction of the world the remedy that will bring

Guru.

;

and death

with kindness instruct

Hence

as to

about.

I have already told

you the remedy which

destruction of the unreal world. find Self free

birth

suffer

Firmly ascertain

from pain and misery.

pain which attends worldly existence

;

will

cause the

and you

will

Ignorance attributes to self the knowledge can alone establish

as the super-imposition of a snake in a rope is known, BO does self-knowledge dissipate the belief that Self is subject to it

otherwise

grief, birth,

;

and death

because a

false

thing cannot produce any

ill

consequence to its site or occupation. For instance, as a mirage cannot moisten the earth, so the cognition of the world as something appa rent cannot produce any injury to me.

For

am Eternal, Intelligence,

VI CHAR SAOAR. and

Brahma

the

Bliss,

the one means for the

had

and

this

what

103 called

attainment of emancipation.

knowledge; have already

say on such knowledge when discoursing with you. of the world is ignorance which is

The formal cause itself

(Tamas)

;

with

its

cessation the world ceases

after the destruction of the formative cause, its effects

darkness

exist,

because

can no longer

This ignorance can only be destroyed by means of and not knowledge, by actions and devotional excercises. For, igno rance and knowledge are antagonistic of each other, while actions and devotional exercises are not so. As for example, the darkness continue to exist.

present inside a room cannot be removed by any act, but only by the introduction of light, so is the darkness of ignorance removed by

the light of knowledge and not by any other means. have I given you the instruction you asked of me.

What you have

Pupil.

know

said Bhagavan, I

reference to Ignorance as the cause of the world,

by knowledge, I am aware of. mine the unreality of the Intelligence

Brahma

and

which

Bliss

to be true, your

and

destruction

its

know knowledge alone can

world,

by the

Thus, pupil,

deter

and the perception of eternal

individual self

non-different

from

the same as knowledge but I fail to recognise the two as one, for in my heart I have doubts as to such non-duality which you are expounding. I

;

the doer of virtue and

and consequently must have

vice,

my share of enjoyment which they produce, and death, and its many miseries. Moreover, I seek for the destruction of ignorance the creative cause of the world, but since Brahma is not the subject of virtue or vice, birth

and death, happiness

or misery, or any pain between my-self and hence knowledge, seen an antagonism how then, can you say them

whatever, and has no desire

Brahma

there

to be non-dual

for

;

be alleged that

my chief purport Though may not a worldly existence, and that illusion alone attributes to my-self as being the subject of birth and death, but since Brahma is not ?

so subjected, hence the difference

I have

between them

yet another doubt, I have seen

clear enough.

mentioned

the Veda,

that in one tree of Intellect there resides two birds which are equal.

That one

the result of past actions, while the other

purity

itself,

V1CHAR SAGAR.

104

beyoud the pale of enjoyment, unconditioned and is the discoverer of him who enjoys its subject is the Jiva who is the agent of such enjoyment and the other is called the Supreme Self (Puramatma). ;

;

identity be established? Then again, the Vedas refer to action and devotional exercises of various kinds, which

Hence how, can

their

also render such non-duality fruitless. fies

either the subject of

Brahma*

For your non-duality signi a modification of the Jiva or

In the former condition (the

first), the qualified person be wanting, consequently works and devotional exercises will bear no fruit and in condition the second ^when you say the subject

vice versa. will

;

of the Jiva

a modification of

the subject of such devotion

Brahma)

becomes one with the worshipper, hence in the absence of the all devotion will be useless and since the Supreme Self who ;

latter, is

give the desirable results after having become one with the Jiva will be incapable of fulfilling the desires of the individual engaged in

works,

says in reference to works that

&quot;

what the Mimansa the Lord&quot; cannot be main and they are wanting in the

Then

so they are useless too.

action

tained as true, for actions are insentient,

again,

power of giving the desirable results. Hence from such a view, if the Lord gives the desirable results of an action then that will tell against non-duality of the individual Self and the

Guru.

I will

now

are four distinctions,

of cloud

;

viz.,

the ether of a jar

and the great ether;

Supreme

clear out your doubts. ;

Self.

one ether there

ether of water

;

ether

so is one Intelligence divided into

and called separately the uniform (kutasta) and Individual (Jiva), Brahma their mutual distinctions are similar to what has been said about ether so that when you have come to realise their perception!?, doubts will cease to trouble you, and you will be four

Iswara and

;

able to solve

them

as they

arise.

For

this

reason, I

am going

give you a description of their likeness, by hearing which you will be free from doubts, and thus having obtained self-knowledge, you will be freed from the trammels of future re-births.

Now

then about the ether of a jar

Sayvna Brahma (with attributes)

.-when

a jar

meant by the author.

filled

with

riCHAR SAGAR. and a portion

water,

Pandits

empty, the void or vacuum

left

Called

as the ether present in the jar.

The

Ether in water. water inside a

105

reflection of

with

jar,

the space

(the two) constitute the watery ether. can be no reflection of the sky, for

alone have

then

it,

it is

removed

the sky with its stars &c,, or ether contained in it,

If it is

any one will say, there formless, but that the stars

the following manner.

If the

sky can have no reflection, it cannot likewise have any depth of sound, which it does communicate to the human ear by the rushing of a torrent of water

ducing

;

hence one

obliged to admit the sky as pro is not essentially necessary

Form

reflection [in water].

its

produce a reflection an echo is produced by sound which is formless, and echo is nothing more than the reflection or shadow of

;

Hence

sound.

it is

quite clear that

the

formless sky

can produce

reflction.

The Cloud-Ether. The ether present tion

the water which

any doubts be

shadow of ether

they

in clouds as well as its reflec

contain, constitute

the cloud-ether.

entertained as to the admission of the reflected in

the

water of clouds, for without seeing such are removed easily. it, then they

a condition, one cannot believe

It is indeed true, that no one can see the presence of water in the clouds nor the shadow of the sky, yet by inference it can be known ; inasmuch as clouds produce rain and if it is not present in them, they will be quite powerless to cause rain, and rain is the subject of the clouds and where there is water, there is a shadow of ether, :

and there can be no water without such shadow. Therefore the subject rain is a reflected shadow of ether and its in ference is a natural conclusion. For this reason, water is termed Udaka and Odaka. *

of the clouds

That

;

which pervades everywhere, both within and without a by Pandit, Mahakasa great body of ether). Thus has been described the four varieties of ether their hearing fluid

called

(&quot;the

;

* the

Odaka vowels

&amp;lt;Ganga

a, or

not a word a

;

Udaka becomes Odaka when coming

by union

+ Udaka = Gangodaka.

(sandlii)

its

transformed into

after o,

V1C11AR SAQAR.

KH;

one from the other, and that you to distinguish knowledge as a result

will

will enable

yield

individual unit of Ignorance is present in each but when the Jiva is said called the Uniform or Eternal (kutastu) Boodhl with Boodhi combined, then the site of Intelligence

;

to be intelligence

Intelligence or

(intellect, Spiritual

when

soul) is

fixed

looked upon

the Uniform

the distributive

(Jiva Intelligence, and then with Intelligence combined, segregate of Ignorance is

the site or

unit of ignorance is the Uniform In occupation of the distributive That is to say, the predicate of Jiva and its occupa telligence. It is uncreated and without a the Uniform

tion

called

Intelligence.

reflex intelligence which is separate from beginning, unlike the ether Brahma and derived from It. But it is Brahma-like. As the modified its of a jar is non-different from the infinite ether,but simply the Uniform Intelligence (kutasta), likeness; in the same way, It is also called the the word Self. is indicated

what

internal,

Jiva

The

by and constitutes the personality

the individual

;

and

this

the witness. reflection of intelligence present in Boodhi,

which determines

be engaged in works and optional acts, is called and this reflection only is not the jiva. But by the wise Jiva called as the ether of a jar with the reflected shadow of the sky is or causes a

man

;

Jiva the reflection of the internal Uniform Here the reflected shadow of intelligence. Intelligence with its indwell and its of reflex Boodhi, conclusion is that the intelligence

the ether of water, BO

constitute Jiva. ing intelligence, both be is to remarked, from what has just been said in regard to It with the Jiva as being a composition of the Uniform Intelligence

the reflected shadow of intelligence, that it is natural to conclude the reflection of intelligence in Boodhi is that of the Uniform Intelli of gence, and not that

Brahma which

external

;

for

reflection

a position

can only proceed from a thing that is placed near it, EO as to affect it in that way, and such a thing is the internal Uni in

form Intelligence. As in the instance of a red flower and crystal its red color by the reflec placed near one another, the flower imparts tion of its shadow, to the crystal, which then assumes a red color

;

VI CHAR SAGAR.

107

dependent on the Uniform Intelligence for its property of discovery, receives its shadow by reflection and becomes

Boodhl which

illuminated.

As a

crystal

very

Boodhi very pure, for it is Hence the the (Sativd) good quality.

brilliant, so is

the resulting product of As is called reflex intelligence. spirit of the Uniform Intelligence water of a jar, there is reflection of the infinite space in the or

ether and not that of

internal space,

its

inasmuch as the depth

is not present in the space a of ether, therefore such shadow merely so is the ether external to the jar

of water rendered apparent inside a jar inside

but such depth

it,

that of the

reflection

;

assertion that the pervasive intelligence can produce no reflection is

ether which

cleared away. For,

equally pervading can produce

its

can also produce its reflected reflection,, then the pervading Intelligence form shadow. Then again, if it be said that a substance having a

shadow on another which

its reflected

and shape can alone produce

not essentially has a form to such a statement the reply is, that is is formless sound a been pointed out, necessary for as has already the ether. on an echo, which is its reflected shadow yet it produces Thus then we find that the reflection of intelligence is admissible. Jiva is determined to be the reflex intelligence of In this :

;

way

Boodhi, with

its is

wordjivania

indwelling intelligence

;

and the indication of the

therefore referrible only to the

Uniform Intelligence former of which

after the exclusion of the reflected intelligence, the is

the indication of

indicates the

same Uniform

ether

of a jar

inducing

Though

As has

and

intelligence

alone enjoys

virtue

vice.

not to Intelligence. of by mistake, said to be the cause

It comes and goes, but connects

The

also refers to Jiva,

Intelligence.

In Boodhi the reflected

and

Aham

Thou (Tivam).

it is

many

actions.

always actionless, and always uniform.

already been said, Jiva

the

sum

of reflex intelligence

and the attributes of the Jiva are plus the uniform Intelligence, the subjects of reflected intelligence. That is to say, virtue and

VICIIAR SAGAR.

108

with the enjoyment of their results in the next life, in another sphere of abode, all these are underwent by

vice,

The Uniform

intelligence with Boodhi.

jected, but illusion attributes

them

Intelligence

and

;

iv-birth

&amp;gt;i

the reflex

not so sub

even

illusion

this

such a condition affects the individual Boodhi with

its

reflex

intelli

For, the Uniform is unconditional and unchangeable, like the gence. anvil which supports a piece of iron and is beaten continually by the hammer or it is the unassociatcd spiritual soul centred in the sub ;

jects of ignorance

and rendered apparent by

Moreover

Here

it.

its

subjects only possible with the reflex intelligence. duly considered, it will be found that virtue and vice

cannot be mistaken, as that

happiness and misery, a future life or re-birth, attached to Boodhi, and absent in reflex intelligence but

with their results, are

all

;

Boodhi they

in its combination with

water

its

arc

inclined, or kept in a straight

relation

with

the

As a

so.

pitcher

position, or

full

carried

about,

of ether

reflection

present inside, (in dependently it can do nothing,) so the pitcher of Boodhi filled up with the water of optional and lawful acts sustains [that is ta

say

the holder of] virtue, vice and the rest

which the holder.

reflex

And

intelligence bears

as the ether

it,

and from the relation

;

this

also

alike

their

the jar is not subject to any change, which the jar filled up with water is apt to have, so is the Uniform in other words, not affected Intelligence unchangeable by of

any

;

So is the case with change. butes of the Jiva are inherent only attributes

them

the subject of Boodhi, But such a description

profound slumber, he

is tlvj

it will

For

be antagonistic

this reason,

Hence the

too.

attri

Uniform with

harmful to

called

entirely absent, so that its

knowledge

the reflex intelligence, and ignorance Uniform Intelligence. Thus then Jiva

the

its

reflex

its

For

Pmjna.*

intelligence. his

conceit of

In that condition, Boodhi is reflection cannot be said to exist. Hence

Pmjna.

those

Skcishvs which treat on Prajna.

jiva has been defined separately

Prajna means almost ignorant. + + AJ.ia parviscicnt. via Therefore pra Jiva from Iswara who is omniscient.

Its

derivative signification

parviscience

differentiates

the

VIC1IAR SAGAR. Or, the reflection of intelligence

109 each

present in

individual

unit of ignorance,

With The

The

individual unit of ignorance*

gate,

the inherent Uniform Intelligence

collective

its

rance

with

For

the

present in

inherent Uniform Intelligence

its

word Jiva.

of the

called its distributive segre called its collective aggregate.

totality

of intelligence

reflection

It cannot

calld Jica.

kind of igno

first

the signification

imply any contraindication

Prajna.

present along with the reflected shadow of intelligence, which latter assumes the shape of Boodhi, and determines the appearance of virtue and vice, and the

other

profound slumber, ignorance

a worldly

phases of

With

existence

both

Boodhi has been described

this view,

here

associate of Jiva, but on a proper consideration

such associate

Now

for

[and hereafter].

some Shastras

as an

be seen, that

will

Ignorance.

a description of ISWARA.

The

reflection of intelligence associated with

inherent intelligence, Like the ether present in

clouds,

Mayd, with

the

the Internal Knower,

and Free. *

Ignorance

rality

;

used

for instance as

collective

totality

diverse forms,

definitely

indefinitely to indicate one or plu

a collection of trees constitute

a forest, so the

of Ignorance

regarded

present everywhere in all individuals, in as one. It is the associate of the excellent

Brahma and

Intelligence or consciousness of

chiefly of the

composed

pure

Satwa quality. Consciousness of Ignorance

associated

with

this totality

collective aggregate

designated the omniscient, the Lord of

all,

the

controller

the unspeakable, the internal Ruler, cause of the world and Iswara. As the integral units of a forest signify a- variety of several trees, so the distributive segregate of Ignorance is manifold, in no two individuals

all,

it is alike, for this

ignorance, in

difference it

particularized as the

contradistinction to the original,

individual unit of

indivisible

ignorance centred in Iswara, called

Mahatatwa.

of the parviscicnt finite being.

composition

also

Its

and Impartite the companion

differs,

for

VI CHAR SAGAR.

110

reflection of intelligence in

The

Maya

with the inherent

intelli

constitute Iswara or Lord. gence present in it, (the two together) internal knower, for He the is He cloud-ether. the He resembles free ia and for, He is devoid of envelop controls all always internally

ment, and

reason,

;

therefore not the subject of birth

eternal

and

free,

and death

;

for

this

Because

omniscient, and all-knowing,

has a preponderance of pure Saliva quality, and not Satwa overpowered by Rajas and Tamas but on the other hand, when the two last are overpowered by the first, it is called pure Sativa

Maya

in him,

;

the productive source of knowledge, hence its property is that of discovering or illuminating, for which it is called discoverer. The Intelligence or consciousness of Maya for this preponderance of Sativavic quality, cannot envelop its subject, or cause another object It

guna.

be so enveloped by the reflected shadow of its intelligence, there The inherent intelligence is not fore it is free and omniscient. Like either in jiva or Iswara. release and of the bondage to

subject ether it is one to

is liable

this

them.

the

but the reflected intelligence is the portion that The former is apt to be mistaken for the latter,

subject to bondage and release. envelopment of the reflex intelligence

alone

which

fluid,

The

difference

the subject of

and is wanting, it is free bondage, and when the envelopment But in the jiva, as Iswara has it not, therefore He is always free. ;

present, hence

it is

subject to bondage i. c., liable to re-births. reflex intelligence associated with an indivi is

For jiva is the the dual unit of Ignorance, which has naturally the property of conceal ment. Now Avidya, and Ajnana, always refer to the same

Maya,

Ignorance, but there the

first is

last

made

a difference in their composition.

chiefly of the pure

(Satwa) good quality

derived from a preponderance

of the

;

For,

and the

impure good quality

When

;

the good quality

while the second and third are synonymous. is called it is overpowered by the active and dark qualities, of has a Jiva as Thus impure then, preponderance impure good.

made

chiefly of the

associate,

and

its

impure Satwa quality.

Hence

but an humble

consciousness also has limited perception for which

called Prajna (almost ignorant).

V1CHAE SAGAR good quality, the segregate

Ill

reflex intelligence associated

of Ignorance,

subject of re-births, which

enveloped by

Iswara

not.

with the distributive

and makes him the The inherent Intelligence it,

Maya, together with its reflection, constitute Iswara. indicated by the word (Tat) That [of the transcendental phrase That art Thou ] while its real signification refers only to the in

associated with

That

;

herent intelligence. Isiuara is the creator, protector and destroyer of the world. This is the unanimous testimony of all Shastras. Its purport is this: Intelligence, is unassociated like the astral light, while its reflected shadow creates the world, protects and destroys it,

for

which

omniscient.

likewise delivers those

who

are

desirous of release, from transmigration, through kindness moreover whatever force of manifestation there is, it is present in Him. The ;

particle of intelligence

uniformly alike and without

its

illumination,

no success can follow in any pursuit. [We have now to give a description of Brahma.] Intelligence present in and out, full and entire,

Like the all-pervading ether,

Brahma.

It is neither near

[you] nor distant.*

The

intelligence

internally

Brahma s egg f

and externally and completely pervading

body of ether from you,

present in

called

Brahma.

for It is (objectively) different

[universe]

it,

both

the great nor distant

neither near,

from you, inasmuch as It has

neither name, form

nor associate (unconditional), while you have all the three hence It is called distant from you. But (subjectively) It is present everywhere, It is the Self of every individual, and un associated, hence It

not distant from you.

word Brahma be that of an

associate, as It

If the signification of the

embraces

all

objects

and

* The Vedanta doctrine propounds the contiguity of the Universal Spirit

the Individual.

The word

Upanishad

refers

etymology up + ni + shad

it also,

for its

(up near, ni certain, shad to destroy) implies the knowledge which causes the destruction of Ignorance and enables the individual to realize the certain contiguity of Brahma to Self. f I

means both the microcosm and the macrocosm.

riCIIAR SAGAR.

11-2

pervading, yet such pervasion and (2) Independent. Now the

of two

is all

Maya

for its pervasion

;

is so,

[though

(1)

Dependent

pervasion

for instance, the

pervasion not dependent on Intelligence as regards the earth and the other

Here Maya

in earth etc.

refers

dependent

depending on a substance or otherwise, as of

kinds

elements hence the definition does not imply a contradiction as at first

sight

that

itself.

all-pervading

Such

dependent.

vasive, or Ls

apt to create].

it is

so than

the

there

Intelligence, for

the

nothing equally per pervasive of all, hence it substance possessed of the above two kinds It

it.

called independent.

of pervasion,

The independent refers to a substance Hence the object of its pervasion is in is

the most

of the

signification

word Brahma,

of intelligence associated with

subjects

Maya

They

[Illusion].

are

For the

predicate of the subject Maya depends on it for pervasion, while with reference to Intelligence, it is independently pervasive. Though

the subject of J/a?/a-associated-Intelligence cannot be all-pervading independently of Intelligence, for it is confined in one province [in the distributive segregate of individuals, hence the Pure (Un-

such independent pervasion yet really they are non-distinct from one another, and the first is only another form of the second. This necessarily brings the predicate of

associated) Intelligence

Intelligence

present in the subject

and

as such,

(Maya,)

to the level of

independent pervasion,

Brahma, while Its real Thus then the signification of Intelligence. 7tf?wiraand Brahma are equally known by the indications in the manner just cited and that there is no different meaning. But indication

may

refer literally to signify

the Pure

;

even

hero, there

the literal

much

a marked

difference

of the words,

signification

and

the indication,

Brahma and

Isiuara

;

inas

Brahma

generally expresses the indicative indication of a subject, and at times It only signifies the literal signification while Iswara on the contrary, denotes the literal signification in most ;

places.

For

this difference the literal

signification

Brahma

has

been ascertained by reference to Indicative Indication. * *

three

Every word or sentence heads

m.,

literal

(

pad

vachya

)

must be construed under one of

indicative

(

lakshya

)

suggestive

VICHAR SAGAR. Thus

113

are considered the four varieties of Intelligences.

Of the

four Intelligences the

Jiva

unreal,

He is subjected to enjoy the fruits of merits and demerits While the inherent Intelligence is Shiva. Of the

Oh, Thou Pupil the reflected shadow !

four Intelligences

;

already mentioned,

Jiva alone enjoys happiness, present and bad or suffers misery, for good actions, and their resulting pro and the inherent Uniform Intelligence is designated Shiva, ducts in

the

;

because to

two birds in the

presence of

the

Thus then, your

beneficial.

spiritual soul, or spiritual

the

Self and

Supreme

difference

Individual the

that

them,

intelligence]

first

doubt in reference

first

Boodhi

tree of fully

answered

[Intellect, ;

Spirit are meant,

inasmuch with this

Self-illuminated, while

the

is its mere reflection, and the subject of happiness and misery deeds good and bad but do not attribute to it as a place of, reside wherein both Jiva and Faramatma. that abode,

second for

;

s shadow produces results, without any connection with intelligence That portion is one with it bad people know it to be

The

actor

;

different.

The

reflected

intelligence

of the

Jiva (which

identically the

Denotation, Indication and Suggestion or Abhidha, Lakshana, and Vyanjana are their three functions. Our author uses both the

(Vyangya).

words Vachaya and Lakshya cation. This

defined

the

;

that

it is

necessary to illustrate Indi

Kavaya Prakasa

11.

9.,

as that

imposed

function which determines the signification of a sentence or word by intro

ducing another meaning as indicated, and doing away with the meaning, when

incompatible. the presence of a motive. As for instance Here the literal meaning of Ganges a river

&quot;A

of the

no one can live on

sentence, for

and this meaning

literal

It has its sanction either in

usage. Besides, there

incompatible with the rest is indicated ;

Hence the bank

imposed upon the word Ganges in accordance to also a motive in using Ganges, instead of the bank ;

as the author sought to

cannot strictly signify.

it.

usage or in herd station on the Ganges.&quot;

convey purity, coolness

etc.,

which the

latter

word

V1CHAR SAGAR.

is the doer of actions same as Jiva) is called shadow, and actor, for he reflection of Iswara, is the such actor s shadow of action which is the Asa row of lamps placed on a wall, lights the producer of results. a similar and other directions so has the reflected shadow ;

north,

;

to illuminate the past

relation

Now

such shadow

gwes

present

and

besides

future,

something

else.

It likewise

an agent, actor, or doer of actions. results which means, the reflected intelligence is

produces

;

and the doer of meritorious and bad actions,

in ji-va is

while the reflex intelligence present reaps their results accordingly or bad of such results, i. e., gives good in Iswara is the producer and demerits, merits his results to the individual, in proportion to the and subjects him to enjoy happiness or suffer misery and that, in any to them both, is quite aloof, and not Intelligence common their results, enjoyments or with ;

;

way connected

either

actions,

In other words, the portion of Intelligence present production. to perform actions or reap in the individual, is never subjected their results

;

nor

the

same

particle

of intelligence present

They are each quite un

of results. Iswara, a giver or producer with actions, their results, or their connected either

he who connects that intelligence man. Because the Intelligence illiterate an

And

unconditional and

unrelated

(unassociated)

production.

such a relationship

common ;

identically

know the

them

is is

they are

individual Intelli

one and non-different. Bad men only Here or vice versa as distinct. gence and Iswara s intelligence second question bad signifies a person who is a reviler. Thus your as

which tried to render the Vedas fruitless and enjoin works and devotional exercises, answered. is ting such non-duality as well as in present in the individual reflections,

owing

The

011

they define actions account of admit of intelligence

particle

Iswara

one,

though their

to their different association, are different.

Thus

both varieties of Intelligences are identical.

Pupil,

Thus have

met the questions asked

of me.

one tree inhabited by two birds, say in regard to an is which one enjoyer and the other undesirous.

What you Of

Intelligence

aud

its reflection,

you make them appear

VICIIAR 8AGAR. Distinct

;

you do with reference

115

to ether

and

its reflection.

Say the agent and giver of results are two [and] the actor, Intelligence reflected in Boodhi is

And

that in

Of them

Maya

intelligence

Without the

&quot;I

;

and Iswara, and peerless.

alike in Jiva,

trace of distinction;

So then know

the father (of results)

Brahma.&quot;

the inherent Uniform Intelligence, know it means Brahma Keep in mind its indication, the same as infinite ether. is

One who knows

not

&quot;I

and persuaded by

Brahma&quot;

The commentator expounds the Thus I have answered your questions two

birds, of

which one

desire of enjoyment.

and miserable,

poor

fear.

verses in

th&amp;gt;e

following

manner

in reference to one tree having an agent and the other devoid of any

It does not establish non-duality

[for if

they duly mefe Here you are not to accept the doctrine of Jiva this objection. and Brahma as one, but to look upon the inherent Uniform Intelli

were one, same inclination would be present].

;

I have

gence and its reflection in Boodhi as distinct, like the ether in a Moreover jar and the reflected shadow of the sky present in it. what you said in regard to the agent or doer of actions, and devo tional exercises,

and the Supreme

and cannot possibly be

one.

the giver of results, as distinct that even, I have given my reply,

Self,

Jiva is not such an agent. Nor is Iswara the giver of results; but the particle of reflex intelligence present in the former is the real agent, while the same reflection in Iswara is the giver of results ;

and

intelligence

common

the trace of distinction

;

them

both,

non-dual,

as the distributive particle

without even

of ether inside

a jar is non-distinct from its collective totality, the infinite ether. In this way, pupil, you are to determine non-duality, and regard am Brahma.&quot; Know then Aham (Self Self, as Brahma and say &quot;I

or egoism) signifies the Uniform Intelligence, and the word Brahma has a similar indication with that of infinite ether their literal signi ;

separate, but their indicative indication is non-different. am Brahma&quot; in reference Hence so long as you do not perceive fication is

&quot;I

VICII All SAG AH.

116

you must admit that you are poor and miserable and your knowledge of Self will only be a source of fear for you. So that you shall know that you are a Brahma.

to yourself,

Tatwadrishti says

has got the knowledge I am not, without your words I am ignorant.

Oh Bhagavan Who !

know

Brahma

am Brahma/ Preceptor, kindly say who possesses the knowledge I without your utterances I know it not. The purport of the pupil, in reference to the perception of such knowledge in the mind, is to knowledge is the subject of the Uniform Boodhi with reflex intelligence. If it be said,

determine whether such intelligence,

or of

will be subject proceeds from Uniform Intelligence, then it to a modification of change [in that case its uniformity is destroyed] while by connecting it with Boodhi plus reflex intelligence there will

that

be a mistake,

Boodhi

for

etc., is

not Brahma,

Hence one cannot iden

such a manner as to say I am Brahma.&quot; Because you have already pointed out the oneness of the Uniform Intelligence and Brahma while its reflection is quite distinct from it. Hence to know &quot;

tify it in

;

such reflex intelligence which is a distinct entity, to be the same as Brahma, will be an illusion similar to that of a snake in a chord.

Thus then the

attribution of

reflex of intelligence, is not real if

the knowledge

&quot;

Brahma&quot;

to Boodhi,

with

its

knowledge, but an illusion. Moreover, be admitted as unreal, then there

Brahma&quot;

be no cessation of the unreal world, which can only proceed from a knowledge that such perception is real in the same way as knowledge will

;

of chord destroys the illusion of a snake on it. In this manner, there is no possibility of attributing to the reflex intelligence of Boodhi the

perception of I am Brahma. Saith the Gum.

Hear Pupil gence which

I speak on the seven

conditions

of reflex intelli

not the source of Intelligence in it is this knowledge. now tell you the seven conditions of reflected intelli ;

Pupil, I will

gence, which

you (better) hear, they are

without the Uniform

am Brahma.&quot; Intelligence as well as the knowledge They are called (1) iguorance, (2) envelopment, (3) misconception, &quot;I

VICEAR SAGAR.

117

ordinary knowledge, (5) particular knowledge, (6) destruction

etc., (4)

of misery,

and

(7)

extreme happiness. such as prevents a person from knowing

Ignorance

From avarand

and he says

and

know

Brahma

not.

or concealment

he says there

no Brahma

cannot be known.

know not Brahma is an expression due to Igno and he who uses it is ignorant. &quot;There is no Brahma&quot; It I

Pupil,

&quot;

rance,

cannot be

Because

expressions due

are

known&quot;

envelopment,

[Why

two powers called respectively asat(non-existence and want of knowledge). Both

Ignorance is possessed of

wapad and avanapad ? them

Now, argument employed to envelopment/ of an ascertain the non-existence object is known by the first name while the second has reference to such other arguments as determine of

called

are

;

a person de imperception, or want of cognition. Hence, when first named power the of is an it instance clares, &quot;There is no Brahma

its

;&quot;

present in &quot;

Ignorance

I cannot perceive

(non-existence)

Brahma&quot; is

;

while that

an instance of

other expression

want

of knowledge)

Both non-existence (non-being) and want of

the second power.

knowledge are called by the name

envelopment (concealment.)

Misconception, error, or mistake.

To attribute birth, death, the virtue

and

vice,

To one s

Self,

and

subject of destruction

;

acknowledge

weal and woe to perceive so, is in the

Vedas called mistake.

Uniform Intelligence to attribute the ills of an he is the entity that is worldly existence to him, and to believe that to birth and death, to happiness and misery, for good and

Here Self

refers to

;

subjected

bad actions

called misconception, error, or mistake.

called grief.

The two

Are the

&quot;Brahma &quot;I

varieties of

invisible is&quot;

and

knowledge

visible.

an instance of the

Brahma&quot;

first,

of the second kind,

It is likewise

CHAR SAGAR.

[18

The

non-being of Brahma ignorance with its trammels.

invisible destroys the

Visibility destroys all

The non-being

due

of Brahma,

destroyed the invisible kind, which clearly defines Its of the knowledge by For the two are existence by the expression &quot;There is Brahma.&quot;

envelopment,

hence the admission antagonistic of each other, and cannot co-exist; of the existence of Brahma, must do away with Its non-existence or

(nothing definite) nite

hence

perception,

marked

ledge

called

such

an-1

non-being;

&quot;

called

visibility]

visible

and

;

and

Brahma&quot; is

knowledge

causes

dim

perception

invisible.

the

[or

vague, a defi

know

destruction

For this knowledge is antagonistic Ignorance with its trammels. know not Brahma,&quot; and of that which of that ignorance says &quot;I

which declares

other kind

cognized&quot;

been remarked

and

;

&quot;There

Brahma.&quot;

the declaration

&quot;It

&quot;I

not a

and an instrument

but an agent of virtue and vice, weal or suffering woe i. e., the same as Jiva

and these

are

the trammels or nets

exist with the real, definite, is

and woe

But

which

enjoying a mistake

Brahma, which

me, nor

there a trace of weal

;

the Uncreated Uniform Intelligence. mistake [by this knowledge] is the best (of

Brahma,&quot;

which cannot

of ignorance

visible perception of

and death are not

Birth

;

for

am Brahma.

expressed by I G.

and

cannot

envelopment as has just

of concealment or

varieties

neither the

of birth

subject

To remove a its kind).

and death, nor of happiness

and misery with the concomitant ills of a worldly phase of exis tence, but am the Uniform Intelligence, uncreated, and unborn,

eternal).

the prevention of seek a Self, knowledge is the best of Here the reference of Uniform Intelligence as unborn,

all

mistakes

its

kind.

stands for misery, is free

all

Pupil to

this

know

way

such

For creation implies death, happiness and vice, so that when it is said to be unborn, it

the rest.

virtue

and

from birth and the

rest,

and therefore by calling

uncreated

VICHAR SAGAR

119

and unborn, the mistake of attributing miseries to it, is removed or prevented, for which it has another name also viz., destruction of grief. Happiness and

nature.

its

To be free of doubts as to Then is produced delight, Pupil, of

(free

are freed from

when you

what Self

Self, is

like,

from duality) then you

unalloyed knowledge. know to be happiness.

that you

doubts as to the knowledge

enable you to

will

say

&quot;I

experience delight,

Brahma&quot;

which know-

then to be happiness. I say to

you the seven conditions, pupil

To know them

for

of reflections constitutes

Who

derives knowledge,

That

you asked of

drift of

know.

knowledge

have replied, now ask what you

In other words, the

you

your question

like. is

now being rendered

apparent (or discovered) by a pupil.

Bhagavan Thou sayst

it so,

Reflex

[For].

am Brahma is

then of reflex Intelligence and I apprehend yet I have a doubt. is

;

distinct

from Brahma,

This Thou hast pointed out before. How then to know I am Brahma,

Admit Self to be distinct from Brahma. To know otherwise (non-duality) is unreal Like a snake created in a rope Remove this doubt Worshipful Guru !

And Bhagavan are one

;

with thine reasons

Thou

let

hast said the Uniform and reflex ;

such reflected intelligence distinct from with the knowledge and perception of I herent Uniform Intelligence reflection

Intelligences

from Brahma in that case how can

also the last is distinct

know as such its am Brahma is not

hear thine utterances.

Brahma,

be identified

am Bramha ? The occupying me is alone Brahma,

only

real knowledge.

For the

first

Moreover I

personal pronoun or Self, is alto the .of individuality, Egoism, principle signifying reflex and Self is same with from as the different Intelligence, gether

r irii A a

IL&amp;gt;O

reflection of Intelligence is quite distinct

Brahma, therefore the It,

hence such a mistake

Brahma Here but

false it

erroneous perception or

unreal,

signifies

reflex lutelligence with that of a suake in a rope.

confounding the

false perception, similar to

from

cannot be applied to the knowledge of

knowledge

Brahma [inasmuch

;

It is real].

now

Listen

the

of Egoism,

signification

ye pupil

what

you say

discriminating to

Listen

defects

non-duality, similar

(to

there are) many.

In plainer terms

Though in reflex there is present the perception I am Brahma* Yet such conceit is in the Uniform, Which is non-different from it, pervasive and causal, Manifesting

Though

Pupil.

the reflex

itself as

Brahma,

in the

the spiritual soul or

removal of obstacle.

intelligence

the seat of the perception I

(Boodhi) with not the

am Brahma/ and

Uniform, yet such reflex knows that the Uniform Intelligence audits principle of individuality are the al

which also

pronoun

establishes the

Atma

the

indicated by the

same

Aham.

first

person

Now Aham

Uniform Intelligence as always non-different from

space covered by a jar is always one with the from which it cannot be in any way demarcated. space Hence the Vedantin describes this mutual relationship of the Uni

Brahma,

the

infininte

form with Brahma as

Mukha Samanadikarana

or inference in which several

When

a thing

association

always non-different

called a

main predicament

things are included.

from another thing, their

Mukshya Samanadhikarana.

for instance,

the space engrossed by a jar is always non-different from the infinite space which is ever present along with it, therefore the jar-space is

the infinite space; and as such, the first has in relation to the the condition of a predicament in which it is included with it.

last,

the same

manner, the Uniform lutelligence has, in connection

V1CHAE SAGAE.

121

with Brahma a similar main inclusive predicament/* because they are always non-different from one another. Moreover, the reflex intelligence rendered apparent first

personal pronoun

the

or confining Self in

for including

it,

from Brahma, just as the reflection of a face is nonHence the Vedant distinct from the face and included in it. non-distinct

Shastra declares the reflex intelligence as an associate of Brahma and included in it. This is called Vadha samanadhikarana. It means

when a thing

that condition of mutual relationship, non-difference with

its

companion by lapsing

into

establishes its

Here the

It.

thing is a Vadha samanadhikarana to its companion. As for instance, the reflection of a face merges into the face (when the mirror is

withdrawn) hence they are non-distinct

and not

itself

something

different,

the reflection with the face

community

of reference

and

called

;

the reflection this

the face

mutual relationship of

(Vadh samanadhikarana)

by merging.

Or, as in a person mistaking the stump of a tree for a man, after the tree is known the form of a man disappears and the tree is rendered

apparent. Here the person has a of the second kind

community

of reference to the tree

;

Similarly by the disappearance of the reflected Intelligence, it becomes one with Universal Intelligence, which is one with Brahma,

hence tinct

its

has with

T is the same with Brahma, and not dis Such a community of reference the reflex intelligence

reference to

from

it.

Brahma, by merging

this

manner

or disappearing into

pupil, you are to determine the

it.

Uniform

Intelli

as without any distinction gence indicated by the word whatever, and by the merging of the reflex into it, this one is likewise nondifferent.

Says Tatwadrishti The witness and reflex are :

recognized in the function of Egoism,

say then, whether they are contemporaneous or otherwise.

Bhagavan, you have *

said that in

of reference or

Community

-Sdmanadhikarana. 16

Egoism both the witness and

mutual relationship

the meaning of

VICHAR SAGAR.

122

reflex are recognized to be present

;

ou this subject

under

do not

stand whether the function of the subject [witness] of that individu ality,

or Egoism, determines

the same

the

time, or at different

and

uniform times

reflex intelligence

do explain

;

so that I

may

understand.

The

reverend Guru

utterance of the

as follows

reply which

Listen attentively to the essence of the

give, that

your darkness and bring in the light of perception [help

will clear

your knowledge]. the it embraces all reply to your question dark to the it, points raised by you, so that if you listen attentively ness of ignorance will be destroyed and the light of knowledge will

now

Pupil, I will

;

help your perception.

In one time the witness and reflex are cognised

Secondly on the subject of intelligence, the

first

Self-

illuminated.

the

Pupil, both

witnessing and reflex

intelligences

are

mani

on all subjects, fested in the principle of individuality at one time with the reflected the as be taken to along reflex is intelligence the means intelligence present in the internal ;

secondly its reflex intelligence and which constitutes with organ called a witness, agent, or instrument and recognized, or

organ

internal

what

;

determined as such, by the function of the internal organ. The wit ness is self-illuminated, and is not the subject of the function of the internal organ with its reflection of intelligence. of a jar or another external The

perception

in the following

When

manner

object

takes

place

the Sensory organs combine with a jar etc., the function issues through the senses, and assumes the

of the internal organ

metal assumes the shape of the mould shape of the jar as a melted in which it is cast, so does the function of the internal organ assume the modification of the jar (or other external object which it ;

cognises)

but s&amp;gt;f

but

that

function

not

without

function

only a

the internal orgao, and

called

with

;

for

reflex

intelligence,

modification

or condition

so.

the internal organ

VICHAR SAGAR.

123

derived from the Sativa or good quality, it is naturally trans the subject of its function parent and luminous, consequently aud as its function is likewise transparent is reflex intelligence is

and luminous and a derivative product of its action, Moreover when the function is reflex intelligence.

has

also

excited, it

a is

even internal organ produced with the reflex intelligence from the from such a cause, the function is derived from the reflex intelli a jar is the result of Tamas or dark quality, and its ;

subject

gence,

and its subject ignorance is also its hence naturally insentient and its envelopment. Here a doubt may arise, that ignorance in a jar envelopment are also present in the intelligence and not for ignorance is dependent for similar reasons derived from analogy ;

;

on intelligence, and forms its subject, according to the Vedanta. More over as has already been said, while treating of the seven conditions, with is dependent on the internal organ together that ignorance

that the predilection for such ignorance as expressed am ignorant&quot; can only refer to the internal the declaration

its reflection, so

&quot;I

is said to organ with its reflex intelligence. Hence intelligence be the prop or main support of ignorance, which intelligence because the represents the internal organ together with reflection,

internal organ

ignorance.

its reflection of intelligence are an action as the action of a thing cannot be its prop or support,

with

Now

tho receptacle or support of ignorance ; What conceals the identity also it is the subject of ignorance. in con of a thing is spoken of as a subject formed by ignorance nection with insentient objects, ignorance can play no part in con

therefore intelligence alone

;

cealing their identity or real likeness, for they are naturally covered or enshrouded, [as they are wanting in the light of intelligence] In so that the envelopment of ignorance does not apply to them.

manner, Intelligence is the prop and subject of ignorance, just as the darkness of a room envelops its interior, and forms its environ

this

ment and not

that of a jar (present there).

As ignorance is something quite distinct from intelli genceneither existent, nor non-existent it is dependent on intelli Hence ignorance enshrouds intelligence. In the same gence. (Wny)

way, ignorance which

quite

distinct

from a

jar,

though not

HAR SAGAR.

rii

124

dependent on it, yet it covers a iar and -discovers it as something hence ajar is always covered by the darkness of igno insentient Because iguorance has a preponderance of darkness and ia rance. the productive source of all the elements, and jar is elementary in ;

composition, hence it is derived from ignorance has naturally the property of concealment in it,

and as darkness therefore

a jar

Thus is estab naturally devoid of luminosity and is darkblind. lished the natural darkness of ajar which is due to its covering of Ignorance.* Moreover, the Ignorance dependent on the inherent intelligence of ajar covers that intelligence, and endows it with en vironment which is naturally covered already. Now though a body naturally covered needs not any other covering, yet it is generally

known, that

in the absence of

such necessity like an uncovered object, Ignorance [producing concealment] does cover a body which is already enshrouded, so that a jar with its covering or envelopment of igno rance is only rendered visible by the internal organ with its reflec tion of intelligence assuming the shape of the jar, its function *

Ignorance

Mtda

PraJcriti (Matter)

mous.

explained in

quite

another way.

Pralcriti or the primordial undifferentiated

and the Vedantin

described

with the advent of knowledge indescribable,

determined.

and Tama

Ignorance the good,

the same as

Ignorance and Maya are synony nor non-existent. Existent

every one says I am ignorant, it is present the inanimate world, and everywhere clso.

called

neither existent

since in

cosmic matter. Sankhya s

disappears

in all

men and

animals,

Non-existent, because for a similar reason it is

say something which cannot be definitely possessed of the three qualities, Satwa, Raja

active

and

dark. According to Kapila Prakriti through the changes wrought upon it from a close contiguity of the Purusha or Spirit undergoes a change in its which disturbs its qualities, equilibrium and induces further changes, whereby the objective world and all it contains are produced. In such a view, there is no need of a It is simply evolution personal Creator. brought on by the influence of the physical forces through the change impressed upon them, by the con tact of the Spirit, in the same way as a attracts a of

magnet

and converts

into a temporary magnet,

by imparting

piece

its

properties.

iron

VICI1AR SAGAR.

125

while the reflection of intelligence dispersing the covering of ignorance, or renders it visible. Thus then in discovers present in such function

regard

to all external objects,

applied to

gence are

both the function and

render them

visible.

its

reflex intelli

For example, as in a dark

room, an earthen or iron vessel covered by an earthen salver, can be uncovered by breaking the salver with a stick yet without the light ;

of a lamp, the vessel cannot be discovered though its envelopment has been removed so ajar covered with ignorance, gets its covering removed by the function of the internal organ, but that does not ;

because the jar is naturally insentient and wanting also the case with function, whose province is only to break the covering, hence the reflex is the discoverer of the jar,

render

it visible,

in light, which

e.&amp;gt;

renders

visible

In this manner, cognition by rule holds with cogni

eyes.

The same

brought about.

called

rest.

knowledge, because the function and

jar

same province.

reside in the

the

by means of hearing and the

This

the function of the internal

and between

jar,

visible

means of sight tion

organ asssumes the shape of a is no relation, but the latter

and function, there therefore

quite distinct,

this is called the invisible

Now

knowledge of

such a knowledge can only determine the existence of a jar as Jar is, while the first renders it visible and ascertains jar.

definitely as

and

&quot;This

jar.&quot;

These then are the forms of;

visible

invisible knowledge.

Though the remembrance of a thing is yet such remembrance is due to conception ;

way produces difference

followers

analogy, for

knowledge

in the

same

knowledge by analogical proofs, that is the While on the subject of proofs I have ascer

them.

Charvaka anly admits visible proofs. The Kanada and Suguta admit the proof established by by admitting the former, there will be no inclination

enjoyment necessary to the sight of an uneaten dinner can

for

gratification

produce

of appetite.

The

no gratification of the

such a condition the visible proof is inefficient to cause knowledge hence one who has experienced gratification

appetite visible

invisible

inference

invisible

tained their nature. of

its

;

eating a dinner, and has determined the source of gratification,

may

VI6HAR SAGAR.

126

in an uneaten dinner, equally conceive such gratification to be present for reaping which, he shows an inclination to eat, thus admitting the

proof of an analogical inference

;

this is the reason

why

the followers

the visible and analogical proofs. of Kapila, the author of the Sankhya

Kanad and Suguta admit both

Moreover

the

followers

Thoy say, visible Philosophy admit the proofs derived from sound. and analogical proofs ought not to affect a person whose father is absent in a distant country, by the receipt of intelligence that he for here the death of an absent father in a distant country is dead cannot be rendered visibly clear to the son either by the visible proof or an analogical inference, hence according to Kapila, sound ;

alone explains the grief which of his father s death. the intelligence receiving followers of Gautama, the author of Naya, admit compassion third variety of proof; that

the

the son

The

suffers

Because, from an admission of the first three proofs, when who has never seen a Gayal, * but has heard a description from one residing in the woods, that it resem bles a cow, goes into a jungle and sees the animal, he recollects as the

fourth

variety

of proof. a person

the description given of

by a resident of a

forest,

and from such

he afterwards recognizes the animal to be a Gayal this should not be. Hence such a distinct knowledge is due to recollection,

;

resemblance, or comparison,

simili,

which

also

recognized

as a

proof.

Pravakar

follower of the author of

Purva Mimansa of the same

name

cites arthapati as a (a disciple of Vadia of another country) fifth variety of proof. From the sight of plumpness in a man who

nothing by day time, a person is apt to conceive that he takes night, AS otherwise it is impossible for the body not to lose flesh under such circumstances night-eating is a promo eats

food in the

his

;

ter of

corpulency

lency which called lency.

* deer.

the

The

;

hence

the

promoting cause

corpu

the knowledge of the first is arthapati or denoting cause of the knowledge of corpu knowledge of the effect of night eating is called the is

its

species of

effect,

therefore

ox, erroneously attributed

by Hindu writers to be a

VICHAR SAQAR.

127

denoting casual proof and the Vadia followers of Purva Mimansa cite a sixth proof in what is unfelt by experience (anupalabdhi). The necessity for it is established in this manner. In a house the ;

absence of a jar is felt, here an object is wanting, yet it produces now an unperceived object the knowledge (that it is not present) is called an unfeit or unexperienced one, therefore the imperception :

of a jar, determines its absence. In this way, the source of ascer which is called taining the absence of an object is its imperception, unfelt by experience. (anupalabdhi praman a) or proofs

The means object

are

of producing

called

proofs.

true knowledge

perception

of an

The instrument which forms the subject and

from memory, is called Prama or real demonstrator. Knowledge of memory cannot be called true perception or consciousness for that must be dependent on of unrestrained

signification

different

the giver of evidence or Pramata^ which memory is not, but depen* dent on the witnessing intelligence (instead) this is an admitted Moreover misconception and doubts are also admitted as fact. ;

dependent on the same intelligence. For this reason recollection, misccnception, and doubts are spoken as forms of Ignorance (avidya) with reflection of Intelligence, and not that of the function of the internal organ, so that they are independent of the (pramata) senses but dependent on the Uniform Intelligence which is a witness, agent, or shape of

instrument.

Therefore

knowledge which assumes the

modification of) the function of the internal organ is on the senses, but independent cf the witnessing intelli dependent the senses is called prama. gence and what is derived through Knowledge derived from memory is not a function of the mind, (i. e.,

hence independent of the senses so is true perception or knowledge hence the indications of true knowledge are necessarily called to be distinct from memory or recollection, knowledge derived from which, ;

* In a former portion of the work the author refers to the sensory organs as

giver of

derived from this

fact

evidence,

or pramata

inasmuch as

all

knowledge

experience which they are the means corroborated by the Western Metaphysicians too.

the senses are used for pramata*

mainly

of producing,

and

Hence

VI CHAR

L28 it

though

forms

SAG Ml

subject of unrestrained interpretation, yet as not distinct from memory, therefore what pro

the

puch knowledge duces the true perception, the subject of unrestrained interpretation, is

called

defects.

is free from pram** (consciousness *). Such an indication Moreover some look upon knowledge derived from memory

should not say, that in their mind perception (prama) we of true perception or conscious they do not hold the indications but true ness as something distinct from memory or recollection

as true

;

which forms the subject of unrestrained inter perception A misconception cannot form such a subject, hence the pretation. and one indications of true perception are absent in misconception is

that

;

who

in his

mind uses knowledge derived from memory

as a

true

then becomes a function of his internal perception, such knowledge of the witness organ, and not a function of ignorance independent on (pramata) proofs inasmuch as ing intelligence, but dependent is the one who gives evidence function mental the protector of the ;

In this

know

way, (pramata) and not the witnessing intelligence. is a function of the internal recollection from organ ledge produced in some persons and thus resembles a true perception, while in others it is only function and hence not such perception. Moreover, misconception and doubts are the functions of Igno rance in every mind and dependent on the witness. This is uni versally admitted also on due consideration it will be found that ;

knowledge derived from memory is equally a function of ignorance, and likewise dependent on the witness, and quite unlike true per Because the followers of Vedanta classify ception or knowledge. knowledge of proofs under six heads, in which knowledge from memory is not included, hence it is not true knowledge. Then again Madhusudana Swami says it to be dependent on the wit ness.

Knowledge from

proofs

(1) Visible perception

Consciousness,

true

-f

thus

classified.

(prataksha

prama)

derived from sight.

perception or knowledge

are

synonymously

used for Frama* t

better as follows

Perception, inference, sound, comparison etc.

VICHAR SAGAR. (2) Inferred

Heard

(3)

129

(anumiti) derived as a natural inference. derived from sound.

(sai&amp;gt;c?tt)

Similitude (upamiti) caused by resemblance. (5) Denoting cause (arthapati)

(4)

Negative (abhav)

(6)

These with the

six

visible

proofs before mentioned,

in a consecutive order the instrument or

The instrument

means

constitute

of action (Jcarma).

of true perception

called visible proof

{pramana).

The extraordinary (or particular) cause is called an instrument, while the general cause of all actions is called the ordinary cause ; as virtue and vice for their being the general cause of all actions are called ordinary cause and not an universal cause but an extra ordinary cause is that which produces a certain action, something ;

for instance

definite,

cannot produce all sorts production of an earthen its cause.

the

turning

rod of a

of actions, but

potter.

Here

stands as a cause for the

something equally definite, hence Therefore a turning rod is called an extraordinary cause, jar, or

as also the cause of ajar, a pitcher, etc.

Similarly Iswara and his will [i. e., are the ordinary cause of visible perception,

which

ever

because

all

floats

actions

before

the

volition, (i.

e.,

consciousness]

the objective world

consciousness of the

are derived from

him, and

individual)

;

without him no

Hence Iswar is the ordinary cause. Then produced. the external again, organs of sense, [eyes, hearing, etc.,] are called the extraordinary cause of visible perception. In this way, the sensory organs, -eyes, hearing and the rest constitute the visible thing

(prataksha pramana), though the Vedanta does not look upon them (sensory organs) as the cause of the perception,* because proofs

intelligence

marked by

four distinctions.

* The senses are the source of

upon is

the

cause

illusion,

hence they cannot be looked This

or source of true perception or real knowledge.

conclusion of the

Vedanta.

worthy of note, that Western

Metaphysicians have also been coming round to admit

its

truth.

V1CHAR SAOAR

13 o

These are (1) Intelligence of

(Pramata^,

one who gives evidence

Intelligence of proofs (pramano), what is proved, or (3) Intelligence of (2)

authentic

;

same

and

perception (pratna) Proveable or finite or subjective Intelligence (prameya)

(4)

;

Thus eternal.

not

its

plishes

another

name

for

intelligence,

perception It is not derived from the sensory cause.

true

which

are organs, hence they But then, the function of intelligence which accom and determines its uses, is likewise called

perception

consciousness, or knowledge.

perception, its

it is also, called.

The United

instruments or means.

The sensory organs or finite intelligence

are

of the

one which gives evidence and internal organ intrinsically situated, That internal organ issuing out of the body called so is

(Pramatal

channels of sight, hearing, and the rest a jar or an to cover the site occupied by its size the modi assumes which it seeks to discover it then

through the respective lengthens other object,

;

As water, with it. shape of a tap, or opening, runs into confined in a tank, issuing through it reaches the till in size an aqueduct and is then lengthened

fication

that jar, by

several beds in a garden

which

combining

irrigates

and

;

its

several

or shape of the aque that water assumes the modification, the internal organ so and the beds through which it traverses

stages,

duct,

;

issuing through the

outlets

ject of its discovery (as

of the jar,

the

if its

sub of the sensory organs, goes to the

bed)

;

then from the body to the subject

the internal organ like that of an elongated size of

above instance, is aqueduct, as in the for limiting the intelligence is called

called

its

(pramana

function,

chetan) or

which

demon

modifica

and the functional intelligence strating intelligence, tion of the internal organ is called demonstration (pramana). their shape, Like the water running through its beds assuming assumes the shape of the subject it overtakes internal the

organ

or covers;

this

way,

it is

and the limited intelligence gence which gives evidence.

modified into a jar or another object, the intell is thus called

(prama)

Consciousness which

the subject

VICEAR SAGAE. of a jar

etc.,

and limited by

131

called the subjective intelligence,

it, is

Now those versed in the Vedas as also proveable intelligence. determine their explanation and ascertain the difference between them

in the following wise

Those who propound tha distinguishing feature to consist in the limitedness (Abachedavadi) of the intelligence, assert that the func tional intelligence of the internal organ is the demonstration. It is likewise the agent

and instrument and ;

its associate (witness)

its

demonstrator or giver of evidence, and therefore the predicate of that demonstrator, while the demonstration is an associate.

predicate (visheshan)

such as enters into the nature

of a

an object capable of covering or surrounding a subject. as it seeks to differentiate or particularize subject, and, inasmuch It

a thing from another, it is called a byavartaka [or encompasser]. As for instance a Blue jar. Here blue is a predicate of its quali for it enters into [covers] a jar and differen fying substantive jar, tiates it from a yellow or black etc., jar, hence blue is an encompasser,

and

That

that

the predicate of jar which is the object covered. to say, since, a blue jar is distinct from such another jar likewise

green etc., and since this difference, created by the jar itself, it is called covered, or

white, black, yellow,

manifested

encompassed.

As in the example, &quot;He is It is likewise the subject or noun. a Dandi or stick carrying person,&quot;* here the stick is the subject of In the same way, the internal organ is the predicate that person. Because the subject of of the one which gives evidence (pramata). tho entered into internal organ, and or is covered witness such by

something distinct and particular from the intelli gence concerning a thing to be proved (prama), thus constituting what has already been mentioned an encompasser.

establishes

class

of religious

mendicants who burn the sacred thread, and

not begging twice carry a stick in their hand. They live entirely on alms, in the day, nor going to a fourth house after being refused a meal in the first three.

meditation.

They

are given

entirely to study,

In Benares many

few are real Dandces.

They

them

and

religious

are to be found

dye their clothes

;

works and

whom

with the red garoa

very

VICHAR SAGAR.

j:;2

thing that enters not the substance of a subject, but called an

only

(upadhi). (according to the Naiyaikas) the divided ether present in the external meatus of the ear is called the organ of hearing here the external meatua is

encompasser

associate

;

the associate of the hearing

organ, for it

does not enter into the

the inter subject of such hearing [situated outside, it does not cover in the of concerned sound are is nal parts which production ] but

simply

present in of

it,

because

encompasser it,

the

differentiates

ether

as something different from the ether situated outside

inasmuch as

which the outer ether cannot.

hears,

Likewise in the instance of the ether in a jar, the former gives here the latter space enough to contain a maund of food-grains, is of the associate even, the ether jar, for the creator of the space ether cannot be entered into to contain the maund of rice etc.,

by a jar as it is earthy in composition, it has a void space in it, and cannot be naturally penetrated. Moreover the ether is parti ;

cularized from the all-pervading ether present everywhere, hence the

creator of the space

contain a

maund

of food-grains

ether

the associate of jar. Similarly, the associated intelligence of the internal organ associate of witness, for the nature of the witness cannot be trated or covered by the internal intelligence of

that which

organ,

and

the

pene

differentiates

the

be proved, as something distinct

from the witness, so that the same internal organ

the associate

of witness and the subject of that which

gives evidence, and called In this chetan. pramata way, intelligence associated with the internal organ is the witness, and the subjective intelligence of the

same organ

one that gives evidence. It is the agent or instru an eater, and is happy and miserable. According to the doctrine ot Avasvada (who propound the

ment, that

reflex

to say, a doer,

intelligence)

the predicate of is

the

Jlva,

internal

and

organ with reflex intelligence

associate

witness,

that Jiva

with the subjective intelligence of the internal witness is the same reflection of intelligence with the

reflex intelligence

organ, while

associated intelligence of the internal organ.

Though

in both these

views,

intelligence

with

its

predicate

VI CHAR SA.GAR Jiva,

who

which

133

is subjected to an earthly existence, yet that portion the subject of the predicate viz, intelligence, cannot possibly

be a subject of birth and death, happiness and misery, and the hence the predicate alone usual phases of an earthly existence ;

refers to earthly

life,

which sometimes appeal s and

set

forth in

the subjective intelligence, as in reference to the subjective con and sometimes as a subject of subjective virtue

ditions of virtue,

;

while in other places, both as a predicate and subject in the sub As the space or ether; in a jar is des jective conditions of virtue. troyed by a stick (which breaks it) here jar is the predicate des troyed by the stick, and not its subject the ether, for it is impossible ;

to destroy

it,

yet in

common

parlance,

signifies that

destroys the subjective space or ether of that jar. Moreover, in the instance, &quot;He is the man with the

the

stick

earring&quot;;

here

with the earring is a predicate, having for its subject man. Now the predicate earring cannot be formed or created by the subject man/ but the contrary holds true, and thus with the earring is

used to signify a subjective condition, a condition which constitutes the predicate, the possession of the earrings in the present case.

armed person has gone to battle&quot; both the subject have gone to battle, so that both of them signify the occupation and are used to indicate the constitution of the predicate. Also in the instance,

arms

&quot;An

;

[of war] and person

Here an Avachedavadi predicate, reflection

while of the

in calling

the

upon the internal organ as the

looks

expounders of reflex

internal

organ

intelligence

predicate, but

as the subject.

Now

agree Intelligence devoid of birth and death, happiness and misery

;

both

hold the of

them

this Intelligence

but the predicate

organ or its reflex Intelligence which is the entity that is subjected to birth and death is used to signify the subjective intelli

internal

( Used stands for expressing or declaring.) Thus then is the difference in the doctrine of the two aforesaid sects. According to an Abhasvadi the internal organ is said to be made up with reflection of Intelligence, while the doctrine of

gence.

his rival,

(Avachedvadi) does not admit of such

two, the former

is the best, for the

(

reflection.

these

BhashyJcar) commentator of the

SAG All

riClIAli

134

Vedanta has admitted reflex intelligence as a fact, thus upholding while in regard to the AbackedAbhashvadi

the doctrine of an

;

vadin Swami Vidyaran says

be faulty. If the finite intelligence devoid of reflection of the internal organ be accepted as the one which gives evidence (pramata), then Be the limited intelligence of a jar may equally be called so. cause the internal organ so

nal

so.

ajar equally

limited

organ

t&amp;lt;&amp;gt;

a derivative product of the elements; again, as the intelligence of the inter

Then

call

[distinct]

hemmed

in,

sourrounded

the intelligence of a jar equally limited. intelligence constituting the predicate of the internal organ, equally with that constituting the predicate of a jar, may tho one which gives evidence but such de justly be considered as removed by an admission of the- reflex intelligence of fect is so

or encompassed

Hence the

;

easily

the internal organ, inasmuch as the internal organ being derived from the Sativavic or good quality present in the elements, [ether and the rest], is luminous and transparent, while a jar is a product of the dark quality of the

or transparent.

of reflecting

transparent or luminous substance

a dark thing can create

;

it not.

luminous

only capable

For example a (look

cover are equally produced from earth, but the transparent while the latter is not, hence glass alone is

ing) glass and

former

same elements, therefore not

its

In the same capable of showing the reflection of a person s face. from the internal good quality organ, being produced way, the [of ether and the rest] is transparent, for which intelligence is re flected on

The

it.

substances are

all

gross physical body etc., as well as a jar, and other products of the dark quality, hence they are not

transparent, consequently intelligence is not reflected on them. find the internal organ to be the seat of two sorts of

Thus we

manifest ibiity

;

which

one

the

manifest iblity

the

all-

pervading Intelligence, and the other that of reflection. The first (not the second) is present in the gross body, jar, and other objects. being endowed with both the while a jar etc., having only one in intelligences is the pramata, who do not admit the doctrine of Those so. is not telligence

Hence the

internal organ for

reflection of intelligence

its

the internal organ, are reduced to the

VI CHAR SAQAR. condition of looking

as the seat of

upon

135

one intelligence, like

consequently the same all-pervading intelli so that gence is present both in a jar and the internal organ, in the for the presence of this one intelligence equally everywhere, of them all the internal organ, a jar, equally gross body, etc.,

that

of a jar

with the

etc.,

Accord

as what gives evidence. the difference between the body

must be reckoned

first,

wherein

find, ingly the internal organ.

That

etc.,

and

the internal organ for its being an action of the good qualily is transparent and the rest, as they are such a opaque are not endowed with the property of receiving is to say,

;

And

reflection.

the internal organ

a reflection in combination with

But the body,

pramata,

jar,

capability of receiving intelligence, is what is called for

are

etc.,

its

not so favourably circum

they have no property of receiving a reflection, consequent ly without such reflex, but with only the one pervading Intelligence, Thus is determined why the doctrine of they are not pramita. stanced

;

reflex is superior to latter

one

internal organ

gence, so is

its

;

and why the

possessed with the reflection of intelli

endowed with a

function

functional reflex intelligence

etc.,

true

called

it)

similar

reflection

called the demonstrating

Intelligence over-riding

Intelligence.

assumes the shape of a jar covering

Avacheda vada

not good.

As the

other the

that

(for

the

;

this

(pramana)

mental function which

the purpose of cognising or dis

knowledge, (praina).

The

means

for

are called external organs of sense over the function rides that for which intelligence (praman) proofs, know assumes the shape or modification of a subject is called true

attaining such knowledge,

And

ledge.

nent,

may

cannot stand

the

such intelligence being perma need of the sensory organs, hence they any said, that

cannot be called as a means

knowledge

not attributed

of true

to the associated Intelligence of the

assumed the shape of a in the inclination for

knowledge.

in regard to

knowledge, the

associate

function which undergoes the shape of a subject, which senses, for they are its means,

all

mental function, after

subject, therefore

true

But

to the unassociated intelligence, it

true

but has

intelligence,

the mental

due

to the

VICEAR SAGAL If the

of true knowledge mental function be due to the sensory organs, then the associated knowledge must alike be

due

associate

to them, hence they

Then

modifications

again, all

not

are

are called the

called

for true

knowledge. changes wrought upon the mind

Hence when the mind

proofs.

body, takes for

means

a jar

situated

inside the

the purpose of discovering subject and assumes its it, shape, such a change or modification is alone a proof (pramano) and its subjects or the component units of such its

subject after which the

(prama).

From

ajar

and

the

mind mind

for

moulded, are called true knowledge

situated inside the body to its subject assuming the shape of such subject, is modification of true knowledge, so that there is not much difference between such true knowledge and the function of the internal organ* which etc.,

its

only a form of proof. Thus then, in the cognition of an external object the mental function issuing out of the body covers such an a jar and the object, and assumes a similar shape in the case, of Self (Atma) that rest, is

function does not issue out, but

the shape of the

Atma; by

remaining inside

moulded into

the same function, the concealment of

is driven away, when through his own luminosity he is manifest ed or discovered in the function. For this reason, it is said, the sub ject of the mental function, and not that of reflection of

Self

intelligence,

(a result of that function),

known

In this way, the witness

is Self.

as Self-manifested.

This

Self

clearly established.

Saith Tatwadrishti

Without

How The

visible

relation of the senses, to

rendered or

visible,

know

Lord, explain

apparent knowledge

am Brahma

Brahma,

the meshes of ignorance, the invisible cannot effect

been said

me.

it,

destroys

as has

all

already

any doubts arise concerning the visible knowledge of Brahma, inasmuch as cognition by the sensory organ can alone render an object visible, which cannot apply to Brahma, for the ;

* Mind and internal organ (antakarana) are synonymous.

V2CIIAR SAGAR. sense

sight

powerless

that the image of Rama, all productions of illusion,

though

;

nations of

in the

,137

determine or

Krishna,

their

etc.,

render

visible

human shape

;

are

and do not represent the Brah~ incar etc., are said to be

false

Purana Ram, Krishna

Brahma, yet

does not say that their bodily figures as

represented in images are Its representation

;

what

means

simply

this, that the intelligence present or inherent in such bodies ia Now with reference to such intelligence it may be Brahma.

alleged, that

its

presence in all bodies is Brahma ; the bodies of Ram and Krishna is

presence that birds and beasts as well

having the same equally claim to be Brahma, and con

inherent intelligence

may Rama

ditionally similar to

other

creatures

or Krishna,

with

that the resemblance

is,

accordingly so

Brahma]

Brahma is

the natural

inference

not the inherent

intelli

and the individual, the body is the For if the impediment of body constitutes a Brahma, in the case of Ram and Krishna, then other creatures have their individual bodies too, they may as

gence, but to particularize

But

source.

this is

a form and

But such

Brahma.

well be called

clearly inadmissible.

features, with

hands and

not the case, for bodies having feet,

and subject to

action,

can

claim no identity with one which is formless and actionless, and such a one is Brahma. Thus we find the bodies of Ram and

Krishna are not Brahma. vidual

body

product of the ignorance, he his

the indi

is this,

Says the Vedanta Sara illiterate

A Charvdka says another believes Self to be

person considers his son to be his Self. to .be

his gross

physical body

identical

with the senses,

his

Self;

a third says his vital recognise the mind as Self.

who Some Buddhists

others again

the difference

dependent on his merits and demerits, and is a elements (ether and the rest). From the force of

apt to connect Self with the unspiritual parts of * and beginning with the body and ending in the mind

body

Now

A tma, 18

airs,

Self

affirm that Boodhi (Intellect or spiritual

;

there are

soul) is the

YICIIAR

138

mine and thiue are attributions

SAQAR

of illusion on the different

parts of

the body which can only be dispelled by the precepts of a professor. Now in reference to the body of a Ram or Krishna, virtue and vice plays no part in its production, nor

of elements

;

is it

derived from an action

but as the time of creation arrives after each cyclic

period of destruction, for enabling individuals to enjoy or suffer according to- their merits and demerits of a previous birth, Isivara

though entirely dependent on his own Will, is actuated with a de to create the world no sooner he resolves to do it, than the world is created subsequently he determines to sustain it and he sire

;

Here maintain signifies allotting to each it accordingly. share of happiness and woe according to his merit or demerit. Jn the midst of such determination to maintain the world by the

maintains

man his

sheer dint of devotions on the part of his

lo set

forth the

of a particular

images of of

name and

Syam-Soonder, has dent of action.

A good man

worshippers,

devoid

of Krishna, Pitambar,

form, yet the image

They are indepen

origin in his resolution.

its

he resolves

Ram, Krishna, and though he

as well us a bad] one

may equally enjoy happiness the one after other, by serving a Ram or misery of happiness or misery is cause the Krishna; what constitutes composed of virtue and vice, hence they are said to be dependent. or suffer from

Thus then,

and devout persona are

as the incarnated bodies of good

com enjoying happiness, and of Asura an posed entirely of virtue in the same way, the body undevout person is mainly for the suffering of misery hence it is said to be made cf vice, so that it cannot be said that such incar produced

their bodies are said to be

for

;

nations are not the products of virtue and vice. Then again, as the subsequent body is the result of virtue and vice,

i. e. y

of good

and bad actions done

in a prior

state of existence,

and happiness or misery which the individual has for his share is an after effect of such works, yet the Jiva has a conceit or predi lection for his body dependent on his own good and bad actions, which are a source of such weal or woe. and Krishna this does not hold true

Ram

not due to virtue or

vice,

Now ;

with regard

their incarnations

they do not enjoy happiness

are

or suffer

VI CHAR

SAGAR

139

misery, hence their bodies are independent of good and bad actions. This is clear enough. In the same way, their bodies are not pro

duced from the elements, or changes wrought in them, but are de pendent on Intelligence, and are a modification of pure Satwavic If the body of Krishna be a product of quintu plication* of the elements, then the absence of rope or string to serve as bonds, If the body of an in that body as the Shastras say, will be absurd.

guna.

emancipated Yogi, whose composition

is elementary, be devoid of be may possibly present, in which case the practice bondage f yet of his chief purport Yoga destroys it. In the case of Krishna, it

there does not exist such inferred that his

body

not a modification of the elements.

composition

a primary object, and hence it may be from bonds, consequently its

of itself free

Anandagiri in his notes on the commentaries of Mandukya, says that the body of Ram etc., is a modified form of the elements

;

this is simply

an ordinary view, and further

sets forth

many

bodies

like the gross physical body of a man with this object for, as the commentator of the Gita says, Supreme Self for his extreme kindness to his creatures assumed human shape in the form of He is devoid of birth, hence the Krishna by the force of Maya. ;

&quot;the

attribution of parentage to Basudeva, and Devaki,

same

of the

illusion.&quot;

body of Krishna not

In this way,

be due to

of his

illusion.

karana)

Self,

such

;

but

individual

not the

illusion,

a product of the elements

case

simply an act

the commentator describes the

its

that his incarnation

proximate cause

(upadana

forgetful of the real nature

Ram

with

and Krishna

;

for

the former has his associate in ignorance, abounding in impure good ness while the associate of the latter is Maya abounding in

pure

;

* It

thus defined in the Panchadasi

Divide each element into

two equal parts, take the first half of each and divide it into four add to it (one eighth each first portion of the other elements. f Since say, for his

him

already freed,

parts,

he has destroyed all bondages ; that is to no longer possible ; he has consumed

subjective re-births are

actions in his

emancipated.

present

life

his _kno\vledge of Self,

Hence he

VICHAR SAGAR.

140

Hence the former

goodness.

delusion as a result of

subject

ignorance, while the latter for Maya are all-knowing ; an individual for the destruction of the envelopment of ignorance, and that of

the instruction of a preceptor concerning

delusion, has recourse to

of the transcendental phrase

the indication

am Brahma.

That

art thou etc., while Ram aud Krishna as they are free from such envelopment and delusion, have no necessity for a similar instruction.

But

the function of Isivara

any

organ of a person, Self-knowledge) proceeds without

like the functional intelligence of the internal

instruction

Maya

(i. c.

such knowledge serves no purpose

;

for

him

;

for in

the case of the individual, the consciousness of jar etc., breaks through the envelopment of ignorance, and discovers the subject a jar etc.

Brahma

la regard to

exactly similar too envelopment of ignorance which

the process the

for Self-knowledge destroys enshrouds the Atma, then as He is Self-manifested and luminous, he is discovered by himself without the assistance of a second

cognition.

Self-knowledge cannot discover a subject of In the same way as the function of Maya in Iswara

realizes the

knowledge

substance, though such

knowledge

his

illuminated,

&quot;I

Brahma&quot;

Self (A??ict)

serves

free

and

the subject of that

from envelopment and Self-

him no purpose,

either in breaking

through

the envelopment or discovering his Atma to be the same as Brahma. As in the instance of one liberated in life, the uncovered Atma stands in no need of the

mental

function

break asunder the

am Brahma! envelopment of ignorance by the consciousness of for similar a without BO breaking through the envelop necessity &quot;I

ment, the function of

Brahma,

Krishna

Iswara

are

their bodies

real

Maya

determines the consciousness of I

in spite of

different

any

from a

are built of Maya

The J/ai/a-made bodies

;

instruction.

Thus then,

Ram and

Jiva, they resemble Isivaro, and but they are not Brahma but nonincarnations with features

of their

and limbs are subjects of the sense of vision but Brahma cannot be Been, hence It is not a subject of sight; the same holds true with regard to touch and

and

smell.

None

its

especial sense

of these senses

quite a distinct entity from sound,

;

the sense of hearing, taste

can discover Brahma, for It

and the

rest

of the

organs

VICIIAR 3AGAR. especial sense,

which are puite powerless

141

bring forth knowledge

Brahma.

Moreover, the active organs are not the means of attaining Selfknowledge but are a mere co-adjutor of speech, for which they can

produce no knowledge in a person thus we find that knowledge of cannot in any way be perceived by the help of senses. Then such knowledge is called visible, the same as Aparoksha, which again, ;

Brahma

cannot apply to Brahma. of

Brahma, and Guru utters

Words

that knowledge

alone can produce a knowledge

of the invisible type. *

Without the senses no

know

knowledge can

visible

arise

pupil,

not, to be the rule

Without them,

rendered

It is not the rule that for

a relation of the senses with

visible, as

an object to be

;

for,

weal and woe. visible,

there

must be

as in the case of perceiving happi*-

ness and misery, no senses are needed to render them visible or apparent, therefore it cannot be said that knowledge derived from

the senses

alone to be called visible

;

on the other hand, when the its shape, then is

mental function in relation to a subject assumes

produced, what is called visible knowledge. Now such a relationship of the mental function with a subject is brought about sometimes the at other times without senses, by them, by words, as for example the condition of the tenth person. *j* Here the tenth person referring the person counting the others indicated by the word ten* has his mental function mo lifted in the shape of ten by its relation ship with it, consequently sound (of ten) is here the means of bring

ing in that knowledge visiblyjo himself and the others.

* Words refer to the transcendental Invisible

phrase

That

art

Similarly,

Thou*

etc.

knowledge signifies subjective and not an objective perception, as in the case of idols which can be seen by the eyes and felt by the

hands

etc.

t Vidt 2nd note p. 18,

V1C11AR SAGAR. in

the

perception of happifiess or misery to the witness (agent or instrument) his mental function assumes the shape or modification of them, the function creates a relation with such pleasure or pain,

hence their knowledge

called visible.

After the destruction of

previous happiness or misery, when a person subsequently comes to recollect it, his mental function assumes the shape of its subject of

it either happiness or its reverse but with the dis appearance of such function no relation can be said to exist between

recollection,

;

and its subjects hence such a perception or consciousness can not be called visible but is (smriti) liable to destruction. If the

;

property of the internal organ is to manifest or discover pleasure in the witness, yet by its function after having assumed the shape of pleasure and pain, the witness discovers them. Though

and pain

an illuminated entity, yet it discovers them through the Instrumentality of the mental function. As for instance, the appa

witness

rent production of silver in nacre. Here, through the force of ignorance, the witness discovers a nacre as silver, but in the discovery of happiness or misery, the mental function is called a coadjutor of the case of false silver in nacre, the function of igno termed co-adjutor. Thus then we find, that in discovering a

witness, as

rance

visible

object or producing its cognition, the witness is dependent on mental function, which if produced by the external organs of sense in connection with an external object, then the subject of that function is not illuminated by the witness. It is said, that the external organs are not the source of producing the subject of happiness and misery to the function of the internal organ, but when they arise, that function (of internal organ) assumes

their shape without the

agency of any other means

witness overrides such function,

and misery.

This

why

witness

therefore

;

and as the

discovers

happiness

said to discover them.

over in the case of an external object ajar etc., a relation is created by the organs of vision etc., between such jar and the mental

hence a jar is not discovered by the witness. Similarly when the mental function assumes the shape of Brahma, it is not

function,

projected outside the body, but remaining inside

ship with that

Brahma,

creates a

relation

so that like the perception of happiness

and

VICHAR SAG AH.

143

misery the cognition of Brahma is definite and tangible, But then, the modification of the mental function after happiness or misery there is no interdependence on the external means, so that witness in

illumines of

while in the modification of the function after the shape external means of hearing the precepts of a spiritual

;

Brahma, the the

Vedas are

of the

utterances

requisite to create a

teacher,

relation

between that function, and the cognition, consciousness, or

Hence Brahma

knowledge of Brahma.

covered by the witness.* In this way, when a relation

not illuminated or dis

established

between

its

subject

I am a knowledge. mental of the is a it and has Brahma a relation function, subject with it, hence knowledge of Brahma can be classed under visible

and the mental function

called

visible

knowledge.^ Moreover when a fire is known, or perceived by its smoke, the perception of smoke is visible knowledge and not that of fire. Because by the organs of sight a relation is created between * Witness refers to the Witnessing Intelligence, hence rendered neuter.

known

respectively

has been

superfluous to say that the several Intelligences (

the

reflex,

uniform,

witness/

are

all

regarded as one and non-dual. A difference in associates creates the difference, while virtually the cardinal doctrine of an Adwaiti is to ad

mit that identity.

But

necessity for creating

may be urged that there many distinctions of the one

hardly exists any Intelligence

and

The increase the difficulties of a student struggling for that knowledge. reply is, lio system of philosophy can be complete that does not take note of the possible objections to be raised against it, by the rival schools, hence, more in harmony with the Madhyamika Buddhists these several intelligences

had

to be satisfactorily accounted for,

were then firm in the popular

belief.

Therefore

more so as

the

it is

they be remembered

that the Uniform Intelligence which is changeless is Brahma and the reflex Jiva ; and the two are one and without any distinction whatever, just as

water confined in a small tank

non-different from the whole

body of

collected in a vast expanse, or

from

may

it.

Now

call it

the integral units of forest non-different the word Intelligence has a very wide signification. You

the Soul,

Ego,

Vitality

Spirit, Consciousness, Self, or Atma*

or Life

Principle

;

regard

VICHAE SAQAR,

114

the mental function and the smoke,

hence

its

knowledge

called

Also by inferences or hypothetical conception, the mental function assumes the shape of, or is moulded into, the form of fire, visible.

inside the

body

;

but between

tion whatever, so that

then, it is

when

there

called

ject

;

and that function there

knowledge of

fire is

apparent,

no rela

not apparent or visible.

created a relation between function and

visible,

consciousness is

fire

its

Thus

subject,

tangible knowledge, perception

and when no such relation

established,

and the sub

either distant or external, or belongs to a past or future time

then again,

moulded

when the mental

after,

its

the form

function assumes

subject either from

of,

sound of

inference or the

called invisible knowledge. Knowledge derived from thus not alone a visible perception. This is not the in variable rule, as for instance, the senses cannot cognize the percep tion of happiness or misery, yet it is called visible knowledge and the

words, that

the senses

;

knowledge of the tenth person derived from sound is also visible. In the same way Brahma produced by hearing the instructions of a preceptor

Thou,&quot; is called,

the transcendental phrase

cognition of visible

knowledge.

This knowledge

&quot;That

art

derived from

the sound of words.

Hearing such precepts from a Guru, the gifted Tatwadrishti Sees

Brahma

Self

;

delusion only

created

a difference

[between the two], [End]

The mental

function after having been denuded of

ment* of ignorance is moulded into This I do recognise now, kind Sir,

&quot;I

its

envelop

Brahma&quot;

VICIIAR SAGAR.

SECTION KNOWLEDGE precept of a

145

is apparently produced by hearing the the utterances of the Vedas. But the second

of non-duality

Guru on

by name Adrishta, raises objections to it in the following wise. If the Vedas and Guru are both true, then they imply a duality and

pupil,

hence injurious to non-duality

;

they are untrue, then the chief aim of

human

Thus existence (emancipation) cannot be derived from them. in both ways, the Vedas and Guru are destructive of non-duality. If you call the Vedas

and Guru untrue,

[world.

Then they will be powerless to destroy the miseries As the false perception of water in a sandy waste,

of the

Is powerless to appease thirst.

Guru and Veda

are two, contrary to the conclu sions of Sankaracharya on non-duality leave such impure ideas which only to the Madhyamika Buddhists this is the conclusion of

Say

you, a true

;

belong the proposition contained in the

Bhagavan, such doubt dispel

Says Guru

arises in

of the stanza.

mind, by your kind reply

it.

to his pupil, listen to the doctrine of Sankara,

full of

The

;

first line

it is

proof [and very convincing].

(Madhyamiks) speak in opposition to the Vedas ; hear therefore the words of Vyasa which confirm Sankara s doctrine. four friends

Kalu

various are the interpretations put on the Vedas.

Sri Sankara was born to extirpate the Buddhists

brought forth his

image

;

the Lord

in the Ganges.

As the sun dispels darkness from the world by his light, mines

all

objects, discovers

and antagonistic

ideas

them

as they are,

and removes

all

illu

doubts

;

So Sri Sankara removes the misinterpretation and clears the Vedas from it, he has likewise removed all doubts and determined their true signification,

VICIIAR SAQAR.

UNREAL DELUSIONS. and ungcnuinc, them Purans, acknowledge why labour in vain what Vyas them true. The doctrines of the Madkyamiks are unsound and that I know from the words of Vyas and listen to the proofs If the indication of the

Vedas be

has said in the

;

illogical,

I adduce, his work,

artificial

know what Valmika

says.

having non-duality

for

Hearing his

it,

Bashishta compiled

doctrine plainly

;

Sri Sankara

held non-duality only, his doctrine is for this reason excellent. The words of the sage Valmika are construed as antagonistic to the Vedas by the impure-minded only. Now all this means, what Vyas has said in the Purans concern the real signification of the Vedas in the ing the delusion as to the kind-hearted Siva assuming the Kali-yuga. In such a crisis, reincar of Sri Sankara, will take the form of Budrinath and He will issue out of the holy river (Ganges), fix himself in his nate. and Buddhists, and usual destroy the tenets of the Sankhyas

name

place,

Vedas in their true light. According to Vyas, the doctrine of Sri Sankara is an authority, while that of the Madhyamite

interpret

the

into sects) who hold duality to (who are divided amongst themselves be true is without an authority. Moreover, though the Upaniskada, Gita and the Sutras these proceed from the Vedanta have been

such construed according to their own doctrines by the Madkyamiks, forth version set while the a forced one, by Sri interpretation is arc alone real. Sankara, and the utterances of Vyas on the subject he was in as all Valmika first knowing sage Then again, the poet his

Utara Ramayaiw..,

called Batltislda, insists

on non-duality, more

doctrine about the six kinds of (drishfi)

its principal especially, as

Hence observation has been declared in many works on history. is autho of doctrine the of Valmika, non-duality according to the words while the rival doctrine of duality which ritative and self-evident ;

creates a difference between the individuated Self and Brahma, in Thus contradiction to what Valmika says, is unsound and illogical. as then, the last mentioned tenet,

statements of

all

known

it is

antagonistic to the confirmed is for the reason of

sages and devout persons,

unsound and illogical. Besides such difference is opposed has been exposed to natural inference, and sound reasoning. Its fallacy

that, called

VICIIAR 8AGAR. by Sri Harsa and

in several works

used are

them

others.

147

But

as the

arguments

from introducing comprehension, I have abstained Then again, the utterances of the sage are all directed

difficult of

here.

an individual against the false assumption of difference between it down their broken have and completely Spirit and the Universal, ;

hearing will likewise establish the unsoundness of the view held by the Buddhists, so that for a qualified person, (who is hot an atheist) arguments are no more needed. This is the indication of the three pieces of verse heading the present remarks. What Sri Harsa has written to break down the difference be

tween a Jiva and Brahma, and establish non-duality (in his work he has entered largely upon it, and shown that duality does not rest

on sound reasoning),

And

the works which deal exclusively on the

of their illustration

minds

to study

qualification

and the mode contains very abstruse arguments which no one

duality, with the arguments against

;

are difficult

So that, what you say about breaking down the doctrine of duality, arguments are not necessary, since it is itself untenable and you ;

know

be so already.

Vedas are opposed

Knowledge

And

as has already

been

said,

even the

it.

of duality

produces

much

pain,

the source of

of death-pangs, hence I drive it away from the mind and show my love for non-duality for as the Sruti says, &quot;duality brings in a recollec ;

tion of death, which

constantly present in

him and he

sees it

certainly.&quot;

Who

holds duality in his

mind

called in the

Vedas

sees in the subject of his knowledge and mind something is no better than an animal according to the Vedas.

fear else,

;

and

The second is productive of fear, while that other is natural, The Vedas destroy the former as animals are subdued by the Devas.

(Sruti.)

entail a then] pupil, that the tenets of the Madhyamiks doctrine the entertains who he (utterances) multitude of miseries, and of duality in his mind, so as to perceive the difference as something

[Know

VI CHAR SAGAR. real

and apparent makes non-duality disappear with the recollection is removed a former remembrance of perception of its ;

of duality,

opposite non-duality.

A Raja appoints a

This

illustrated in the following

person by name Varchhu

manner.

manage his estate, and minister grew jealous of him, but failing to do him any injury, as he was a great favorite with the sovereign, they all combined to spread plunder and devastation. The Raja hearing his

officers

this called all his officers, held

a court, sent

and

for his chief ministers

asked them to run in pursuit of and follow the plunderers, but they replied, that as you have always known Varchhu to be your worthy servant,

Varchhu if

now you are sending us only to Then he (Varchhu) said, with hands

ordered,

The Raja granted routs them in the

not

why

die,

send

joined as in prayer,

ready to follow the plunderers and beat them. and asked him to finish the work. He first encounter when his rivals heard of his success, his prayer

;

they spoke to the Raja that Varchhu had been foiled in his attempt to overtake the robbers. On hearing such false accounts, he appoints his chief minister in his place, honours him with a gift of the umbrella

and fan

marks of royal favor, who makes his own arrangements for administering the state, and takes special care to keep back all infor mation concerning Varchhu from his royal master. Varchhu as

hearing

assumed the garb of an ascetic for he knew fully that he would never be allowed to have an interview with his master, and that he

this,

;

will lose his

contemplate corporeal

before he reached the palace gate. thus: Till now I have enjoyed

life,

and

He began

everything both

sensual.

Like a quadruped with hands strong as an elephant s, heart of a stag brave and nimble as a lion, and eyes tremulous like those of a horse, and complexion excellent like a bird enchanted with ;

;

four

fruits

and flowers;

face resembling

those of a flamingo, the throat of pigeon, voice sweet and melodious, surrounded with the plumage of the peacock, face resembling a water-lilly, the chin, a linseed flower indicating the abode of intellect, nose glossy like the scsamum seed containing oil within or a mole and

having

;

color,

a beautiful faint

yellow like the magnolia. The four fruits The upper and the lower lips red like a pomegrante, teeth set like :

VICIIAR SAGAR. tlic

Bad

seeds of the

and

fruit,

149

free like a parrot,

and with

all

the

indications of a profound intellect.

Never abstained from using the Ganges water for which all an attachment, fate has made another courtezan.* she sits at ease, and is never left alone for a moment With her beauty,

clever persons have

by her

lover,

who

supplies her with all sorts of enjoyments, leaving

nothing undone that can make her comfortable and happy. A dunce only conceives such to be happiness and its season, existence in the

now you have had enough

of sensual enjoy the beauty in her. She is a temple of Though impurity, emitting foul odours from the genitals always. her thighs resemble the plantain tree in roundness and symmetry, yet adjacent to it is a column of faeces [i.e., the rectum] the sides

world,

rake

Till

Consider where

ments.

of which are full of

bad

smell.

You

are fondly attached to them,

you blind her mouth filled with saliva, wets your face with her kisses. A bad looking girl she is fond of the bottle and deprives you of your sense of the clean and unclean. Now, bad looking signifies one whose ;

sight provokes lascivious desires.

a female

body she

paragingly

;

to be sure,

and

said that the best

part of

her genitals, and this should be spoken of dis artifice, deceit, and poison, that I know

formed of

am thinking now of discarding her.

rice-pudding, rice, butter,

Of sweets,

vegetables and other things

I have

curd,

had

not yet satiated, so that in vain am I engaged in hence dependent for a house, orchard, garden, and serving another, I have become a slave of the king. By my own riches or cave and powers have I acquired jewellery, beds, and water pots.

enough, but

;

Yarchhu

sitting alone

was enjoying

felicity; for in

Company no happiness can be enjoyed.

A prince healthy and young, learning

considered by

men and Gandharvas,

all

men

stout

and

strong, with all sorts of

to be extremely happy.

with good qualities, has

king over

for his share, happiness.

[One ruling over] Gandharvas smdDevas is more blessed in that respect than that other king. The happiness of a Gandharva and Deva *

Tilotoma,

Utama

excellent,

the beautiful i.

beautiful.

courtezan of India, from Til or mole and

VICIIAR SAGAR.

150

proceeding from good qualities,

is equally felt by their departed his who knows that actions Then ancestral spirits. good belong to the Deras who procure happiness for him ? They in their turn assign their merits to their king Indra who procures happiness to them in turn. Brihaspati is the Guru of all Devas, he derives his happiness from

the good actions of Indra Prajapati derives his felicity from Brihas human existence pati in turn, from whom comes the fill of Brahma ;

;

full

of miseries of diverse

manner

kinds, mixed with happiness in the

aforesaid in following each other (Taiterya Upanishad).

From what has been said, Brahma takes all his happiness from the Raja who always keeps himself aloof from actions. Where then happiness is to be foimd ? A fair woman and issue together with riches are always a source of misery.

Ox THE

MISERIES OF KEEPING COMPANY WITH A YOUNG AND BEAUTIFUL GIKL.

Say to a young and beautiful damsel, that she is the owner of a mass of excrements. For what sin am I subjected to the punishment of being reckoned as an immoral and unfit person ? Like an ox or she buffalo &c., or like a she-camel her voice is shrill sho would never have me till the thousandth time. ;

without parting company from you, I cannot be am constantly in the midst of

Guiltless, yet

indifferent to wordly enjoyments, but

which as

it were forms a part of my mind, and brings no end of trouble by day and night, hence daily I know you to be ugly and deformed. Thus a fair damsel with sweet voice is reduced into an

sin,

ugly creature producing misery, the shining skin is only loved after all, but she is the destroyer of riches, virtue, and emancipation.

ON THE WASTING

OF RICHES.

By sweet words, or frowns, or quarrels she steals all in tellect from her lover, who blinded with lust, sees nothing but her even in dreams, gives her jewels, riches, whatever she desires, and

all

and

mother

that

earns

from

in poverty, without

outside

food

;

but

and

keeps his father never once

clothes,

remembering them supplies her with sweets and rare fruits, which he offers to her with all homage as if she were a goddess, his ;

VICHAR SAOAE. attachment and love

for

151

her never cease, his very words breathe

of affection,

ON THE DESTRUCTION OF

VIRTUE.

Like a parrot confined in a cage and taught to speak, un mindful of purity or impurity, the husband treats his revered he receives from his wife; according to the instructions

parents as a peacock dances in front of a pea-hen, to tion

show

his

affec

attachment to his wife by his partner, so he shews her with various suits of wearing apparel and pleases her. his

for

providing When both are actuated with a desire produced by affection, then is awakened the intoxication of lust, and the excesses committed by its

who

delusion are a source of wonder to those

are indifferent to

But this intoxicating passion leads one unmindful to commit an of sense right and wrong, ending in madness, any on misery by the very act of injury in another s house, bringing Violent are his to act which was happiness. female charms.

desires

thought produce his from intoxicating produced

female

likewise, so drinking it both,

passion,

male

the

and

the

affects

female are

Thus then a man s subjection to misery to miseries. induced by female beauty is to be avoided by dissociation, as insisted affec upon by sages. Even the charms of beauty inducing love and un the for is miseries in both. Such tion in a male are sure to end subjected

animous testimony of

all

men.

It destroys all

with the bad

effects

Semen

devout sages.

elaboration of various kinds

of food, vitality

mental pain

of distress,

;

derived

dependent on

when a person s mind is

and he

;

affected

perfectly indifferent, activity in him, for its

then, semen inhabiting the blood induces

action resembles the active (Raja) quality

from it,

when the mind

dwells in

are alike semen, then mental distress and its meddlesome activity knows it to be indicative of good destroyed then again a strong man ;

the quantity of semen is increased him the flush and bright it adds to his personal beauty, and gives ness of health its waste destroys health both corporeal and mental. does not show his body covered But one whose semen is never actions

and he

delighted.

When

;

spent,

with dirt;

a devotee by keeping his semen, engages

himself

SAGAR

VICIIAR

152

communion by an

aerial intertwining of the fingers in worship, coin of the semen, and in that way achieves the eight holding kinds of success (siddki) over natural (occult) forces. Semen is

of all worldly things, the excellent,

snatched by a female in her

it is

her love causes an incessant drain of the vital fluid and thus

vagina spoils the man, in the same way as a crusher grinds the sugarcane and sqeezes the juice out of it. In the Punjaub the crusher em ;

ployed in breaking the mounds of earth, with cultivation as a Devta.

looked upon in connection

Repeated acts of coition drain away the semen from the system, the body of its vitality. its supply, and thus deprives

exhausts

I attribute all

evil

actions to

the same manner, as a flower dried in contact with

handsome and him husband,

or lord

deprived of

who

its

destroys them, in

sweet scent by being

seeds which then draw the smell.

oil

Sree Krishna

very rich

call

Krishna,

;

entertains

many maids who

desirous of being re-united in love, like a

clumsy ungallant person he holds her by the hand, whose husband never goes (near) to bed, and is abused in turn. She makes signs by her eyes,

and expresses her disapprobation of

his act

by winks and draw

ing up her nose, like the essence of a thousand thunder-bolts the dart strikes his heart of adamant and he is laughed in turn by all ;

who proclaim his love [with Radha]. He, nothing undaunted in his arms humming a favourite tune of his, and cunning her clasps Versed and wellas he is, gratifies his desires and then lets her go. sages,

read in the Vedas, Purans, Smriti and the arguments of the Gita, made he the last subservient to him, and played he the part of a trickster as one does with a playing monkey.

Mind, dwell upon what has been written there. arguments, and draw the inferences accordingly avail nothing, but shall be only brute-like.

will

when a Pandit bered,

reads

and

explains

it.

When

;

its

I consider the

simple perusal

Hear is

attentively

full well

Vedas in driving away all grief, and the actuated with a desire of relinquishing the world, and

resembles the

individual

retiring, thus causing the destruction of all

impermanent things, which

in their turn, have brought ruin everywhere since the

dawn

and

remem

a deadly poison brought death in

its trail.

of day,

wise

man s

VIGIIAR SAG All. words are his

riches, while

man

a cunning

153

of the world

delights in

the acquisition of property which constitute his riches for him, proceeds not that sharp indifference to those material comforts which spoil the intellect over and over, make a slave of ignorant he sits persons, and order others to execute his commands, while ;

A man

at his ease like a lord of men. thirst after riches,

and misery are equally unknown forget fulness.

woman

actuated with a

can never have his or her mind straight. Happiness

Though money

to them, for, they are

the central source of

drowned in all

worldly

miseries, a woman, a prostitute, and an old hag are equally marked with the signs of hell, whom a man with indifference ever shuns.

They make

their affections in artifice

and

deceit,

their

love

only verbal.

HOW

VlKTUE AND EMANCIPATION ARE RUINED BY WOMEN. are the source of ruin

They

them knowing

shall avoid

much

grief

;

with

;

to be a fact

in conception, birth

;

all his

a son

wits about him, a is

equally

lie

and death, he brings endless

man

source of troubles.

During pregnancy the mother s sufferings are intense, her anxieties, whether she will bring forth a son or daughter are incessant and not removed

till

of anxiety and

month and

born

;

fear of abortion

uneasiness for her.

When

another source

the morning of the ninth

both the mother and father

arrives,

feel

extremely anxious,

much

misery, they cease not to worship the nine planetary for a day, while others are engaged to propitiate the Deity by

suffer

deities

the child

and offerings to good folks. Seated alone, the parents are by and day night immersed in thought on the planetary spirits. When from distemper the child refuses the mother s breast, the parents both sacrifice

tending and think of giving alms, as a few months have already been past. During teething and the growth of hair, another source of anxiety for the parents is to see their child getting take up

its

they remove his forelocks and secure them in a good place. The unclean and low dregs as a tanner, a Syud, a Mahomedan saint, and Dervishes are, equally with a Brahmin priest, offi in the ceremony of hair splitting, saluted and homage ciating thin and emaciated

;

paid with hands clasped in prayer,

Whom

Hindu never shews any

VICIIAR SAGAE.

154 reverence

for, is

now

to keep the recognised [as a guardian angel]

health and guard or protect it from all bad influences. Even the spirits of the infernal regions are invoked, and their aid Dhanaka cremation spot. sought by propitiating sacrifices on the child

also receives his share, and without feeling any shame the parents and amulets are written and duly worship him moreover, charms ;

own line one covered placed round the neck. Worship they in their line hoping Achuta, but they tender the child to the care of another to profit

thereby shrink from it.

;

this

and they do not simply a bad practice, small pox rages, the parents loose their and assume dirty habits and make the ass

When

delight, leave off bathing

;

which carries the goddess a subject of their worship, entreats the her animal and feeds it with gram while the mother carries in and makes the child ride on it. lap

In this way, the child is brought up with infinite care and When he arrives at puberty, the same incessant care is bes trouble. him. If his span of existence be ascertained to be short, towed

upon numerous are the means adopted

fore it; dashing their when their to vent grief, heads against the ground do the parents give death overtakes him they look upon their lot as the most miserable, consider themselves as helpless, and perfectly undone with cries they

to lengthen

;

by day and

rend the

air

and thus

finish their life.

night, and curse their existence repeatedly Then again, in the absence of a child the similar to that caused by death in them,

parents experience grief who had one living. If he lives he

youth when whose son one he behaves like the felidae. Now with son means without son or in the absence of a child signifies is living, and one who has

not, nor ever

maintained

till

had any.

One who had been tended with great care, if thirsty in the night sickness the parents give him no water to drink, lest it may produce or on head, abuse getting in bed, heaping my they rock him to sleep ;

a good child looks for the mother up in the morning from the bed, and appear and father, who understanding by his stare, approach him his one bad speech by and morning begins in front, while a corrupt kicks he up a row, commencing to abuse with tears in his eyes near and harassing the parents ill-treating those who come ;

VICIIAR SAGAR.

153

unnecessarily and incessantly. If ever he attains maturity, he never deigns to enquire or look after the maintenance of his father and

mother, but is

engaged in taking care of his own body.

Such a son

a source of constant misery. Thus then, a person who seeks to derive any happiness from a son a prince of dunces. For on due consideration, it is to be seen, that he

an unceasing source of trouble to his parents. Cast him off there fore and he who expects to obtain riches by him ought to be smeared in the face with dust. To accumulate wealth, to preserve it, and

;

spend

not, is the root of misery.

Who

in this delusion

amasses

and discarding

lacs fruitlessly, leaving virtue to take care the usual customs and practices of his line of descent,

of herself

believing

and if without luck such fortune is custody, and not to spend it anyhow, are his

spending to be wasting away, never amassed, yet

its

incessant thoughts, and at

last,

he dies in the midst of such endless

anxiety.

Fie to him, who

ever bent after the pursuit of wealth. A young as a mine of wealth, but Varchhu know

mother looks upon her son

ing him to be a source of incessant attachment, so leaves him behind.

Varchhu went

unhappiness

has

no tender

woods alone, and quieted his mind. In his new position he heard everything that had transpired in his absence, and thought within himself, if the king hears him alive, or if he be met by a third person, some mishaps may befall, so to avoid them to the

he becomes a powerful ghost.

Having adopted this course, he repairs Be All says of him, that he has become a low devil. no sooner the he he with enters ashes, smearing body appearance

to the court.

;

seen than some try to drive him away, others attempt to beat him men in this way abuse him and run away. The king hears the certain news that after death Varchhu has become a ghost, he gets

;

up from

but seeing him soon faints away. A few days after, went on an hunting excursion. In the mountain woods

his seat,

his majesty

dwelleth the

lion,

here was also residing a devotee no other than

own Dewan Varchhu, engaged in the practice of religious aus terities. His very sight made the king depart, knowing and believing him to be a ghost, thathad produced him uneasiness on a previous

his

VIC IIAll SAGAE. 1

15G

Actuated with fear the king distrusts his

eyes, but puts a ghost, and recognises being not the living personality simply for the delusion of fear. In the same way, those ignorant persons who believe in duality are led by

occasion.

faith in the false reports

Varchhu

while a believer of non-duality sees Brahma apparently and cognizes it perceptibly in his mind, wherein dwelleth such belief.

fear,

When

an ignorant person believes in duality, by hearing it, he is ever subjected to suffer miseries, and never can possess knowledge of Brahma and he who hearing it, distinguishes it as non-real, then ;

he becomes acquainted with the indication of the transcendental phrase That art Thou.

what you have heard about difference, know it to be untrue, and such untruth is a mark of hell, and those who speak about it are tellers of untruth, and you are right in getting angry with their the end and aim of all artifice which seeks to destroy happiness Pupil,

right-minded persons cepts about duality leave them.

;

avoid their company and hear not their pre if you ever listen to their words, immediately

Look upon them

and leave them.

as unclean

If the

then how do

the precepts taught there Vedas aLd Guru are true destroy the unreal miseries of the objective world ? Hear the replies on the subject. An unreal misery is destroyed by an unreal thing.

Vedas and Guru are not untrue, they cannot destroy the unreal worldly miseries. Listen to the illustration which is adduced here, If the

remove your doubts. Like the king of heaven, Indra, there was a mighty brave king he had a large number of followers like Bheem, who always used to remain round him^ and mount guard on his gate to the number of it will

;

several thousands.

Even

they kept a

watch with drawn swords

in the temple

of the inner

department on the balcony of the A bird highest room, was spread the royal bed covered with flowers. even could not get here, how then could any one else to reach ? Now strict

;

the king sees a dream, that a jackal has got hold of his legs, he wants to unloose them but to no purpose then he shouts for help to destroy the animal the sentry who were keeping guard on the ;

;

door, give

him no

gives a good

assistance

beating

;

he then takes a stick in his hand and

the animal,

when

takes

out

the

VICEAE SAGAR. teeth from

the muscles

of his leg.

The

157 parts where the

teeth

stuck fast give pain to the Rajah, he limps with the assistance of the stick like a lame man, and arrives at the house of the gipsy

him

asks

surgeon,

dress

his

wounds

with

a plaster as will

induce suppuration and bring on granulations at once the surgeon such a dressing as he requires, but if the replies, he has not got ready he can prepare the necessary remedy. king would pay him in advance, The king then retires, having not a pice with him to give, pon ders on the circumstance as he gets out of the house of the gipsy, ;

ought to have thanked his stars with such a rich customer as myself for a patient, but instead, refused to do me the service, I stand in need of, for even a rich man will wel

and says

to himself, the fellow

me for a man of straw, presence in his house. He took of his me out house, but the fault without occupation and so drove

come is

not in him

friend, wife

;

no one does a service for nothing. Mother, father, if children, all have their self-interests to serve

and

;

unsuccessful they condescend not to cast any glance or consideration for interested motives, they share his grief and not leave him alone ;

for

a single hour, but

when unfortunately he becomes a

leper,

and with flies disturbing constantly, the fingers sloughed away members of his dear family finding him quite unserviceable to them, desert him and wish that he may die soon. They are disgusted with the sight and sickened. The dearest wife will try to avoid the infection of the disease while fanning him and adjusting his clothes.

The parents even shrink from him, and brothers who always em braced him, will speak from behind a screen. In this way the whole world has its motives of interest to serve, which is ever an not made me possessed of wealth hence object of love. Fate has

With these thoughts I have been refused a piece of dressing here. in him, he meets with a sage, who gives him a root to apply to his wound.

When

the

wound

the

way

the king wakes up from sleep, he finds his pain in

gone.

Pupil, this

of example, see

how

have I given you in wound is removed by a false

illustration

a false

the Raja was the subject of a false pain, it was a remedy. His (real) wealth &c., condition of society. actual product of the of the above illustration were of no service to him. Now the meaning

When

VICIIAR SAGAlt.

158 is

this.

tion the

Worldly miseries are non-real, hence Veda and Guru must alike be false.

for

destruc

For what

cannot require the aid of a true remedy to remove it. true remedy cannot procure the destruction of what unexisting.

their

in the instance of the foregoing Raja,

is false

Then is

again, a non-real and

he saw in a dream

(false) jackal approach him, without finding any obstruction from the real sentries keeping guard, and when he shouted for help, the animal passed away unhurt by any one and though he had several ;

weapons with him, yet with a false stick a creation of his imagina tion he kills the animal, and when he received a false wound, he could find no real surgeon or doctor to cure him but had recourse to a false surgeon, who asks money from him. Really all his treasure was of no avail, for he could not find even a copper pice wherewith ;

to satisfy the (non-existent) doctor and procure a piece of dressing. All the substantial and really existing means were perfectly useless to cause a destruction of his pain and wound but a false sage here, ;

seen in a dream, gives him a medicine (equally false), to cause the removal of pain along with his wound which never existed.

A similar dream stantial thing of the

one in a dream.

the false

needed.

A sub experience of all men. waking condition is not fit to be given to any

the

common

Similarly the falsity of worldly miseries

Veda and Guru; and a

As you

real

Veda and Guru

removed are

not

said, the false impression of water in a sandy waste

(mirage) cannot appease thirst, so a false Veda Guru cannot procure the destruction of worldly miseries which are not real for if it were so, then a mirage must equally succeed to satiate thirst. Pupil, ;

your doubts in this respect are settled in the following manner If the false waters of a mirage can never remove thirst, yet your :

is an extreme one and I find in it no similarity of condition. In other words though the perception of false water in a sandy waste can never succeed to appease thirst, and like the cessation of

instance

pain by the help of a false Guru- Veda, the false water must equally cause thirst to cease, but this never follows, hence in the same way

Guru- Veda can never cause the destruction of the world and it to a non-reality, yet your illustration is an exremely illmatched one, for between the mirage and thirst, there is a condition

false

reduce

VICHAR SAGAE. of non-similarity

;

as I find the water in the first

to be non-existent,

and

false,

i.e.,

mentioned condition

while the feeling of thirst

a reality

fact.

Your

miseries are subject to the

of a

Guru and

same conditions as that

Veda,

removed or destroyed by them. Between the things where similarity exists, I see in such similarity as a means and prevention.

And

are possible to be

In other words, between your miseries Guru and Vedas there exists a condition of similarity so that they are quite able to cause a destruction of your woe where such similarity exists between differ ;

ent things, it serves both as a cause and remedy. That is to say, between a jar and earth there is this condition of similarity, the between a piece of wood and fire latter is the means of the former Here fire is called a prevention. is the same ;

similarity

Now

present.

means and prevention signify cause and Between the false perception of water

destruction. in a sandy desert

and

hence the thirst, there is not such conditional similarity present, In is intelligence Now the purport first cannot destroy the last. and all unrealities which are different from it have :

true existence,

two

varieties of existence

;

apparent or sequential.

knowledge

one

The

Brahma and

and the second practical existence, is what to first refers destroyed by is

* not otherwise

for

example Isivar s

For the body together with the the objective world &c., &c. vast the and expanse are the created sensory and active organs

creation,

* The Vedanta holds three kinds of existence

or true. (1) Paramarthika Practical or Vyvaharika.

(2)

or apparent. (3) Prativashika

Brahma is the

sole representative

created works including individual

mena

are really non-existent

;

of the

self,

first,

while Iswara, and his

heaven and

hell,

and

all

pheno

but in connection with our daily practice

hence they are called practical regarded as really existing as mirage &c. apparent are the things produced by imagination

they are

all

VICIIAR

1GO

SAGAR

works of Iswara which arc only destroyed* (cease to exist as real) by knowledge of Brahma, and not otherwise but as material, they are open to destruction in the cyclic periods of pralaya, henco ;

knowledge of

Brahma

with or without can have no effect then

;

yet as such knowledge determines their non-reality by an actual connection of cause and effect and the refutation which its contra

hence

diction implies,

is said, that such knowledge alone can In this connection, vadh is defined as the ascertainment of the unreality of a visible substance. Now such an

refute

their

existence.

ascertainment in regard to the created works of Isivara does not proceed at first in any instance without a knowledge of Brahma,

but follows subsequent to

it,

so that the

basic unit of primordial Ignorance

of Isiuara

and

tical existence.

sequential product of the the phenomenal world, a creation

use in practice*)* can easily be regarded as prac That is to say, in connection with birth and death, its

bondage, and emancipation, which determine such existence practi cally, Isivaras creation must be regarded from a certain standpoint as a practical existence and called so. Where such a refutation is

Brahma it is called apparent a mirage, silver mistaken for nacre, or In all these conditions [which are rope.

produced in spite of knowledge of existence.

for instance,

a snake imagined in a

and snake, are destroyed by knowledge hence their production was contradistinction to real, and there fore called apparent

simply illusory] water, or perception of the

only apparent, in existence: that

silver,

actual

substance,

is to say, it implies a perception or knowledge of the product of primordial Ignorance silver, and the rest and creates them apparently, for which from a certain standpoint, they are an

apparent existence.

When

destroyed in the course

a substance remains unaffected and

of time

called

true existence.

not

Now

Here the word destroyed used for vadh is not a happy expression. Vadh means a refutation by contradiction between cause and effect but as the commentator had used it as nasa or destruction and the reference ;

to the latter

word

in the

concluding sentence, require a

to distinguish them. t Vide note preceding page.

little

discrimination

VICHAR SAOAR,

161

intelligence can never be destroyed, removed, or refuted, hence

it is

called truly existent.

Thus then,

the Vedas,

Guru and the

usual miseries of life were

regarded as equally practically existent, a condition of existing similarity will be established between them, so that from a false

Guru, Veda, the false miseries of the world shall alike be destroyed. And hunger and thirst are simply the attributes of prana. Now this (prana) vital air with its attribute is only removed by a knowledge of

Brahma,

that thirst

practically

existent.

The water

a mirage, is refuted or destroyed without a knowledge of .Bra/tma,but simply from a knowlege that it is a false perception of water ; hence it

apparent existence.

called

But

and mirage are not

thirst

subject to conditions of identity of existence hence a mirage cannot destroy thirst. Thus in the instance cited here for illustration, Guru ;

and Veda are the destroyers, and worldly miseries are the things to be destroyed. Between destroyers and the destroyed there is an identity of existence, which is not the case with the subjects of the illustra between water of a mirage and thirst for this absence of .g tion t)

;

identity or constitutional difference in their existence, the illustration has been termed an extreme one, and unlike the first portion of it.

(Doubt) Save

Brahma

The cause

every thing else

unreal

;

say

it so.

of their difference has to be said,

This doubt has overtaken me. Lord,

now

cut

it off.

Lord, you have spoken every thing to be unreal save Brahma ; amongst all such unrealities, the apparent silver in nacre, a snake in a &quot;rope, or water in a mirage is refuted or destroyed without know

Brahma while worldly woe is removed subsequent to such knowledge why maintain such a difference between them, and what

ledge of

;

is its

cause

[Reply.]

All the products of Ignorance are unreal. Pupil, what produces them, that is

The

derivative cause, Ignorance

Is destroyed

by knowledge.

If therefore all the products of Ignorance different from

Brahma 21

are unreal,

i.e.,

phenomenal world subject to destruction and

VICIIAR SAOAR.

1C2

therefore impermanent, then the fabricator which determines their production is alike unreal but what is produced from Ignorance in ;

the case of an individual,

removed with the advent

of knowledge.

That is to say, the presence of a snake in a rope, or water in mirage, or silver in nacre, all are conceived in Ignorance, and with the dis covery of the mistake caused by knowledge, they cease to exist.

Brahma

imputes birth and death, and the usual miseries of existence [to Self] which Its knowledge destroys i.e., discovers to be false and unreal. Moreover, Ignorance of

Says the pupil

Bhagavan,

the world be produced from ignorance of

Brahma,

How

does

take place consecutively, speak unto me.

And the Guru replies in plainer terms Like a dream, the tangibility of phenomenal world is false and unreal, and not derived consecutively from something preceding :

it,

If you know it to be gradually produced, be similar to wrenching a piece of cloth soaked in mirage

but a mere delusion. will

water.

In other words, according to the Upanishads, the doctrine of evolution of the world implies every thing else to be unreal, save

That is to say, if the production of the world has been declared differently in the several Upanishads as for instance, in the Intelligence.

;

Chhandogya, is

determined as produced from the Supreme Self who from whom are derived, one after the other, fire, water

it is

ever existent

and in the Taitirya Upanishad ether, air, fire, water, and earth are said to have been produced in a consecutive serial order

and earth

;

thus has been ascertained the origin of the five elements, while else where everything is said to be created by the Supreme Isivara, i.e.,

without any consecutive seriality so may these different doctrines in regard to the origin of the Universe signify it to be an unreality. If ;

were a reality or something substantial, then the Vedas would not have determined its origin in different ways. A difference of consideration as to the source of the world signifies the purport of

the Vedas

Universe

;

to determine only the secondless

which

last

Brahma, and not the

seeks to reduce into the condition of an

VICUAR SAG All

for its existence is illusory. As for example, sake of pastime a paper elephant filled with gunpowder is made in the air, it has ears, tail etc., to straighten which- no water is

unreal non-existence fJasrthe

to fly

163

;

applied so, to produce a knowledge of non-duality by reducing this vast expanse into a condition of non-existence, the objectivity of the ;

phenomenal has been attributed to illusion hence there has keen no attempt made in the Vedas to determine the consecutive formation of the universe in one way, i.e., it has used several methods to account ;

then we know, why the several doctrines have been, shows the purport is simply to destroy the existence of

for its origin: thus

introduced;

the objective universe, and not to ascertain its source of origin. Moreover the commentator as well as the author of the Sutras in the second chapter of the Sruti text, where the origin ot the universe is dealt with, have cleared all antagonisms from it, and followed the doctrine adopted in the Taitirya Upanishad, which they say to be the of all the Upanishads. Now this has been done

unanimous purport

simply to satisfy the enquirers of difference. Those who are un acquainted with the purport of the utterances already made in respect the world, to such enquirers of difference, the Upanishads will appear to imply contradiction, concerning the several views they allege in connection with the subject to remove this,

to the

origin

;

all of

them have been mentioned

the evolution of the universe.

to support the one doctrine about

Also, for those

who cannot

derive true

knowledge by determining the Brahma, the consecutive consideration of the origin of the universe has been set forth, so that they may ponder constantly on its destruction (lay a). The same serial order

which has caused the evolution

produce its destruction or dis in a reversed order of downward progression.* but quite integration, Pondering and reflecting on this subject will make the intellect fix

* Matter

will

eternal hence in laya?

fore disintegration

a better term.

does not cease to exist

may

;

there

remarked that

the

Vedanta doctrine upholds the eternity of matter, its objective condition is destroyed in the cyclic period of destruction, but it exists potentially or

subjectively in the Parabrahma.

Western

Now

this

evidently what the

Scientists maintain alike with the Materialists.

VICHAR SAOAR.

104 its

site

How to dwell

on non-duality.

on laya, has been mentioned

by the Vartikar Sureswaracharya, while treating quintuplication, in work on the subject. As the present work is intended for a better

his

does not contain any account as to the origin or destruction of the Cosmos. But it is a veritable ocean, and shows the it

qualified person,

right

way

from the

that leads to emancipation. The universe cannot proceed alone, for It is unassociated and actionless but

Brahma

;

I&wara having a preponderance of Maya in him is its procreator. Hence (Maya) illusion has been explained as something similar to Ignorance. Recognize Intelligence to bo one with Jiva and Isivara.

Admit Maya

And And

unborn, uncreated, endful*

distinct from being

and non-being,

called also Ignorance or

Intelligence

ordinarily

Avidya.

not

[co-adjutor.

antagonistic to

and

The mental function is antagonistic to Ignorance, know this to be a fact. The reflex-intelligence, present in Maya together with

its

it,

Constitute the Omniscient (Isivara); Whom Know to be the Cause of the Universe.

That is

to say,

Maya

unborn, because

dependent on the pure Intelligence which and Itnvara. It is said to be uncreate, or

non-different with Jiva

without a beginning. If it be admitted to be a created product, then that will imply a contradiction for, before the evolution of this vast expanse it must be and it is

;

necessarily

absent,

cannot proceed from its product (the material world) as that will amount to a son begetting his father. Maya must necessarily bo admitted to be derived from intelligence. In such a view both it

Iswara and Jiva of

Maya,

to say

(its

are the results of

actions) Isivara

Maya is derived

Maya. Without the determination and Jiva cannot be established. Hence

from the Intelligence of Jiva or that of Iswara

absurd and untenable. Moreover the pure intelligence is unassociat ed, actionless, and subject to no modification or change, therefore to attribute illusion to be derived from it, will imply its being subject to change, which it is not besides Maya will then be a co-adjutor of

;

Impermanent.

VICIIAR SAGAR.

165

emancipation, and the several means cited in the Shastras by which emancipation is to be attained will be rendered futile.

These are the reasons why Illusion is called uncreated without a Endful implies subject to destruction by means of know beginning. can ledge and something distinct from being and non-being is what ;

not be definitely classed under either heads of existence or its reverse. Being is eternally existent, and can never be destroyed in the three divisions of time. is

Intelligence

destroyed Illusion,

hence

it is

of this nature.

With knowledge

said to be different from being

opposite condition and cannot be recognized any like rabbit s horns,&quot; a sterile woman s son,&quot; and

is its

being any time

;

flower,&quot;

&quot;

non-existent.

Brahma *

&quot;

Says

Maya

know

Pancliadasi* in reference to

Maya, Book

defined as the inherent force residing in the

essentially existent

and which cannot be

fire

force present in Self

not/

indicates the presence of illusion.*

suming flame of

&quot;

ether

Prior to knowledge (of Brahma) the action are recognized, so that when a

presence of illusion and its person says in regard to the Cosmos of

non-

;

how

Then II., v.

ignorant the

again,

42 and 43.

PARABRAHMA, which

differentiated.

the con

imparts an idea of its force, so the potentiality of But this Maya plainly seen in the objective world.

cannot be said to be one with PARABRAHMA, nor as something distinct, in the same way as the consuming force of fire cannot be said to be the fire itself.

Then again

any means describe

its

you admit

It will thus be evident that

name

for

as a separate entity

separate or independent

all

Hence we

nent,

But

are but another

know Force cannot

Matter as a separate entity, yet to say, that absurd.

existence.&quot;

Maya and PARABRAHMA

Matter and Force.

you cannot by

it is

exist

without

the same as matter,

find in the text quoted, a non-dualist asking his

oppo

Madhyamik Buddhist to describe Force as a separate entity. may be urged that PARABRAHMA is force and we have seen Maya a

to be also a force

;

therefore

absurd.

we have force + force or force within But such apparent ambiguity is far

something equally For Maya is matter in real. in which the difference

its

undifferentiated condition

between matter and

its

force,

from

a condition

indwelling potentiality

minimised to the lowest numerical figure ; it is the boundary line of Matter and Force, where Matter losing its grossness assumes the subtlety of super-etherial finis where no Matter is distinguishable as such, but all

VI CHAR SAOAR.

166

dream arc

subjects of a

proximate

all

produced from

The presence

cause.

And such an

Spirit or Force.

illusion

Ignorance

inference

which the

their

state

derived from Nature.

quote a familiar illustration, the transition from a mineral to vegetable is so gradual, that it is impossible to distinguish the one from the other.

Kren

the present moment, science

undecided as to whether certain

classes of the lowest vegetables belong to the mineral class, or the last in

the scale of the animal series

they resemble each other. is

inconsistency

removed

prakriti (Matter in (its Spirit or

Now Maya

its

undifferentiated cosmic condition)

iudescribablc

for all practical

described as a force and

which

So much do the

apparent

the difference between Muta-

virtually then,

PARABRAHMA)

belongs to the vegetable. a view bo accepted,

If such

is nil.

and

Purush

*****

purposes elsewhere denned as something

it is

neither existence

(Sat)

nor non-existence (Asat)

one with Ignorance, which again, being the chief factor of the grand Cosmos, is the same as Frakiriti of Kapila. Therefore Maya is nothing less than matter. Now this Maya existed potentially in the in short

it is

PARABRAHMA, and if we say, that by an act of volition created He the objective world, we imply no such contradiction, as the Hebrew s account

God s creating the world out of nothing. But then, we may be asked, PARABRAHMA is an impersonality and volition is due to consciousness, which To such of our task masters, we reply, that matter It can lay no claim to.

unconscious and inert and can bring forth nothing until acted upon by an intelligent co-operation of a force and that the PARABRAUMA is consciousness itself, consequently the impress of change which It pro se is

per

duces in the mass of inertia to make

merable

tantamount

the

evolve things varied and innu

agency of a Personal Creator.

volitional

PARVBRAHMA

is a pure Spirit, how have any connection with Matter which is Its antagonist 1 We have seen that spirit and force are convertible terms, and we have like

Then can

again,

if it

be asked that since the

wise seen that force cannot exist without Matter, hence wherever there is

force,

Maya

must always be PARABRAHMA, and it

there matter

existed in the

;

to is

sum up then we find, that Maya which brought

the same

by undergoing mutations PAHADRAJIMA. N. D. Philosophic

forth the universe in a natural order of sequence

impressed upon Inquirer, Vol.

it,

vii. p.

through 73.

its

force or

VICHAR 8AGAR.

167

profound dreamless slumber is determined in the following manner A man on waking from sleep, says was sleeping in peace, I knew :

&quot;I

nothing which one

Now, such a recollection cannot proceed from a thing of a totally ignorant of [but it implies the presence

then.&quot;

certain consciousness

knew

still left

to enable

him

be cognizant of the

Hence recognition

of ignorance in pro This ignorance and illusion are identical with one another, and there is no difference between them. Thus the presence of Maya, is established in the three conditions of dis time waking, dreaming, and profound slumber. Hence is it fact that

found slumber

nothing.

easily established.

being nor the qualities of non-being its product is also similarly conditioned [for a cause-body are transmitted to its products]. From a non-dualist s

tinct from

non-being.

Thus then,

Maya

neither

standpoint, what is neither existent nor non-existent is called unreal and indescribable. Therefore Maya and its product cannot establish duality for that is only possible if, like intelligence, Maya and its pro duct were possessed of the property of being but as they are distinct from being and non-being, that is to say, unreal, such unreality can ;

;

not create duality, as things seen in a dream are unreal and cannot produce duality. Maya is dependent on the pure Intelligence equally and without any distinction, present in a Jiva and Isivara, and

enshrouds the pure Brahma as the darkness inside a room envelopes Now such a doctrine is called by the Shastras the supporting it. view of Self the subject under consideration. Self refers to the pure

Brahma

as the receptacle.

It likewise indicates its subject

Brahma

e. g., Maya envelopes Brahma. The abridged description of Sariraka Sutras, Vedanta Muktavali, Adwaita Siddhi, Adivaita Dipika, and similar other works

being enveloped in Illusion

recognize Ignorance as the source*

Brahma. Jiva says

of covering

which envelopes dependent on the

While Vachaspati says &quot;Ignorance is and makes Brahma its subject.&quot; When a person I know not Brahma&quot; Here the first personal ignorant,&quot;

for a dwelling, &quot;I

pronoun

&quot;

refers to the individual

(Jiva),

and

in connection with the

* Source stands for As ray a.

VICIIAR SAGAR.

168

the expression establishes its subjective perception of ignorance, I know not Brahma&quot; explains the him. on source of dependence in both the subject of ignorance is Brahma. Thus we find, that is dependent on the individual for a site or expressions Ignorance Ignorance makes its subject Brahma, that is to &quot;

dwelling place.

It. But this ignorance is not one, say, covers or envelopes tiform and infinite. If ignorance be admitted to be one,

by one knowledge

destruction

preclude the

will

but mul then

its

possibility of its

being recognized in others, as also its resulting product, the objective If it be said, up to the present time, no one has acquired world. that knowledge (of Self), so in the same way, it is not very probable

any one

will

have

in the future.

that, the usual

means hear

rest are perfectly useless for the purpose.

ing,

consideration and the

And

as ignorance pervades universally in all beings, it is therefore

infinite. is

But

this universal pervasion of ignorance in

all

beings

fancied conception. Isiuara and Brahmdnda* arc infinite. With and Brahmdnda are destroy ignorance along with Iswara

knowledge, is not freed, according to ed. And one who has not acquired knowledge to For true. say, that Iswara is a con Vachaspati but that is not ;

in Jiva is directly antagonistic to what is ception of ignorance and the Puranas. Iswara is infinite, Smriti in the Sruti, taught distinction

and the presence of another

as manifold

likewise antagonistic. is

unsound, and

Brahmdnda

different

between one

its

Hence

from Brahma.

The

to look

admission

the egg of Brahmd. first is

created

being,

and

upon ignorancef

untenable.

one of the Hindu triad and

masculine, the latter

neuter.

It is

impersonal. t

The author here adduces the

and not

its

collective totality.

assumption, that

segregate of ignorance arguments mainly on the

distributive rests his

there are several ignorances present, there will be in

and one world, which is clearly company with each unit one Iswara, not the case. But the collective totality is made of an infinite number of individual units of ignorance, hence, manifold, and infinite,

can be said to be multiform,

but with the distinction mentioned.

VICIIAR SAOAR.

169

Moreover in the admission of manifold ignorance, Iswara and creation are untenable. For Jiva, Isivara, and the universe are all conceived by ignorance, so that if ignorance be multiform as

many

as there

are Jivas

then with each individual unit of igno

rance there must be present one Iswara and one world that is to universe will be as many as there are say, both Isivara and the there are an infinite For this reason, Vachaspati says &quot;

ignorances.

number

Iswaras and

worlds.&quot;

But the view which holds ignorance

and that ignorance is not dependent on the Jiva, but on the Pure Brahma. Because the condition of Jiva is due to existence* is quite unconceivable. It ignorance, and its separate never exists as an independent entity, and from that independent to be one

true,

Jiva can be produced. In the first place, therefore on something else, and next its pro ignorance must be dependent a duct will be the Jiva like the Jiva, Isiuars condition is also the But site. for its him on product of ignorance which depends collective totality of ignorancef is dependent on the Pure Brahma.

ignorance, no

;

The

uncreate

collective totality of intelligence

and the uncreated

with the material world which is ignorance have an interconnection From an interconnection of intelligence and igno also uncreate. uncreate but they are dependent rance, both Iswara and Jiva are ;

on ignorance, so that

ignorant

a product of ignorance.

In this way dependence of ignorance on Jiva. But the collective totality of ignorance which is dependent on the Pure Brahma cannot be conceived by the individual to enable him Moreover Jiva is a product of ignorance, I am to is set forth the

&quot;

say

ignorant.&quot;

hence ignorance cannot be said to be dependent on the Jiva for But the Pure Brahma is the de facto source its inherence or site.

on which ignorance

dependent

for its

site,

and

this

dependent

* Matter from the objects per se cannot possibly be conceived apart the in beginning potentially which are found in the world. It existed in the

PARABRAHMA, by combination they brought forth the evolution of

the Cosmos. t

The

collective

uncreate.

totality

of ignorance

without a beginning,

it is

VICHAR SAG AH.

170

I am ignorant&quot; is a subsequent ignorance enshrouds the Brahma. product and distinct from it. Thus is Jiva a vehicle of ignorance, &quot;

and ignorance with

its vehicle is subject of Self; and as that igno can be one, destroyed by knowledge. Now the intelligence of the internal organ has a modicum of ignorance, which is removed

rance

The

by knowledge.

the seat of knowledge, and so that its knowledge destroys

internal organ

knowledge must proceed from it, the particle of ignorance situated in it. When this follows in the case of a person, he is called freed. But if the case be otherwise, all

and no knowledge

produced in the mind, then the particle of ignorance remains in tact, consequently the individual continues to be a subject of bondage. In this manner bondage and emancipation* are attributed by the supporters of ignorance. is

Vachaspati, any one will pin his faith with the doctrine of ignorance being many and not one even that shall be conducive to the knowledge of non-duality, hence there is if after

Moreover,

;

hardly any necessity for disputing or exposing its fallacies. Any how when an enquirer obtains an insight of non-duality, he should fix it in his

Maya is

mind

or intellect.

ignorance, or call

sion)

Brahma and dependent on It, Avld/ja and Ajnana. It is called Maya (Illu

vehicle

the

because

it is

the Pure

possessed of numerous powers and

and arguments by knowledge (vidya) hence it

reflection

hence is

it is

called

named.

(avidya)

only affected

It is destroyed

A -knowledge.

nature, hence it is called (ajnana) ignorance. That intelligence which supports it is not antagonistic to it, but such ordinary intelligence is its supporter, and helps to manifest its

conceals the

real

the function of presence on the other hand, intelligence occupying the internal organ or intelligence plus function are its antagonists. The first three lines of the verse give a description of the actuality ;

Maya.

The

fourth line defines the reflection in

Maya and des

cribes Isivara.

Maya

abounding in pure goodness, and

these three, constitute Isivara of the universe.

who

its

occupying intelligence,

omniscient, and source or cause

VKJHAR SAGAR. There are two the other

sorts

instrumental

of causes, or

one

material.

171

The

called proximate,

and

defined

first*

that which enters into an effect and without which

for instance,

earth

effect

the proximate cause of a jar

is ifc

produced. enters every part of a jar, and without it no jar can be produced. What does not enter into the composition of a substance, but pro duces an effect situated apart from it, and whose destruction does

not affect the

effect,

the instrumental or material cause.

called

the case of the above jar, a potter s revolving stick are its instrumental cause. They do not

for instance,

;

wheel, and the turning

enter into the composition of the jar, but produce it by remaining apart from it. Besides, the death of a potter and the destruction of the revolving wheel and the turning rod subsequent to the produc tion of a jar, cannot affect

any way.

These are the two

sorts

of causes.

With regard

As a spider

trumental cause.

mental cause of

to the world, Isivara

its

web, so is

both

its

proximate and ins

said to be a proximate and instru If it be alleged, world.

I&wara of the

not an apt one, for in the case of the spider its insentient body is the proximate, and its intelligence, the instru mental cause of its web, hence one Iswara cannot stand for both this

comparison

causes

;

Isivara

then the reply

like the spider, the insentient

body of

is the proximate, and the intelligence present the instrumental cause of the world. Thus is deter

(Maya)

therein

mined

both

the instance cipal

proximate

of the

illustration

spider

dream.

and is

instrumental

cause,

that

not an inapt one. But the prin the actions of an individual

When

produce no results it is destruction (pralaya). When they bring forth In this manner, the creation of an in results, then creation begins.

dependent on the totality of his actions, good and bad Herein consists what is called the resemblance with a Jiva. (karma).

dividual

Upadana means, cleaving to existing objects. At death, when the component units of the human body are dispersed, the actions of the his karma individual and upadana produce a new body in proportion to his merits and demerits.

VICHAR SAGAR.

172

present in ignorance abounding in impure the Jiva, who expects to enjoy the results of action.

Reflex

goodness

intelligence

Pure qualities is

goodness active

which

that

and dark

;

The

called

other

overpowered by

them

in impure goodness, ignorance, these three constitute a Uniform indwelling Intelligence and to be benefited by its in action desires is He engaged

its

Jiva. results.

reflection of intelligence present

impure goodness. with along ignorance abounding

and

two

overpowers the

what

but

With a view

proportion

of enabling

to his merits

him

to enjoy the fruits of his action

and demerits, Iswara

creates

;

hence

Iswara cannot be said to be either partial or unkind. If it be no action was present so as to produce a alleged, that in the beginning in life for an individual, yet Isward did place low station or high some

in a

position of felicity,

make them

suffer,

and others

consequently he

in quite a

is partial.

low situation, to

But that

not the case.

For virtually the world is without a beginning, and the prior action of an individual subject him to a subsequent existence to enjoy or to There is no first creation, suffer according to his merits and demerits.

and Iswara

therefore faultless.

Prior to an individual, in proportion to his actions, good and bad, Iswara desires to create the world, for him to reap their fruits ;

Creates he accordingly the elements,

ether, air,

fire,

water and earth.

Sound, touch, form,

The

particle of

taste,

and

smell, (sing of) qualities.

good quality with the

five (elements)

produces good,

rise to particle of the active quality gives

The Each element, with the good

Prana.

quality produces one sensory organ While the active, gives origin to the active organs.

When

actions are different, to give adequate fruits thereof to Then all objects in individuals, then begins destruction (pralaya). in Maya, so that the un their subtle condition remain potentially finished actions of individuals also continue to exist, but in a subtle When such actions are able to bear fruits form, in the same Maya.

then Iswara

actuated thereby with a desire to create

;

with this

VICIIAR SAG All.

173

overpowered with an abundance of darkness, from which are produced the elements ether, air, fire, water, and earth gradually they become possessed with the five properties sound, touch, desire

Maya

;

form, taste,

and

Ether with from the ether

smell.

individual property sound, is produced from Maya air (air is an action of ether, hence sound is present

its

;

in it along with its individual property of touch)

from air

;

fire (fire

an active or resulting product of air, which being derived from ether has sound and touch, therefore they are present in fire also along with its individual property form) from fire water (water con

;

tains the sound of ether, touch of air, form of

fire,

besides

its

own

has all the four aboveproperty of taste) from water the earth, which mentioned properties, besides that of smell, which is its individual ;

quality.

Sound

present in ether in the form of echo.

Air has acquired

from ether a whistling noise in it, while its touch is something quite distinct from heat and coldness and darkness. The sound present ;

resembles that of crackling its feel or touch form that of light or luminosity. The sound of water in

fire

;

noise, its

water

hot,

and

its

a gurgling feel or touch is cool, form transparent, taste sweet when brackish or unpleasant in taste, it is due to earth* present is

;

Otherwise water

is always sweet in taste and hence drunk drink after taking things of pungent taste proves it to by all. Its be sweet. The sound of earth is hard, it is a deal thud, its feel is

it.

also hard, its Its taste

form is color, such as white, blue, yellow, green, etc. either sweet, acid, pungent, bitter, astingent, or saltish

and has both good and bad smell present

it.

Thus then we find ether has one, air two, fire three, water four, and earth five properties, of which each has an individual quality, while the rest are derived from their causes, therefore * Modern chemistry traces various

all

the elements

salts in water which produce a brackish taste, notably the Chlorides of Sodium, Calciam, Nitrate of Potass, Nitrate of Soda, etc. These are called earthy salts, so our author is not

at all incorrect in

what he

says.

VICHAR SAGAR.

174

common. Iswara is the primal Cause of all. Now both Maya and Intelligence are present in him, and as Maya The first two lines is illusion it is false, while Intelligence is real.

them

have

of the verse indicate this.

From the good quality present in ether and the rest, is derived the internal organ. It is the source of knowledge, which has been shown to be a product of the same good quality also. Hence the mind is a product of the good qualities present in the these five elements have five organs of sense, which vehicles, hence the five elements combined with the

or internal organ

Now

elements.

are

called

are said to be the source of the internal organ. quality of goodness Jt is derived from two words, Anta signifying internal and Karana*

a means of knowledge. Its combined signification what is situated inside the body and which is a means knowledge.

Moreover, as

therefore,

for acquiring

a derivative product of

the

good

rest it is called Sativavic, i.e., having good quality of ether and the Its modification or change is called of or ness, goodness. composed

function, which

four in number.

Function which determines an object as good or bad.

called intellect (Buddhi). Function marked by determination or mind.

Function of thinking

The

conceit of

its

reverse

called

called intelligence (Chit).

determines the function of Egoism

(Akankara).

From

the particle of active quality (Raja} of the five elements, produced the five vital airs, according to a difference in their site

and function

Prana.

The

air situated in the heart and whose function and thirst is called Prana. hunger 2. Apana. The air situated in the anus and whose function produce the excrements urine and defecation is Apana. 1.

to produce

Samana.

the digestion of food

The is

air

called

situtaed in the navel

Samana.

and which helps

VICIIAR &AGAR. The

Udana.

4. is

respiration 5.

called

The

Vyana.

of affording

power

air situated

175

in the throat

and whose function

Udana. air present in

all

parts of the body with the

to the respective portions thereof

life

called

Vyana.* Besides the above, some

men

say there are five more airs which

they designate as follows. (a).

Nag, causing eructation,

(6).

Kurma,

causing the opening and shutting of the eyelids,

(d).

Krikara, causing sneezing, Devadatta yawning, and

(e).

Dhananjaya

(c).

the air which continues in the body after

death.

Consecutive action in a

From each

serial order is

explained as follows and the other :

of the active qualities inherent in ether

elements has been produced the five vital airs prana and the rest, one after another as has just been explained. It is not a combined action of all the active qualities present in the elements. But according to the conclusions of the Vedanta (which admit is quintuplication. This is the opinion of Vidyaranya

not)

Swami.

Sureswaracharya (one of the principal pupils of Shankaracharya) otherwise called Vartikakara, considers the subtle body and the five sheaths are quite unconnected with the five airs Nag etc. They do not form any part, or enter into the composition of the Linga Sharira or Panchkosha. Moreover, he says that the five vital airs

prana and

the rest are derived from the joint action of the active the elements, so that the doctrine of their separate

qualities of

* The ousness

vital

airs

(Vyana\

are respiration

(Prana)

expiration (Udana),

inspiration (Apana), flatu-

and digestion (Samana}.

Res

piration has an upward motion, and abides in the anus, etc. ; flatuousness moves in all directions, and pervades the whole body ; expiration belongs to the throat, has an upward course and is the ascending air digestion ;

the assimilation of solid and liquid food, on

Jacob

Hindu Pantheism,

.p.

59,

its

reaching the stomach.

VICHAR SAGAR.

176

production from each particle of the said quality present in each individual element is clearly unmaintainable. Then again to say, that the subtle body receives the other airs, Nag, Kurma, Krikar,

The five vital airs is equally untenable. Prana resembles subtle the are alone accepted by body. projection which is an attribute of the active quality, hence it is said to be a Dcvadatta and Dhananjaya

product

of the joint

action of the elements.

This

meant by the

third couplet.

the good quality present in each of the five elements are de From each particle of the active quality rived the five organs of sense.

From

present in them is derived each of the active organs (i. e. organs the skin ;. igneous of action) from the etherial goodness ears; aerial earthy nose or organ of eyes aqueous organ of taste (tongue) t

;

smell.

These

five

organs are

called sensory organs

;

means

knowledge

of knowledge for which

they are from the produced good quality,

said to be derived from the

good qualities of the elements. Ears receive sound, a property of ether, for which they are said to be derived from it. In the same way, each organ is said to be hence

it is

derived from each one element, whose properties are present in it. The organ of speech is derived from the active quality of ether, hands from the same source of air, feet from the active quality of genitals from the active quality of water, while the same pro the anus the genitals mean the male and perty of earth produces

fire,

;

female sexual organs concerned in the enjoyment of felicity derived Actions include works. These five organs of action are from coitus. means for work, for which they are called active organs. Actions

from the active quality, hence they are said to be derived from the active quality present in the elements.

arise

Recognise the creative source of the

subtle in elementary

non-quintuplication.

From elementary

quintuplication

are produced

all

gross

bodies.

The cause, subtle, and gross bodies and the five sacs I know With discrimination distinct from the Atma. To know him to be one with

them

delusion.

VICHAR SAGAR. Here subtle five

mind

indicates the

organs of sense and the

177

five

or internal organ, five vital airs, organs of action all these are the ;

products of non-quintuplication of the elements. They cannot be known by the sensory organs. The seat of the eyes, nose, etc., is their subject, but the organs situated in those seats are not subject of either the individual or the organs themselves.

Subsequent to the evolution of the subtle [bodies], were the ele ments quintuplicated by the desire of Iswara, for the creation of the Quintuplication is said to be of two sorts. It is in this wise. gross. (a) Divide each element into two equal parts, and subdivide each part into four [equal] parts, leaving the first half of each of the five elements undisturbed, and keeping separate the sub-division

After omitting from the major halfinto four parts of each half. individual of the element add this half, to each part share each part, of the elements. (b)

The second

each element into

variety

one part

the other of

formed in

;

First

this way.

which one part in this way, one

five parts of

a division of

made up

of four,

major and

the

Now

these major parts are to remain as they The fifth lesser part is are, quite separate and undisturbed. to be subdivided into five parts, and then by adding each of these with

other a lesser part.

each major part of the other four elements, kept separate, and keep ing one-fifth with its own major part.

In the

first

each half part

method, four parts of one part remain separate, with combined each element leaving its first half but ;

in the second, the smaller part of the fifth remains separate with the major fifth part is added each individual part of the

ments.

In the

element

;

and ele

quintuplication of the element, to each half of added the half of another element, while in

first

the second, with each twenty-one parts of an individual element four parts of another element. Therefore the is combined the

second method

Here each element is divided into of which twenty-one and four parts remain separate.

an easier one.

twenty-five parts, Then they are added in the

same proportion of twenty-one of one

element with four of another, leaving then

are the

two modes

its

own twenty one

combination

called

apart.

These

quintuplication

VH IIAR SAGAR

178

(Panchikarana), which means the combination of five elements with each element. That one, which is subjected to, or produced from it is

called quintupiicated (panchkrita).

Brahma s egg

a subject of the senses has been de rived from quintuplication of the elements. In the Brahma s egg are included the several abodes designated Bhur, Bliuyar, Swar,

The

gross

Mahar, Janas, Tapas and Satya, one above the other. They are the higher abodes, while the nether ones placed one below the other are Atala,

Sutala,

Patala, Vitala, Rasatala, Talatala

and Mahatala.

These fourteen abodes with the requisite food-grains fit for their inhabitants Deva, men, animal, etc., and their gross physical bodies have all been produced in that manner. Thus have I briefly described

description of Maya with its result ing product is not even possible with the life time of a crore of Brahmas. This is the dictum of Valmika and Vashishta in all their writings on

the creationof the cosmos.

history.

The meaning

third signifies

full

is thus explained. The of three of bodies and the five sorts the production

of the

two couplets

from an action of Maya. Maya in combination with its purely good quality constitutes the cause-body of Isivara while in combination with the impure good

sh.-aths

;

The quality of ignorance the cause-body of Jiva is the product. which of subtle the is a result again body gross body subsequent owes

its

origin to the five subtle elements.

from the mind, isjierived

intellect,

The

subtle astral

body

thought, egoism, five vital airs

sensory and five active organs. ^The collective totality of indivi dual subtle bodies constitute Iswar s subtle body known as Hiranyafive

garbJia.}

Brahmas egg

its

entire grossness constitutes

Iswars

Now the physical (gross) body gross pnysical body called Virat. From these of a Jiva is too well known [to need any mention]. three sources are derived the five sheaths orj^cs. The cause-body is called the blissful sheath

(Vijnanmaya), mental (Maiwmaya) and The five (Pranomaya) are determined in the subtle body

Kosha) the vital

cognitional

sensory organs with (budhi) intellect a function of the internal characterised by certitude form the cognitional sac or sheath org&quot;T:

(Vinjnanmayakosha).

The

five

sensory organs with the function

VICHAR SAGA1L organ represent the mental sheath.

of the internal

with the

airs

179

five active

The

organs indicate the vital sheath.

five vital

The

gross

Thus then v/e find that the five called theJoodfuLgJigatL sacs are present in the three bodies called cause, astral, and physical in Iswar s bodies are present Iswar s sheaths while [gross]. body

Now

a Jiva s sheaths are present in his. The meaning of kosJia is sheath. Because they cover the Atma like a sheath, hence the foodful and the rest are called sheaths (or sacs). Ignorant and unspiritually inclined persons, many in number, mistake their Self with some one of these sheaths, from which they are entirely different, and are debarred from cognizing Him who is the chief witness.

Hence the

There are others

and the

equally dull in

Atma. the manner

rebt are said to cover the

intellect,

who

after

the gross body a receptacle of food their Self and base assumption on the ground that VirocJianas say

the

foodful

&quot;

Self

;

perceived in

the intellect

the particle

of individuality

I and this is egoism represented by the first personal pronoun an with the individual is apt to say gross body. For, clearly the case * I am a Brahmana. Such an experience is universal I am a man. *

;

and the necessary conditions of a human creature, or that of a Brahmana, are present in the gross body consequently as the gross body is the seat of individuality and perceived so by the intellect it ;

Self; or Self

that which

a chief object of love.

And

as a son,

wealth, animals, tend to the comfort of the gross-physical body they are objects of love objects which are not conducive of com ;

to that

fort

body

are not loved.

Love

for

another object

centred

It derives pleasure from in the gross body, hence it is the Atma. the enjoyment of food and clothing of various sorts.&quot; Such is the

doctrine of *

Asur Siuami Virochana*

Charvatca calls the physical body, derived from the four elements and argues thus the subject of the fire, water, air, and earth his self, I am a man.&quot; I am fat.&quot; I am lean.&quot; perception of Egoism is self, :

&quot;

Here the physical body is perceived as the accordingly taken for a man, or his qualities o$ and of Brahman etc. Hence the body is self, or what is the corpulence &quot;I

Brahmana,&quot;

subject of Egoism, and

etc.

180

SAG A 11

1C II All

who say the gross body is not Self; but whose that something presence in the physical body constitutes Then

there are others

In this way as a wife, son and the reat subject of supreme affection is self. are conducive to the well-being of the body, and it is the seat of the indications of that highest affection, consequently the subject of the of aim and the is the love extreme self, humanity consists highest body with and it with in feeding that good dress, jewels, clothing good things etc.,

and death

Now

emancipation.

this

requires no other

proof than

every individual and is plainly seen ; look for instance at the appearance of a prince with all gold and jewels over, an appearance expressing supremo indications of affection for that body, the

what actually

follows in

its feed and dress, providing all comforts for it, and con with the care-worn and pinched countenance of a raggamuffin, all day long, for the mainte yet even here, you will find him struggling nance of the body which he regards with affection and care. All these are

care bestowed on trast

proofs

enough and as they are everywhere

visible,

there can be no conten

tion against their cogency.

But

this doctrine of

Charvakas

of perception of Egoism

(

I )

clearly untenable.

would constitute

self,

For

in that

the subject case, the

also perceived organs of sense and action would be so ; inasmuch as they are I speak.&quot; hear.&quot; I I see.&quot; in the in the same way, as expressions &quot;

Thus then

&quot;

the organs are also perceived as the subject of Egoism.

for his body, again, in regard to an individual s affection it is a misapplication, of consequently Egoism, subject

physical body

not

Moreover,

self.

Then

cannot be a

therefore

the

wealth and riches, wife and aon, as

they shew good deal of affection for that body, evince a similar feeling for the organs too, consequently in the absence of the highest amount of not a subject of supreme affection, and therefore Further, as the body is wanting in sentiency or intelligence,

affection, the gross it is

not

selft

body

Charvaka were to

mixture of quicklime with catechu and betel leaf produces the well-known red color, BO the body for its being a mixture of the four elements, derives its power of knowledge. But this is clearly impossible, for if a blending of the ele it is

not

self,

ments were

and

to produce sentiency,

Bay, juet as a

knowledge or

intelligence,

we may

derived from a blending of the same four jar, or elements to possess sontiency knowledge, but that it has not ; besi des, in conditions of profound sleep, fainting, and death, the body is as insentient well expect a

which

VICHAR SAGAR.

181

and with whose departure death follows, and which is quite Life and death are dependent on the is the Atma.

vitality

distinct from it

a jar consequently insentiency

as is

not

its

normal condition and hence

self.

If the physical

body were

identical

fixed our belief in the identity of the

with self we would never have

body of our manhood, with that of from each other and when a person

our youth, though they are different who had seen us in our boyhood comes to see after an absence of several ;

when we have

years,

recalls to &quot;

our

memory

Indeed that

I.&quot;

attained manhood, he for the sake of recognition a few leading incidents of the past, and we exclaim As this is a common incident, therefore the body

not sel_. Further, since the body is subject to birth and death, prior to its being born or subsequent to death, it is non-existent, consequently self who is eternal cannot be same with it. Because that will imply the is

acknowledgment of two defects

That

death

;

who

both

them

are

the

inapplicable.

were to produce no result, no agent and instrument, a person would then

to say, if the actions performed in

in the absenc e of self

done, and

of destruction of actions

fruition of actions not done, after

life,

cease to practise works enjoined in the Vedas, and we see the contrary to be fact. Then again, for the existing difference of self of boyhood with that of prime, when a person has read the Vedas in his youth and boyhood,

should enjoy no fruits subsequent to that period either in prime or old age ; similarly all works done in the present life should yield him no results, thus the admission of destruction of works done already and their unproductiveness is injurious, and in a previous birth from an absence of a do-er or agent no actions could be done, so that in the present life whatever a person has to enjoy or suffer should be equally the case with all,

and there

ness or woe in

shall its

be no cause of the prevailing difference as to happi we actually find to be the case, one is

various shades, as

happy, a second miserable, a third beset with

difficulties,

impossible to acknowledge the fruition of actions not done, it,

the assumption of the body being self. Now according to Ckai-vakas the chief or ulterior aim

consists in eating, dressing,

&&amp;lt;5.,

but

not

so,

BO that,

it in

and along with of

humanity

because a desire for a

thing constitutes an ulterior aim or supreme purport, and as every one 13 desirous of acquiring happiness and removing misery, necessarily that desire

the supreme purport of humanity,

and the highest of that

felicity

VICHAR SAGAR.

182

organs, so long as they remain in the body, life continues, in their absence vitality cannot continue. And because of the experience &quot;

&quot;

I speak.&quot; Thus then, as the organs determine the presence of individuality, they are no other but Self.* see,&quot;

&quot;

Hear,&quot;

and extreme destruction of misery

in the light of emancipation.

emancipation in the Sidhanta.

galled

But enjoyment cannot be ranked with an extreme turn, and there is no limit

this ulterior aim, for for it

apt to take

it is

neither can death be

;

Dhole s PancJiadasi,

taken

p. 78.

That is to say, Intelligence being the indication or sign of self, the organs as they shew signs of intelligence can justly be regarded as self. This is what another Charvaka says, but it is fallacious, because self is that without which the body cannot last ; in the case of the organs of sense and action, we find a person may be blind or deaf yet living ; he may be para lysed, his hands and feet deprived of action and he be h

may

progression,

dumb, yet living, consequently self is something distinct from the sensory and active organs. They cite in support, the I hear,&quot; I expressions am blind,&quot; But it is to be remembered, the first person &quot;

&quot;

&quot;I

see,&quot;

&amp;lt;fcc.

used in connection with that hearing, sight, &c., establishes the possession of the necessary organs with which the several

consequently when I see with my or

said

it is

eyes&quot;

perception

hear,&quot;

and not

&quot;

then, the

&quot;

the

functions are carried on,

means

&c., it

&quot;

eye,&quot;

of (subject of Egoism)

&amp;lt;

&quot;

have ears to

&quot;

with own

hearing

is acute&quot;

hear,&quot;

Thus

ear.&quot;

connection with the

organs of sense is quite distinct from them ; then again, be sought to be proved by similar other expressions as different,&quot;

the

if &quot;

their identity

by shewing an attachment of

sight

sight, &c.,

simply a misapplication, for the cogniser is different from cognition, and self being the cogniser, is different from sight, hearing, Moreover in mental abstraction, or absence of mind a sees self, it

&amp;lt;fcc.

person, not, neither does he hear, though his sight and hearing are perfect ; therefore we may lay down the insentiency of sensory organs, and what is insentient cannot be similar to self. In connection with it, in a dead the

body

organs

of sense and action are all present, yet they are insentient.

Further

may

their collective totality

be enquired whether one organ is

so,

or they are so

many

self,

be said that a single organ is should die or be insentient when that is wanting yet the fact first is

quite untenable, for

if it

;

similarly

the collective aggregate

of organs

or whether

different selves.

The

self, a person is otherwise ;

be regarded in that light,

VICEAll SAGAR.

A worshipper of Hiranyagarbha his

Because in the

self.

death-swoon, his

last

183

says that his

Prana

(vital air)

moments, when a man

relations notice the presence of the respira

son and

take him to be alive, when it ceases, long as it lasts they he is dead. Or, because in the absence of sight, or hearing, a man is said to be either blind or deaf, or dumb when he cannot speak,

tion^ so

and without the presence of the functions of the several sensory body continues, but when there and the body falls.

organs, the

ceases

life

Prana

present,

Self to be expressions I see,&quot; I hear,&quot; establish distinct and separate from the sensory organs, inasmuch as Self can

Then again the

&quot;

if the above expressions will only be determined one with them ears I hear,&quot; but that is not &quot;Like the I the Like eyes see,&quot; explain &quot;

on the other hand, the meaning which they seek to explain is that with eyes I see, with ears I hear. Hence Self is distinct from the organs of sense, sight, hearing, touch and the rest. Moreover,

;

in profound dreamless slumber, though the function of the senses is absent, but as respiration continues, vitality is present for all

are quite independent of practical purposes, so that life and death so clear that is It the senses. long as respiration goes on perfectly

continues

life

the

;

with

Hence

follows.

separation from the physical

its

body, death

and death are dependent on respiration and that

life

Atma*

then in the destruction of one single organ, all the rest should equally be life nor intelligence ; moreover if destroyed, and there should be neither each of them were so

different selves,

many

then like ten elephants tied to

one tree breaking it asunder, the body will be similarly affected by desires Ibid. originating with each of these selves. * But nal find

air,

Prana is not self. Because like the absence of motion in the exter when there is no respiration going on, death does not follow, we

plants

do not respire

and preserve

their vitality

;

yet they continue to grow, animated beings, it cannot be said

like ourselves,

in regard to

that respiration goes on during or after death, yet there are instances when it is suspended and vitality is seen to continue ; moreover in sleep, Prana is

awake, yet

lities to

if it

were intelligence or

new comer

self,

related to a person,

should show the usual civi

when he

arrives at his

house

VICHAR SAGAR.

184

Others there are who say, like a

hence not Its

Bondage and

Self.

attachment to material comforts

that opposite condition,

when

hankering after wealth,

while sleeping, that

him

it is

in sleep

;

hence

jar, respiration*

release are

insentient

dependent on the Mind.

the source of bondage, while the mind is freed from any desire or is

said to be the cause of release.

does not, nor does

not

contended by the supporters

it prevent a thief when he robs but insentient and unconscious. It is of Prana, that with its exit, death follows,

self,

therefore it is self. But this does not hold true. Because with the depar ture [cessation of the secretion] of gastric juice, a man loses his appetite, wastes and dies, and we may as well call it self. Moreover the superiority of Prana mentioned in the Veda is only with a view of producing an in clination in one engaged

in devotional exercises. If it be said, there are Sruti texts which clearly denote Prana to be self, but inasmuch as similar texts are also found in connection with the mental sac, consequently one is contradicted by the other, hence it is not meant so but it serves to ;

establish

the non-difference of the

with Brahma. *

Prdna

electricity,

vital

Buddhism,

p. 27,

expiration, &c., hence it is equivalent need not create any misapprehension. But there the ranks of the Theosophists who mistake it with it

&amp;lt;

magnetism, and what not. says concerning

aspect as force, it

seated in them,

includes inspiration,

are others notably in

that

intelligence

Ibid.

to respiration, therefore

its

abiding

and

its

&quot;

Mr. Sinnett in his Esoteric

Vitality thus consists of Matter in

affinity for the grosser state of

matter is so great cannot be separated from any given particle or mass of this except

by instantaneous translation

to some other particle or mass. When a man s desertion of the higher principles which have rendered it a body dies, by living reality, the second or life principle, [Prana], no longer a unity itself, is nevertheless inherent still in the particles of the body as this

decomposes, attaching iteelf to other organisms to which that very process of decom position gives riso. Bury the body in the earth and its Jiva will attach itself to the vegetables which springs above, or the lower animal forms which evolve from its substance. Bury the body and indestructible Jiva flies

back none the

from which

as its affinities to judge.

less

instantaneously to the body of the planet itself was originally borrowed, entering into some new combination

may

determine.&quot;

How

far this is correct it

for the reader

VICHAR SAG All And

relation

18*

with the mind, the senses are the source of

knowledge [perception]. The senses alone without such relation can produce no knowledge, hence for all practical purposes mind is the chief source, and that

the

Atma.

According to a Kshanika mind is dependent on

of the

action

Vijnanavadi Boudha, (Buddhi) the Intellect, for mind is a transformation of Intellect, hence this Buddhi whose intelligence or consciousness is transitory, is

the

Atma and

forms

are merely

manifestibility

;

every moment.

What

not mind. of

they

mean by

it is this, all

objects

which has the property of consciousness springs up and disappears

consciousness,

but this

subsequent consciousness, intelligence or percep tion, arises just in the same way as a prior one; but with the appearance of the latter, the former disappears. In the same way, with the appearance of a third perception, the second disappears, and

when a

Thus then

fourth one succeeds, the third has already ceased.

a current of perception resembles the current of a river. Now such a current of perception is twofold of which one is habitual or fixed ;

and the other continuous. a

called

fixed

current

of Egoism I am I is knowledge and Intellect while the

The consciousness of

;

This continuous variety is illustrated by the example This jar,&quot; current the From the current of fixed consciousness arises etc. bod} &quot;

&quot;

,&quot;

of continuous consciousness, which too.

Since

therefore, the

fixed

is present in the mind latter current of consciousness is due to

the action of Intellect, such intellect

said to be no other than Self.

These Buddhists consider emancipation

be obstruction, or more

properly, destruction of the continuous current which is subject to fixed current of consciousness [by knowledge] and the permanance

or continuance of the current of a particular transient perception or knowledge. In this manner, a Vijnanavadi thinking Intellect to

be transient and self-illuminated, says it is his Self. A Bhatta* says, Self is unlike the transient ning but

fixed or constant, insentient

flhaltas are followers of

Kumarila Bhatta

ceded Sankaracharya by a century.

and

flash

intelligent.

of the

of light

Now

the

Mimansaka who pre

\7rllAR SAOAR. purport

this

profound slumber

says

such an expression signifies Self [indicated the first by personal pronoun] to be insentient, and he remembers it when he is awaken remembrance of an unknown thing never &quot;I

was sleeping

man ou waking from

insensibly&quot;

;

lu the state of profound slumber there are no other means [of knowledge] apart from Self, hence the source of recollec tion in that state is knowledge, which is nothing else but Self. takes place.

Therefore like the glowworm, Self is both manifested, and its reverse manifested because he is like knowledge, and unmanifested because

;

insentient.

Now

the blissful sheath

this

dual

condition

manifestibility and unmanifestibility, because the reflex-intelligence

present along with ignorance in the condition of profound dreamless is called the blissful sheath. Here the reflection of intelli

slumber

gence has the powers of manifesting, while ignorance has it not, hence according to a Bhatta (and zFravakar too) the blissful sheath is

hi* Self. A.

hence

Sunya-Vadi Buddhist

not composed of parts, one Self cannot be said to be both manifested and unmani Self

says

As a glowworm has the power of luminosity in its tail which gives light, while its body is not so conditioned, but is dark, hence two opposite qualities are present in two portions of but with Self its body, and that need not imply any contradiction

fested.

;

devoid of parts, hence the same Self cannot the possessor of two such opposite qualities like the glowworm,

that

it is

otherwise, for

of discovering

or illuminating

body

(as

and non-discovering,

light

and

and unilluminating, and such an admission

him a composite body site

for

darkness, will

make

a body composed of parts. Now a compo etc.,) is a derivative product and

instance, a jar

must equally be the case with him too. Moreover, a derivative product must necessarily have no It is there existence prior to its birth and subsequent to death. fore a Because asat&quot; non-existent. body that was essentially therefore liable to birth and death

;

&quot;

non-existent in the beginning (prior to its birth) and will be so after death, cannot be essentially existent in the intervening space,

during the time it lasts, but on the other hand, is non-existent even then. And such being the condition of Atma [from the present

VI CHAR SAGAR. stand point], all substances

essentially

18 r

Thus then we

non-existent.

find

(though different from Self) are subject to birth and destruction equally with him, and they are all of them in their

collective totality essentially non-existent

Self

(A sat).

and not-Self

are, equally characterised by that one condition of non-existence, so is that nothing the The doctrine of the highest principle.

Madhyamik

Buddhists, who

explains the

Atheists,

for their doctrine of

sheath

blissful

nothing are called

a form of ignorance,

determined in that way. Those who are igno rant of the teachings of the Shastras which deal on non-duality, take

because ignorance

the world, which is merely a modification of ignorance for a reality while they that are learned in the Shastras, consider it to be unreal for it is a derivative product of ignorance, which is different from The wise and being and non-being and something indescribable. ;

those delivered in

life,

look

upon ignorance with

Now

thing worthless and un-desirable.

its

product, as some

the words un-desirable

non-

is being and nothing are synonymous. Thus then what is an object of fond attachment in life one delivered ignorance by with a believer of nothing and eagerly sought after, because he is

not desired

ignorant of the chief purport of life (Self-knowledge), and the un-desirable blissful sheath to be his Self.

Pravakar and a Naiyayika For

nothing.

assert that Self does not resemble

of nothing

a believer

an experience of nothing or not establish the absence of nothing

ent from his nothing of experiencing tinct

and

from

nothing.

nothing,

for this quality of

of intelligence

asked whether he has

no,

then that will

he says yes, then what is differ established from his admission

Thus Self

determined something

dis

and cognizable only by the help of the mind, knowledge in him, Self is called by the name

naturally S-lf

;

happiness and misery,

;

\vf;re

and he says

;

but

This

is Self.

believes

desire

and

insentient, spite, effort,

that the properties, and vice, etc., are

virtue

the subjects of Self. According to them the blissful sheath is the Atma, and the intellect present in the cognitional sheath is his

For the intelligence present in the blissful masked and unperceived by an indiscriminate person. A

quality of knowledge.

sheath

Pravakar

Naiyayika considering the Atma

devoid of

VIC11AR XAGAR. intelligence in profound dreamless slumber, conclude ally insentient. his

Hence

the blissful sheath with

its

him

bo natur

masked perception

Moreover a person does not recognise himself to be eternal intelligence, but on the contrary thinks his intelligence to be transient, which again establishes only the function of the inter nal organ (Buddhi) Intellect. For these reasons a Pravakara and is

Self.

Naiyayika look upon the for

tellect

his

quality.

blissful

But

sheath as their

this doctrine

that are different from Self, (ajar, a cloth,

marked by the presence

this difference is

Self

etc.,)

Atma

not true.

having In For things

are non-eternal,

or absence

and

of intelligence.

while a jar, a cloth, etc., are insentient. So Self were devoid of a then like intelligence (e. y. insentient)

intelligence,

that, if jar,

be reduced

will

a futile

impermanence and that

will

render release

effort.

In this way, persons unacquainted with the drift of the Vedantic utterances mistake Self with some one of the five sacs or sheaths, or their is

component

units,

that of witness and

and remain ignorant of his real nature which and because such ignorance

all-blissfulness

;

brought on by the sheath-like coverings that envelope the Atma in a sac, or cover him as a sword is confined in its scabbard. These

coverings or sacs are designated sheaths. And as these five sheaths hide the real nature of the individual viz., that of a witness, so do the collective aggregate of/simm s five sheaths cover his real nature,

in as

much

as the indication of the

his real nature,

word (Tat)

That

expressive of

abandoned by some, while its apparent signification, the internal knower as a predicate of the blissful sheath expressing formed of Maya, is looked upon by them as a Supreme Principle or entity and they are deluded in believing Hiranyagarbha, Vishnu, Brahma, Ganesa, Siva, Devi, Sun, etr., as also the Ficus Religion/ Asclipia Gigantia, Bamboo and an infinite variety of substances to be the Supreme Self. Asa fact, He is and is

;

the indication

of all

objects

universally present; referring to Him in that way, can be

bear no distinction between the objects and Parmatma yet to connect Him with the respective associates of the

presumed

named

;

objects

above, or of other substances

are precluded from

a delusion. Thus these men knowing His true nature covered by the respec* is

VIC11AR SAG All. live sheaths

of the

Jiva and Iswara, and mistaking Self with the

physical body etc., are engaged in works good and bad, and in the worship of all objects from the internal knower to a bamboo, only that they may enjoy happiness. But the result must be in

proportion to the merit of the object worshipped, for in the Isiuaras body are included the cause, subtle, and gross bodies, so that, accor

nature of the body worshipped, the result must follow. But emancipation can never be acquired without knowledge of

ding to the

Brahma

;

where there

desire

of release, an individual by his

discrimination, differentiates Isiuara from the five sheaths.

For example. As the tender and new fibres of the plant Saccharum Munja are separated from the firmer coat of its old fibres, does a person by his discrimination, distinguishes or separates the real nature of Isivara from the five sheaths. This then is the so

of the verses.

meaning

Now

the nature of that discrimination

Cognition of the physical body only Self

absent in a dream,

when

known.

Knowledge of the subtle body is absent when is derived a knowledge of his In meditation

shewn

profound slumber,

blis^fulness.

manifested Self deprived of his envelop ment, when the ignorance of the cause-body is absent.

In the dreaming present, but there of the subtle blissfulness,

present.

have said act of

&quot;

state, is

no knowledge of the physical body

Self-knowledge

;

in the

same way knowledge

body is absent in profound slumber but as Self is and self-illuminated, conception of happiness is always ;

were otherwise, then a person on waking would never which is a conception due to an happily&quot;

was sleeping

memory, from the actual perception

knowledge of

felicity.

Thus, then, in the condition of profound slumber there is present but as that felicity is not subject to felicity, which is easily known material well-being, but something quite distinct, therefore Self is ;

said to

be self-illuminated

felicity takes place. its

Now

;

and

for that property, consciousness of

this felicity

in the nature of Self,

cognition only explains the presence of

Atma, who

hence

rendered

VIC 11 Mi XAGAR.

tangible in that condition of profound slumber. During nu-ditation without recognition of subject and object * a result of (Nididkya$ana)

profound contemplation, the Atma* is discovered, denuded of his envelopment of ignorance, while the ignorance of the cause-body Such is the way in which the three bodies stand in the disappears.

path of cognizing Self and ascertaining his true nature. Self is never absent from one, to manifest himself in a second condition, but is present in

equally

the

all

profound slumber,

discrimination can determine physical

body, which

conditions

which, he

for

the

and

waking, dreaming

said to be all-pervading

;

and

him to be quite distinct from the gross same as the food-full sheath the cause ;

body which is no other but the blissful sheath; and the subtle-body which constitutes the vital, mental and cognitional sheaths so that ;

from a proper discrimination of these three bodies, the are recognized in

individual

their

true bearings.

distinct from his five sheaths, so

and

sheaths

the real nature of the is

Iswaras, from their

collective aggregate constituting his five sheaths.

of Jiva

five

And

as the

indi

had been

fully entered into, and illus of ether in the fourth section,) trated (by the example of varieties and as the subsequent chapter will deal with an explanation of

cation

Isivarct,

the transcendental phrase, for ascertaining Self and helping his cognition, hence described descrimination of Self.

Thus discrimination

Self

the

knowledge of have only briefly

true

in this place I

as an entity distinct

from the

five

sheaths, cannot be ca led a process of repetition or the re-doing of what has already been done, because to ascertain the oneness of the individual spirit with the Absolute, and to rest such knowledge

on a firm and sure footing,

nnd in

reflect,

be done, phrase * It

proper for a person to consider

all arguments and reasons adduced But the necessity of the process of only another name for want of what is proper to

weigh, and analyze of non-duality.

support

repetition,

which is

established

by the precepts

the

transcendental

the resting of the Impartite mental function on the Reality second, and becoming oiie with It, by the destruction of the three integral constituents of the Conscious Ego, is

Brahma without a

VICIIAR SAQAR. distinct from the live sheaths knowing this good know the nature of Brahma. And to know It distinct, .and separate from him is only a

Self

;

l&amp;gt;y

mine*

And

of delusion.

as a sovereign reduced to beggary (in

dream) cannot be

affected in purse, so the presence of the

cannot affect It

And Oh

false

delusion

any way.

of agent or instrument o one, who is actionless, destroys not his condition of secondlessness.

attribution

the

Self distinct and separate from the five be one with him. This is called good sheaths, on this then but subject doubts may arise that Self is (knowledge); an agent or instrument of virtue and vice and that he is subjected

Pupil

By knowing

know Brahma

;

death to enjoy happiness in heaven or suffer misery in hell he cannot be one with Brahma. But they are easily removed that so after

;

in the following manner. refer to those

have seen

who regard

this

duality

The next three

lines

of the above verse

Brahma as twain. Now those who concerning Brahma and Self, and have

Self and

heard so from the Shastras, have been led into it by the mistake of heaven and hell, virtue and vice, which is the cause of this perfectly false delusion

;

affect possession.

said to

lose

all

Moreover a

thing cannot As a king reduced begging (in dream) cannot be or as the false his wealth, and be a poor man

admit

as correct.

false

;

mirage cannot affect the earth, (moisten it) or as a false snake created in a rope cannot be said to have any poison, so to consider Self or Brahma an agent or instrument is perfectly false, Avaters of a

Now

one who does a good or bad action but Self is actionless, hence he cannot be said to be an agent or instrument, but is without a rival and secondless. That is to say, your Self is one with Brahma, and neither separate nor distinct from It and to

an agent

;

consider

and bad *

him

identical with the gross

actions, together with

Kupa

a well,

may

and subtle body, and

their

good

productive results, birth and

refer to a mine, but here the

more appropriate hence allowed

its

to stand instead of well.

word used

V 1C HA

I&quot;t

XAGAll.

death, lioavcn and hell, are creations

ignorance and they cannot in any way prior to knowledge, Self is one with conditions ties

named

has no relation with

and there If

is it

but Self

It,

your

said, Self is eternal

Then the

and always

proper free,

Brahma.

free like is

its

and always

eternal,

necessity for hearing (which

the three

together with

no difference whatever between him ai^d

Hence even

Self.

Brahma] and

Xthe body

Its subject

derived from

imagination

aflfect

Brahma. know

a means of

ledge) will cease.

Now

this is cleared

Like an ether-flower, this vast expanse and

its

agent Isivara,

there are none.

The

witness, and witness, as also a discoverer, and objects of discovery, there are none.

subjects of

then only can emancipation follow;

If subject to bondage,

there be ignorance, it can be destroyed by knowledge. knowing this, leaves of the practice of what is proper;

And

then by becoming firm, attains emancipation.

The meaning words

cleared

the

commentator

the following

In the sight of one

who

liberated in

life

[wise] ignorance

and

product [the material world] are undesirable, and the description of such a person is here given. Pupil, know you then, that like an this world material is really non-existent, consequently ether-flower, its

can have no agent Iswara [that is to say, when there is no world existing, it can have no creator.] The subjects of a witness ignorance etc., are called Sachhya, both of them are wanting; in the

same way, there

is neither a discoverer, nor the things that are to Therefore in the absence of a body, a jar, a cloth etc., If the inherent Uniform Intelligence be there can be no discoverer.

be discovered.

reckoned as a witness, it is impossible not to admit its presence but the ordinary acceptation of witness, and in regard to the dis

;

covering of all visible objects by an observer, the absence ot the first as well as the last, is what is meant here. In the same way bondage

VI CHAR SAGAR. is

not admitted

hence there

;

103

no knowledge required,

for

this

can

only be necessary to cause the destruction of ignorance which is the source of bondage there is no ignorance, consequently knowledge to To know this will cause the abandon destroy it, is also wanting. ment of what is proper to be done for, either the present or the next life, is equally undesirable and proper works are not required for them. Then again, Self is not subject to bondage, so that for ;

;

emancipation, there this way,

no occasion

knowing him

for

be eternal,

doing free,

the

In,

proper things.

and Brahma, when what

proper has been abandoned, then that individual after the separa tion of life from his body, attains to Brahma, which is actionless. [In other words, as one already freed freed]. Its purport is: even if one with prior to knowledge of Self, He is eternal and free, and is

yet a person from mistake considers him to be an agent and instrument, and seeks to acquire happiness and destroy misery by

Brahma,

having recourse to several means, which in their turn subject him to If he gets a good teacher, to instruct great inconvenience and pain.

him

into

Vedantic utterances, he comes to know then, that his

the

neither an agent nor instrument, but Brahma, consequently Such a knowledge is a result of his Self has nothing proper to do.

Self

Because hearing the precepts of the Vedanta. other but Self, hence he is every day acquired.

admits the necessity of doing what

He who He

ignorant. a wise man,

[The meaning

doing

for

any thing

none

proper

else.

use of already clearly set forth to require the is always an that ignorant person implies works that are proper, but a wise person stands

aloof from them.

There

who has no need

any explanation].

engaged

Brahma

one

has no need of anything.

Im partite,

unrelated,* unborn, formless, unseen

and nameless. It

neither Primordial Ignorance, neither the collective, nor of gross and subtle bodies distributive

aggregate

The word

asangd 25

unconditioned, unassociated, and unrelated.

VIC H All SAG Ml Neither

nor

Viral, Prajna, Taijasa, neither bound nor free.

The apparent state

tangibility of the

Viswa

;

not a deer

world in waking

objective

a work of Buddhi.

The enjoyment

of all

that

dream

to be enjoyed in

its

exquisite play too.

What merges The

in the state of profound

desires created by

covered by

What

slumber; know that

be one with the Real.

Buddhi

are surely

knowledge blight, and

called

the

objects

dis

It.

Tama

dark, complete

ly destroyed,

Always unconditioned and one with

Brahma

Self,

Self-

illuminated.

To him nothing

follows

who wishes

seeks not to destroy them

;

for

enjoying his desires. but a wise person has no such

expectation.

Seeing, he hears not

;

hearing, he sees not

at their real worth]

but has taste

Touches not even nectar when

offered,

;

takes

all

nor quarrels with any.

Accepts not what is given, abandons what he gets not a step, nor exerts himself.

[The purport

The organs do

[things

for none.

;

moves

thus explained].

their respective work, my-Self

not

to them.

Self

different from them, they

Self

the

inherent,

do fonn no part of myself.

uniform,

unassociated,

[Intelli

gence]. I

abandon enjoyment of material comforts the senses stand in the same relation to myself, as a cloth scented with ;

camphor. I

know

this for certain,

neither an

agent

nor a

part.

In this manner, Oh, ye lover of a body though a professor on the hidden pupils entity, principle, or essence, !

structs his

yet he

VICE A R SAGAR. is

his

195

extremely delighted, and concieves not the Supremo felicity unsuccessful, so he teacher finds that the pupil has been

not

offers

;

him

further

instruction

a grosser way, to enable

him

all

its

think on (lay a} destruction.

a jar produced from earth, external parts.

As a wave,

has

a bubble, froth etc., are

earth in

that

all

parts

of the

water

that produces them.

So determine the connection between a cause and its action. The cause is present in all its products and is non-different from them.

That

to say, as a thing

and out, made of and a froth, bubble

made

of clay, has all

its

parts,

both in

are earthy, things produced from earth are mere represent the water of which they

it, so that, all

parts

(composite)

;

etc.,

so the cause of an action is non-different from

In the same way, the cause

it,

of this vast

one. expanse I am that is non-different from his works and he Iswara, being In this manner, pupil you should know what destruction Iswara.&quot; is and continue to think on it. [of difference] No\v this destruction is being briefly declared. That is to say,

and they are

&quot;

the gross Brahma s egg is a product of elementary quintuplication and its earth and water produce actions similarly earthy and aqueous, and a product of one element shews a striking similarity to that element only, so that all this material universe resembles the quintuelements from which they are derived. Then again, as the plicated

are simply products of non-quintuplicated quintuplicated elements are non-distinct from one another, but shew [subtle] elements, they this analysis a same the similarity, identity [or affinity]. Carrying

step further,

find that the subtle bodies derived

from the subtle

elements without the fractional combination, as for instance the a resemblance, the internal organ etc., -must naturally have internal as that and organ is derived from product with its cause the good quality of the elements ether etc., it must naturally have ;

a close resemblance with that good quality. Similarly, the products derived from the active quality of the elements (for instance Prana

IDG

IC 11 A

}

SAG A

It.

and the other airs) must resemble that active qua

ity

;ID

;

ill

riva-

&amp;lt;l

tive

.nust ;he anus product of the active qualify of earth resemble it in every way, as the organ of smell a product of the good In the same way, quality of that same element must resemble it. the tongue and genitals are like the and active good qua ities of

water; the eyes and feet, resemble the good and active qualities of the good and active qualities of air; organ heat; skin and the hands

and speech, the good aud active qualities of ether. Thus, the whole of the subtle creation ivsembles the subtle elements then,

of hearing

from which they are each derived. While thinking in this way one must reflect on the destruction of these non-quintuplicated elements, in a reversed order of progression. That is to say, water is the source

nothing but wa:er heat are equal heat

;

a result of ether,

hence earth

earth,

being a product of heat, a product of air, hence resembles

for

;

naturally identical with the cause from which is

ing in darkness is ether and matter resemb e one

it,

air

ar.d

Matter abound

it.

derived ether, and

Then

another.

water and

its

matter

again, as

form of Maya, they are naturally identical. names of the same substance are Matter, Illusion, principal and Here the word principal bears the Ignorance, ^.-knowledge. is

another

only

The

signification

of a

substance

fixes their destruction like

which abounds

that

absorbs

an ascetic.

all

Matter

and

actions within

name

the

it,

and

of that

being used for the purposes of creation. As rare things are produced by magic without the actual products of a country, and reference to consideration of entity,

time (here magic unconditioned,

in darkness,

called

Mcnja or

the

Brahma,

for

is fit

illusion),

presence of desire

the secondless,

etc., is

rare,

and

[or more properly evolution by impressing change attributes of matter, and disturbing its equilibrium},

causes creation in

their

hence real of

called

nature,

Bsahma

[Ai

idy&amp;lt;i]

cannot

;

Maya

destroys

and as

(illusion)

therefore

;

and because

conceals

and

because

also.

Such

the

knowledge Ignorance such ignorance, it is therefore ^4-knowledgo is never independent of intelligence, and

live separately,

stitutional difference of

;

called

Force

the

con

the principal (entity, or priiiciple) in Mutter,

VIC11 A R SAGAR. and why

Now

called so.

it is

force derived from

this principal substance

Brahmaic

the

197

And

Intelligence.

merely a

as a person s

apart from him, hence they are nonin Intelligence is different; so the principal form of Force present non -different from the Brahmaic intelligence. Thus the)), having

powers cannot

individual

live

ascertained the presence of that Intelligence in all substances not must give himself up to thinking pertaining to Self, the individual

that he

non-different from

it,

and then he declares

&quot;

I a-n Brahma.&quot;

Who from obstruction caused by dullness of intellect are unable even with the precepts contained in the transcendental phrase to them, to have that knowledge of Brahma, been

explained characterised by visibility, for

having

them

this

method

of thinking on the

known object, has been blending of Brahma, or its fusion with every said to be nothing else but meditation (dhyana).

Now

there subsists a difference in

the

signification

of the two

words meditation (dhyana} and knowledge (jwtna\ Knowledge is of natural laws dependent on proofs and proveable, but independent is and meditation and entirely dependent on nature, desire; personal a person

In the cognition of a jar when the proofs (eyes) and the subject to be proved (ajar) are brought into a condition of a relationship, it comes to be perceived s

(e. g.,)

by the eyes (bright phas

desire

in spite )

and

faith

of a person

month

;

for instance

s desire.

the fourth

Vadra, the sight of the moon

day of the interdicted,

when from person yet notwithstanding into a are the some cause or other relationship with the brought eyes moon, she is seen by the person who had been trying all the time to a

avoid

it;

hence

desire

not

see

it,

dependent on the eyes and quite independent of law and

visible perception is

and the subject

seen,

(proof&amp;gt;)

personal desire.

Moreover by meditating on the Saligram (ammonite) a person Here, a person knows it to be a form of Vishnu, enjoys good results. with four hands indicated by the signs of conch, wheel, rod, and lotus as the Shastras have

;

but visibly by his

sight,

he knows

than a stone; yet for the injunction of the to be nothing Shastras, faith, and his desire, he believes it to be an image of Vishnu else

;

so that the stonais trausformed into Fis/micb

meditation

Now

this

V1C11AR

198 meditation tated

SAGAR

In some instances, the object medi and form from the substance representing

of various sorts.

different in shape

as in the instance of the SMyruhn for Vishnu. This is called meditation by substitute (Pratika Dhyana). The inhabitants of Baikuiitha meditate on Vishnu, with his f.nir hands representing a conch, wheel, etc., and substitute no other substance here the object in iditated resembles typically, and is non-different in form it,

;

and shape with the subject of worship [as has been pointed out in the first instance]. have no visible They knowledge of Vishnu, but have ascertained from the Shastras, that form which they adopt in their worship, which to him four assign hands, bearing four different symbols, so that this meditation is according to the nature of the Now without la\v, faith, and desire in a person object meditated. there can be no meditation, and that is called worship, or devotional and a faith in the utterances of exercise; Him, who has sent him here is called belief; and the inclination of the internal to

organ

enjoy the fruits of this worship (a product of its active quality) is called desire. These are the three causes of meditation and not of

knowledge.

Meditation, and not knowledge,

individual

continued

defined as

the

and

effort.

dependent on the For d/iayana is

persevering continuance of the mental function after

has been

moulded

into the form of the object meditated, and if any obstacles arise so as to cause a destruction of that function, then his

persever

ing effort stems

regard to needed,

them away and

the mental

for

after

the

troyed, the function

fixes it firmly in the

function,

envelopingof light,

mind

;

but in

is not this fixing of ignorance has been des

knowledge case

and subject to no destruction either for the present or hereafter, to render it necessary for the function to be fixed and Therefore unwavering. persevering effort is

is full

not necessary to knowledge. The meditation of I am Brahma

similar to

the

meditation

of the four to say,

handed Vishnu by the people of Baikuntha. That is is not that in which one thing is substituted for another,

but the object of meditation is typical of the object meditated. It has a separate name, and is called Self-medrtation, which means reflecting

the one^ueas of the object

meditated and

Self.

VICHAR SAGAR.

199

person whose knowledge of Brahma, is not characterised by visi laid down in the Vedas, bility, but having a belief in the injunctions

with a persevering effort, continually fixes his mental function, and moulds it into the shape of Brahma, so as to impress, it with

am Brahma

the image of I

and thus by means of

Self-medita

tion he becomes the possessor of knowledge, ultimately to be released from the chain of consecutive re-births, and emancipated.

other

has been spoken of in

Self-meditation

ways, besides

the above.

Sureswar Muni meditating on

According

Self-

meditation.

Hold

Brahma

your mind the mystic word

be non-

distinct from your Self.

other meditation resembles this

Who

;

and ascertain

quintuplication treated by him. devotes himself to the exercise

from

of this meditation is

freed.

According to the Munduka Upanishad, and other works Pupil Sureswar Acharya has spoken on the subject of Self-meditation by pronouncing the mystic word 0m, and reflecting that to be the !

same

tise.

Brahma

i. e.,

I will just give

non-different from Self.

This you should prac

you a brief description of

and you should look upon

its

alphabets,

it.

Brahma,

representing the

Supreme

be non-different from yourself, and have your mental function so moulded after it, that it may remain fixed or impressed

Brahma, there.

other meditation

can equal

this,

and

Quintuplication, Sureswar has particularly dealt on

in his it.

work on

(The fourth

line is thus explained.) Though many of the Upanishads treat on Pranab, yet the Mundaka has particular reference to it and from the annotations of the commentator as well as those of Anandagiri :

the subject has been clearly explained. The Vardkakar* [Sureswar Acharya] has also adopted the same method in his work on * The Impersonal and personal worship

from the Vedas if

;

but the question

personal worship rests

how can

had therefore been derived idolatry be discountenanced

on so very high authority?

VICI1AR SAG An.

lOO

But such men

&amp;gt;

Qiiintnplteatmn&amp;gt;

comprehend

or follow the

whoso

arguments used

derive the requisite information purpose } written lor their O3netit.

are unable

intellects

the works .-ihvadv cited,

from the present work,

may

for it is

Meditating on the mystic Oni can be done in two wa} 8 accord ing to the Upanishads one is to identify it with the Supreme Brahma, and thus tu reflect and meditate profoundly on that abstract ,

condition of I m personality which to

meditate

Brahma

impersonal Bi tihma is

devoid of qualities.

with

called the

qualities

The other

Now

(personal).

Supreme Brahma,

the

while that other

called the (personal) Brahiiul

the the

first

with qualities; and one engaged in sort of devotion obtains release while to the follower of

second

method can accrue the abode

find meditation

subject of worship,

Brahma.

Thus

then,

OmJ from a difference in the method, and divided into two sorts, of which the Impersonal

of is

alone will be considered here. For, the worshippers of the personal creator are actuated with a

and this they get by the blissful abode of Brahma. And as that very desire inheriting stands an obstacle in the way of impersonal devotion they are preven ted from acquiring the necessary knowledge, and therefore subjected to

desire of enjoying the fruit of their devotion,

;

bondage, and never of

Now, while enjoining

freed.

Brahma, and sharing

garbha,

the blissful

abode

enjoyments equally with Himnyaacquires knowledge, he may yet be freed. have no desire of inheriting the Brahmzloka, acquire

the

all

individual

But those who

knowledge here and are

Thus

then, the results of the personal included in the Impersonal, that is the reason, why freed.

worship are this only has been treated hero.

From whatever affinity

with

(

0m,

cause an action

with which

it is

produced, that non-distinct.

cause has

Hence

follows

But each object present everywhere in diverse forms. has a name and form. Now the part representing form is not distinct from its counterpart name but the first resembles the second; for that Oiri

the form of an object to render caste.

it fit

is its

either for

shape, for which

receives a name, so as

accepting or discarding, with a

Simple shape cannot determine

its

practical use

;

name and hence name

VICE A R SAO A JR. Then

essential.

tinues in the end.

when form

again,

201

destroyed

a jar

for instance after

name con

its

broken, the earth

was produced continues and that earth is not a from the jar, but the two are evidently the substance separate continuance same. Similarly, after the destruction of form, from which

of name,

from form

;

earth

the

a jar

but they are one.

;

and

jar

saucer

etc.,

(i.e.,

Or,

a separate substance is included in a

not

as the

earth

their essentiality),

they are merely

while its the transformed products of earth, hence they are unreal of a so in forms the is real diverse the earth, jar and essentiality, other objects, there is only one essentiality the mystic syllable ;

;

and

their different shapes are merely transformations, therefore

while the one name, which every one has in common is real, and the two are not separate. Thus then we find that the shape of

unreal

substances though differing from each other is not different, and separate from the name, but the form is after name. all

Because an expletive or expressive word is called name, and in Hence the Srutl it is said, that all words are derived from Om. 1

for this natural relation of cause

and

words expressing the

effect, all

quality etc., of a substance, and therefore its^name and form, derived as they are from the cause Om, of which they are mere products are

shape with Om sive

Therefore

it.

the

part

which constitutes

with the name of a thing, and all names are identical hence it is identical with all forms. Or Om/ is expres

one

Brahma,

between the is

from

non-distinct

therefore

signifier

and

signified there

none whatever between

signifier of

word

the

Brahma, which

(

and

signifies

no difference,

Brahma

signified

Brahma;

;

[the

first

word

there is

the

it].

On mature consideration it will be found that the super-imposi tion of Brahma on the word Om, and its presence there, are nondifferent ;*

that

to say,

there can be no distinction.

between presence, and super-imposition Hence from such a standpoint Oin is

* As in the superimposition of a snake in a chord, and the presence of the snake in the chord are identically one.

VICI1AR SAOAR.

202

Brahma

;

so that

virtual non-difference

meditation of

0)ri

between

For the

Self.

meditated It

and

Atma

Brahma,

for

Self,

amount

will

then, for the to

non-different from

essentially

Brahma, and as It has four parts, so has the Atma Virat, HiranyaIswara, as garbha, Isivara, and the indicative indication of That ;

Now

parts of Brahma are Prajna, and the indicative indication of Thou These are the four parts of Self.

Witness.

the four

The witnessing called

Intelligence of the Jiva,

Vishnu, Taijasa, Jiva as witness.

the fourth

and

Turya.

of gross Intelligence associated with the collective totality bodies is Virat, while the association of intelligence

with

Both the

They

Now

its

distributive segregate

associates of Virat

Vis-iva.

and Visiva are

are therefore non-different

;

and Virat

the Virat form of Visiva, has seven

gross. is

features.

Visiva. Its

head

the Swargz, the Sun is its eye, air its respiration (Prana), ether and the fire its body, the oceanic waters are its urine, earth its feet, The mouth. is its are Manduhya does to whom

given

offerings

not say anything about feature

part of

the blissful

Visiva,

but as

abode of heaven forming a does form a part of Virat, and

the two are non-different, hence it can be said to belong also to In the same way, the Virat form of Visiva can be said to Visiva.

have nineteen mouths

five vital airs, five active organs, five sensory

internal organs. They are called mouths, because as organs, and four the mouth is the means through which food is enjoyed, so these nine features constitute the several means of enjoyment in the state of

teen

of words and their accustomed func waking by the practical use Hence the Virat form of Visiva is said to be an enjoyer of tions. and in short, instrument for external function, that is gross, an agent, to say, of the

waking condition.

these nineteen features constituting so

many means

for

enjoy

together with the assistance of the four internal organs altogether fourteen, require

ment, the active and sensory organs (ear and the

rest)

V1C11AR SAG All their individual subjects,

simply, from

and their

203

presiding Devas

;

without them

For

organs etc., no cnjoymeut can be had. reason, Viswa and Virat are said to have nineteen mouths. the

because

these features are collectively called Triputi\* of hearing

spiritual,

and

its subject,

sound

this

Now

all

the organ

super- material.

deity presiding over the quarters, and having conceit for them is The organs/ for their giving called a Supreme deity (Adhideva). rise to action, and, for the production of knowledge by the internal are

organ,

called

accordingly

Their

spiritual.

subjects

are

super-material [that of which the presence involves eventual dissolu Devas. The seat of tion], and presiding deities are called Superior

touch

skin

material

;

its

The organ

The

;

presiding deity

of vision

with the sun

its is

subject, touch, is similarly superthe air which has a conceit for

spiritual

too,

and form

its

super-ma

presiding superior deity. Tongue is spiri super- material with Varana for a presiding Deva. organ of smeli is spiritual, its smell is super-material guarded or

terial,

tual

also spiritual

and

;

its

its taste is

controlled by Aswani-koomar, but according to Sureswar Acharya, by the Deva having a conceit for the earth. Even this is maintain

For smell

able.

derived from the earth, hence earth can be said to

be the tutelary deity of smell. But as the As wan is are derived from the nose of the sun, they can therefore be said to be the guardian

Deva

organ of smell. Tiie organ of speech is spiritual, and fire its presiding be c a d super-material,

of the

what

;

Hands

are

super-material guarded Organs of locomotion the feet are spiritual, progression super-material, controlled by Vishnu its The anus spiritual, defsecation super-material, presiding deity. deity.

by Indra

with

its

Yama

tutelary

super-natural, divinity

spiritual

its

prehension

divinity.

controlling

emission

Prajapati.

;

divinity.

The sexual

super-material, controlled

The mind

spiritual

;

its

subjects

organ

tutelary of consi

Intellect is guarded by the Moon. it is be cleared which is to that by super-material, spiritual, with Vrihaspati for a presiding Deva. Subjects of knowledge

deration are super- material

Triputi

three and sac

;

literally thrice covered,

rn. HAli XAGAli.

204 are

called

Egoiam

that

objects

spiritual

;

for a presiding deity.

subject which

are

its

clearly

determined

subject super-material,

Thinking

is spiritual,

Intellect

having

having thought

;

Rudra as

its

super-material guarded by the (Kshetrajna) witness. These fourteen together with the five vital airs, altogether nineteen, constitute the mouth of the Virat form of Viswa. As there is

no difference between of the syllable

because the

first&quot;

explained]; and

Virat and Viswa, so the first alphabet non-different from the Virat form of Viswa

part of the Brahma is Virat [this has already been of his four parts, the first part of Self is Visiva. In

the same way, the its four

first alphabet of Om, representing the first of being identical in property with the first part of A is non-different from both of them and Visiva,

parts,

Virat and

;

be reflected upon while meditating on Om. Then again, as Viswa has seven parts, and nineteen mouths, so has Taijasa an number of them and is it that should be known. equal proper they this is to

;

But there

between them, that the seven parts and Viswa are created by Iswara, while those of

this difference

nineteen mouths of

Taijasa represented by are

sac-like

while

[inasmuch

mouth*

its

organs, controlled by their especial deities, as they constitute the sheaths, vital etc.,] the mental sheath. has the subtle*

its

etc., is

Taijasa be said, enjoyment refers to the fruition of happiness or woe, and that can have no connection either with the subtle or gross, but the reply is, external subjects, such a, sound for its

enjoyment. It

and the

may

their

relation make happiness or therefore called gross while the relation crea misery perceptible ted in connection with mental desire causing similar enjoyments, either of happiness or its reverse is said to be subtle. Therefore the Sruti says &quot;Visiva enjoys the gross, while Taijasa has for its rest,

connection

enjoy

ment

For the enjoyable sound etc., of Taijasa is therefore subtle while those of Vi*wa are relatively mental, gross. the

subtle.&quot;

;

Visiva

the

external Prajna, while Taijasa

* For tho sake of clearness

word murdha which

mouth

has been

signifies the head, or its

the internal.

For

used for the Sanskrit

upper

part.

V1CUAR SAGAR.

205

the mental function

of the former its prajiia is projected out, not the case with Taijasa. And as Vision and Virat arc non-different, so is Taijasa one with Hiranyagarbha, because of

which

their associates which are subtle in both

and

;

this oneness constitutes

the second alphabet IT of the syllable Om/* and their non-difference must be meditated upon. For of his four parts, the second of Self is of the four parts of

second is Hiranyagarbha, The condition of the second in all three have equal properties, therefore the three must be consi dered as one, and non-different, and Prajna must be looked upon as Isivara. For both of them have for an associate the cause-

Taijasa

;

of the alphabet

Brahma,

its

the second.

body.

Iswara and Prajna form the third part bet of Om is M! The condition of the 1

;

the third part or alpha

third

equal in all the * or oneness is

three with similar properties, by which their identity established. Now the wealth of this Prajna

knowledge.

Because the

knowledge present

(prajnana)

the conditions of

waking, and dreaming, constitutes what is called the wealth in dreamless profound slumber, and it is virtually one with ^4 -know Hence knowledge is called wealth ledge into which it merges then. (dhana),

and

bliss

called

covered by -4-knowledge

in the Sruti

Prajna

;

for the bliss-

the enjoyments enjoyed by Prajna. of Viswa and Taijasa are determ ned or caused by these three sacs or sheaths, so is the enjoyment of Prajna equally saccular. is

Reflection of intelligence constituting the function of is

called

the individuated

covered by Ignorance bhuta).

And Iswara

point Iswara

knowledge

the

Supreme

A -knowledge

The mental

deity.

From such

Now

this

constitutional

Prajn^

bliss-

Adhi-

a stand

difference

is spelt with A U and but in English with apt to create a misapprehension as to the source of A and A + U. Therefore Om = A + U+M.

(

the external and Taijasa the internal Prajna,^ and

* This word it is

(Adhyatma).

called elementary, or super-material

his wealth.

spirit

Pm +Ajna= almost

ignorant; hence parviscient.

and U-

J/;

But

VIC II Alt SAG Ml

20G

the

three

the

all

due

thrcu

Prajna

Viswa respective associates. and subtle ignorance gro-^, ;

has

and

Thus then, we find their actual ignorance. to of associates which each has the number according

one, to

difference

their

associates wit,

but iu reality their nature is identical, and they are non-different from one another. The intelligence contained in them, when viewed

The fourth is present in the But the two Prajnas and P?-a;m&-wealth This fourth is also neither a subject of the active, and are not it. sensory organs, nor that of intellect and the subtle elements ether in

its

true

light

unassociated.

associates of all three.

and the rest. It should be known as the fourth part of the Supreme In this manner, Self is used Self, Iswara witness and pure Brahma. in

two modes of which one

parts are untrue,

is true,

and the fourth

(

Turya)

Om.

Self has two resemblances, so has

The three As

and the other untrue.

alone the true part.

A, U, and M, representing

the three alphabets are unreal, while the all-pervading existence and this occupying them in the shape of intelligence is real; For what without alphabet. reality is called in the Sruti a word

constitutes reality cannot be said to have any parts, hence to be without parts (alphabets).

Thus then the

syllable

said

with

two forms must be recognized as non-different from the Self vhich also has two forms. its

Viswa

and Virat

from the distributive segregate of Om,

non-different

from

collective

its

totality

Viswa

;

base of the parts which compose the Atma, as

Om.

Hence they

are one.

the primal the root of the is

an aggregate of the

Taijasa syllable It is identical subtle expanse, and another form of Hiranyagarbha. with the second alphabet IT of the syllable Om, hence none other

but the second

;

and

also second, therefore the

two are one.

The associated intelligence of the cause-body Iswara is non-different from the third alphabet M and as this Iswara and Prajna are If therefore the third form of Iswara Prajna is one with one,

the

third part of

Om.

The condition

of the fourth intelligence

Simi all the three, and the only true one. (Ecstasy) is included in are included the true signification of larly in the three alphabets That is to say, as of tuat syllable, for which they are non-distinct,

VI CHAR

SAG All.

207

Viswa, and the rest are included in Turya, so in its three alphabets OM is the real signification which is equally in

their exclusion from

and Turya are oue. Thus having ascertained the non-difference between the several component parts otf the Atma, and cluded, and

those of

OM/

of thinking

continually to reflect on destruction * or fusion, which

a person

about

for the

described in the

purpose

following manner.

Viswa and A, another form of

what

say,

manner.

The same

destruction. to

and U* are non-different, but only Such a consideration is called considering on

as also Taijasa

called

Taijasa which

applies to the other alphabets too.

the destruction of

another form of

That

IT follows in this

destroyed by merges into the Prajna being another form of

M representing the Prajua, which again condition of the fourth

(Ecstasy).

in its turn

the true signification of OM by the exclusion of its alphabets, and these two are merged into one. For, the source and destruction of the gross are the subtle, hence the

its

condition of the fourth

form of Viswa merges into IT which is only another form of Moreover the cause-body is the source and destruction of Taijasa.

Hence the

whose cause is the Prajna can to merge, the first into the be said represented by Here regarding Virat, as a collective totality of Viswa etc. last. with their respective three sacs, all these constituting the MT of the subtle.

of Taijasa

;

U and the fourth condition of If merges into OM which is without any parts and consti form [of OM For the true signification of

Prajna are destroyed by the true signification of tutes the

Impartite

non-different from the

Turya

;

and Turya

BRAHMA and

contrived. fancied, or con pure, while Iswara and Prajna are hence Prajua trived representation of a subject is its resemblance ;

with

can be said to Iswara, as they are only another form of into and that M* wherein it, merge Impartite merges everything, and which constitutes its reality I am I. The mind must unceasingly * Destruction of difference will be identical with the

component

units of the Viswa, Virat, etc., and Self

etc.

fusion of the

Y It

20S think

it,

and have

AR SAGAR. intent oh

firmly fixed after having been

it.

The

unassoeiated,

BRAHMA

comprised

secondless,

in the true

free, eternal,

and

pure,

signification of

fearless

together with,

representing the fixed vegetable, inanimate, and insentient objects

&quot;That am This method bf (non-dual) comprised in that OM, consideration is a source of knowledge, and knowledge is the source of emancipation, hence the devotional exercise of OM, excluding 1

all

I.&quot;

tliis

does, the attributes of a personal creator, leads to

impersonal meditation

knows the

signification of

but who knows

the best of

as in the

release

manner just explained is

not, is not a sage. For, a person

;

and

One who

its kinds.

all

a sage;

bent on consideration

and thinking on OM is a form of consideration, 50 he who does not think it in the manner prescribed is not a sage. that,

called a sage,

Thus have I briefly treated OM in all its bearings according to the method of the Maudukya Upanishad. In the Nrisinha and Tapni Upauishad this has been explained in a different manner considera tion of OM is a fit wealth for a Paramhansa, and dunces are not ;

qualified for

man

it;

but the extremely indifferent individuals are. A it but one without the company

has no qualification for

family of a wife, son,

wealth,

etc.,

;

ha?.

Emancipation

knowledge produced by meditating on

But this

in the

results

from

manner prescribed.

a person bent after the enjoyment of material comforts in life, or of inheriting the abode of BRAHMA in the next, and in if

whom

that

violently

acute indifference

restrains

his

desire

worldly

enjoyments

of enjoyment,

absent,

discards

abandons them, and wealth, and comes to meditate on

family,

after

being instructed by a Taramhausa Guru his desire of enjoying (the fruits)

on the subject, then as stands as an obstacle to knowledge

he can have no knowledge, and after death is subjected to another existence in another body but if he has had restrained desires ;

left

him while

sure to be born into enjoys

the

fruits

meditation, after death, he is practising the pure family of an holy ascetic, where he

of his previous

desires,

and from the

force of

Y1CHAR SAGAR. he begets an inclination

previous habits of meditation,

and meditation,

discrimination

derived knowledge, he

that

Then

freed.

desire of inheriting the abode of

again for

ultimately after having if he has restrained his

again,

Brahma, while absorbed

after death he inherits

ting on OM,

and

209

it,

there

medita

to enjoy the

rare,

abode of our ancestors and Devas, and the supernatural powers of Hiranyagarbha, conceived in

set apart bliss, of the

acquires truth (i

all e.,}

virtually

and

in fact,

according to his determination. gradual and takes place in the

The way to the Brahmaloka is manner described below. When a

person, always given to the internal his with Bmhmd, dies, organ, the sensory and worship the active organs overpowered in a swoon, so that no consciousness is of

him

the angel of death comes not unto

left,

to take

away

his

astral

for it, gets out of body, but the presiding deity of fire with a conceit the body at death, and takes him to his own abode, thence he is

transferred to his

re-transferred by the

Moon deity

to his

presiding deity of day, to be presiding over the bright phase of the

own abode by deity

to be carried to his

own abode, thence

who has a

the

conceit for the six

months

own abode by the

of the sun s path on

the

north of the equator, thence to be taken away by the divinity pre and the divinity presiding siding over year, next by the Sun, Moon,

who

him

own abode;

there, appears in fine a front of him person resem Hiranyagarbha in appearance, to take him away from the elec bling Hiranyagarbha In his passage, he is accom trical abode of lightning to Varunloka.

over lightning,

by the

carries

command

to his

of electricity (lightning) to the next panied by the presiding divinity abode, that of Indrn, and keeps company with the inhabitant of the abode of Hiranyagarbha who is accompanying the worshipper s sub tle

body.

The next

stage

abode of Prajapati up to which but Prajapati is unable to enter the the

them place Indra accompanies here in arrives so he of abode Brahma, ;

lent person.

who

The King

of the abode of

company

Brahma

of the fine or excel is

Hiranyagarbha,

the collective aggregate of intelligence His action is of all gross bodies and for the conceit that he is so. of and the abode of that active Brahma, known by the designation is

called so, because

(Karya)

Brahma 27

called Brahmaloka.

VICIIAR SAOAR.

210

Now

from what has been mentioned before, it would appear that is a form of impersonal worship of the pure UraJima, the person practising it, must have as a necessary

from the meditation of Oil which

result attained that pure impersonality of the

only acquired by means of knowledge, and

joying the fruits of his worship

Brahma whom a

;

yet as this

desire of en

present, it must prevent the acqui knowledge, so that, he attains that emancipation which is and the worshipper who acquires the typified in Karya* Brahma is

sition

;

arbode of

powers

Brahma,

virtually adorned with the glory or supernatural of Hiranyagarbha, so that he gets whatever body he is desir is

ous of having, and whatever he wishes to enjoy, he gets by a mere effort of thought. In this if he for wishes way, enjoyments by dwelling in a thousand bodies, immediately with his desire a thousand bodies are produced with their separate enjoyments in short, whatever he resolves is fulfilled; with the exception of the creation, preserva tion and destruction of the world his those of Iswara. powers ;

equal

This

called Sliaytigya Aloksha.

Thus having been blessed with the powers of Hiranyagarbha he enjoys them for a long time, and through them whatever enjoyments, he fixes his mind upon, however rare they be, till the time for

may

cyclic destruction,! arrives

(Hiranyagarbhaloka) * That t

The

fied in

when

destroyed, and with

his

body

separated

the active or Personal God.

text requires explanation.

what

that Hiranyagarbha s place of abode

culled the

&quot;

Road

The progressive grades Brahmaloka

which

of ascent typi

falls to

the lot of

devout worshipper of Anthropomorphism after death, cover a vast extent of time. For we find a passing reference to pralaya or cylic period of destruction. Now this prAlaya does not occur except in the night time of Brahma. With us day is the period of waking and night of rest ; with Brahma day begins with creation and night ushers in a

destruction,

But Brahma s night comes once after fourteen Manus, a period embracing a thousand Yugas. Each Mann is to of the objective world.

equal seventy one Yugas, therefore for one thousand Yugas Brahma is engaged The twilights of Brahma are called the intervals of in creating. Maim or Sandhi. To enable our readers to form a correct idea of the subject we subjoin the following table.

VICII A R SAGAR. by the acquirement emancipation, and he

of knowledge, is

211

enable

him

Mahay ugas=l Manantvara or Maim. Manus or 1000 Human Yugas=l Brahma s Manus 1 Brahma s night.

14 14

enter

into

freed.

day,

Mahayuga ? One solar year constitutes a day and night Deva and Asur. The Sun s passage in the north of equator is the daytime of a Deva and night of an Asur, while its passage in the south of But what

for a

the night of a Deva and day of an Asur, hence it will appear that 360 of our years will form a Deva s year, and 12,000 such years will be equal to one Mahayuga. the equator

Therefore 12000 x

make up

Mahayuga

360=43, 12,000 ;

e,,

43 lacs and 20,000 years go to

of which

The Satya has 4800 years Treta

3600

Dvapara

2400

Kali

1200

of a Deva.

Giving us a total of 12,000 Deva years.

Now an

Brahma s day has fifteen periods of intervals otherwise In the beginning of the first day of Brahma there was hence there are fifteen intervals between the appearance of

a single

Sandhi.

called

interval,

the Manus, each of which has a duration of 4000

According to the

years

years.

Brahma took 47,400 Deva years and as one Deva year is equal to 360

Surya Sidhanta,

to collect the materials of creation, solar

Deva

give us a period of 16, 464,000 ordinary years during fit it for the reception

will

which the earth underwent changes ultimately to of organic

life.

Brahma has

life

time of 100 years.

That

to say, 28

Manus

multi

a year, and one hundred such years is his plied by 360 days constituting That gives a period of 1,008,000, half of which must necessarily span.

be night or the cyclic periods of destruction (pralaya).

year of his age ; six Manantwaras have already been over and the Kali of the 28th Yuga is now passing over. It is very near his noon.

now

the

fifty first

V1C11AR SAG Alt.

212

As a

follower

of the

impersonal form of worship

(

form of

Brahma ) so

attains to emancipation by inheriting the abode of Brahma that worship of laid down in the Upanishads as de facto

worship of Brahma, and recourse

being had

abode of

Brahma

yields these

method

to the

But then without

results.

called

Ahamgriha

worship, the

cannot be acquired this doctrine is laid down by the author of the Sutras and the commentator, in the fourth chapter; as for instance Siva and Vishnu have been attributed in a Nerbu;

&quot;

desswar* and Saligram (ammonite) respectively, and the worshipper has to meditate on the former while worshipping the latter,&quot; for which this

method It

called substitution.

where the mind and sun are substituted for These are not the forms of Ahamgriha. From worshipper can never attain the abode of Brahma.

also

applies

Brahma

in worship.

substitution, its

Meditating on the personal or the impersonal Brahma and consider ing it to be one with self is called the Ahamgriha method of

worship.

Its followers attain the

The names

Brahmaloka.

of the several

Sayambhu

S \varoiehisha

Utamaja

Tain as

Raibatu

Chakshuha

Vaivasuta.

Munus

Brahma s night comes once But as a Manu

after 11

Maims, when then-

a prahtya.

Yugas therefore during 1000 Mahayugas creating and there is a similar period of night

;

equal to 71

Brahma is engaged in when every thing is destroyed. pralayas when his hundred years he too

are

destroyed, leaving the

But

are over, there

not is

affected

by these

one mahapraldya and

ONE ETERNAL REALITY

quite unaffected.

* Little oval stones found in the bed of the river Xcrbuda.

VICUAR SAG All The way

to that

obode already described

213

termed the Utaranna

and a worshipper going by that way is never sub an earthly existence thereafter, but acquires knowledge and

or Devarnarga,*

jected to is

emancipated with the separation of of a

or instructions

but

Guru

means

as a

There the precepts

his body.

knowledge are not needed,

follows as a matter of course, in spite of

them

;

because in that

abode of Brahma, there is neither darkness nor the active quality, but it abounds in goodness. In the absence of darkness, it can have

no insentiency and lassitude, and as the active particle is also wanting desire and passions, product of that quality are wanting too, and there is consequently no distinction, and for its abounding in good has

ness,

quality

;

the

faculty of

knowledge

which abounds there

a resulting product of that

illuminating like light. What has already been said in connection

Brahma

worship and the

signification of

here) being considered in this manner.

its

has the property of

consequently

with

the

alphabets

That

Ctoi

form of

(reproduced

to say, the indication

is the associated intelligence of the gross Virat and Viswa the associated intelligence of the subtle Hiranyagarbha and Taijasa is the indication of IT and the associated intelligence of the cause-body

;

One who has continually Iswara and Prajna are indicated by M. dwelt in his mind on the above significations during his sojourn in the earth, and while engaged in this worship, recollects them after death in the abode of Brahma, and from the preponderance of goodness *

Devamarga

chau of

Devajana as

mere subjective enjoyment earth

the

life

last

past.

requital of evil deeds, for

tion it

for

does

it is

Buddhistic Philosophy.

also called, has its analogue in

a state, not a locality

in proportion to the merit

Dcva-

a state of of

spirituality

So long as the soul inhabits it, there is no that an objective existence in a fresh incarna

to follow after the Devachanic bliss has been

consummated.

But

not necessarily follow that the evil Karma only patiently waits and all good works are exhausted in Devachan. That

the re-birth,

would surely be disastrous in its effect, but the both the merit and demerit of the previous earth appear that its

and

;

&quot;the

re-birth is adjusted life.

place of punishment for most of our sins

birth place and play

ground.&quot;

by would thus

the earth,

VICEAR SAGAR.

214

there, he considers that for the collective or

of gross and subtle, intelligence

distributive

associates

differentiated into Virat

and Viswa,

Hiranyagarbha and Taijasa and that if the respective associates of abandoned together with their collective and gross and subtle are ;

distributive indications, there remains only the one intelligence, equal iii all the conditions of the gross and subtle, both in their collective

and distributive forms in their collective

;

and that apart from such associates of gross

and distributive form, there can neither be a

Virafc

lu the same way, without the collective or distributive associates of intelligence in subtle, there can be neither a Hiranya-

nor a Viswa.

garbha nor a Taijasa.

Now

the indication of

the associated

cannot exist apart from its Hiranyagarbha, intelligence in the of associate. Iswara and Prajna are indication Similarly of

this

established as representing the intelligence associated with the col and distributive units of ignorance, and apart from

lective totality

their respective

associates

neither Iswara nor Prajna. When the subject of a

another substance, bearing

;

that

ignorance,

explained in connection with not determined in its true

thing

subject

there can be determined

and when without such reference

explained, that

is its

true signification.

to another, it is

for instance, in

being

the sight

a son, in the sight of another he is a grandson, husband, brother etc., now this is not the true signification of a Son. For the body constitutes sonship, that is the real end of a son, so in of a father, a son

consideration along with the associates of the gross, subtle, and causebodies,

what

nised,

ligence

false

explained constituting Virat, Viswa etc., and so recog and unreal, intelligence alone is real and that intel ;

undifferentiated, for the difference of associates constitutes

their

difference, so that the collective associate of the gross is Virat

while

its

distributive aggregate

the Viswa, and naturally they

are

non-ditferent. Similarly the difference between Hiranyagarbha and in associates the first is a collective, while the Taijasa is the difference distributive a is last aggregate of intelligence associated with subtle :

and naturally they are not different. In the same way, Iswara and Prajua, are one, as are Hiranyagarbha and Taijasa, Viswa and Virat. bodies

;

V1CHAR SAGAR. Thus

215

in those constituting the as the associates, the remaining intelligence sociates, for by abandoning More is alike in all the conditions, and bears no marks of difference.

there

then,

over, intelligence

no difference

non-different from bodies or substances which are

not Self; for they [body, organs, exist

long as

etc.,]

that are not-Self continue

^.-knowledge (4 vidya)

lasts,

appear non-different

their true bearing, will

and

the

(in

considered in

manner

afore

said.)

Now

this undifferentiated,

unassociated,

unchangeable, eternal,

Brahma, resembling self, the indicative indication of OM, is Selfilluminated. The worshippers of OM discover him with the charac

free

terising traits just mentioned, so that an inhabitant of the

abode of

no more earthly existences. Hiranyagarbha an individual without discrimination to cannot accrue Knowledge is

subjected to

right interpretation of the transcendental phrase (That art Thou), but the ascertainment of the proper bearings of OM is tanta mount to a proper discrimination of the transcendental phrase.

of the

the alphabets of the syllable OM have two indications each, expressive and indicated. They are now being

Inasmuch

as equally with

it,

declared.

The

associated

cation of

but

the gross is the expressive indi indicative indication is intelligence only, without

intelligence

its

Similarly the expressive indication of sociated intelligence of subtle bodies, and its indicative

the associate.

the as

indication

that intelligence after the associates have been abandoned; and the associated intelligence of the cause is the expressive indication of as its indicative indication is that intelligence without the associate. (

is expressive indication of the alphabets A* U the associated intelligences of Viswa and the rest, while the unas

Thus

then,

sociated

the

intel licence

name and form expressed

that which

associated

by the syllable

name and form

etc., is

what

indicated.

with intelligence

In the same way, the signification

OM is

while intelligence unassociated with indicated by it. From such a stand

point the syllable OM has the same meaning with the transcendental Hence from a discrimination of OM knowledge of non-dua phrase. lity is

produced.

IlAR SAGAR.

rfi

216

Having received Adrishti

pupil

manner

instruction in the

aforesaid,

the second

undertook devotional exercises, and by

means of

knowledge, obtained the supreme and real end of existence, emanci The word Kartabaya which occurs in the last mentioned pation. verse bears reference to one unqualified for impersonal

That

worship.

engaged

them the

;

him

to say, for

method and

imperative, that he should be

and it is right that he should practise actions clear the internal organ of all blemishes, and pave to knowledge, which is the only means for creating a desire in all proper actions,

for

way

for release

one

cannot undertake the

should then

fix his

If that has not been

springing

impersonal meditation,

mind on the personal

worship.

done, he should avoid

fron a desire of

enjoying

fruits,

all

actions

and worship

Rama. In their absence,

let

him take

If he cannot do them, he

OM.

good and optional.

must die over and

Adrishti considered himself indication of

to actions

successful

He who

over, again.

with

finding

reads this section,

the

him the

author of this work looks with kindness.

Thus ends the his

Guru.

discourse of the second qualified person

with

VICHAR SAGAR.

SECTION Victory be

Not

Intelligence

217

VI.

Rama.

not-Self,

Every thing unreal like a dream, Hearing this, says the third Pupil, Tarkadrishti the intelligent.

THE

fourth

for the

section contains

best qualified,

who, though

qualified, is

method

the

of instruction

required has particular bearing to one said to be the second best. The present one

and the

fifth

the subject with special reference to the third or youngest One who is filled with very many doubts, inspite of a sharp

will deal

pupil.

intellect, is called

Now

the youngest qualified.

in reasons and arguments, hence

this section

particularly

adapted

abounds for

men

The youngest

and ill-matched arguments. prone to controversy is generally fond of using bad arguments, and shows a good qualified in the deal of controversial spirit, but he will find suitable instruction

intended [for his benefit]. In a previous following pages, particularly before treating the method of meditating on portion of the work, I

0m\ and

the evolution of the universe,

has been said, ignorance

from intelligence, and the products of ignorance (the quite distinct seen in a dream world) are not-Self, but like objects

phenomenal

the youngest of the three brothers Tarka no question against it, asks of his drishti, finding his brothers raising

they are unreal. teacher

this,

date are remembered in dreams.

Object known at a prior The waking condition is one

of extreme ignorance, consequently

none sees [then.]

An unknown is

object can never be

remembered in a dream, but what

can only be reproduced by experienced in the waking condition, in memory then, so that the subjects of recollection

knowledge

218

VIi

must be tion,

real, as

which are

JJAR SAGAR.

they depend on objects seen in the waking condi hence objects of the waking cannot be said to

real

;

be unreal by instituting a comparison with those seen in a dream. The subjects of a dream are ascertained by a different method as real

;

where

for instance,

The

subtle, leaving the gross body,

Goes out to see

mountain, ocean,

That cannot be

etc.,

false.

That

is to say, the subtle body gets out of the physical body in the dreaming condition, to see a mountain, or ocean or another ob

ject

which

wants to cognize, hence the subject of a dream (objects false. [But this assumption is incorrect.] The answer is it

Been then) cannot be :

elephant is standing in Such a knowledge &quot;This

In dream,

Know Knowledge

is like

then,

objects

how

recollection. is it

seen in

produced.

a prior period of time

As when an elephant seen

remembrance.

memory by the sight of another animal and the new one is recognised from that membrance.

But

&quot;This

front.&quot;

previously, in a

reproduced in

subsequent period,

elephant,

elephant standing in

front&quot;

it is is

called re

called

Moreover in a dream knowledge/ and not remembrance. as &quot;This can be such perception elephant standing in front.&quot; a

mountain.&quot;

Hence

called

visible

there

This

cannot be

said, that the sight of an object seen in the waking condition is reproduced in memory, while a person is dreaming in sleep, and a dream is is

&quot;That

river.&quot;

virtually

the result of remembrance, but or other object.

Then

again,

knowledge of an elephant be contended, that an object

it is visible

seen while awake can only be known in a dream, and an unknown object is never seen then, consequently the impression of an object previously seen, while awake, produces its reappearaace in a dream,

and that impression

nothing else but an act of reproduction by

VICHAR SAGAR. the is

help of

due

so that

memory,

to recollection

219

knowledge of the dreaming condition For visible know

that cannot be maintained.

;

One is in the form of ascertainment and the Of them, the first is that knowledge which is relation of an object with the senses. As, by means

ledge is of two sorts. other of recognition.

produced by the

;

of the eyes, an elephant

rendered

visible, so as to

enable us to say,

&quot;This is an elephant&quot;; while the perception produced by the impres sion of previous knowledge and by the relationship of the senses is called

recognition, as

when an elephant seen in a prior period of time is expressed.

of recog elephant is this.&quot; Now in the second instance (that in nition), the impression of an elephant previously seen, coming relation with the eyes produces the recognition of that elephant &quot;That

The second

visibly.

the source

of perception.

Hence knowledge

not necessarily in the form of recollection. produced by impression That cannot be the invariable rule, but the visible knowledge of the is

second variety is due to impression. To be more explicit, the differ ence here between the second form of knowledge and remembrance is this, that the former has, in addition to impression, to depend on a relationship

being created with the senses, which the latter does not

It is only

require.

knowledge produced by impression.

of an elephant in a dream is not due to impression the elephant, the senses are contrived to be present

The knowledge only,

but

consequently it is the result of the senses. Though the objects are ascertained or discovered by witness and are not dream a of

too

;

for the senses, yet for persons wanting in dis subjects of knowledge crimination, the knowledge or perception in the dreaming condition,

has been said to proceed from the senses. Thus then, such percep tion is not a single remembrance of a thing seen while awake and a ;

was seeing elephants etc., in a from his sleep says, person on waking Now if it were due to an act of memory, he would have dream.&quot; &quot;I

was recollect another way and said, no one But as says so, that is an ing an additional testimony as to such perception not being produced by

expressed himself

elephant in a

quite

&quot;I

dream.&quot;

recollection.

Moreover,

wide awake,

seen with the senses generally follows that an object This is not the a dream. in apt to be reproduced

VICHAR SAGA

W rausc

when a person dreams of things which he has neither seen nor heard, so that even unknown things can be the subject of a dream, and recollection of a thing un known is possible, hence that perception is not due to it. [But it inflexible rule,

may be argued of a

there are occasions

in reply] the impression derived

from the knowledge

only does not constitute recollection, but it embraces all impressions of previous existences for an inclination is pro duced by knowledge of friendliness and there can be no inclination with

thing in

this

life

;

out

so that the

it,

first

inclination for a child to suck its

mother s breast

caused by the knowledge of the child that it will support it, and is favorable to it. Here the experience of such sucking being favor able to it, has been a result of previous sucking in prior existences is

and from

its conception (the impression left in the mind) a child is enabled to remember the experience from its first inclination to suck,

that

it is

favorable. Thus then, from the conception or impression of previ

ous knowledge of prior existences even recollection can follow.

same way, unknown substances of the present

life

may

of impression of knowledge of previous existences, and that they may be recollected in a dream.

In the

be the result

possible

Notwithstanding

be laid down as a broad

all this,

that at times, things are seen in a dream, which it is impossible for one to see in all his journeys throughout, in the waking condition. As for instance, the beheading of it

may

one

own

head,

impossible for a

fact,

seen by his eyes in dream. to see with his eyes, his

man

Now

here,

it is

clearly

own beheading, while

awake, hence his dreaming it, cannot be a product of memory, so that the subjects of a dream are not the impression of things seen in the reproduced by an act of memory. Various are the used arguments by authors in their works to do away with the view which holds dreams to be due to recollection of things

waking

state

previously

seen in

the waking condition.

In such an admission, the faults

already cited are too strong for refutal. The subjects of knowledge produced from recollection can never appear in front, but an ele

phant seen in a dream, appears so, during the time of dreaming thus proving such perception to be quite independent of recollection. [To say] the subtle body issuing out of the physical, beholds a real refuted in the following ocean, river etc., [is also faulty] and ;

way

VICEAR SAGAR. If the subtle

body were

to get

out,

221 that

will

be (ruinous)

fearful to the physical.

takes

the beauty with prana for the subtle [besides the other features]. ;

composed

If issuing out of the physical body, the subtle astral body were to behold a real mountain, ocean, or river, then as in death-struggle a

body assumes a

fearful aspect, so the exit of the subtle in the

ing state

ought

a hideous aspect But this is never the case ;

dream

the physical body (lagging behind) assume and without respiration too, it must resemble death.

make

in that condition of dreaming, respiration continues to be carried on, and the body preserves its beauty in the same manner as while awake, so that the exit of the subtle, from the ;

be said to take place. Moreover, if it be said, gross body can never that prana does not go away, but the senses and the internal organ to repair to a mountain or another object, for seeing leave the

body

continuance of prana, the physical body does not be come so hideous as in death and there is no necessity for the exit

and

for the

;

because, the power of knowledge or perception (consciousness) in ifc, it has its function only, hence that which has cons reside not does out. ciousness for enabling it to determine the cognition of a thing, goes the and sensory organs. Consciousness resides in the internal organ of prana

;

of action resemble

The organs

in this respect,

prana

they have no

but are capable of action. These active organs and but reside in the physical body to prana therefore do not get out, the internal and or death taking place prevent its being destroyed, to see a real mountain or such other issue out of it, consciousness,

;

sensory organs afterwards return near the object, and this cannot

bodies,

even is

it is

for

be admitted

;

prana

so to speak, the lord,

moment without

it.

not allowed to remain a single

active organs. Even the over dominates gross and subtle

prana and

and the physical body cannot

When

respiration

moment

ceases,

in the house but

live

the body is

removed

ou tside and burnt [or buried]; it cannot be touched with impunity, the must bathe immediately after hence we find, the person so doing to the essence of the physical body is its prana. This likewise applies ;

subtle body

;

for

prana

here the chief [entity or substance].

Prana

VICHAR SAOAR.

222

and the organs quarrelled amongst themselves to ascertain who among them was the chief. They went to Prajapati and asked him to point out who of them was superior to the rest. Bhagvana replied, each of you must enter a physical body and get out of it, one by one, so that when with the exit of a particular one, the body assumes a

cadaverous aspect, and

falls

followed

his

chief.

They

down

(as if dead),

directions

he shall be called your

and the

result

was,

the

absence of each organ of sense a person was seen to live minus that, deaf and so forth, but when prana left the body, it fell down. It

was thus ascertained that prana was the chief and superior to the rest, and they acknowledged it to be their lord. Hence so they continue to reside with its exit, they take Thus then, like a sovereign of a country their departure too. prana is a chief without its departure the internal and the sensory organs do not take their leave. Or the internal and sensory organs

long as

prana

lasts

;

are the products of the

the rest

good quality of the elements, ether and they have consciousness, but no power of action, which

last resides only in the

prana. By its force, the subtle body leaves and goes to another abode. During life, the

the physical at death,

function of the internal organ projected by the sensory organs, comes in close contiguity to a jar or other object which it seeks to dis cover,

by the same it

prana

force of prana

;

without such an assistance from

next to imposdcle for the internal and

Shastras that

&quot;the

Hence

sensory organs

mentioned in the Yoga mind can never be restrained without restraining

to be so projected out of the body.

it is

so that a person desirous of Rajyoga must prac (prana)&quot;: the method used by the followers of Hathayoga for controlling the breath with the activity of respiration mental activity keeps pace,

the breath tise

;

its restraint, the mind is adequately controlled. Here even, the issuing or projection of the internal organ is subject to respiration, and until it departs, they continue to carry on their functions. Hence,

and with

the condition of dreaming, the continuance of respiration

a5certained in the physical body; so the mind and senses cannot go out Or that a person having met one of of it to discover a real object. his relations in a dream, if he happens to see

does not

him the next morning,

say that I saw you the night before, and had a conversation

VICHAR SAGAR.

223

on such and such subjects. But according to the view of the opposite* the party, if their issuing out of the body or projection, were correct, relative

ought

also to

had some conversation

be aware of the interview and to know that he (or other dealings practically) with

him.

The

proper conclusion of the Siddhant (Vedas) is, that the interview in a is a creation of the fancy internally. Or if it gets out to see a real substance, then a person in his sleep at night dreams that he is

dream

basking in the midday sun at Hurdwar, and sees its site in the east Ganges, and that the Nilgiris are on the west. Now, no

of the

sun can be seen in night time, nor is Hurdwar situated in the east and the Nilgiris on the west of the Ganges so that there is no possibi dream. For in that case, the person in lity of seeing an actuality in ;

question would never have dreamt of basking in the sun etc., as night is not the time for the sun hence in dream it cannot be said, ;

the sight of a real or actual substance by means of the the internal and sensory organs, there proceeds con of projection sciousness of things seen in a dream, and that it is a result of recollec that from

tion concerning things seen during the waking hours. doctrines have been disposed of by a Siddhanti thus

Both these

are internally produced the three and all the rest. Says the Veda, &quot;Of ail doctrines know this means a crown.&quot; this

;

Recollection of things seen in the hours of wakefulness, and the are not possible [ cause of vision or projection of the subtle body

things seen in a dream

knowledge and object

]

but then the presence of the three knower, in the condition as in explained dreaming :

;

All things therefore take their origin from the Of all the authoritative proofs, those arteries or vessels of the throat.

that of wakefulness.

of the tion it)

Vedas are the crown. &quot;The

objects of the

dreams, but whatever *

There

Waking

it is

state

then seen

Purbapakshi and Sidhanti

said (the

Upanishads men

cannot be determined in

a mountain, ocean,

river,

wood,

(questions and answers) are introduced in

the Vedant writings for the solution of questions which are apt to arise in In such a consideration, the extreme opposi

the discussion of a subject.

tionists also find their doctrines reviewed

and analyzed

critically.

VH HAR SAGAR.

W4 village, house, sun,

moon, a conveyance drawn by horse and passing

the streets with a person seated inside,

Whatever

all

are

new

productions.

then seen, arises for the first time, (is newly born) and if such things were not actually present in a dream, they could not be seen but since they are seen, therefore they are present visibly. is

;

Because

visibility is produced by the relation of the sense of sight with the function of the internal organ. Hence for the cognition or

conscious preception of a mountain and other objects, it must be naturally inferred, the means are either the senses or the mental function

creating

them

internally.

If the objects seen in a

dream

were only discovered by the witnessing intelligence, as in the case of silver in nacre, and had no interdependence on the mental function

and the sensory organs, so that their (objects) origin in dream may properly bo admitted, but a knower and knowledge need not be ad mountain and the rest are esta mitted, yet as dream-objects, so

the continuance of the sensory and internal organs with respiration determined in tho physical body, in that state of

blished,

slumber, consequently they cannot but be admitted otherwise the visual perception of objects, which takes place then, by means of the ;

usual eyes shedding their reflection on those objects will be undone; for things existing at the same time and equal to one another pro mote knowledge and vice versa. (This has already been explained in the fifth section). Thus then, the usual organs eyes etc., rfor taeir

extremely opposite qualities with knowledge, cannot create the per ception of objects seen in a dream, so that the organs in daily and hourly use are incapable to carry on their individual functions

Moreover the seats of the active organs hands in that condition of dreaming are fixed and seen other in by persons waking condition and yet the person dreaming bawls out and runs after an object while the object itself is enclosed in leaving their seats. feet, and the rest

his

hands

;

all

these considerations as a matter of

necessity admitting the slumber. dreaming for

origin,

course,

create

source or birth of the organs in

Similarly happiness and misery, and their conscious perception, that say, the resort of that conscious perception of happiness and

misery

vis;, the

indivdual,or the internal organ together with intelligence

VTCITAR SAOAR. and

its

determined in the dreaming

reflex,

225 state,

but an absent

thing can never be determined, so that every thing else besides, equally take their origin in dream.

The supporters

mena

in quite

of an object

of the indescribable

method explain

this

pheno

They say, mistake or delusion subject) procures its origin in a manner which

a different manner.

(i.e.j

its

cannot be definitely described indescribable. It is an established doctrine which cannot be gainsaid, that there can be no knowledge

without a subject according to the other Shastras a delusion is said to be the knowledge of an object different from what it is. According ;

to the Sidhanta, [

knowledge

determined by the nature of a thing,

is the knowledge produced there must be born to produce a mistake. Now with the second mode which broadly lays down, there can be no

accordingly as

it is

good or bad, so

so that a subject

reference to

knowledge without a subject, the explanation of the three, [ knower, knowledge, and known ] produce an association of all things. But on this point, that by an admission of the origin of the objects of a dream, they must necessarily be real like the objects of the wakeful condition, as has been explained by alluding to the doubts

arise

may

example of dream-objects and drawing the natural inferences of For, what are produced as objects seen objects in the wakeful state. in the waking condition are necessarily real, hence for this of production, dream-objects

must equally be

so.

But

similarity

then,

their

birth or origin be not admitted, then the fault is done away with. Because objects of the waking state are virtually born, while those of dreams are determined without such production, so that without

a subject being present, its knowledge in a dream amounts to a Now the doubt about the impropriety of admitting their delusion. production

thus cleared away without the means of production are false. a thing is not derived from a substance, it is unreal.

What

When

are produced

Substances not derived from the usual means or causes of produc and tion, in connection with place, time etc., are said to be unreal ;

dream-objects, such as elephants etc., have neither the requisite place nor time, where they can take their birth they take a long time to be born, and many are the countries of their nativity, so that their ;

VICHAH SAG A It.

22G

production in a moment s time in not be any thing else, but false. or variety of place

may be

the subtle region of the throat can Though in a dream, length of time determined, yet they are simply reflex

products of an indescribable nature

without a subject, no tangi

for

;

ble knowledge can arise, and yet in dream, there is present percep while in practice, such tion of length of time and variety of place

time and place are confined within the narrowest limits

consequent they are reflex products. Then again, these products of reflected time and place are not the source from which proceed the objects, elephant and the rest. For a cause must have a priority of existence ly

in regard to its resulting product,

which

not the case in a dream-

object, as the time, place and elephant etc., are all produced at one time and they are co-eval or co-existent, consequently they have no relation of cause and effect. Moreover time and place are practically

confined within such narrow

limits as are

insufficient

and

unfit

for

the dream-objects, elephant, etc., consequently they take their origin within the substances time and place, for which reason they are And the other requisite cause-substances, such as said to be false.

and the rest, are not present in dreaming slumber. the parents of living creatures may be perceived in a dream, Though such parents are not the cause from which their issues derive yet

mother

to elephant

origin,

inasmuch as both parents and children are born at one time. exist between them the relation of cause and

Hence there does not effect.

Now which

the source of dream-objects creator of the fatherhood,

alike in an equal

^.-knowledge

;

source

with

(

Avidya

motherhood and sonship,

manner thus then beyond

which serves as

substance

it,

there

;

not another

of dream-objects

the

)

all

;

but this

defect

in its accompanied ( sleep ) and their combined product resembles nacre and is equally false, hence dream-objects are never

A-knowledge

condition of relative cause, silver real,

but unreal.

Their material cause

the internal organ or

A-knowledge with the defect sleep directly. According to the first view, the witnessing intelligence is said to be the presiding cause of a dream, while in the second, the uniform intelligence

said to be its abiding source. According to the

first,

dream

VICHAR SAGA

227

li.

a modification or changed condition of either the internal organor knowledge. According to the second view, the uniform or

Brahma

intelligence

cause of dream

;

here

the abiding, and

A -knowledge,

the material

may be apprehended whether

the abiding

removed by it ? Moreover as Brahmw knowledge abides in dream, without Its knowledge, an ignorant person should be unable to keep away dreams by wakefulness. There is yet ano is

contrived in

ther misapprehension in connection with this doctrine. Since Brahma, the abiding Intelligence and A-knowledge the material cause

of dreams, in the same way the Vedanta upholds the usual objects of the waking condition being occupied by the uniform intelligence

of Brahma and their material cause, A-knowledge. These constitute the practical use of objects in general in that condition but in ;

dreams they are merely apparent or such a difference. Inasmuch as both

same Brahmaic intelligence and have

reflex.

There should not be

them are occupied by the

for their material

cause Avidya,

hence in both the conditions, objects seen, ought in ness, to come into their accustomed daily use, or both

be products of apparency or reflection misapprehensions

shall cease.

;

in that case

But there need not

common

may

fair

equally

only, doubts

and

arise such disputes.

The

first is

val

been pointed out in connection with Kshyati ) ( Destruction of a ) product along with its cause, or, as it is called

(

;

There are two

solved thus.

sorts of destruction or

remo

as have already

extreme destruction.

This can never take place without knowledge on waking from dreaming slumber. But as in the case of a jar being broken or destroyed by a stick (which is one of its causes ) so by the destruction of the defect of sleep, which is the source of a dream, or by wakefulness which is antagonistic to it, of

Brahma

dream is destroyed, and ledge.

blish

Now

merges into Avidia without Brahmaic know about that other misapprehension which seeks to esta it

an equality between wakefulness and dreaming slumber, but is virtually not a fact, it remains to be said, that in the first

which

mentioned condition of wakefulness, the material cause of the body and every thing else is the primordial Ignorance, which is uncreated,

and without other defects simple defect of sleep

and in the dreaming

state, the pure and of a that also promoter Ignorance, so that for ;

VICHAH SAOAR.

228

from ignorance, it is the determining source it is called of their being turned into practical use practical while same ignorance in the of detect of that for the presence sleep simple

an absence of other

il-tcct^

;

an apparent product hence and while reflection mere are unpractical, apparent dream-objects Therein are condition of the those practical (i.e., usable). opposite in

dreaming

slumber,

But

consists their difference.

called

;

then, these three varieties of admission

have been explained from an ordinary view. be found to be quite impracticable to maintain

concerning existence,

analysis, it will

the three existences, and also a difference between waking and dream though the Vedanta Paribakha and other works deal on the ing ;

practical

and the

Swami

products and have admitted their difference, three existences, in the mariner aforesaid, and Vidyarana

and apparent

has also admitted the three varieties of existence likewise, for

be has written on the subject, that there are two sorts of bodies etc., of which one is external created by I&wara, while the other mental, it is internal. Of these and a product of the Jivas determination which determination and is of JivcCsinternal, and two, the product ;

mental,

discovered

by the witnessing

intelligence.

While the

Iswars creation ( external ) the individual. The internal, mental

products of

sources of his happiness and misery Hence creation which are external. ;

are subjects of cognition for bodies are the productive not so, the products of Isivar s

one desirous of release must

have the former removed or destroyed unconnected in their production,

;

that,

for

the

their

latter

removal

are is

quite not an

for instance, if two persons having two sons from home, of whom one is dead, and the the living son having amassed a fortune and

imperative necessity. both living at a distance other alive

;

now

sends intelligence of his success in life and the acquired reputation son to his father by a third person, who deceives other that of decease that father by informing the death of his son, and the father of the

dead son, that his son he reputation and that

health

and has acquired wealth and

be coming back riding on an ele the of father living son is drowned in extreme phant, so that the while that of the dead son is elated with joy. In the same will soon

grief,

manner, the son created by Iswara (Jiva) residing at a distance,-

VICHAR SAGAR.

229

situated externally to one s body can cause no pang is the source tally produced son situated internally,

;

but that men of

grief

when

with him. To be more explicit, all the creatures created by Iswara cannot affect a person when he hears bad news concerning them, but the son produced by the mind creates a relationship of it

fares

ill

sonship and fatherhood between him and his parent, so that when the father receives the sad news of his death, he is extremely affected

whereas in the first condition, the mind does not with anguish create such a relationship, hence he is quite indifferent as to whether they live and die. Therefore it is said, that the mental creations ;

of the

Jlva s,

for

while Is^vara

their close relationship, produce

creation can

another, as

have no

pleasure

all,

pain

inasmuch as no

the same had happened to himself. In divided all objects into two classes

one

feels for

this

manner has Vidyarana Swami

effect

creation of Iswara and creation of Jiva, for reasons just explained. Of them, the former are practical, the latter reflex. There are other authors, who likewise maintain existence to be of three different sorts

viz.,

;

knowledge, consciousness, is one of them, while all insen tient objects have two, practical and reflex. Things which are derived from the desire of Iswara, in the beginning of creation, and are

for true

elementary in composition, a product of Ignorance (matter) only, are called practically existent, but those derived from ignorance with defects, as objects of a dream, and the apparent production of silver in nacre are called apparent existence.

of the

waking

state

are

called practically

this

though objects

way,

existent,

while

those

dreaming slumber are existent apparently, for which they are said which are notto be apparent existence, yet bodies or substances, Hence there are two existen the classed Self are apparent. among ces, of

which, that relating to consciousness

called

true

existence,

while that concerning substances unresembling it, is called apparent ; and there cannot be established any existing difference between

waking and dream-objects. This conclusion

When It

the best, and has been explained as follows

a thing

is false,

not derived from another,

what

created in dreams,

VICHAR SAGAR.

230

Without any trace of time and

When

the objective world takes

Know

place, its source,

be unreal, as a dream

Without a trace of Like a dream,

then

;

reality.

wakefulness

It resembles, not wakefulness in

dream.

All dream-objects are

derived without any connection of time which are called the substances or source of production, as has already been on the creation of illustrated, while

and

place,

treating

mountain

hence they are called unreal. Simi the larly objective world, with the elements, ether etc., have been derived from Brahma, which is perfectly unsubjected to time and elephant,

etc.,

an elephant moun unconditional). Now dream-objects, have tain, etc., already been shown to have some slight dependence on time and place, even that is wanting in the production of the place (for It

elements, inasmuch as their author the Supreme Self is said to be without the condition of time and place, for which reason the Taiterya Upanishada describes the evolution of the elements in a consecutive serial order [and not Moreover the author of the Sutras, creation].

and the commentator, have equally been time and place. Creation implies a derivated

silent

on the creation of

product (hence liable to

which they do not admit) for they say, elements have been produced independently of time and Therfore, the ele place. ments are as unreal as aro dreams, the of destruction,

;

[for

condition].

to time

and

Though

place, that they are

anterior to the

existing similarity said in reference

Madhusudana Swami has

Supreme

self

due to ignorance,

so that

they arc

which Maya, mere modification, and the evolution of the elements are subsequent to them consequently for the production of

Maya

potentially existing in

or matter they are

;

the elements there did not then exist suitable condition of time and place, yet his purport is not that time and place are the first evolved

and the elements followed them. For, the first productions are called excellent, and the future, subsequent, hence if it be said, that time and place are first productions, while the elements are of later

origin,

and subsequent,

it will

be tantamount to saying

y^r

the

period

VICHAR SAGAR. of production of the elements, the

231

Supreme Self was

associated

vrith

place and time

and was abiding in them; consequently there will be established a prior time and place antecedent to the time, when time and place were created this is contradictory and cannot be maintain ;

imply the existence of time and place, prior to their production, creation, or origin, which is clearly impossible and absurd. But such was not intended to be conveyed by what Madhusoodana ;

for it will

Swami

His meaning is, that like the elements and elementary products, time and place have been existent from the beginning but they are non-eternal (but subject to the cyclic destruction) says.

;

every thing is subject to decline and Then death. again, they are also derivated products like the elements, for the existence of a thing cannot be established from and nothing for

with the exception of

Self,

;

as they

are

existent,

therefore

they

are derived

derived, therefore they are open to destruction

;

for

and as they are things which are ;

Now time and place are transformation of matter, and a

derived from some source are non-eternal.

derived from a modification

disomorphic modification of intelligence (Vivaria).* Now a disomofphic modification cannot stand as a cause

;

hence,

time and place and the material elements, this in into time and place cannot be reckoned as the modified telligence source from which the elements have sprung or, as the cause must in reference

;

With

reference to causes

has been said there are two forms of

change, one of which is called Vikara or an actual change of form ; and The formation the other Vivarata, or only an apparent change of form. of an earring from gold, or a jar from clay, are instances of the first.

both change of form and name ; but not of the substance clay, while the transformation of milk into curds is an instance of Here there is change of name and form and the subs the second.

Here, there

gold and

tance too.

The as

illusory effect of

material cause.

The

Brahma

the secondless reality,

relation between

Brahma and

aknilar to the creation of a snake in a rope

includes affected.

phenomenal world which is its illusory

drift of the foregoing passage is to establish the

real

change of name and form.

the objective world

illusion.

Vikar or parinam

Xhe substance remains un

VICJIAR SAGAR. precede an action, a result, product, or effect, and, as it cannot be hence from said, that time and place were anterior to the elements,

both considerations, time and place cannot be established as a source but like the co-existence of father and son in a elements

of the

;

dream, these elements with time and place have sprung up from the Supremo Self inherent in Maya. Moreover some substances are

produced in one place and at one time, there are others which are not there produced nor in that time, hence in cyclic destruction they

The con are not produced, but only during the period of creation. nection of time and place with production of objects is determinable so that when the vast expanse is created with time in this way, from Maya, that Maya is the cause, whose products are place, other elementary substances, and time and place are not the cause. In connection with this subject, it may be said, the existence of

and

a thing cannot be determined without it, but this is not admitted in the Sidhant. Such an admission of nothing producing every thing will virtually turn you into an advocate of nothing and a sterile woman s son, and rabbits horns will be quite possible. But as they ;

are not to be found in nature, hence the doctrine of

nothing cannot world phenomenal production explain consequently if time and place are not the source, but the force of Maya is the source of the

the

;

products of time and place, will be equally inconsistent. Then again, cause is explained by time and place, therefore they are the of

all

Moreover as products. to be the cause of all phenomena, it source of

all

Brahma

said

by the Sidhanti

natural to assign causation to Brahma, in time and place, and not to consider them as the source. For as Brahma is the abiding entity in time and place, so is It pre

and in time and place the causation and not outside of them. There can be equally present

sent everywhere in of

Brahma

all

objects

;

saying this, consequently if the occupation of Brahma be determined as a source of time and place, then as it is present every where in all objects that must necessarily be the cause of all, and it is

no cause

for

with cause in some, and as a resulting product so that time and place are not the source, but Brahma

absurd to connect in others

;

It,

all powerful cause Brahma can be established, that will virtually be admitting such causation in another, according

is,

and as the

VICHAR SAGAR.

233

Anyatha Kshyati. Because to look upon another substance in a different li^ht is termed Anyatha Kshyati. Now time and place are not the cause. This expression signifies another object to

to the view of the

uncaused,&quot;

and resting on the back ground

and not to

of this cause,

in the light of cause will establish that source in another substance, and thus necessitate the admission of the view of the

look upon

them

Anatha Kshyati. But the Sidhanta does not admit

it,and the admission

of such a view will render futile that admission of the Sidhanta,

indescribably produces

which

of these doctrinaires

Becav

silver in nacre.

what they say another region and its explanation (1) A substance situated in in a different way is called Anyatha Kshyati. As for example, silver seen in the hands of a wife mistaken in a nacre lying in front, and

Anyatha Kshyati have two methods

to accoutre for

from the silver itself or the differ placed in quite a different region ent determination of a different thing, as the determination of na-re can be satisfactorily itself to be silver. All cases of mistake or delusion ;

methods. To speak about ignorance and explained by the above cannot be described, attribute the causation to it, in a manner that of the Sidhanti lays doctrine the Then will be out of again place.

with the form of the object upon resemblance of the subject of illusion, and its cognition and the knowledge of a different thing in a different manner is impossible,* so that the subject of con sciousness the appearance of silver is the cause from which pro stress

;

In such an inference of the supporters of non-duality, time and place are different from cause and hence to connect Brahma with them as cause is untenable, so that, the and place, without their being so, assumption of cause in time

ceeds that indefinable

silver.

;

* It

worthy of note that a

different thing here means,

what

created

present in front, the apparent is a different thing, so that the first thing is nr.^ro and silver of production the different thing is silver ; then again for silver to be found in a different

on the real substance, as

place,

nacre,

for instance nacre

other than in a box, family house, is

know

differently

from what

amongst is

usually

jewels, as in that

the case.

Now

A nyatha means different Kshyati signifies knowledge ; therefore the two words would signify different knowledge and its supporters may be called ;

;

The upholders of 30

difference of perception.

VICHAR SAGAR.

234 or to

fix

that causation in

Brahma, and to recognize that as a cause, But causation of Brahma is present in time and

does not follow.

and so it is perceived in the same way, to say that the ele ments were derived from the causation of time and place will be inconsistent. As a crystal placed near a red flower receives the

place,

;

reflection of that redness,

and appears

by such

relationship,

and

the really abiding intelligence of the individual is transferred in dream to unreal objects created there, (elephant, mountain, &c.,) for being perceived. Now in the first instance of the crystal, the

appearance of the redness imparted by the flower, does not necessarily that colour in the crystal, therefore the perception of the

create

white crystal as red, establishes a difference of perception

;

similarly

on the subject of unreal objects produced in dream, and their per ception as something real, to say, they are caused by indescribable truth

Then just as consistent as the expression &quot;truly false.&quot; a non-existent cannot be again, known, but the truth of the thing abiding intelligence of the dream condition is perceived or known in is

the falsity of objects created in dreams, so that false objects are known as real ones, consequently there is a different perception of truth than

what it naturally is, similar and place. Moreover, if it be

to the perception of said, that

Brahma

an admission of

in time

this differ

ence of perception here, will require such difference being recognized But there need not be any such appre

as the source of all illusions.

hension.

For in the admission of difference of perception of

in nacre, the fault

of the

subject,

association

said to be in the absence of distinct

and

of the

silver

knowledge

the perception of redness in crystal red flower with that crystal, imparts its in

the

own

redness to the glass because when the function of the internal assumes the organ shape of that red flower, the subject of the func the red flower is said to stand in tion relationship with the ;

crystal, for it is

nacre,

which the quite

silver, for its is

nacre

and

;

and in the case of

have naturally a perception of situated in the indescribable/ where there

impossible for it

province

no ordinary

crystal is perceived red

silver present

(according to another view) but only

relation with that nacre, the original nacre can only modify the function of the internal organ so as to make it assume ;

VICHAR SAG All.

235

the shape of nacre, and not of silver consequently the indescribable silver, a modification of ignorance, and a transformation of the name ;

and form along with the substance of intelligence, and its perception are both produced and in the instance of the crystal, the relation ship of the function with the crystal and red flower produces its ;

In relation with the red flower, the function as and it has likewise a relation with the crystal

apparent redness.

sumes

its

red color,

consequently its redness is merely a reflected shadow hence the red property of the flower in the crystal becomes the subject of the mental function. Thus there is a probable relation of two substances and ;

the perception of the property of one in another is probable, therefore the probability of difference of perception is likely to follow. Where there is no relationship of two substances, there cannot be a difference of perception, but it is an indescribable perception, as the association In the of the flower with the crystal makes that redness known.

elephant and mountain

same way the dream-objects with the inherent truth

intelligence

are related

intelligence, he-nce, as the faculty of is perceived in the associates of that intelligence, mountain, etc., therefore it is difference of

or abiding

an elephant, and as the faculty of that abiding intelligence perception is tion, it perceived in its relations, time and place.

viz.,

;

Moreover, in connection with the doubt

first cited,

causa

that as the

the whole of this vast expanse, abiding intelligence and as the same relationship determines a difference of perception, it is necessary that the causation of that intelligence in the phenomenal is

be acknowledged of a father at the

related with

no occasion

it.

For as in the case

in a dream, there are

two bodies produced

but there

;

and son created

for

same time, and both these bodies have a relationship with the

abiding intelligence of the dreaming condition, but their causation is only in the father s and not the son s body, for the father is the

known

parent of the son so is action determined in the son s body similarly. In the same way, though the abiding intelligence is related with all bodies, yet the faculty of intelligence determines causation in time ;

and

place,

and elsewhere

its

resulting product, effect or action, so that

the abiding intelligence being associated, it is not the true cause of anything, though such cause may be attributed to the reflection in

VI CHAR SAG All.

230

yet the reflection is unreal, and what is itself false cannot be the cause of another consequently in reference to the Supreme Self ;

the attribution of causation to the material world, and attributing time and place are due to illusion. Because the Supreme Self is

uncaused

;

without the condition of time and place, unassociated it is absurd to speak of Him as being caused by

the absolute, and

time and place.

But Maya

creates the indescribable time place,

and

indescribably assigns causation to them but virtually and in fact they are not the cause. As one having no son sees both a son and grandson ;

in a dream, here the bodies of such son

and the causation indescribable

;

of that grandson

and grandson are indescribable

body

in that of the son

and as the true condition of cause and

effect

;

equally

between a

son and grandson is non-existent, so are time and place recognized as indescribable cause; literally between elements the phenomenal world

and between time and place there

no relation of cause and

effect.

In this way the objective world of the waking condition is derived without the causation of time and place, and both wakefulness and

dream are equally

and

unreal,

as a dream-created wife or child are

and pain in the dreaming condition only, and absent in wakefulness, so are the objects of the waking state absent in dream. Now both are similar.

sources of pleasure

Moreover, condition,

and

if it

vie

said, ,-sa

;

the dreaming slumber follows the waking and the objects of the first state of wake-

fulness continue in the

next condition of waking separated by the interval of sleep from the first, and that the objects of a first dream do not continue in the second, hence there is a difference between the objects of the two states now such an assertion can be made by persons ignorant of Sidhanta. Because according to their ;

sight, the current of the universe is

without a beginning, and Jiva

subject to the three conditions of waking, dreaming and profound The two last are destroyed in the state of wakefulness, slumber.

the first and third are kept away in dreams, and the first and the second are destroyed in the third condition. But in dreams and profound slumber, an individual s wealth, son, animals etc., which

he had been the possessor

of,

in his

destroyed, they continue as before

;

waking condition, are never

only the perception or knowledge

VICHAR SAGAR.

237

them is removed, so that when he wakes from sleep, he is the same master as before, of his wealth etc. Such a consideration is only due to ignorance. The Sidhanta explains it by alluding to a trans

a simple modification of ignorance

formation of intelligence (vivarta) so

the

;

that like silver in nacre, whatever object produced then, vehicle of ignorance of the abiding intelligence undergoes is

the particle of darkness of that ignorance assumes the shape of the object it seeks to cognize, a jar etc., while its good likeness of knowledge. Though intelligence is quality assumes the

two modifications

said to

quality

;

be knowledge, so that to is

of the say, the modification

good

yet that knowledge is not allimproper knowledge, and consciousness over-riding the worldly function is is

;

pervading called knowledge, hence the accomplisher of the use of knowledge in consciousness

function.

Thus then, function

is like

an associate

of consciousness, and the word knowledge is used to indicate it as a As for instance, in the common expressions subject of consciousness. been produced.&quot; a has of Knowledge of a jar is jar &quot;Knowledge &quot;

destroyed,&quot;

here the functional intelligence cannot be said to arise

and go away

;

but function

produced and destroyed, and know

word knowledge is produced and destroyed; hence the ledge form of function, is a used to signify function and that knowledge, a modification of the good quality, (this can possibly be said) and is

;

intelligence

reflected in that modification of the function,

in the modification of the subject,

and function are modifications

ajar

etc.

but not

Because, though subject yet the first is only a

of ignorance,

modification of the dark quality of ignorance, therefore impure no reflection can take place in it while the second is a modification of ;

;

the good quality, therefore transparent, and can receive reflection. Thus then, for the function being adapted to receive the reflection of the function is called (of intelligence) the limited intelligence the and witness. And as subject (jar etc.,) is not fit to

knowledge receive

reflection,

the

limited intelligence of the subject is neither Therefore the objects of the waking condition

knowledge nor witness. and their perception, are both produced and destroyed at one time (such continue is the firm conclusion of the Vedas), hence to say, that they to remain in the next wakefulness after sleep,

and so

on, is inadmissible,

VICIIAR

238

SAOAR

Though a person on rising from his dreaming slumber, considers that things continue just as they were, before he went to sleep, so that his knowledge of those things are not produced and destroyed at the same time, but through knowledge they are first rendered visible, and continue to exist even after the destruction of

knowledge, yet as dream-objects are produced at the same time, and a person perceives that this mountain and ocean must have a begin

my birth, so that the objects produced then and there are considered to have been produced in the distant past, (in dreams) an illusion a result of ignorance. Now the same ignorance which ning prior to

creates a false also the

objects state

mountain

conception are

are

of time

existent or not

;

another object in a

dream

creates

(indescribable) during which dreamin the same way, objects of the waking

not more durable and

lasting

;

but through

force

ignorance, a false durability is produced along with the production of those objects at the same time, and thus causing them to be perceived. But if it be said, that dream-objects are a direct modification of ignorance, and those of the waking condition are not so, and like a jar produced by a potter, his wheel and stick, every such object has its own cause from which it is produced, and has no direct

ignorance

concern in

its

creation,

inasmuch as the consecutive evolution of

elements and their quintuplication, giving birth to Brahma s mentioned in the Sruti will then be inconsistent therefore egg the objects of the waking condition creation of Iswara are only a the

;

modification of their individual material agents, and not a modifica tion of ignorance; all dream-objects are productions of modified

ignorance and their formative material is the same ignorance hence and perception by the same ignorance being produced ;

their creation

at one time,

dition

objective

(the

quite possible.

world)

But

objects

in the

waking con

have their own individual sources of

production, distinct from one another, and a priority and sequence of time, for the cause must precede the result, and the result destroy

ed in the cause, consequently before the production of a jar and its destruction, a of still continues to exist. lump clay Thus then, some objects exist for a short time and others have a

subsequent to

longer duration in that relationship of cause and

effect,

and

cannot

VICHAR SAG AH.

239

the same is not applicable to dream-objects. Because, the objects of wakefulness, dream-objects can be shown to be influenced equally by causes producing them in their turn, as results

said, that

or effects in a natural order of sequence.

As, for instance, or that

his

wife

when a man dreams that

has given birth to a

his

son,

cow has given a calf, the cow and wife

are the cause of their respective issue and such perception may be as lasting as the calf and son actions of the cause or it may be ;

short-lived, or

the cause and effect

may be

coetaneous

;

that

say, ignorance is the material cause of production, and the cow and wife are no more so in regard to their calf and son. find the

same thing

a cause lasting for a greater a shorter period, or there of an action or for time, lasting period is no relationship of a prior cause and its determining action, result, in objects of wakefulness

Then again, or effect as in dream, but a direct result of ignorance. the consecutive evolution of the elements and the rest, as laid down intended not to give an account of cosmogony, expounding non-duality and to attribute everything to the

the Sruti,

but

for

All cause

the Supreme Self

hence that

only

a transformation

Him.

Now, a transformed product

nothing

else

but a prototype

of the thing transformed, therefore the objective world with their in dividual names and forms is not distinct from Brahma, but is

Brahma

To explain

(actually).

this non-duality, has

an account of

creation been given in the Sruti, and there was no other necessity The consecutive evolution therein described is for enabling for it.

how

destruction takes place in a consecutive reversed order, equally necessary for the determination or ascertain ment of that non-distinction of Brahma and the phenomenal world one, ordinarily to know,

;

so that there was present no necessity for a description of cosmo gony. There is no consecutive seriality in creation, but all products

have one determining source, ignorance (or call it matter, if you like) between the two, matter and creation, there is a relative condition and the perception of priority and sequence, of cause and effect ;

;

produced by ignorance, a false condition resembling a dream. But the reason for the Sruti account of consecutive seriality, or

VICHAR SAGAR.

240

considering destruction. For consideration, meditation, or reflection, there is no rule, that it will be after the natural appearance or form of an object, consequently

priority

and sequence,

objects

of the

only

for

waking condition have no mutual relationship of

but are derivative products of ignorance, like the silver in nacre, or a dream-object, discovered by the witness asso Hence all objects are discovered ciated with function of ignorance. cause and

effect,

by the witnessing intelligence, and their modifications of knowledge and ignorance are produced and destroyed coetaneously, so that when the object is perceived, it then becomes the subject of that of time. To see in this perception, and not in any other period light

called Drishti-Sirishti-Vad.

This

doctrine

upholds the

knowledge objects only and does not admit the presence in other words the knower creates the of existence ignorance [or known and the latter is non-existent in the absence of the former.] in

In the light of non-duality it is conclusive. and not three, existences. Because objects

Here there are two which are not Self

dream-objects; and beyond the time of non-existent, hence the third or prac tical existence [Vyvaharika] is done away with, in this method. The

(Anatmct) are apparent

their

perception they are

witness

organ or

their discoverer

function to

its

organ and the ception

senses,

and there aro no subjects for the internal take cognition of. Because the internal

and a

jar, all three,

are produced coetaneously in

and

their

what happens

conscious per in a dream

;

consequently there cannot be said to exist the condition of subject and predicate. If the subject a jar, the sensory or jars eyes etc., and the internal organ were existing first, before this perception, then perception or knowledge, i.e., function of the internal organ is caused by the organs, eyes, etc., the proofs but that internal organ, subject of the senses, all three, are not present before knowledge they are ;

produced simultaneously like a dream, hence the three are not the determining source of knowledge. Still in the matter of knowledge, the causation of the three in determining its production, like what

known, and therefore the objective by the witness, and the subject of of Here also it is equally false independent proofs,

follows

world

said to be discovered

knowledge

dream-objects

V1C11AR SAOAR. with a dream

;

or several objects are

241

determined in a different light

from what they naturally are, and appear

wakefulness, while

false in

others are produced as realities, existing in all times, of which are destroyed giving p ace to others in their turn.

some

There can never be any divergence from the rule just laid down about the evolution of elements a person may be in possession of knowledge, yet about cosmogony he maybe perfectly ignorant; ;

while there are others

who know

all

its

particulars.

a knower of Self, the world has no existence, hut the c.-ise

are

According reverse

the

A preceptor and the Vedas with persons devoid of knowledge. the means of knowledge through them the highest truth is ;

known

;

such a knowledge

of wakefulness.

Thus the

only to be produced falsity of

in the condition

some substance, destruction of

and origin of a third is determined, the supreme truth the end and aim of human existence, is then brought about by the Guru and his precepts on the Vedas the derivative products of others,

;

their actual condition of nihility like aa ignorance are reduced into have been given innumerable In dream. in Vashishta, object historical accounts confirmatory of

what we have hitherto been con

a moment s dream covers a good length of time, during sidering which several personages appear in, and disappear from, the scene of action, as if it were all a dream, but wlien the accounts are read, ;

as what actually takes place in they appear like living personages, our condition of wakefulness, all given to enjoy long periods of life, so that hardly any marked distinction can be found between wakino-

and dreaming slumber; but beyond the one else is unreal, this

reality

Self

everything

amply proved.

Says the pupil Of the hundreds of thousands and thousand Kalpas, This produced ihe world,

So that a man

knowledge is alone liberated. bondage, whose number is thousand. of

Ignorance is If unreal like dream, are

moments, hours, minutes, and

seconds.

Who

then bound and

who

hearing and the rest 31

liberated

Of what use are

Vic II AH XA(JAK.

212 In the

infinity of time, Is war s

creation

without a beginning,

hence the liberation of the wise and the bondage of the ignorant is dream-like that is to say, as a dream lasts an hour, a moment, ;

or for several hours, so does the world continue to last for

still

greater length of time.

the world be so limited,

time

infinity of

If,

or say it may the duration of therefore, live,

how can a person be subjected

And

there

bondage

hardly be a necessity for the destruction of that bondage, and to be liberated by having recourse to the means hearing and the rest.

through

Now free

;

will

iu this view,

bondage, desire but intelligence

not admitted,

are

Vedas and Guru

for release,

looked

upon as eternal and

that various transformations take place in the

modification

Atma

which cannot effect the

ignorance intelligence injuriously that self is ever unassociated, and unchangeable that nobody has been delivered up to the present time nor is there any chance in ;

;

the future, but intelligence

with ignorance or

Veda Guru,

its

and

eternal

modification

hearing

without any relation period of time, hence a

free,

any

consideration and the other

tion, are not at all requisite

to consider otherwise

means medita is

creation of

ignorance and as true as a dream (/. e., false) and its lengthened duration is also due to ignorance yet one unacquainted with the Sidhanta is apt to question in this m,mu T from an ordinary view. ;

Says the Guru

Deva Agradha created a manner

the

Pupil,

delusion in dream

;

that

your knowledge of bondage and release produced

wakofulues*.

As a dream is produced, from the defect of sleep, as a teacher is a known source of study, and as from study of the Vedas, Puran, and Dharma Shastms, a student comes to know of actions and their and

deluded with a belief as to their reality so like dream-objects, these objects of the wakeful state are false, and to consider them real is only a mistake. The verse refers to bondage etfects,

and emancipation

;

they include

all

things which are not Self

VIC1IAR SAG AH.

2 3

your Guru, a learned min is taught the signifi cation of the Vedas, which you know to be false as to an Agradha

you know me

to b3

;

Deva appears the

indescribably unreal, like thoof so a dream, your subjects of knowledge beginning with subjects one to everything else, all are indescribably false, and that is

Guru,

Veclas,

etc.,

Agradha exactly what happened to an Agradha Deva in a dream. Deva had been sleeping for a very long tim^, and dreaming that he was a Chandal (pari.ih) and very poor his mouth was filled with ;

bones,

flesh, in

roaming

marrow,

a wilderness

filled

skin

fascia,

bloo&amp;gt;l,

and semen

;

that he

was

with dreadful snakes and wild ele

In the course of his travel he sees several places; in one spot he finds fearful creatures ravaging the wood in quest of prey he finds a second spot filled with blood, where were creatures loudly phants.

;

another spot he finds a red hot iron one of the roads to which several individuals were chained

venting forth their agony pillar,

;

was sandy and the sand so very who were compelled to walk on miseries did not cea^e then, for

with an

law,

behind lest

iron

rod in

this fearful spectacle

hot, that the unfortunate people

were writhing in pain their they were guarded by an officer of

his

hand,

;

appeared he shall be one of them and subjected ;

He was spots

very

too.

thrash those

in his to

who lagged

dream, and he fancied a

similar

treatment.

much alarmed indeed. There were some delightful a Deva was sitting at ease with all the good things

Here

sight of nectar brings forth satiety, and he knows not what hunger and thirst are another Deva with a tangible body devoid urine and fy&ces, seated on a good conveyance, was of excrements to enjoy

;

enjoying a drive, and that conveyance was propelled at the desire a third spot was enlivened with the dance of the Deva occupying it of Panava, Urbasi, and the other danseuse of heaven. Incomparably ;

beautiful, without

any defect of person, and with

all

feminine

lavishly poured on their bodies sweet scented Here and there, a few Devas inflamed desire. which perfume, were keeping company with the girls and enjoying a walk; now he fancied himself amongst one of the party of these Devas, and was

charms, they had

taking precious care to protract his stay indefinitely. Sometimes he thought he was accompanying a girl in a pleasant walk. In the midst

SAG AH.

of his rambles he was aeeidently leJ to a spot tille \viih ordure and one spot was occupied by their king offal, and he hail to clean them 1

;

who were standing

attended by his servants,

serve his

in front to

To many

Commands.

persons, the king and ins servants appeared to resemble the moon, others conceived great dread for them. The in

wood were rewarded or punished according (o ihe measure of their good and bad works. In this manner, was the Deva Agrndiia by name, visiting several places of that wood in his dream. (/The scene was varied, wild, and For instance, in one place Brahmans were the interesting.) habitants of the

recanting

Vedas

in the sacrirical altar

good actions were being done here was an in excellent which people were bathing for the sake river, flowing of virtue there a wise preceptor was giving lessons to his pupils on ;

;

Self-knowledge, the wilderness.

who having In

Agradha astonished with within

that

himself,

;

wood had been existing from remote ages, that he also had been living through all

the

and knew no destruction the time

were getting out of of a very short time was the Deva what he saw in his dream he thought finished their course,

the course

;

Brahma

the gardener

sjw the seeds from

sions, to

with four heads had on rare occa

mouths, water and protect them sometimes he laughs so violently that lire would come out and devour his

;

the forest in flames; that with the birth of the wood, he (Agradha) was born and died with it after the wood was consumed the gardener alone remained alive the seeds of the wood existed in ;

;

Brahmd s body to

birth

Vedas

(for raising

(potentially)

up again); and

and d-ath repeatedly.

This

in his dream.

Having heard of his repeated sojourn in means of getting out. and

reflect as to the

even

was subjected he learned from hearing the thar.

were

to stop there.

he comni -nced

life,

improving his condition, thought, if he would succeed in

getting out of the p ace, his condition of a p-iriah will be removed, and h3 will attain to a Deva. But there were no other means save and beyond that knowledge of Brahma, on which the was professor

engaged of the

in his course of instruction to his pupils

wood by

professor

(iu

its

means.

With

these

they did get out thoughts, he repairs to a ;

dream) and receives that instruction,

in the

manner

V1CJIAK XAGAU. from

proscribed,

looks

2lo

Now

written in the lanifirigo of the Dovas.

the imaginary professor gives instruction by imaginary works, written in the Sanscrit, to an unreal pupil, who exists no where. He translates

For such translation of

the works in vernacular.

Sitisorit

works he

introduction.

begins with the usual (valedictory) propitious that enables a writer to get rid of the usual obstacles (sin and de Sin prevents a good action merits) that prevents its completion. its destruction, being finished, and a propitious action by causing Even if a person be faultless and with carries a person through it. out sin, yet he must begin his work with the propitiatory stanza.

For

in its absence an author

will

be no inclination

Now

may be taken

for

an atheist, and there

for his writings.

this propitious action is of three varieties

of Reality, Vastu.

(t)

The ascertainment

(2)

In the form of salutation,

(3)

In the form of blessing.

Vastu means the Supreme-Self Brahma, with or without attri Ascertainment indicates singing; praying for the desired butes. object

his pupil is called invoking a by the preceptor or That object of desire has been expressed plainly in the The fifth verse exp ains an object desired by of poetry.

either

blessing.

fourth piece

Ganesa and Devi are spoken ofaslswara hence when mention is made of them, it cannot the pupil.

in the

Pumns,

indicate

godliness.

The Piwui*

contain

source of that birth

humanity

in general

his birth

was

for

;

an account of

G.-mesa

birth

;

but

thc-

not dependent on actions, like what happens to on the ot.hcr hand, like Ram, Krishna and others

bestowing favors on his ardent followers.

He was Now its

an incarnation of the Supreme-Self, according to Vyas. In the light of truth, the Supreme-Self is non-differ purport is this ent from the individual Self; but the illusory attribution of bonds, :

birth and death, to the individuality,

never

Self

known

not individuals, but Iswara

;

(Atma) which constitutes (Jivaship) a Ganesa or Deva, hence they are

and

it is

but proper, that in the opening

their consideration. passage, a work must contain

Different methods

riCHAK &AGAR

246

speaking about Iswara have been adopted only to

shine the more, and attachment to

can only be produced

him and

make him

to a preceptor

by knowledge, which

(.spiritual)

the principal

means

to that end.

For rendering this interpretation more plain the following verse on the ascertainment of the Reality and the good produced

That Lord who

produces

being

truth and light, and discoverer of the

Sun

and Moon

;

a witness of his intelligence purity and

ON THE PERSONAL Destroys sin with root, the

bliss.

REALITY.

name

of Ganesa.

Without meditating on him no serviceable action

Deva

to a

can be done (vide Tripurabadh.)*

MODE OF

salutation to Siva, husband of

who destroyed \\

SALUTATION. Lakshmi, and Parbati

the giants,

horn the devotees are constantly engaged in praying

MODE

to.

OF PllAYING FOR AN ACCOMPLISHMENT OF DESIRE.

Let that Sit on

force*)*

by which Iswara created

this world.

tongue, so that the work in hand

may be

success

fully finished.

INVOKING A BLESSING.* [Thine work] destroys bondage, awakes a desire of release, kind preceptor.

Who *

reads, or hears

it,

for

him

all

wordly rubbish cease.

work containing an account of the slaying

Mahadeva, t Sakti t

another name for the goddess of Force, Durga.

Or the mode

of a pupil s prayer for fulfilment of desire.

of Tripur

VIC11 A R SAGAR.

247

SALUTAT.OX TO A PROFESSOR OF Vedanta.

The

Vedic tree

through

pierces

the

forest

against the air and gives a good shake the thorns of action over-spreading it,

Tears again an honest and successful pupil

Who

contending to

disperse

;

returns again and again to this world of thorn?, which the traveller, Bhagavan, knowing it should not bo, takes

him

Makes

up, of

assuming the form of Vyas,

the Sutras a net, and divides the thorny world. them to be true and un

Salutes he them, knowing

changeable.

[The commentator explains

it in

the following wise],

As a storm overtaking a forest, shakes the trees, and by stretching the thorns, tears the beautiful flowers of the water lily (lotus) and scatters them adrift, or fixes them there, so that a traveller is led to believe that the flowers are actual productions

found

;

the

but on reflection he finds that cannot be

spot

for the

where

place

thus meditating he picks them up, and thinks of finding out a remedy that will prevent such a mishap in the future, when wind and storm with thorns will be unable to affect them in unfit for

them

;

any way or tear and scatter them so he takes a net made of thread and covers the thorny tree in a manner to prevent its thorns getting ;

out by the force of wind to pierce the flower, and having done thus, prevents the lotus to enter into the thorny tree by the artificial of the net. Similarly the spiritual preceptor of duality is partition

the wind in the Vedic forest,

filled

with thorny trees of contradictory

disputes as to their signification these excite the performance of acts done with a motive of reward, in a man of integrity, artless and ;

without any passions, a pupil resembling the lotus in and beauty, is thus driven from his proper sphere of medita purity tion, and found in the midst of thorns of works by the traveller, allfaultless,

pervading Vishnu, who thought such a pure individual is not fit He therefore for this place, but his proper sphere is to attain me. him in the bosom of form of and fixes and assumes the garb Vyas,

instruction.

by a random

offered

the

professor,

talk

who admits

intent

bosom cannot be Jrivon

person

firmly on

the course of instruction

Brahma, can never

a dualist, hence

the

entities,

Mi SAG AH.

one seated

Vyas did not

heart.

a flower lixed in

wind, so

away by

that instruction

demist here, but pointed out that

and universal

individual

thorn-like

In-

misled

is fit for

even

his

one

spirits are two separate

actions are the source which will cause

him

ever to travel on, so that the remedy must be found that will put an end to his journey. With such an object, he separates the utter

ances of there

IW/c

the

are

with

trees

tree by the net of the Sutras.

thorns,

forest,

and trees without thorns, and a net

separates them, to prevent the flowers from entering into the thorns, so the Veilis contain two different sorts of utterances, one lauds actions and a person nndesirons of them, is enticed or induced

them, while the other expounds the effect of actions to be person from their pale. Vyasa divided them. By the Sutras he intended to show all the r utterances of the [ cdas have for their purport, the destruction of and to perform

shortlived and transient and thus removes a

not the incentive

for,

actions.

Such of the utterances

as determined

the incentive for an action were over-ruled by forbidden and natural Now lawful works, thus they have been completely done away with. acts purify the mind, but a person

from

abstain

Then

purport. in

the

Hence

th m. j

again, what

utterances,

intent on knowledge destruction of actions is the

the

[Treacle in the tongue pills *

treacle in the tongue.]

pill,

Their purport

indication, is

works.

As the thread

with

chief

amount

an indication signifying

hence

in horse, disguised O it

has been used for

not to ascertain such

In his Sutra*, Vyas has sought to establish whit saying, so that a person acquainted

must

have been explained

cow and

to a

So does a sugar-coated

treacle.

effects of actions

reference

sugar-coated administration of nauseous pill.

who

tln in

may

effect.

have just been abstain from all

net prevented the entrance of flowers into the

those trees which bore them, in the foregoing Vyas Sutras, a person is obstructed from having re course to actions with a motive of enjoying their fruits in this, or the

thorns

by enveloping

example, so by next

life.

Therefore the resemblance to a net

mentioned.

V1CUAR SAG All.

249

Another s pupil takos protection of a generous minded Guru, With hands clasped and head bent at his feet, he asks :

Oh Bhagvan Who am I What is the source of !

world created or evolutcd

Is the

emancipated,

me know

let

them,

besides actions and devotions.

Bhagvan from

Who am

Whether my

man and have

Self

the body, or different a body, both these I know. I have is

doubts on the subject. If you say my Self to be different from the physical body, then am I an agent (instrument) or actionless ? If the am I a subject of all bodies collectively or of several latter,

? The first part of the question has this purport. Then again what is the source of creation ? Is it created or

distributively

evoluted

Iswara

has a creator whether such agent is a Jiva or be its author, whether he is limited in one

If Is \vara

If he is all-pervading, then, as Jiva is region, or all-pervading ? different from the all-pervading ether, so is he different from Iswara, or whether the two Iswara and Jiva are one. Whether the source

emancipation both ? If both,

knowledge or works

actions

will

;

or devotional exercises, or

be equal either to

knowledge or

devotional exercises.

this the

Guru

replies:

Everlasting, intelligence, and Bliss, art tliou,

One with Brahma, unborn and The to.

first

&quot;Thou

uuassociated.

question which the pupil had asked

art eternal, intelligence

and

Bliss&quot;

;

no.v

being replied

now such an expres

sion will signify a difference with the physical body, for that

not being [and open to destruction]. and not an agent. For an agent is one the

destruction

reference to your it)

;

hence there

actions.

misery and

self, is

there

is (Asat) insentient and miserable

who has

recourse to actions for acquirement of happiness but in ;

no misery (Self cannot be affected

no agent to destroy or remove

Thus then your

self is

blissfull

and

it is

by performing equally true

in.

connection with the acquirement of happiness. For as he is blissfull he cannot have any necessity for its acquisition, for which, he is not an

agent

for

good works though he

recognized in that way, n the i

VICIIAR SAGAR.

250 and subtle

gross

instrument

Thus then Self

bodies.

for

neither an agent, nor

good and bad works nor is he liable to enjoy or and misery, but he is the witness in the ;

suffer their results, happiness

one and not many. If self were an agent, necessarily he must be more than one for happi

gross

and

subtle

body

;

hence he

;

ness or of are

by one individual, docs not so affect the rest we find some to be happy, while others therefore the number of agents are many; but felt

misery

human

kind, but instead,

miserable,

not an agent, he is therefore one. Though Sankhya does not admit the agency of self, yet he recognizes the number of selves

since self

an extremely antagonistic view, for he says, when the three attributes are in an exact equipoise, it is called Pradhan or Prakriti, and not change or modification Vikriti now modification is a transformed product of Prakriti, which is the to be

many. But

this

;

natural source of Mahatativa, hence it is

uncreated,

Now

it is

Hatter [Prakriti]

and

;

therefore changeless.

Mahatatwa, Egoism, and the

five

Tanmatras

are

there

* each fore called the transformed products or modifications of Matter of the proceeding one is a material cause of the subsequent product, ;

Prakriti. The Tanproductive cause of a result is called of the cause material elements, hence these seven are inatras are the for

the

Prakriti, as are also the five elements, five active and the mind. These sixteen are not organs, five sensory organs are not modifications of one and Matter moreover Prakriti modifications

Spirit

;

another.

Because the cause of a thing

product (Vikriti} modification. a cause of any thing, therfore

But is

called Prakriti,

as the

and

(Punwhd) Spirit

not one with Prakriti

;

and

its

not

Thus is neither an effect nor product, he is therefore not Vikriti. We have therefore twentyfive (Tatwas) then he is unassociated. To enable our readers to have a correct view of Evolution we should the whole refer to the Introductory Memoir in Dholts Vedantasara, where we can this In produce only place subject has been carefully explained. what the that to it is say the classification, but in this connection proper *

r.uthors

means

this

the Tanmatras and so on.

The Uahatatwa gave

birth to egoism.

Egoism

VIC11AR SAG A R.

251

or substances in the Sayklnja Philosophy

entities

which does not

the acknowledge au Iswara, or Personal Creator for the causation of universe. It Prakrit i requires no help, but is alone its sole cause.* likewise acts as an excitor for inducing men either to enjoy happi

ness or misery, or attain emancipation.

Spirit

quite unconnected.

* Prior to the evolution of the world, matter was in a passive condition till acted upon by the influence of its spirit could then

produce nothing

or better

still, force.

what impossible to conceive that condition now,

we now have experience of, is matter in its highest state of activity or matter and force. The instrumentality of the spirit in evolution depends en in inducing change, it disturbs the equipoise, the three Gunas only

which matter

forces

endowed

we know

producing the phenomena law is a misnomer, inasmuch all

with, lose their epuilibrium as natural laws.

which very elaborately cleared out, of a note,

the

compass

tory

Memoir attached

Now

Bat the

and go 011 very term

presupposes a law-giver. it is

impossidle

and which the reader may

This

condense

into

find in the Introduc

to Dhole s Vedantasara.

for the classification

Prakriti

Prakriti,

Primordial cosmic maUur. Vikriti

Matter in a condition

Viswa

Abamtatwa

3 Fiery 4 Auqsoous 5 Earthy and

of change

) &amp;gt;

)

Subtle

Atoms

6 Aerial

Niravichinna Vikriti

Only change 4

)

and action / Eleven organs of sense the five gross elements.

and

Anuvaya Sarupa Neither matter nor change... Atma (the 7th Principle).

Prakriti alone dition of matter

can do nothing. called Prakriti.

The undifferentiated cosmic con The contact of the Punish a (Spirit,

disturbs the equilibrium of Atmi) induces a change which evolution then and or Gunas or begins, forces, qualities

Self or

its

three

VK llAR SAGAR.

Prakt

iti

material

procures enjoyment by being transformed or modifu d prosperity,

change which pation.

This

and by

called

intellect

This

discrimination.

another of

further subject,

also calK-d

means by which

the

&amp;gt;d

ii.to

to a

emanci

enjoyment

derived.

the

Spirit or Self is unconditioned and unassociated and can therefore have no concern either with enjoyments or eman cipation, but their knowledge, pleasure and pain, the passions, anger and the rest, are all modifications of which for Literally

the

intellect,

Atma,

acquires

discrimination, or not

the

attribution

of bon

dage and emancipation

to Self is not true to those who have discrimination in their intellect, but to them who have it not, the attribution of enjoyment to Self turns him into an agent according to Sankhya. But in its true bearing Self is not an agent (Bucldhi) intellect is the agent. Discrimination is to know intellect as

some

thing different from

Self.

The absence

of such

called knowledge For these reasons Sankhija calls the Atma uncon ditioned, unrelated, or un-associted and pleasure and happiness are modifications of merely intellect, so that they are the properties of Ihiddt Self is not one, but as as there are each many is

indiscrimination.

;

individuals,

having separate Self. Now this statement is very much opposed to reason (or what the Vedas say). For, If pleasure and pain were the attributes of Self, then as each individual is affected quite separately from the rest, one may be in person

grief while his brother or neighbour as that distinction is created the

in the

height of

felicity,

and

body, consequently Self is divi ded into as many, as there are bodies. But since pleasure and pain are not the attributes of Self, but to intellect

whose

they belong

properties they are, consequently their distinct perception separately by men will create only a division of Buddhi intellect and not of Self.

the one pervading ether

a difference

recognized severally on account of

its associates,

by one wanting in proper discrimination of the associate and ether who knows them to be distinct though

they are one 5

tion

belonging in

the

ro the attribution to to several intellects,

person

who

one pervading Atma of propershews an absence of discrimina

so regards

it.

SanMtya ought

admit

VICI1AR SAGAR. what

\ve

have just

said,

and

conditioned,

and not

position of many,

and then the

by the second.

Moreover

many, according

to his

to content with saying

For

divisible.&quot;

first

bondage and emancipation,

division

that attribution

him

some, or emancipation in others, is subject to, or included in,

Atma, be

Self

the Self and regard

for unless the clearly untenable,

his

&quot;

divisibility reduces him to the admission is rendered fruitless

divide

bondage

253

cannot be maintained

and

;

bondage and emancipation to Self proceeds in the intellect and as according

only from want of discrimination

;

the Sankhyakar, they are the properties of the intellect only, therefore to regard the Atma as divided into many and not one to

whole,

from

Then again what proceeds

reason and sense.

opposed to

indiscrimination

false,

snake

as a

the

From

removed by discrimination (and knowledge.)

rope.

This

indiscrimination

Self is regarded to be subject to bondage, bub removes such erroneous notions, hence bondage

intellect,

discrimination

In the same way, his

unreal too. emancipation is a desire for have One who is subject to bondage can said, to release therefore bondage and emancipation must be equally true is

unreal.

be&quot;

;

at the

same time that ;

emancipation ever be

to say,

real.

But

where there

as in regard

bondage, there must to

Self,

bondage

In this way bondage unreal, so must emancipation be like-wise. and emancipation which are unreal, can be shown like the other, to apply to one Self and to divide him into many according to the ;

and emancipation cannot be a reasonable deduc hence the Sankhya view of the Atma is unsound, and illogical. The Naiyaikas also admit a similar division of the Atma, for which division of bondage, tion

;

this doctrine

must be

alike

unsound and

illogical.

They

say,

ness and misery, knowledge, envy, desire, endeavour, virtue

conceptions of knowledge,

happi

and

vice,

number, proportion, separation, addition,

and division are the fourteen

qualities

the individuated Self.

Isiuar has eight qualities viz., number, pro or distinction, addition, division, measure, separation portion and endeavour. But then the difference is this knowledge, desire, Iswar s knowledge, desire and endeavour are eternal, while the in

They

are his subjects. or

dividual

are

manifold, and transient.

Is war

all-pervading and

VI CHAR SAG A 21

2.U

and

eternal, while the individual is manifold, completely pervading

eternal,

and

his

knowledge

short in duration

so that

;

when

tlio

knowledge present, then only the individual, intelligence the first is destroyed, he is reduced to insenwhen and manifested,

quality of

tiency.

mind

Like the Jiva and Iswar, void (Akas), time, quaters, and

are eternal.

Moreover, the subtle atoms

and

A Paramanu

air are eternal.

(Paramctnu) is

an atom.

earth,

water,

fire,

It is the sixth part

of the subtle dust perceived in a ray of sunbeam. Atoms are eternal like the Atma. There are

other

substances

besides what have been mentioned, which are considered by the followers of

Goutma

but as they are enquirer after desist

from

Brahman

to be eternal, as for instance, caste, species etc.,

opposed to the conclusions of the Vedas. truth, can have no necessity for them, hence I all

their

further discussion.

&quot;

mini&quot;

An will

are expressions that clearly fix Self in the physical body,

a delusion and mistake

duce an inclination

for

exciting anger and envy, which in turn pro good and bad works, that lead to the enjoy

ment of happiness, or suffering of misery by being connected with a physical body. Thus then we find here, that a mistaken know exis ledge is the source, which procures for the At ma an objective tence.

This mistaken knowledge is renaoveablc by a knowledge of the true nature of things,* Self is quite a distinct entity from all other substances, a body and the rest

ascertain this

by knowledge is called Tatii a Jnani. Now such knowledge removes the mistake of attributing or confounding the physical body with the Atma, as in

the expression &quot;lam a Brahman,&quot; of mistake or delusion, anger and

&quot;I

spite

man.&quot;

are

With the removal destroyed

;

their

absence, inclination for merits and demerits cease to excite a person. Where there is no inclination, there can be no connection with a

body no more birth to enjoy or suffer hereafter, but the consum mation of actions already begun, cease only with the destruction of From a want of bodily connection their effects by enjoyment. * Tat wa Jnana.

V1CUAR SAGAR. twenty one [sorts of] misery is another name are

They

the

miseries are

destroyed

;

and destruction of

emancipation in Nyaya. ear, eye, skin, tongue, nose and mind, con

for

body

255

;

stituting the six organs, six subjects of these organs

ledge which

They

the

are

parent

;

and

their

know

together with happiness and misery. of misery, hence are called miseries. Then

another six

;

again, after destroying the happiness

derived

from a residence in

heaven, or another equally desirable abode, they bring on misery by

which

also, they are called miseries. Though according to Nyaya the ears and mind are regarded eternal, and therefore not liable to destruction but the way in which they cause By producing a knowledge of things, they misery, is open to it.

for

fear,

producing

;

But in the time of emancipation, neither the ears cause misery. the mind do produce that knowledge of substance because the

nor

;

the

aural cavity the site of hearing is tho is and as the ear of absent hearing, organ during emancipation, the the virtual organ must alike be absent. ether just mentioned

ether situated inside

However

to follow,

hence

resembling

absence of the site of hearing, no knowledge is the parent of knowledge, the ear or something else is the cause of and that is open to misery

the

it,

;

destruction.

Knowledge follows from a connection of the mind with the Atma, and this connection, according to the Nyaya, is either due to the

As a hawk

action of one or both of them.

own

action,

actions,

and in

two rams

the Lord

that

in is

alights

on a

tree

its

a fight are moved \)y both their action by self, there can be no

contact. Moreover, during the time of emancipation, as there can be no action present in the mind, therefore the mind which is

endowed with the faculty of connection is then said to be absent. Then again, the connection of the mind is called the source of knowledge by some but the contact of the Atma is not so called. In the state of profound slumber, the mind enters the vessel Purita ;

;

has no connection

with

the

skin,

hence

there

can

According to them, the mind itself, for its close connection with the skin, and for its being the source of misery by

knowledge then. knowledge,

misery.

But independently

such connection

it is

VIC 11 All SAGAR.

23C

not. During emancipation the sensation of touch is destroyed hence there can be no connection then, for which there can he no knowledge in it. The miud remains in the period of emancipa tion, but that sense of touch, which is the parent of knowledge or ;

conscious perception of misery by its contact, or connection with the mind, is destroyed, and with this destruction of contact, it is itself destroyed.

In this way, during emancipation, for his difference with the Supreme Self, devoid of misery, the pervasive Atma is reduced to

and continues

insentiency,

Atma

in the

like light,

so.

Because the quality of intelligence but in the in

and discovers every thing

;

perceptions are derived from the senses, for which they are transient and during emancipation the consciousness produced by the organs of sensation is all destroyed, hence without the power of discovering, but like an insentient substance, the Atma continues dividual,

all

;

remain during emnacipation. This is the conclusion of the Naiyaikas. They further assert that, the Atma is subject to grief and happiness, bondage or emancipation, in the manner above referred, hence he is manifold, and completely pervasive now by to

;

pervasion they mean to signify the indication of his presence every where, or of a connection, with the smallest substances. Want of similarity and dissimilarity, or the inherent distinctions, do not cons titute the indications of Because they say, the Atma is pervasion. without features, shape, and form, hence he cannot be the

subject

of inherent

individual distinctions

but the distinctions crated

;

by isomorphism and disomorphism are not wanting in him, that to say

another

The three

Atma

similar to him.*

expletives one

secondless,

and existence, are used

differentiate It

(PAHABRAII.MA) from bodies similar and dissimilar. That is to say, as a tree has its brances, leaves, flowers, and fruits, differing from each other, a leaf resembles not a flower, nor does a flower its fruit, nor either a branch, thus its constituting distinguishing individuality or its segregate units, for though the tree is one, yet it has its

composite

different

its

;

and such a

tree

units

recognized from another of a different class

family characteristics, a difference in

its

leaf,

flower,

growth, burk

VI CHAR SAGAR. Moreover, he

(distinction created

257

from other substances as a jar etc., by dissimilarity with other objects), therefore, different

an absence of the characterising

traits of individuality, similarity, dissimilarity does not constitute the indications of pervasion, but such indication is comprised in the contact or connection with all

and

No\v on

other substances. that

time

ether,

self,

this

subject doubts are apt

and quarters are

also

arise

regarded as

pervading, according to the doctrine set up by the Naiyaikos and as atoms are subtle and formless, hence there can be no connection with them, and pervasive substances because, if these atoms were ;

;

formed bodies, then to exist

between them and

a connection

connection can take entity

the

;

they

place

same

place.

Self,

there can

be said

are

no formless, and very subtle between them, and an all-pervading Because that place is filled by

the connection of one substance, other substances cannot a fain O create a connection (from want of place), hence the pervasion of diverse substances is quite unmaintainable but pervasion of one, substance is alone tenable. Such an expression is absurd. In the connection of a formed substance there is an impediment to the con ;

nection of another substance

;

as in the contact

or connection of a

hand with a portion of the earth, the feet cannot have any connection with the same spot of earth, but there can be no obstruction for a body to be so brought in contact, therefore such obstruction cannot mean to include all substances this is evident enough, as in the contact of ether in the region of a there is connection of jar, time and quarters too, and if the region of be external to

formless

;

any jar

and stone

and as it is easily known from (its family characteristics ;) other things as stone etc., it has therefore a third characteristic, which serves to distinguish

from bodies dissimilar.

(This

may

be termed con

trast).

So in the case of the secondless Reality, no such apprehension needs be entertained as to the presence of the three aforesaid characterising traits Dhole s Pancfiadasi p. 20.

The words characteristics

inherent of

isomorphic

and

individuality, similarity, phiined in the illustration above quoted.

disomorphio and

refer to

dissimilarity,

and are

the ex-

YICllAR SAGAR.

258

and quarters, there can be no connection i that place but there is no such external region of ether, time and quarters on the other hand, all the regions occupied by substances have a connection with ether, time, and quarters similarly in connection ether, time

;

with atoms

can be said, that in the region of atoms, there

nection with them and

fault in such

different formless substances,

Hence Self

an assertion.

pletely pervading, and

But

with each other.

medium

the this

con is

manifold, and com

of connection of

inference

and there

Nyaya

all

substances

not

correct.

Because if Self be admitted to be manifold and all-pervading, then so a connection of all Selves in all bodies must also be admitted ;

be impossible to ascertain whose body is which, but each It cannot be said that each Self Self must have all the bodies. has his individual body the one produced as a result of actions, that

it will

there because, previous to the agency of the body to produce actions, be will actions that so necessarily existed the connection of all Selves,

connected with

all

Selves,

and not one

Then

Self.

again,

the mind, and the as the mind has a inasmuch mind is his body it cannot stand, it is impossible similar connection with all Selves like the body, and but for all Self to ascertain, which mind is the body of a particular the same the In organs will way, Selves all mind will be necessary.

said,

Self has a body in connection with ;

;

to all external objects, also be the subjects of all Solves. In reference

to say, this

common

mine

use with

that another

men

bodies, will be entirely

hU and

similar other

expressions

to express their connection with individual

done away with, and

all

bodies

belonging

use likewise all external Selves will necessarily come in practical of that one to whom instead Selves all to be attributed objects must a body with which that Further, if it be said they belong severally. of a relation with the the Atma is connected by the establishment and mine the such epithets body by intellect, so as to indicate mine and is that (perceptions of that body is his, then the reply include all souls, but they are one the intellect) are one, and cannot ;

all

and are equally present in their own subjects. property or faculty, to remain, when there is no That is to say, it is impossible for one body, aud mine and vice versa. Therefore the Atma has only

V1C11AR SAGAR.

259

and (coriespmding) mind, organs of senses This does not preclude an admission of external objects are his. It is im several Atmas, having pervasion for one of his properties. that

relative

body

can only affect possible to say so, because if the consciousness of this deduction doctrine one Self iu one region, yet from the Naiyaika

cannot be formed, but that all selves must have the perception of in one place. For knowledge is another name for Huddld* in (intellect) Nyaya, and this knowledge can only proceed from a

connection of the mind with Self, and such a connection with the mind all Atmas have consequently as each individual Atma has a ;

by his connection with the mind, so in one place one body) all Atmas ought to have a similar perception of

consciousness of I (i.

e.,

If the

reply to the

between the mind and

Atma

all

question be,

that

there

connection

Atmas, but where the source of conscious

(Adrishta), there only the perception of T follows yet we maintain that the perception ought to affect all Atmas, and not one. For, with the admission of the manifoldness ness in an

invisible

;

and pervasion of Atma, it must necessarily follow that the good and bad actions of one individual body, must equally affect the manifold Atmas situated in it, in an invisible way hence the presence of happiness or misery iu one body must equally be known and felfc by all, for the Atmas are manifold, and are all residents of the same ;

we had occasion to say Thus then we find that about the Atma being manifold, and

place and have the property of pervasion, as in a previous part of the present treatise.

what the Naiyaikas pervading, and agent

assert is

not correct.

(Vedanta} Sldhanta, the internal organ is an agent, it is manifold, and neither pervading, nor atomic, but equal like the light of a lamp it, can gain access (to the body in size) According

to our

;

and then discover them by expansion, while in smaller bodies it contracts, as has heen explained by Madhusudan in large bodies,

Swami in *

his

work styled the Sidhanta Bindu.^ The internal organ,

have used consciousness, perception etc., for Buddhi which but knowledge in Nyaya.

tellect in the Vedanta,

f Literally

means a drop, a

circle or zero.

VICI1AR SAG A JR.

260

by its connection with its own body, becomes the enjoy cr or agent. But the pervasion of the internal organ is of that nature, as neces sarily to indicate, that it is capable of enjoying, or suffering from its seat in one body, all that goes on in the collective totality of bodies, either in the shape of happiness or that of hence there is

misery be possessed of pervasion. (The pervasion medium sized, it can expand and contract, ;

fault in saying

of the internal organ

and thus gain access

in a large as well a small

If the internal organ be regarded as atomic

body to discover it). in size, it must have

inside the body, which is clearly im inasmuch as when a thorn pierces the fleshy parts of possible, the head and feet at one time, paiu is felt simultaneously in both definite place to reside

the parts this should not be, if it were an atom confined in one part of the body, there only pain should be perceived, and not elsewhere, :

in a part distant

from

it,

and where

not situated as in the

But since we find the contrary to be true, we present instance. therefore hold that it is not an atom, but equal in size to the body, for which, wherever there is pain, it is What is instantly felt. neither an atom, nor pervading is called medium sized. new sect of the Naiyaikas say, Self is manifold, he

or instrument

for enjoying,

mixed with enjoyments

but

not

an ao-ent

pervading, hence he is not and as he is not an atom,

of other bodies

;

there can be no impossibility for him to feel pain in two (different) But as the internal organ is parts of the body simultaneously.

regarded in the Vedanta to be

medium

sized too, having fourteen qualities.

the

Atma

were to

have

sized, so

This even

the

AtmamQdimn

not correct.

For,

the

properties of contractility and expansivenes?, then like the light of a lamp, he will be reduced to the condition of, and subjected to change, and open to destruction ; if

thus rendering the Skastms, which deal on Emancipation, and their means perfectly useless. And if such contraction and expansion are not attributed to him, it is impossible to ascertain, which body he actually resembles in size. If it be said that he resembles the human body, in size, then when he occupies the body of an elephant,

be unable completely to fill it up, so that the part un occupied by him shall feel no pain, when hurt. If you say that he will

VI Gil All SAGAR.

261

an clephat in size, he shall not be able completely the up body of an animal larger in size than an elephant, and

resembles to

fill

unoccupied part shall have no perception of pain then again, as all bodies are large in a scale of comparative gradaUon, and the

;

there

not that which

the largest of

all,

Atma

resembles the largest body in size. largest of all, and as that includes all

mission

render gate of

of the

equality in size

necessary for that

Atma s

the body of Virat

bodies, therefore, an ad with the body of Virat, will

connection with collective aggre

Atmas occupying

the

Atma s

you cannot say that the

Now

Virat

the collective totality of bodies comprised but such an inference has already been

body,

determined to be

faulty.

body (substance)

open

Then

again, the rule

to destruction,

and

is,

medium

sized

non-eternal like

the

And as we physical body, so that Self will also be non-eternal. hold the destruction of the internal organ to be caused only by knowledge, hence it is non-eternal, therefore to say that it is medium not open to any objection in this manner the doctrine of the novel School of Tarldkas is incorrect. sized

;

Moreover, those who assert Self

manifold and atomic, say what

Because if self were a doer, an agent or faulty and objectionable. instrument, then the objections already cited, when the atomic view was discussed will equally be applicable here and if he is not is

;

admitted as an agent, then the necessity for his manifoldness will be entirely done away with. If he is considered secondless, one, pervading in all bodies, unconditioned, unassociated, that indeed is the proper way of regarding Self; but then the non-admission of his agent-ship, or instrumentality

a doer

etc.,

will

cause

him

own Sidhanta.

For the expounders of the atomic view virtue and vice, knowledge, say, happiness and misery, etc., etc., are so many faculties belonging to the Atma, so that if he resembles an

abandon

atom

his

him to occupy all parts of the body, and the parts that are unoccupied by him, will have no perception in size, it is impossible for

when

Then again, if it be said injured, like a dead-body. in one be Atma, may placed region of the body, but like the

of pain,

the

diffusibility

musk

his

knowledge

the body, so that in the matter of

all

scattered in parts

all

the

parts

body,

the

conformable an

But

tliis

advene

open

SAG AH.

lIAR

rif

2r,2

relations

objection.

produce that experience of pain. For the rule is, a substance

having a property, occupying a region can only h ll its province with that quality, and quality does not reside outside, but inside the substance which has that property. [As for instance the scent of the rose is situated in the flower, and not outside of it, in the stalk, stem,

where

etc.,

similarly the scent of a rose will

kept, in a room, a flower-pot etc., and court-yard, or in the house of a second person]. for instance, outside of a jar its form is not present, so knowledge

not outside

branches

or its

diffuse in the place

it is

the

cannot reside outside of the Atma.

Moreover, wherever the subtle

atoms of musk are

diffused, there its peculiar smell is sure to be felt, the though particles of the musk so diffused are not visible, hence it cannot be maintained that the Atma is an atom.

In some part of the Sruti, where the

Atma

described as finer

than an atom, or the atom of an atom, it simply means that as the finest particle of a substance or its atom cannot be seen by a short sighted person, so one who is deprived of knowledge, can have no

Atma, hence it is said to be equal to an atom. The Sruti does not mean to convey the idea of his resemblance to an atom, or that he is an atom virtually, for the Vcdas have in many places explained the pervasion of the Atma. Thus then consciousness of the

not an atom.

the pervasion,

In this way it is impossible to maintain either To size, atomic or manifoldness of Self.

medium

one pervasion, that is the Atma and if virtue and happiness misery, bondage and emancipation, are as his him, practically regarded subjects, and they belong to the perception or presence of happiness, in some and misery conclude then, there

and

;

vice,

man

in others, or that one

while

another

belong

to intellect.

freed,

subjected to the bondage of re-birth will cease. Hence virtue and the rest is

Though

can be

said, as intellect is insentient

happiness and the rest cannot naturally belong to it, yet this has been said only to point out em phatically that virtue and the rest do not belong to the Atma consequently

but to the

the

intellect,

perception

whose

does not amount to

faculties

they

an admission that

are.

Such an assertion

intellect

along with

its

VICE All SAOAR. properties or faculties, (happiness

and the

263

rest) are

all

comprised

or erroneously

attributed

in Self.

When

a substance

substituted

form a true condition of an object, a3 a In the same way, is present.

to another, that does not

snake in a rope

;

for,

here no real snake

nor happiness and the rest are present in Self. Moreover, a substituted substance can never be the vehicle of another substance, hence intellect cannot be the vehicle of happiness neither

etc.

Buddhi

But ignorance

internal organ

while

the

substituted for

pure intelligence, and the

of ignorance, similarly transferred to the associate of that organ, virtue and vice, happiness

associate

and misery, bondage and emancipation are erroneously Thus then, the situation of virtue and the rest in Self

attributed. is

the asso

ciate of the internal organ, for which, they are called its faculties. It is absurd to speak of virtue and the rest, with which the in

ternal

function

endowed,

its

subjects

an attribution due to

For the subject is formed with the predicate, and if the the internal organ be regarded as a predicate of the Atma to be reduced a and vice etc., it will also site of virtue conditional similarity, and be a seat for virtue and vice, happiness error.

and misery, bondage and emancipation. But For an unreal substance cannot abide possible.

this

clearly

a place, conse is not the predicate for the erroneous quently the internal organ but it is an associate. Now it to etc. virtue of Self, attribution

the nature

of an

same region with

it,

associate

while

discover a thing, placed in the

remains distinct

while the

has the faculty of discovering an object along with such object is situated in the same spot with it.

predicate

when One having itself,

That of a predicate.f property is called the subject which forms the associate is called associated. Therefore, when distinctive

TatdslicC

a thing, yet f is

is that property which is distinct the faculty by which it is known.

VishesliancC is a predicate,

from the nature of

an adjective, attribute

etc.,

Visheshya

Both are the subject or object of the predicate, noun, name. before Shish to distinguish by attributes. *

derived

V1CI1AR SAG A 11

2G4

and

\irtue

vice

etc.,

arc erroneously attributed

the internal

its

distinguishing properties, the intelligence of the parts occupied by the internal organ together with that organ, (the two) abide in the attribution, and the organ itself is substi

organ

Here there can be no occupation. For this purpose, virtue and the rest are said to be substituted in the associated tuted.

internal

so that in the local intelligence of organ regions occupied the internal by organ alone resides the occupancy and not in the organ itself, is an expression that can be allowed. In the same ;

way, the internal organ is substituted for associated ignorance, and not in the distiguishing properties (or subject of the predicate) of In this manner, the substitutes, virtue etc., have their ignorance. site in Self,

tion,

and the internal organ

the associate

where such erroneous attribution

of that

occupa

transferred or substituted,

which they are said to be the faculties or attributes of the and both the internal organ and Self are, from indisintellect for

;

crimation, regarded as their subjects, for which the subject of the the abiding intelligence, demonstrator or Pramata is internal organ

them for its properties. No matter whether they are the properties of the internal organ, or of its subjective attribute (Pramata), or like a snake in a chord, or objects created in a dream, like the blue etherial town of a Gandharba, they can never said to have

belong to Self as his attributes. Though they are erroneously transferred on the Ahna, yet when an object is transferred thus, it

does not

substitution

Self

who

truly is

destroyed

fancy

substance. or

misery, bondage

by knowledge in

profound slumber)

any is

period

Now

imagination,

pervading and devoid of anger,

happiness and is

that

constitute

a creation of

called

transfer or

consequently

spite, virtue,

and emancipation of

What

unreal.

and

real.

time

can never

(waking, dreaming called real, and existence or being (Sat).

the site of destruction for

all

objects

Self, so

that

vice,

What and

Now

he were to

be destroyed, then they must have another site wherein to rest Because they cannot rest on nothing or void (in [or merge]. Hence if self were also destroyed along with the rest, vaccuo). they must have a resting place, and that another

ad infinitum, thus

VICHAR SAG All. it will

create the defect

known by

the

an argument ad infinitum.

name

205

Anavasta

or carrying

Moreover, may be asked in reply to those who hold destruction of Self, whether any body has ever it

an experience of such destruction, or not ? If the reply be in the for he who is to experience affirmative, then it is an impossibility ;

the

it, is

Atma

and

to experience his Self-destruction will

the sight of having one

to it

head beheaded,

takes

Then

again take place, but it

place.

be similar it

;

one-self,

asserted,

hence

and

destruction

not experienced by any one will establish his non-destruction, because what is never ex

of Self does

perienced by any one amounts to what &quot;

and he saw

impossible to experience the destruction of

never

;

but

woman s

sterile is

son.&quot;

;

conveyed by the expression Thus then the Atma is never destroyed, is

ever existent and intelligence.

Knowledge, resembling light T f the fact power of discovery, is called intelligence (Chit). were otherwise, and Self had no power of discovery, the insen The internal organ and the tient world would never be discovered. in its

senses cannot be credited

hence products.

finite,

with powers of discovery for they are Substances that are finite are results, or

actions, as for instance a jar

are

also

actions.

finite,

Now

;

and as the internal and sensory organs

they are therefore resulting products or derivative finite are those which are destroyed by time and

place, and actions or resulting products are those which are insentient [inanimate ?] Hence the internal and sensory organs have no power

of discovery, for they are actions, consequently the discoverer of all If it be said, self has things, Self, is light-like or self-illuminated.

no power of discovery, but is insentient, and that for the faculty of knowledge, which is his quality, he discerns all objects, it may be asked, Whether such quality of knowledge which self has, is eternal or transient

For the rule

itself.

ledge

and

If the former, then that will establish self to be is,

what

different from

know

self is tran

knowledge be regarded as a distinct substance from it will be self, non-eternal, so that to speak of knowledge as and eternal, yet to say it distinct from self will be clearly sient

;

absurd, as that will imply the

presence of

antagonistic properties,

VICHAR SAGAR.

200

and

of eternal

duration

non-eternal

the same

co-existing

substance if the latter (knowledge is transient) then it will virtually be reduced to the condition of the jar and other objects it will be ;

;

and devoid of

insentient, is

When

intelligence.

insentient, hence it canu

always

-t

a thing is non-eternal, be said, that knowledge

on the other hand eternal, and in the matter of that, resembles the Atma besides such a consideration, will make the is

non-eternal

;

it is

;

Atma

sometimes conscious and at other times unconscious, so that consciousness or knowledge will be something distinct from him ;

on the other hand by regarding knowledge as eternal, the distinction of a separate entity

may

not be present in

of a thing

may

by washing, or

transient,

said, that

may

while

Therefore

transient.

quality of a substance

it as for instance, the yellow or blue colour be not may present all along [it may be removed in a subsequent stage of deve afterwards appears

lopment as in flowers and i.e.,

The

removed.

fruits]

hence a quality

knowledge its

knowledge

for

resemblance with Self is

duration

of short

eternal

its

duration,

complete. It

not

cannot

non-eternal and derived by the senses or

the internal organ. For we find in the state of profound slumber, the senses etc., are inactive and at rest, and do not carry on their respec tive functions, yet there

evinced

a conscious perception of happiness as

by the experience of a person on waking

happily, I

knew nothing

&quot;

This should not be,

then.&quot;

was sleeping there were no

happiness yv: Tit along with such sleep, and he ought not to remem ber it. A kn^wn thing never crosses the memory, consequently i

the perception of happiness in profound slumber must be taken for an act of remembrance due to the actual perception of such happiness,

without any connectio. with the organs, sensory or internal for, they were at rest, inactive an^ doing nothing. Hence knowledge is eternal. Self never exists without knowledge, hence they are one as for ins ;

tance, fire never

with sitory

fire,

continues

without heat, so that heat

similarly

knowledge

duration

identical

\rith Self.

identical

What

tran

always a quality, but as heat and knowledge they are not qualities of, but identical

are not transitory, therefore

with it

fire

au&amp;lt;l

called

self.

Now when

a thing

transient or transitory.

not be present, The function of the internal

may

VICHAR SAGAR. is

organ

subject

birth

and death, not

267

Know

knowledge.

ledge which resembles Self is not a cause of particular practice, but either knowledge with function, or kiuwledge domineering over function is the cause of practice. So says the Avacheda vadi,

The supporters

of the

reflex

theory (Avasvadi) hold

reflec

either tion of intelligence with the function, for practical purposes is incorrect]. function reflex or direct the [which Knowledge by by ;

same with Self is the means by which practically Thus then the all-discoverer, things are done and never otherwise.

identically the all

called

Self.

knowledge,

(Chit)

Therefore, as

intelligence

and

a discoverer of

all

If there be no

bliss.

things, he is blissfulness in

be no conscious perception of happiness in con nection with a subject. Happiness does not actually exist in a been mentioned). If such subject, wealth, etc., (this has already

self,

there

were a

will

then

fact,

to be the case,

would have equally felt it, but we do not find that inasmuch as the same thing may produce happiness all

and pain in another. As for instance, from the touch of fire, and from the sight of a he-snake and lion, a she-snake and lioness, are respectively delighted, but the touch of the same fire or the sight of the deadly snake and lion gives pain to others, which should not be. It in one

insects

were

connected with any subject. be an anomaly, happiness conclusion the to the Sidhanta, is, when a fire-insect is According of it can derive no pleasure, as actuated with a desire touching fire, if

will simply

the intellect

not then in a condition of steadiness, but

and changeable by the ;

for a short time,

when

relative connection of

the intellect loses

rather fickle

that desire

fickleness

is removed and comes to

of happiness other persons have no desire but are desirous of other objects, which desire is not remov

realize the perception for fire,

its

fire,

;

ed by the relative connection with fire, consequently the unsteady internal organ has no perception of felicity from the connection

with

fire.

with this subject it may be argued, the internal function of the organ in the shape of desire ceases when the is fulfilled, and as there is no instrumental object of that desire

But

cause for

in connection

another function,

cannot

originate,

and

without a

VICHAR SAQAE.

2G8

no perception of actual felicity, therefore happi ness must necessarily be present in a subject. But this is quite function there

untenable

;

for

shape of desire

though the function of the internal organ in the wanting, and even with the birth of such a desire

there is no happiness experienced, for desire is produced by lust, while the perception of happiness proceeds only from the good quality (Stttwavic) of function, yet for the purpose of accomplishing

that desire, and making it its subject, the function of the internal organ in the shape of knowledge or conscious perception is due to

the quality of goodness. For knowledge proceeds only from that good quality. This is the rule and the resulting happiness is due ;

But

to that quality.

this functional

knowledge is externally placed, and the associated intelligence of the internal organ in the form of happiness, situated behind that knowledge, is not received into the function, hence the associated intelligence of the subject is per ceived in happiness, and that associated intelligence of the sub ject

non-different from Self;

and Self

said

to be the subject

As regards that functional knowledge, of perceptive happiness. the instrument is a relationship of the subject with the sensory Or the external functional knowledge produces another

organs. function which

whose subject the associated intelli recognized as felicity. This is a good con

internal to

it,

gence of the internal organ is In that function, absence of desire

clusion.

As a devotee desires,

lias

pleasure,

in a

residing no function that

so after

the instrumental cause.

the absence of the instrumental cause, desire,

the internally directed its

etc., is

secluded and lonely place, bereft of all but feels like external knowledge,

function

gratification

when

the knower of that happiness is no more desire left, the

;

there

directed function follows subsequent to knowledge, which associated with the internal organ is perceived. happiness by Now between the perception of actual happiness, and subjective internally

knowledge there

interval,

or inter-space, for

which men are

deluded into the belief of experiencing happiness from wealth or other This view is superior to the first one. Because, from the subjects. subjective knowledge in the form of function, perception of happiness associating the internal organ is not possible so that if felicity ;

VICIIAR SAGAR.

269

a subject were to be realized, the cognition of a tree

associating

on the road side must also be due to the good quality. Here too, intelligence associated with the tree representing felicity, ought also

be perceived

;

the

same way from

knowledge, the

associated intelligence of all known objects, happiness ought also to be perceived, so that from knowledge of all other objects which

a form of the externally directed function, there cannot proceed happiness resembling the associated intelligence In this manner, from a relationship with of known objects.

do not

material

resemble

felicity,

Self,

semblance of Self

happiness,

perceived.

not blissfulness, there would follow no happiness in connection with wealth etc. Thus then Self is happiness. Moreover If Self were

the things related to Self also excite our love, and the things quite close to him are better loved than the rest. Under such circumstances, external

objects will be

the least loved, while the most internal

be the best loved because the former are distantly placed than the latter, which are quite close to him. Thus there is a scale of gra What love we have for the friend of a son, is less than the dation. will

;

affection for that son.

Then

again, love for the gross

and subtle body

and of the two bodies, affection greater than an affection for a son for the subtle is greater than that of the gross of them the last men is

;

tioned are in

closer

proximity than those

subtle body also contains the

not to be found anywhere subtle body

reflection

else,

his reflection,

that

first

Self

mentioned.

That

of Self.

The

reflection is

connected with the

and not with anything

else.

The

subtle

body has a relationship with the gross physical, therefore the relation which Self has for the gross body is created by the subtle, and a son is connected by the gross body, as a son

friend

by that

son.

In this

are better loved than way, what are situated in close proximity to Self those placed at a distance. Since affection proceeds from a close follow that Self is the relationship with self, it must necessarily

source or fountain of affection, and other objects have nothing of it. As an affection for a son s friend is due to the affection which one

bears for his son, consequently it can be said, affection is present in the son, and not in the friend of that son similarly what are ;

nearest to Self are seats of greater affection

;

hence every one has an

VICIIAR SAGAR.

-&amp;gt;7&amp;lt;)

and that

affection for his Self,

results in happiness and absence of misery, and not otherwise. What aftection is produced for other objects is for the sake of so that happiness and want of

affection

grief,

beyond happiness and absence of grief, there is not another substance which has affection; hence the Atma who is subject of all affections is blissfulness, and without any grief whatever. The absence of an imaginary contrivance is nothing less than what is called presence of (adhishtana). For instance, as in the absence of the imaginary

site

snake, the rope alone remains, so is self in a want of fancied grief. Thus is established the blissfulness of Self. What the hold

Nyayaikas

about blissfulness being a quality of Self is not true. For,

if the quality be regarded as eternal, the defect of ad infinitum will not affect it, and Self will be established as blissfulness. More

of blissfulness

over

bliss

not

held to

be non-eternal,

their

that

found

its

connection,

will

subject, there

exists

a quality

Self,

subject,

If it be said Nyaya. and the sensory organs,

admitted to

perception

condition;

slumbering of

friendly

must the

preclude

be eternal in

produce happiness;

happiness

the

pro

then, between the senses and

for

relation,

but he

would appear that Self is non-different from each

are

consequently happiness is not himself happiness. Thus then, it

eternal,

intelligence

and

bliss.

They

but are identically the same. If they would have been his qualities, there must naturally be a differ ence between them, but as they are his semblance, consequently they are not distinct from, but one with him. The same Self is indes

tructible,

hence

eternal;

and

other,

quite

the

of insentiency, of misery, therefore

opposite

reverse

intelligence very the subject of happiness and affection. As heat is manifested in fire, so is eternal intelligence and bliss discovered in Self. And as Brahma ;

Shastms to be eternal, intelligence and bliss, so Self Then again, Brahma signifies pervasion i.e., what cannot

defined in the

Brahma.

be confined or limited by any region, hence infinite. If Self were distinct from It, he would be finite but that is not the case. What ;

cannot be limited by a region, must also be infinite in regard to time. (This is the rule), so that if Self were distinct from Brahma then he will not only be finite, but also non-eternal for what is confined in :

VICIIAR SAGAE.

271

one place, has his duration of existence also bounded. Hence Brahma and Self are non-distinct from each other. Moreover if this difference

were allowed, It* of a jar etc.

will

Hence

be reduced to not-self and insentiency, like that from Self, but Self is Brahma. The

It is not distinct

one intelligence abides in the whole of this vast expanse and in Maya (matter), for which It is called 2?ra/tma,and for its presence in Ignorance

and

distributive segregate or individual units of bodies

The indication (Self). (Twam) Atma. Iswar,

witness,

called

Atma

Thou Brahma, and indicated by That while the

That f (Tat)

witnessing intelligence of the individual is the indication of Thou. Intelligence associated with the distributive segregate is called Jiva Intelligence associated with the collective aggregate is Iswara for this

;

difference of associates Iswara

and Jiva are

distinct

and

separate, but

without them, they are one. As a jar placed in a temple, has their individual spaces distinct from one another, but if the jar and temple the space occupied by them (associate) are left out of consideration, respectively associates

appear

one,

undistinct,

Brahma and Jiva

Self the semblance of

are one.

unborn (without a begin destruction. If Self were said to have been born

Brahma,

ning); for birth signifies

whole, similarly without their They are the same entity. And

said to be

he must have a natural death also. But those who believe in a future state of existence do not regard Self to be non-eternal, because in that case, the first birth

would be independent of actions done in a previous and happiness or misery will result not

state of objective existence,

according to an individual

merits or demerits.

Besides, the result of

be destroyed without any propor good actions already performed Hence they have no faith in the birth of Self. For in tionate benefit. will

that case, even the admission of Self as a doer, or agent will mainly be in reference to the body. Then again, there must be cause for the birth of a substance

cause

;

* f

;

but in regard to Self it

for in assigning that cause,

Brahma

neuter.

That art thou (Tat

it will

impossible to find out such a

be distinct from

Brahma masculine

Twam

Asi)

;

Self masculine.

here referred.

Self,

and

VICHAR SAGAR.

272

that distinction from self there

no cause

entirely contained in him, consequently

for instance, in respect to the ropethe cause of the former, so a fancied substance be a latter cannot snake, is

for

Self.

the same rope, different illusions to a third, to a second, a snake may happen to different persons furrow in earth, or a piece of water so here, there are two parts one of which is called the ordinary (edam) or this and the other particular

not a cause of

Self.

;

The first part pervades in the particular (vishesha) or snake etc. This is a snake. This is a stick. portion which constitutes a snake. This is a piece of water. This is a furrow on the ground. In these particular instances, the ordinary portion this pervades a snake and the rest everywhere, and that pervasion represented by the ordinary

part

this represents

the rope

and the knowledge

of that ordinary

portion for the illusion is called the ordinary

knowledge of rope. That inasmuch as even subsequent to the

ordinary portion ( This ) is true, knowledge of a rope, it continues. This is a snake, along with the

for instance, in the illusion

snake

continues

this

to be

present, so after the illusion has been destroyed this appears with the rope, as for example This is a rope/ Thus then this accompanies

both the conditions, in the illusion, and after it has been destroyed; if it were false and unreal, it ought not to have appeared after the destruction of the illusory snake, hence the all-pervading this is and their mutual change of true and real, and the site is rope ;

condition, the snake,

a fancied contrivance.

objects there are five parts,

or tangibility,

name formed

f To persons Indian vernaculars

made

in the case of all

name, form, existence, manifestibility and affection (Priya). When we say a Ghat, we use viz.,

two alphabets,*

who

its

form

is circular, its

round

are unacquainted with the Sanskrit or

any of the

rather prove harassing to find a word evidently with four alphabets, yet said to have only two, as in the word used

Ghat. Here the

it will

first

alphabet of the word

of the two English alphabets, the third a

but not used, hence there are only two.

represented by the combination

distinctly

pronounced after

it,

VICHAR SAQAR. establishes

its

existence

&quot;

This

a jar

&quot;

;

273

and what

thus established

is its

Besides this* ajar tangibility or manifestibility, loved article, and one that excites pleasure or happiness.

a dearly

he-snake

dear to his mate, a female snake. In this way, every known object has (a relative connection or concatenation of) five Of them, parts.

tangibility and affection pervade all objects, while name and form are a matter of changed condition i. e., inconstant. What

Existence

may

not be present in all conditions or circumstances is said inconstant/ it may be present in some and absent in other

to be

may

conditions. The name jar and its round shape do not apply to a piece of cloth. Similarly as the name and shape of the latter do not apply to the former, so for their want of in all

applicability

conditions and under

all

circumstances, in

dicated, they are said to be inconstant.

and so

affection are included to

this

speak.

the case

attached to them

and

manifestibility

in all

true,

affection

But existence

tangibility as if they are attached,

things,

&quot;

the manner above in

&quot;

snake&quot;

stick&quot;

and abides in them attached to

all

;

the word existence/ are real,

objects

and

abiding; and like the snake and stick, name and form are mere contrivances of fancy or imagination, and are inconstant. But the other three viz., existence, tangibility and affection are resem blances of eternal intelligence and bliss, consequently they are like the Atma. Thus then, eternal intelligence and bliss belong to Self and are real; while the whole of this material world is objective

simply a creation or contrivance of fancy, and that cannot by any show of plausibility be ascribed as a parent of Self. Hence the without a birth or beginning. Spirit or Atma is said to be unborn substance that is born is subject to five modifications crea

viz.,

tion or birth, growth,

or death.

change, decline, or

waste,

and annihilation

But

as Self is unborn, he is independent of the above and cannot affect him either anteriorly or pos modifications, they This is why, he is said to be without the six conditions teriorly. beginning with birth and ending in death; and he is called ex

istence

and

manifested

;

for it is destructible.

And

say, unrelated to

any 35

while a jar such self

is is

the very reverse of that,

unconditioned, that

hing or sustance, having neither family,

274

CHAR SAGAR. To be more explicit, the re by the name of family or

dissimilar, nor individual characteristics.

lation of one jar with another is called similar characteristic, its difference from

dissimilar, while its individuality

a cloth

made up by

the relation which a cloth has with the

its

termed the

features.

weaving loom

NO\Y said to

a relation set apart and kept with If Self were two and both of them infinite, then there in itself. could be said to exist the relationship of similarity caused by the characteristic of the family or genus, but as Self is one, consequent be that of individual relation

such family relationship of similarity. Then dissimilar from Self, but that is a mere creation

there can be no

again, not-Self

of fancy like mirage water,

and with such an

illusory unreality, Self

As with plain enough. of ground where it takes place) has mirage water, the earth (or spot with that the as no relation, inasmuch locality is not moistened can have no possible similarity,

water

;

that

Self unrelated with not-Self, because the latter are unreal,

contrivances of fancy and illusion hence be they are products or tween them, the relation even of dissimilarity does not exist. If for

;

Self

were endowed

with

any

features,

there

must naturally

characteristics, but he is eternal, belong to him the individual hence the relation of or form feature, therefore without any shewn the condi are Thus does not belong to him.

iudividuality

and individuality not similarity, dissimilarity, unconditioned or un to be said is he which for Self, of

tional relations

belong to

related, or better

and

bliss,

still,

unassociated.

And

that eternal intelligence

unborn and unchangeable, indestructible and uncondi

to the tioned Self, Pupil, art thou. In this way the tutor replies of the first-half in the rhyme. forth by the pupil question set In reply to the query, Who is author of universe ? the following

half stanza

being given.

Mnya

subservient to the pervasive intelligence, creates the

world and breaks [evolutes]. Intelligence, that

that intelligence

being nor

its

forms

which all-pervading has a dependent, is neither which is that Maya subject, and is

non-being but distinct from both,

It is

an unnatural

VIC11AR SAG All force of ignorance (matter), is

The words

broken.

what

from which

exists,

with Maya, universe

or that

;

from which

and

evolution

275 the evolution of the

Iswara

world

have reference

broken

established, Intelligence the creator, protector, and destroyer of the produced naturally i. e., evoluted.

it is

In reply to the question, Whether it is creation or evolution ? Or whether it is created by a Jiva or Iswara ? The reply is. Iswara is

the

creator

;

and

it is

not naturally produced.

an action can

proceed without a cause, then a jar can be produced without a Therefore it is reasonable to look upon a creator, who is potter. omniscient, for he who wants to be the agent or doer of an action

must have a knowledge of what he is about, and of the formative which he is to work hence we conclude that the

material with

;

creator of the world has built this world with a thorough knowledge of it and its material and for that knowledge jf them, Ho is called ;

omnipotent, because Jiva is parvipotent, and cannot even conceive the vastness of the universe. Therefore this omniscient and

must have a cause whose power is secondomnipotent. Then again, He is separate and distinct, for a parvipotent being must be dependent on some one who is more

secondless less

universe

e.,

Omnipotent Being is independent, hence He ia and separate and this being is called by the name of Iswara (Lord), while a parviscient, parvipotent and depen

powerful, but an said to be

distinct

;

dent being is called Jiva. In its true acceptation, Jiva is not parviscient [for he is one with Brahma] yet Ignorance is apt to attribute it to him, so that the illusion of parviscience in the Jiva, a result of ignorance, is called the illusion

[normal]

condition

the

of parviscience in Iswara, there

made

Maya and

individual. is

none

;

But a

similar

on the other hand,

This I will speak of parti cularly in a subsequent portion of the work. Thus then Iswara, and not Jiva, is the creator of the world.

Omniscient.

not confined in one region, but equally pervades everywhere. If his limited pervasion be admitted, He will be liable to destruc is

tion also.

;

for

what

is finite

Moreover

his

in regard to place, is

liability

destroyed,

in will

regard to time introduce the

VICHAR SAG All

276

admission of a creator fur him, products are that

who must be

open to destruction

but

eternal,

for

all

created

does not apply to Iswara created himself, for such a consideration is regarded defec ;

and called (Atmasrayi), It &quot;self-dependent for existence.&quot; means that He is himself the doer of an action, and is the object tive

of that action

or to illustrate by an example, as a potter is the a so the and the action or the potter and jar, pot, agent are different and not one, and to regard them as one is jar etc., defective and known by the name of A defect self-dependence.&quot; ;

doer of a

&quot;

manner means an action what and as self-dependence

defined in the following

Karma called it is

;

defect,

a defect

;

antagonistic of action

antagonistic

of action,

consequently the cause of Iswara must be found else

where, external to himself, who again must have a prior cause, and that another, which again is defective, and known the name of

interdependence that will imply the admission of a third Iswara as an agent of creation, and the admission of the second of that ;

third creator, will be subject to the defect of self-dependence, while first be a characteristic of the defect of circling round in the

the

manner

of the revolution of a wheel.

That

to say, the

first,

second, and third Iswaras arranged in a

pokes of a wheel,

many by revolving produce the one subsequent to him, and thus the third is also an agent of the first, as the first is that of the second. Therefore causation and effect circle,

will be performing a circuit establishing no one as the primary agent, but shewing their mutual dependence. Moreover in the variety known by the name of interdependent the presence of two,

and the

their

mutual dependence on each other are needed. But without

establishment

one,

another

cannot be

ascertained,

the cause of a potter, his father, and not himself so that there must be a prior cause for the first Iswara and as the potter s father ;

;

cannot descend from his son, but had his father prior to him from whom he was born, and not from any or another father, which latter

must be

relatively non-existent so far as he

a father must pass

for his

parent

;

concerned, yet such

carrying this to

a stage higher, we

find that the grand-parent of this potter cannot take his birth either

VIC HAH SAG Mi. fro.ii

277

but had his own father prior to him, convenience sake as the fourth in the line of

his son or grandson,

whom we may

call for

ascent, so the third cannot descend from the

first,

and second

hence he must claim his origin from a fourth, who again an ancestor in the fifth, and so on ad infinitiim.

Now

potter,

must have

a current of continuity without resting any where in the back ground. If, therefore, a chain of creators be admitted, which of them is the actual creator this

ad infinitum

defect implies

no reason why one should regard the creator of this universe as one and not many, and the absence of the reason is called separation without going away; and if this chain [of consecutive causation] would rest anywhere, then the

There

cannot be determined.

final is fit

be the creator, and he resting spot occupied by a creator must to be so recognized, but all his predecessors are reduced into

This is called ante is concerned. nothingness, so far as creation into a conditional ones It reduces the succeeding cedent privation.

want

or absence.

Thus

then, if Iswara

be the source of creation,

and such

six defects of self-dependence

the finality,

He must

convey the hence Iswara is not

a consideration will

and the

rest,

but pervading and eternal, and between him, and the Jiva there is no difference whatever, except in their respective associates.

finite

Because in the eyes of those [Avachedi Vadis] who seek to dis them for peculiar properties, Iswara is denned as the tinguish in predicate of intelligence

intelligence in Ignorance.*

Maya, while According

a Jiva

to the

the predicate of expounders of the is

the predicate of both the Maya and reflexis the predicate of both the intelligences of intelligence, and Jiva reflex. They consider both the intelligences to ignorance and the and non-distinct what they insist is, the difference in the reflex theory,

Iswara

be one,

;

two condition of

Iswara and Jiva

consists in tl\Q

Maya

of the former

should be 4 -knowledge, though in Ignorance stands for Avidya, it the matter of that they are all one, as they refer to matter. Kapila s *

matter and the Vedantin & Ignorance, Ajnana or Avidya are

enough

remember

this.

all one.

V1C11AR SAGAR.

27^

and Ignorance plus

reflection of the latter. In the same way, the supporters of the distinguishing view (Avached Vadi) regard Igno rance and Maya as distinct from each other, but no distinction in the

intelligence,

and that the Jiva

reflection of intelligence in

Ignorance,* while Iswara is the light itself, f Here also, there is no distinction in intelligence naturally; but both and are attributed to that one intelligence; the Iswaraship JivasJdp how and wherefore will be explained in the

(Ajnana)

sequel.

Thus then the

creator

the

world

the

omniscient, omni

Iswara, who

is all-p -rvuding; between whom and only a difference in the predicate, and not in the nature of thorn. This is the Whether reply to the second question. is the means for knowledge emancipation or works or devotional

potent, distinct,

Jiva, there

;

exercises, as has

been asked in the verse

The cause

of emancipation

one,

now being determined. and that

knowledge,

neither works, nor contemplation.

The destruction that rope

are

of the snake in

is fully

known

a rope follows only,

when

in all its parts.

For emancipation, neither contemplation nor devotional exercises but enough, knowledge is the only means which for if

it;

bondage

in reference to the

Atma

be true,

accomplish cannot then

be destroyed by knowledge, but works and devotion will be necessary but as self is not really subject to which is unreal bondage, like the snake in a rope, and which unreality can only be destroyed for release,

by the abiding knowledge, and not by means of works or devotional *

Avidya and Ajtiana can only be represented by the same word Igno though elsewhere I have tried to particularize them by coining A -knowledge for Avidya, and allowing Ignorance to do its duty for Ajnana. rance,

The reader

will

keep this distinction in

niind for following the text

closely.

means light,

disc

for the creator of the

an anomalv.

the Sun,

also

reflection.

I have

Sun, cannot be compared to the

adopted

suii a

disc,

V1CHAR SAQAR. exercises, in the

same manner

279

as the snnke cannot be

action, but only

the

removed from

by knowing parts of the rope rope by any of to Self is due entirely to attribution so the bondage thoroughly, in Self is destroyed ignorance, and that ignorance-created-bondage only by a thorough knowledge of Self. If emancipation were to proceed from works as their

then

result,

all

be non-eternal.

will

The

rice

Likewise the blissful produced from cultivation is non-eternal. abode in Heaven, as a result of sacrificial offering is of sliort dura Since therefore the

tion.*

Hence

be short-lived.

also

good and meritorious actions from them, it must

result of

are short-lived, if emancipation were it

to follow

not a result

of works.

Similarly

emancipation were to result from devotional exercises, it will be non-eternal, for they are mental actions produced with a desire, if

and the

result of action

always temporary

;

hence

it is

not a result

of devotion.

A person

engaged

in action

work receives

for

his

share, in

viz., the origin or destruction of a return, five varieties substance, or the attainment of a certain object, or its modification,

of results

the same way, conception

modification.

called

of a

dirt

defect,

Now

the form of another substance

conception

and the origin of

of two kinds, the removal

quality.

These

five are the

natural and adequate products derivable from works. None of them of release, hence emancipation is only apply to one, who is desirous means of knowledge. These means are hearing attainable

consideration

rest already described in

and the

the present work.

They produce a desire

for

an early part of

acquiring

* Actions are non-eternal, hence their results are likewise

knowledge

so,

for

the

transmitted to its products. In this way after the properties of a cause are consummation of the result, no matter, whether in a higher or lower sphere,

the individual

phatically laid

alone

but

in a

may

be.

down

enough

subjected to re-birth.

to abstain

to stop the

from

all

works,

For

this reason,

it is

and be passive.

That

though not immediately after, for the unfinished results of prior works must future birth,

subsequent stage have to be consummated by inheriting one or more bodies, as the case ;

YlL LlAR

280

SAOAR.

of Self, which actions can never bring about. As a potter can br his act turn out a pot or jar etc., so a person desirous of release can not by any action or work procure his emancipation. Because the cessation of fruitless pursuits,

and attainment of supreme

felicity

emancipation, and that destruction of fruitlessness* from Self is always effected as the removal of a snake is effected from a rope and as Self is the resort of supreme the attainment of that is

;

felicity,

Hence the naturally effected emanci happiness is always effected. can nevei from pation work?. proceed A\ hat cannot be effected by a substance previously, can never bo produced by works, and an effected substance never originates. Moreover hearing the Vedanta has not been mentioned as a source

But Self is a trace of what

of emancipation.

free

semblance of

and

eternal, to

and he has not even the

To know

be done.

proper requires the assistance of hearing, so that the to be deluded with what is proper for him to do.

individual

this,

ceases

If after hearing the utterances of Vedanta, any one has an inclination still left in

him

as to

what

useless,

that

he has not learnt the

proper,

primitive truth, f

For

this

reason, the

first

principle, or

constant removal

and which answers no purpose, and acquirement of

constantly got as a result of hearing the Vedctnta, tioned by the Deva GuruJ in Xiskarma Sidd/u. So is

one

desirous

Such *

release,

as are useless

Tatwa

i* first

actions

are

inadequate

for

of the felicity,

men

that

procuring

and answer no purpose (Anart/ia).

principle, the

elements are so

many Tat was,

likewise the primitive truth.

tSureswara the reputed disciple of ShankaraAcharya, and author of Niskarmya Siddhi disapproved of acting with impunity. The Panchadari uses

to support its assertion, that

an enlightened or wise

man should destroy his knowledge, and if he throws of all restraint and acts with impunity, where is the difference between him and a clog 1

avoid

evil.

Otherwise

will

This word means literally an effecting of absolving actiona in their totality, natural calls of course exceptod.

one-self

from

VICHAR SAOAR.

281

emancipation, In the manner of a stick used for breaking- a pot (where a stick is a fit instrument for the purpose), one desirous of release has no fit substance which he must seek to for destroy

emancipating him from future re-births, because he has not another desired object save that release. If it be said, destruction of bond but as Self is not age is a fit object for removal subject to it, it is an illusion to think him to be a subject of re-birth, and a false belief cannot be destroyed by any action whatever. From true ;

knowledge of follow, hence

Self, the cessation of that false

such an individual who

for

belief

is naturally to desirous of being freed,

no other adequate substance, which he has any necessity removing by means of works. As by walking, a man arrives at a destined village, so by works no emancipation is attainable; because if Self be eternal and free, he cannot have any desire of being freed; who is subjected to bondage, can only have a desire of release, and in Self there is no knowledge, consequently there

for

the adequacy of actions to procure emancipation to one desirous of release does not apply. As by cooking, rice is converted into food suited to digestion, so by undertaking works, a person desirous of release, cannot so convert them, as to produce the suitable emanci pation, for there

no other change.

If on the other hand, Self be be subject to the bondage of re-birth, and in emancipation, the acquirement of the distinction of the four hands of Vishnu be likewise admitted, then that person, desirous of is

admitted in the

first,

release,

be transformed into some other shape, that is quite possible ; but in Self the acquisition of any other shape is never allowed. Hence by the conversion of actions, adequate emancipation can

may

never accrue to a person desirous of release. As by a cloth sieve, dust and dirt are removed, so a person desirous of release has no conception of removing his dirt or defect, by recourse to adequate actions because he desires not the destruction of any other defect, consequently the defect must imply Self to be full of and ;

dirt,

the destruction will apply to his defects pure, he

free

from defects,

fault, or

;

but that Self

eternal

and

consequently the conception of destruction, or removal of such impurities is not possi ble.

Moreover as regards

sin

which

impurities,

an impurity of the internal

VICEAR SAOAR.

2s -2

organ, and to say

that which

so destroyed

by adequate indeed true, but the pure minded person, bent after release has no demerit, or sin in bis internal organ, consequently the con works

him. ception of destruction of the impurity of sin does not apply to sure is that Then again, if ignorance be regarded as an impurity,

enough present in Self, but no action can destroy it for knowledge, and not action, is opposed to it, consequently the conception of the removal of impurity by adequate acts does not hold good in his case. ;

As by red,

the

act

rubbing a cloth with safflower,

and a suitable conception of that

color

dyed

also produced, so in

the case of a person desirous of release, conception as to the produc tion of a quality by suitable works, never takes place.

Because in regard to Self, the origin of any quality does not a pply, as ho is devoid of qualities consequently conception as to the ;

does not apply to a person desirous of release, origin of that quality no has and he adequate necessity for practising actions which mean results.

Actions produce five, and not more results but none of them, of being freed from future re-births apply to a person desirous from them, he has an inclination for hearing, so that by abstaining ;

;

which

Devotion

a means of knowledge.

also

a mental act

hence I need not adduce separate arguments to do away with said [But what has been

Thus then

in reference to actions

apply to

;

it.

as well].

either devotion or works alone are barely sufficient to

stands alone in the matter of procure emancipation. Knowledge that release as its source. There are some, who admit works and devotion, with knowledge, as the source of emancipation,

and support

As a

by arguments and

manner the air examples in the following both its so the but using wings, by by by a single wing, arrive the at abode of cannot a of knowledge, person single wing which is actions but of that other wing, represented by the freed of that, devotion is a besides the one of knowledge, devotion plus Now for is virtually but one wing. there mental act, consequently :

bird cannot fly in

;

another illustration

;

the

sight of the bridge

JKameswar causes the destruction

of sin, the

known

sight itself

Setbund

visible

VIC11AR SAGAR.

283

knowledge, but with faith and reverence, or love, one should move ou this is the absolute rule, following which, causes sin to be des troyed, and a man without any faith as to the efficacy of tho bridge ;

in that way,

will derive

fruit.

As the

visible

knowledge of that

and the other rules, must be regarded as necessities for the production of its specific effect, so a knowledge of Brahma, in regard to the result, emancipation, must have needs for works and

bridge, faith,

devotion.

And

release be admitted as a product of knowledge,

even the source of that knowledge by acts and devotion.

be regarded as made up

In a pure and unwavering mind (internal organ), there can only and purity of that internal organ can only arise follow knowledge ;

thus from good works, as its unwavering firmness, from devotion and of the internal firmness the then by organ, unwavering purity, works and devotion have been regarded as the source of knowledge. :

As the source of knowledge is comprised in actions and devotion, so the effect of that knowledge is fit to be considered as an adequate For example. As watering a plant is the source of emancipation. its growth, and also a source of its fruit, though in a case do the trees bear and a of there, fruits, woody forest, grow to maturity without any irrigation, yet underneath the ground, there is moisture

source of

and without a connec [which it absorbs by the roots and rootlets] with water, a tree dries up and yields no fruits so are works the and devotion, a source for growth of knowledge, and also that ;

tion

;

In this manner works, devotion of emancipation, which is its fruit. and knowledge are established as the source of emancipation,

man

with knowledge is also engaged in performing works or works and devotion, are a protecting source of knowledge, because if he abandons them both, the knowledge already sprung is consequently a ;

apt to be dried up like the tree without irrigation of water for know ledge only accrues to a pure internal organ, and if good works are abandoned by a wise person, it will be sinful for him, and by aban :

doning devotion, the mind will return to its pristine condition of wavering unsteadiness, and in that impure and unsteady mind, no a dry and dried knowledge can remain, as a tree springing up

land cannot long subsist without water.

VIC11AR SAGAR.

284

Another example. As a purified spot is selected by a reader of the Vedas or Bramachari for his habitation, but if for any reason rendered impure, the spot is abandoned so by abandoning works, impurity, and from devotion, unsteadiness arc respectively produced, and then the internal organ will not retain

it is

defiled

;

which reason, works and devotion are called the In this way, works, devotion and protecting sources of knowledge. are as sources of emancipation. In three) (all regarded knowledge,

knowledge;

for

such a consideration, knowledge is said to be protected by works and devotion while knowledge alone is being regarded the source of eman ;

cipation

;

even then a wise

works and devotion,

chaya Vadi.*

But

man must

This

this

view

find it

called

him

proper for

the expression of the

not correct, because those

Samuwho do

not know Self as a distinct entity from the physical body, that can never perform actions, because actions are done for the fruition of a

subsequent existence, and a body is consumed by fire, consequently cannot enjoy the fruits of actions in a subsequent objective exis

tence, hence the consciousness of Self, as distinct from

the source of action, and such distinction

the

body

the perception of Self source of works. I am the is

an agent and instrument, which is instrument of merit and demerit, or good and bad works, and their

&quot;

effects I

works.

am to enjoy or suffer.&quot; One who knows this, is a doer of But a wise person has no knowledge of Self in that way, he

devoid of virtue and vice, of happiness and misery, unconditioned, This he ascertains from the teachings of like Brahma, his Self is.

Vedanta, and this knowledge is not a source or cause of works, but on the other hand, opposed to them hence no works are under taken by the wise. Moreover, the consciousness of the distinction of

the

;

an instrument and works, and their result, is the source of works but a wise person knows not Self to be distinct from either the ;

instrument or works, and their

effects,

but regards them completely

a perfect resemblance of the Atma so that, by this also, know Then again, the commentator has ledge produces no actions.

;

* The

&quot;svord

means assemblage,

285

V1C11AR SAGAR. established in several

absence

ways the

wise*

works in a

person.

Works and

knowledge are opposed to each other, hence

results of

an assemblage of actions cannot produce

The

knowledge.

result

a short existence, while that of knowledge is eternal of caste, state of life, and con release, and the mistaken attribution dition to Self is the cause of works because different works produce of actions

;

a difference in the conditional castes and state of dividual

to inherit in a

subsequent existence

;

life,

which an in

hence the mistaken

If they belonged to the body as its attribution originates in actions. not in the body the intellect property, and for works, there resided

of work perceived as quite a different instrument been from the body (this has already mentioned), consequently the in Self does not follow perception of caste, state of life and condition

in Self, but Self

even to a person, who

a doer of action

;

yet that person has not a

of Self, as a distinct entity from

or tangible consciousness the physical body, but has only a dim imperceptible knowledge derived from the Shastras, and the knowledge of Self in the body If Self is perceptibly known to be distinct from the body, is visible. the visible perception of Self, in the body, will then be opposed to it,

visible

and

as the invisible

and

other,

the

cognition

knowledge are not opposed to each separate instrument from the body,

visible

of Self in the knowledge of Self, and the intelligent perception For example, in the Shastras body, both can apply to one person. an in Iswara of image is called invisible, while the knowledge stone is the visible between the two there is no antagonism both of ;

;

by the same individual. Then again, one who has a visible knowledge of distinction between a snake and rope,

them to

are perceived

him the

illusion of a visible

snake

destroyed or removed

from

;

being opposed to or knowledge so that the

this is established the rule of a visible illusion

antagonistic of visible, invisible

made

literal translation, of

mean

invisible

;

knowledge of Self as separate from the physical body, and

* Wise 1ms been

well

and not

to stand for a

man

a theosophist,

may

knowledge which

the word (Jnanavand) used in the text.

2*6

V1CIIAR SAGAR.

the visible knowledge of that arc originated by works.

body

possible,

Cognition of

Self

and both of them as an instrument

separate from the body, is the source of works, and that knowledge of Self, as an instrument, is illusory, which illusion can never affect

a wise person, hence he

not entitled to works.

Further,

when

the

visible intelligence of Self follows

from the body, the properties and condition, are determined, but

of that body caste, state of life such a regard of Self in the body, a wise

man never entertains, who and thus has a visible knowledge of Self; Brahma, consequently in the the absence of the mistaken attribution of caste, and the rest, to Self, in the case of a wise person, he is not entitled to. knows him

to be

works.

As of

free

for devotion, worship,&quot;

from them

&quot;

the worshipper, and

which originates from the

Deva

the object the wise are intellect, is

the condition of a worshipper, and the object worshipped are never known to them they look upon the constitution of their and Deva s bodies, as contrivances of as unreal as ;

for

;

fancy,

objects seen in a dream,

and they know

to a certainty, intelligence

to be one, hence

knowledge is opposed to worship.* Also the ex ample of a bird flying in the air with one wing is inapplicable. For a bird has both its wings at the same time, which are not op posed to one another, while knowledge and works as well as devotion are so opposed, they cannot therefore co-exist is

The example

equally inapplicable, because the sight of a bridge

bridge a source of visible, but invisible result.

Now

a visible result

of the is

not

such

as is tangibly perceived. As satiety is the result of eating a good dinner, here eating is the source of the visible result satiety but from the sight of a bridge, no such visible effect is perceived. From ;

the Shastras,

which follows hence

only that destruction of sin

the result

an invisible

result, not tangibly perceived from the statement of the Skastras. Thus then, as from ;

but known

known it is

* Tho Panc/iadasi says in reference to worship. Any kind of god, a demi god, or any substance either in the animal, vegetable, or mineral kingdom may be properly worshipped as a part of Iswara, with the expectation of deriving benefit, in proportion to tho dignity of the object worshipped. Vide Book VI. Verse 206-209).

(

VIGIIAR SAGAR. sacrificial

offerings

of an abode in

works

invisible

for

results,

and ascertained

of rules

;

etc.,

sin

also pro

serve as a source

as an adjunct such source of pro and the observance

in the Skostras,

therefore

must be combined

result of destruction of

What

comprised in

are also

ductive results, and not alone

sin.

result

invisible

heaven hereafter, so the sight of a bridge

such results,

all

the

arc produced

duces the invisible result of removal of for

287

faith,

in seeing a bridge ere the necessary

to follow

Without them, no

sin

removed by the sight alone of a bridge, because such sight yields no

known from the Shastras, that it does perceptible result, but only of sin, and the Shastras insist destruction of result that produce seeing with faith

;

and there are no proofs whatever, of simple sight

proving adequate for the destruction of sin. Hence in reference to the sight of a bridge, faith and reverence are required. Excepting Brahma, works and worship stand in need of nothing else to pro

duce their respective to

effects

;

because

Brahma were

knowledge of

produce invisible results of especial abodes like heaven, such parti resulting from

cular abodes

explained in the

Shastras

;

Brahmaic knowledge, have but

not been

in connection with works,

and

worship they had been explained, then the Brahmaic knowledge would also resemble the sight of a bridge in producing its usual But that effects, and will stand in need of devotion and works.

knowledge of Brahma produces release or emancipation, and re sembles not the abode in heaven, in setting up particular abodes, in other words, invisible effects are not the results

produces,

but on

the contrary, eternal emancipation.

Bondage

is set

of that mistake

which from

is it,

him through mistake, and the destruction

the result produced by knowledge of Brahma, visible to me knowledge of a rope destroys the snake a visible result equally perceived by all therefore the is

;

resulting product of abiding knowledge is the removal of mistake, Substances that are known to produce visible a visible effect. results are

of the

and

called

their

source,

a cloth

visibly

the result

weaving loom and brush, consequently they are its source from eating is produced satiety, an equally visible result, so

that eating

;

the source of satiety similarly by the abiding knowledge ;

riCHAR SAGAR.

288 is

removed

all

illusions

mistakes,

a visible result, hence that

the source or cause of destruction of illusion.

knowledge the removal of the snake rope waits not for illusion of

illusion, a knowledge of all the parts of a anything else to bring it about so the seat of the

bondage

;

removed by the help of works and devotion

in the eternal

free Self is

his

know

or worship. ledge without waiting for Moreover, if the effect of knowledge, emancipation, be regarded as an invisible result resembling particular abodes like those of

be directly opposed to what the Vedas say besides the admission of particular abodes like heaven will render

heaven,

will

;

emancipation non-eternal, hence emancipation is not any particular form of abode, and those who do consider emancipation in that way, can only regard it, so far that knowledge leads to it, because the

meaning of what the Skastras have

to say on this subject is that alone is called knowledge emancipation, consequently knowledge is of the source emancipation, and not the three collectively viz., know

The example of the tree ledge, works and worship, or devotion. does not apply here, for if irrigation be regarded as the source of the growth, and vitality of a tree, yet it is not the cause of its fruit.

old

but

tree

continues

will bear

fruits,

live

properly irrigated or

therefore

watered,

docs not

simple watering Similarly works and devotion are prac tised for the production of knowledge and not emancipation and before the advent of knowledge as they make the mind pure and fault constitute a source of fruit.

;

and unwavering or fixed, they are not a cause of emancipation, which follows subsequent to knowledge, and that is why, they are not then undertaken. Prior to knowledge, whatever blemishes or im less,

purities

remained in the internal organ, these were

works, and devotion reduces the

mind

all

cleared

to a condition of

unswerving fixedness, then a seeker of truth has no more necessity for them, he abandons all works and worship wholly and altogether,* opposed as they arc to hearing.

Vide Pancliadasi IV. 43-46. In the samo way as a man extin guishes a torch, when he arrives at the door of his house, or as the husk is thrown away after the grain has been gathered. &quot;

&quot;

SAGAR

VI CHAR

Blemishes and impurities refer to desire

;

desires,

so long as impurities

aud when they

be pure.

and

by experience.

theosophist, knowledge

which

a cause of hurtful

room for such injurious mind is then ascertained to

last there is

are absent, the

Eagerness

established

sin,

289

quickness of the internal organ are to a good seeker of truth, and

Hence

works and worship are

futile,

and

say

that, they serve to protect knowledge, as has been mentioned before, As a tree produced by watering its roots ia does not apply.

protected by

constant

watering,

that

be stopped,

if;

same manner knowledge produced by works and worship is protected by them and if a man of knowledge will abandon them, his mind will again be impure and distracted or

dries

and withers,

in the

;

unfixed and quick and like the withered tree of an unirrigated or dry :

impure and active internal organ will be deprived of know hence it is necessary even for the wise to undertake works ledge, and worship. But that is contraindicated. For the function of the

land, the

I am the unconditioned internal organ, modified into the shape of Brahma&quot; with reflection of intelligence or intelligence, is the. re &quot;

sulting knowledge, a fruit of the Vedanta, and to say, that it will be destroyed by a discontinuance of actions and devotion, or that the

knowledge resembling intelligence will be destroyed, is clearly im inasmuch as such knowledge of the natural condition of possible is eternal, and it is neither their oneness the Jiva and Brahma ;

liable to destruction,

nor needs any protecting care.

Vedanta knowledge of Brahma, is never works and worship, consequently it can never be des produced by troyed by discontinuing them, nor are they needed for maintaining

But the

fruit of the

that knowledge already acquired. For, when the mind has once been assume the shape of Brahma, from that period,

so modified as to

ignorance and illusion have ceased to exist there, and after the des truction of ignorance and illusion, that function does not require to

be any more protected. Then again, it is clearly impossible for the function of the internal organ to be protected by works and worship, for when they are practised, then the function will form a knowledge

which compose those works and worship, and have no knowledge of Brahma] besides, in the forming of the function, a?

of the substances,

VICIIAE SAGAE.

291

then,

has been not existing from the

first

;

hence works and wor

ship stand in relation to the production of knowledge as reciprocal causes, but are opposed to an already produced function,

which

for

not protected by works and worship and the previous knowledge assertion of a wise man s abandoning works and worship, procuring sin for him is also unmaintainable. For the abandoning of good is

;

actions can never produce

Forbidden works are only a source

sin.

when practised. This has been explained fully by the com mentator. Thus then, the discontinuance of action is not a source of sin

it is impossible that a wise man should be ever actua ted with any desire to commit sin, inasmuch as virtue and vice, and their icceptacle, the internal or^an, are not truly existent, but simply

of sin, besides

are

the product of

-4 -knowledge

(Avidya), and are

these false illusions do not exist for a

man

Now

illusory.

of knowledge, hence

abandons good works, or practises bad, they can bring him no demerit or sin. This is the conclusion here.

and firm are the two forms of knowledge.

Indifferent

Know

ledge characterised with doubts is called indifferent, while the firm a person who has firm knowledge stands in not is free from them ;

The mental is proper [to be done]. function after having once been formed into the shape of knowledge, bereft of all doubts, drives ignorance away, and though that know the slightest

need of what

also

destroyed, yet

ledge

to creep in

and

affect the

Atma

room for any more illusion because the cause of illusion

leaves no

again

ignorance, which had once sprung up and been destroyed in know ledge already; consequently in the absence of ignorance, and illusion

nothing left to enshroud the functional know Moreover, if for the sake of perception of felicity by a person ledge. liberated in life, there is occasion for an enforcement, continuance or or mistake, there

protection of the function, then by repeated consideration, pondering and reflection on the true signification of the Vedanta precepts,

but this the function repeatedly assumes the shape of the Brahma never flows from either works or worship, because they cause the ;

blemishes and render the mind faultless and pure, and pave the way to knowledge, and not by any other

destruction of

and

fixed,

method.

all

Then

again, the

mind

of the wise is free from

sin

and

V1C11AR SAGAR, Sin

quickness.

produced from anger and

291

spite,

and quickness

that ignorance has already been produced by ignorance. an destroyed by knowledge, hence in the case of the wise, from

But

absence of sin and quickness, there is no occasion for works and And, if it ever be said, that anger and spite are the worship. natural virtues of the internal organ, and so long as the mind lasts,

even by the they continue to remain, and cannot possibly be destroyed for remov and becomes miud his unfixed, from and them, wise, quick ing which, he must have to perform devotional exercises that though the admission of quickness of the mind does not affect his emancipa ;

tion which

to take place after death, yet it will prevent his cogni is opposed to deliverance in life.

tion of true felicity, hence quickness

should undertake worship [if for no destroying that quickness or unfixedness of the

Therefore one delivered in

life,

other reason yet] for mind. But that is not applicable. For, if to one who has got firm knowledge in his mind, profound meditation and destruction are equal,

hence he does not make any attempt to quiet or fix his mind, yet effort or no effort, is dependent on actions that have commenced to bear

Now

fruit.

fructescent actions * are different, in different indi

men

knowledge thej produce enjoyments like that of Janak (father of Sita and King of Mithilla), with others, and Bamdeva. In they remove all such enjoyments like Sukhdeva for the desire effort instance the first, there will be a proportionate viduals

;

with some

and means of procuring enjoyments, while in the latter, when all such enjoyments are destroyed by the fructescent actions, the man of knowledge desires for the felicity of the liberated in life and one ;

averse to enjoyment, but desirous of the felicity of deliverance in

life,

* There are three kinds of works mentioned in the Systems. These are the accumulated (Sanchita) fructescent or (Prarabdha) and current (or The first are the works of former births, that have not yet Kriyamana) .

commenced present

done

death.

to bear fruit, the second are those

which have produced the

and are already therefore bearing fruit, the third are being the present life, and will bear fruit in a subsequent existence after

life,

VICII A II SAGAR.

202

has occasion to protect and continue the function after it has assumed the shape of Brahma, for which he reflects on the true interpretation of the Vedanta, but never worships for by the quiet ing of the mind only, Brahmaic felicity cannot be particularly perceived that can only be done by the function moulded into the ;

;

cf the

Brahma

and that modification of the function after caused by reflecting on the Vedanta, and not by worship. Moreover, reflecting on the Vedanta removes the mental disquiet, shape

Brahma

;

6r quickness

in the wise, consequently there is no effort to worship, on quietness of the mind. In this manner, one whose has become firm, there is no inclination in him for works

for bringing

intellect

and worship and the man ;

of indifferent intellect, also keeps himself

aloof from consideration, and profound contemplation (Nididhiyasana) as also from works and worship, for in fact, he is a seeker of truth

;

and

and profound

for that

good good seeker of truth, beyond consideration,

contemplation,

there

not another proper

thing

to do.*

Such

mentator.

the meaning of

Then

all

the Sutras on

Karma

and the com and profound

again, for a wise person, consideration

contemplation are also not required if for the conscious perception of felicity of the liberated in life, he does endeavour to engage himself ;

with them, that endeavour proceeds from his desire, while duty or is to be done is marked like proper this If I do by something not obey the commands of the Vedas, I will be subjected to re-birth.&quot;

what

&quot;

Thus then, the performance of consideration, and profound contem plation by the wise, proceed as they do, from his desire, are not duties for him. And neither the indifferent nor the fixed both have equally any occasion

for

works and worship.

But

for those

whose

* If so, tion.

why is he not to practise profound contemplation and considera He may do away with works and worship, but not with the

hence the text is contradictory. It should be therefore engaged instead of aloof from in the above passage, but there is no such fear, us the learned author points out and explains away the apparent inconsis forriicr, in&quot;

tency very elaborately.

&quot;

VI CII All SAGAR.

293

have not been formed in either of the above ways, but have simply a keen desire to know Self, and are not bent after the pursuit of enjoyments (their internal organs are faultless and pure, intellects

hence they also arc good enquirers) for them, hearing and the rest, not works and worship, are laid down as the things which are proper to do, in order to help their intellect in the perception of Self.

have already acquired, and by the ordinary desire for knowledge, when there is an inclina such a one is an tion for hearing, and the mind is inclined to enjoy, cause, the effects of works and worship they

even he does not abandon that hearing to re and worship for the usual effects of works in works himself engage and worship are to render the mind pure and fixed, these he succeeds indifferent enquirer,

;

in achieving

by means of repeated hearing, and he

enabled to

acquire knowledge, either subjectively in this life, or about the next, If that hearing be abandoned or or about the abode of Brahma.

discontinued to occupy one-self with works and worship, that called falling from an elevated position.*

In this manner, the wise man of knowledge, and the good en quirer, have no concern with works and worship likewise an indiffer ;

ent enquirer, who has already been engaged in hearing the Vedanta Then again, one who has a precepts, stands in no need of them. desire for knowledge,

but whose intellect

hence has no inclination

for hearing,

fond of engagement,

him, worship and works any motive or desire [of

for

are necessary to be

performed without

meriting reward]

and those whose inclination

* Arudha patita

;

for

enjoyment

a composed of two words; of which the first Arudka means ascended, and the second Patita signifies falling down, the two con by hearing/ the person has already elevated himself jointly would signify is

into a superior position above the level of ordinary

humanity in the pa-th he does away with it, he descends low, and returns to the point whence he started, works and worship are the common lot of humanity, quite powerless to lead him forward except by the dint of

of knowledge, so

persevering struggles.

riCIIAR SAGAR.

2&amp;lt;H

strong but have no desire for knowledge, such impious persons should always perform works of the optional kind consequently the wise are not qualified for works and worship, as they arc opposed ;

knowledge. Then again, they produce tranquility and fixedness mind, thus paving the way, as it were, to knowledge, hence

of the

subsequent to knowledge where is the necessity for them ? They arc then injurious as they destroy the indifferent knowledge already acquired &quot;

;

therefore they are opposed to

doing&quot;

and

&quot;

procure the blissful abode in

and not conducive of it. For

works are proper

sacrificial

for

&quot;

as they Actions are performed with I am the worshipper&quot; and the me&quot;

heaven.&quot;

such distinction in Intellect.

&quot;

This sort of worship also proceeds object of my worship is a Deva.&quot; in Now both these varieties of intellect intellect. from a distinction are removed

by the consciousness of

&quot;

All

&quot;

Sarva khulu

Edam

Brahma&quot;

All this

In this

is Brahma.&quot;*

explained the antagonism of knowledge to way In spite of such antagonism, a theosophist is worship.&quot;)is

works and

bound

still

indeed Brahma.

Such a

does away with distinction, and conception removes the particularization of Brahma with this or that. Polytheists have here an authority to worship any substance, they may fix their is

beneficial to the intellect,

upon for everything is pervaded by Brahma, and as has already been pointed out, the resulting merit is in proportion to the dignity of the choice

object worshipped.

the subject of works and worship, a wide difference of opinion have seen Surveswara putting a restrnint on n theosophist prevails. and telling him not to act with impunity ; but there are others who f

reverse this, and lay

there

down

no further restraint

axiomatically, that for a ;

without fear of being injured. &quot;

says

The theosophist

or he

may act as he Gough in his article

knower

desires with in.

Brahma, impunity

the Calcutta Review

liberated from metempsychosis,

but

still

in the

untouched by merit and demerit, absolved from all works good body and bad, unsoiled by sinful works uninjured by what he has done, and by what he has left undone ( Vide Brihadaryanuk Upanishad, 4, 2-3). is

;

4&amp;gt;

VICIIAR

SAOAR

to perform the natural acts, eating etc., or if he

295 be placed in the situ

ation of a king, he carries on the administration of his State like the King Janak of old, only as a matter of form and habit or practice,

he used to do before the knowledge, that his Self is uncondi and such practice is not detrimental

tional blissfulness has arisen

;

he knows Self to be unconditional, and has nothing to do with his practice, therefore it is not injurious. It can only be so, if he were to know that the usual acts which he had to

his knowledge,

for

been accustomed by practice to perform are all done by Self, but he knows it not. On the other hand, he attributes their practice to their proper source, the physical body, on which it is dependent and Self has no relation or concern with the body in the matter For this of practice, and that intellect is the source of practice.

;

purpose effort or no-effort, or inclination and disinclination of the wise has been mentioned.*

Thus

then, as these practices are not detrimental to knowledge, an impious person to be engaged in the performance of works, and worship with the knowledge .that the Atma is unconditional, and that actions are dependent on the body and the internal organ, so to

will not is

prove injurious to his knowledge. Because if that Self who to be unassociated, unconditioned and unrelated

known by a sage

doer of [Absolute] were regarded as the agent and instrument [a works etc.,] and with such knowledge, if he were to undertake works

and worship, then they

knowledge. But that a matter of firm belief in

will be injurious to

uuassociated condition or nature of Self

Sankaracharya in his incentives to the Svetcisvatura says,

Gnosis once

arisen, requires nothing further for the realisation of its result, it needs Works and the usual adjuncts, that it may arise and these adjuncts are :

and fixing the worship in the beginning mind. When that hag arisen the seeker of truth begets an inclination for the

purpose cf tranquilizing

which produce, as a result, know Therefore subsequent to the rising of knowledge, the necessity for

for hearing the precepts of the Vedanta,

ledge.

works and worship

ceases.

VICI1AR SAQAR.

296 the mind

sage, and works and worship cannot cither affect or hence the reflex acts and worship are also not antagonis to that firm knowledge. This is why King Janak, and others

remove tic

of a

;

him, practised the reflex works. Reflex works are those good actions performed by a sage know ing Self to be unconditioned, and like practice, actions are virtues of the physical body. They are not opposed to knowledge. And like

what the commentator says about the hurtful worship to knowledge, refer to those

effects of

works and

who regard

Self as an agent, the doer of actions and a worshipper too. Actions done in that light are injurious, but the reflex works from an absence of such an imputation to Self are not antagonistic to

and who believe that he

knowledge.

To a person

of dull intellect, even reflex works and reflex worship and are inimical to knowledge for, the presence detrimental prove of doubts make him dull or indifferent if he doubts as to the un ;

;

conditional nature of Self, that

to say, he

sometimes believes

be correct, and at other times holds the opposite

belief,

and regards

Atma

as a doer, an agent or instrument, for him repeated reflec on the unassociated nature of Self, and that there is nothing proper for him to do, will dispel his doubts and make his belief firm but if on the other hand, he will have recourse to works or

the

tions

;

worship, they will

revive

his

already dispelled belief as to Self

being an agent, or doer of works and worshipper, thus a contrary belief will be confirmed hence it is, that a person of dull intellect ;

and worship, before knowledge has arisen, and not to and if he continues them after knowledge has it, subsequent arisen, the formed belief will be destroyed. performs actions,

For example, as a bird serves his young ones before their wings have been fully fledged, and as the young ones lose their rudimen tary wings, when just come out of the egg from the action of water, knowledge has arisen, one must serve works and worship, but their subsequent continuance will destroy, as the wings of the young birds^are destroyed by continued water, the differentiating so before

knowledge [that firmly sets-forth the unconditioned nature of Self]; and as the parent bird suffers 110 injury for his relation with his

VICHAR SAGAR.

the

not injured, and like that old bird, with firm belief or perception has no fitting necessity for

ones, so the firm belief*

young

297

man

works and worship. In this way is explained why a sage has nothing proper for him It is an answer to the third question, to do, on being emancipated. quently

of Vedas given by the professor to his pupil, conse

manner

after the

Therefore

correct.

it is

it is said.

Pupil thus have I told you the essence of all the Vedas, That destroys metempsychosis without any pain. Pupil, thus have I mentioned to you the essence of all the

Vedas

chain of it, and believe it, for by knowing it, your put your successive re-births will be easily, i.e., without any pain, cut away. Though the destruction of pain is an illusion, and its absence is faith in

of cadence (and rhyme) the word is In maintainable. the vernacular, for the sake of cadence and rhyme the use of the long in the place of the short and vice versa-]&quot; is easy, yet for the sake

called

allowable and so to read them, implies no fault. Moreover in the place of emancipation the condition of the emancipated is read, because

a traditional doctrine in the vernacular.

it is

For, metre

The Nor

and cadence the long is pronounced short and for aru and v for av

two,

Kh Ksh T

series,

Li and and the palatal S

The word belief is doing duty perception and understanding. f

Laghu* and

Guru

are all read in tune,

that

allowable.

for

quite immaterial.

bodh,

includes conscious

As verses

in cadence denote the short or long.

The author

Had

and

where a short tune

substituted for

a long one,

therefore maintains his portion sanctioned

by usage and the commentator explains is

Sh and Chh.

are pronounced

are there in the vernacular the alphabets

of the

ness,

vice versa.

used

on that

not been for the fact

that

principle,

but

it is

Vedantin he

habituated to find fault with the signification of a misplaced or nowhere in the world are critics more searching than our

misused word Vedantists.

Rhasa

The

short are the vowels

a, e,

(short) that

vowels, while our Dkirga (long) vowels are long.

to say our

ncifAJt SAGAR.

208

These alphabets are wanting in the Vernacular and if any one were to use them, it will be ungrammatical, and a poet will say it For Ksh is substituted Chh, and S for Kh, for the nasal faulty. half sound represented by the alphabet N is used the full N,

and

are used respectively for Ri and Li, and

used

for

not improper to write the alphabets in the manner just pointed out all this is allowable in the vernacular. Iswara is the author of the universe, and he is non-different sh.

from you. You are Brahma, therefore eternal intelligence This the professor has said again in reference to actions. bliss. Casting aside your poverty, look upon your self As the pure Brahma, unborn, the discoverer of phenomena. With your ignorance, you create the world, destroy them

and be eternal

and

all

yourself.

Looking at the unreal world, why bring misery in your Self You are a Leva of Devas, and a mass of felicity, Jiva, the phenomenal world, and Iswara are all Creations of illusion (Maya) you are glory itself. ;

shines silver in a nacre, and snake in a rope.

Passion,

and

and temptation destroy

remove envy and lust, and break the chain that fastens you to re-births, and mirage-like tempts you over and over. Bring in the sun of knowledge to dispel the darkness of darkscurrility,

;

and avoid duality by trusting in the writings of the Vedas and abandoning the indication of a part. Ponder well on what the Vedas say (intelligence), hold yourself like ignorance,

carefully, discard friends, servants,

and the

ties of

kinship,

with desire and cast not a lingering look on them, Your self is fixed. Motion, body, organs, etc., are destructible,

Do away

the tree

They

all,

is false,

like the

mistake of ether

a frying pan for tent [are

The means object

destroy

it,

knowing

to be

blue heavens, and

false].

of knowledge are being mentioned

with a pupil by the professor. ;

for the

his discourse

Passion means fond desire for an

bad and a source of temptation.

Vlf JIAR

8AGAR.

209

The acceptance of passion, temptation, and bad qualities formed by spite, lust, includes all the good the second or active, and third or dark gunas, therefore destroy

Destroy envy, spite and

all

lust.

the products created by the two aforesaid qualities, for they are And without their destruction no knowledge

inimical to knowledge.

Hence their destruction is absolutely needed for an en Of the four means, discrimination, indifference, the six substances and emancipation/ the first quiescence, etc., or discrimination is the principal means of knowledge.* For discrimi nation gives birth to indifference to enjoyment and the rest, can

arise.

quirer of truth.

hence

the teacher lectures on

Know

it.

this

phenomenal world

to be unreal like a mirage water, that tempts a deer to run after it for drink. The world is called finite or bounded by its banks, while

Self or

Atma

infinite

name

for

The

he has no boundaries.

finite is

the unreal, consequently its opposite, the This is explained in the Infinite, must be regarded as the reality.

another

also

manner

following &quot;

mind my

for

As in a magic show, a father says to his son, from this son, mangoe tree to every thing else what that :

performer of magic has brought forth, all are false.&quot; But that does not signify the performer of the show is also unreal or non-existent,

on the other hand, he

real.

Similarly the unreality

applied

to the world, to bring out prominently the Reality of the

Atma.

this purpose, the professor has said the finite

In this way,

unreal.

For

regarded, and Self looked as Such then is lesson the Reality. imparted to the pupil by upon on which arise the other his from discrimination, preceptor is

the unreality of the

The four moans are (1) Discrimination

world to

between

real

and unreal.

(2) Indifference to the enjoyment of reward in this or the next

(3) Quiescence,

self-restraint,

life.

endurance, contemplative

abstinence,

concentration and faith. (4) Desire for release or emancipation. The author refers to the six

quiescence and ending

in faith

;

substances

they

beginning

with

are included in the third

and considered as one and not so many

distinct means.

VIC

300

UAR SAGAR.

means by themselves, as a natural consequence, so to speak. Hence by referring to discrimination, the other means are also explained. Hearing is called an They are the external means of knowledge. knowledge (in other words, by the aid of hearing the precepts of the Vedas) dispel the darkness of ignorance both ignorance and darkness arc referred to by the word Tama [the third quality of matter]. Darkness is simile and internal one.

Puj.il,

by bringing

in the sun of

;

ignorance comparable [or capable of being illustrated by comparison The first Tama is an indication of comparable, while or similitude. itself [but in the English rendering it has the second is the quality

been reversed, instead of dark-like darkness of ignorance, we have used the darkness of dark-like igLorance.]

What

by comparison or similitude

illustrated

called

comparable.

comparison or simile. In other Systems, knowledge has been admitted to be of several sorts, but here that will be described in especial reference to what is &quot;With

what

it is

compared

set forth in the transcendental phrase.

Isivara, the difference created by or Illusion) should be

Know

removed

;

between the Jiva and

Pupil,

A -knowledge

know them

common

and

to be

Maya (Matter one and same.

them both, as is said in the It means that they are to be Vedas, to be one and non-different. the mean recognised one, by abandoning* the indication of a part of read Shiva transcendental of the Siva]. The third [For phrase. the

intelligence

ing

Abandoning

the

the signification of That art the Vedantasara. Here,

consciousness, and

indication of

(Bhaga Lakshana)

part

from

Thou

establishes non-duality as pointed out

&quot;

That&quot;

Thou manifested

indicates invisible or unmanifestcd

visible

consciousness

;

hence the

of a consciousness meaning creates a difficulty in taking cognizance the relation of a such marked by conflicting attributes, consequently

literal

predicate and subject

inadmissible.

Nor can

visible and qualifying adjectives sciousness from consciousness of dissimilar

invisible

identity

be maintained that the

serve to

character

with consciousness of similar character.

sciousness

universal,

all-knowing,

differentiate

omniscient

the con

establish

For the unseen con ;

while

the

visible

301

VICHAR SAGAR.

a brief repetition of what has been already expressed. Pupil, your self is not the physical which are subject to death, but he is the body, organs of sense etc., unreal. Brahma, and this world resembling a tree is stanza

The

thus.

illustrated

fourth line

indestructible

and destruc Fixed and motion refer to the two words indestructible The tree is worldly existence, society etc. all tible, Self and not-self. and frying pan for a tent, that is false, like the mistake of blue for ether, ;

formless

;

has been

Existence to take place in not-self for self. the word hence a as tree, described in the Sruti and Smriti to indi here used has been

a like mistake

tree [which

means

literally

wavering

leaf]

cate worldly existence.

This has been des

the means for emancipation. cribed in another way in the following verse

Knowledge

in the conceit bondage and emancipation is the body and wise, With the banners of passion and indifference unfurled.

The house

Illusion of subject,

and

of intellect

illusion

for

the wind,

brother,

Shakes, by day and night, nor leaves a moment alone, The unclean and pure images of the subjects of the witness,

along with him. desire and wants the abode, Seeing this, man of anger avoids Jnanloka.

The The

their quick and unfixed look sions, a mine of affliction, fixed look the likeness of is

consciousness

that of

Brahma

likeness in their illu

in their selves,

which

felicity.

is partial, little

the invisibility and visibility consciousness

own

common

knowing, or parviscient.&quot; Hence by &quot;omitting from That art Thou there remains the one

to both,

and

by the That and

signified

characteristic *

signs of

Such a ren

Thou. expressed by or indication abiding in one part Bhagatyaglakshana! dering of the expressed meaning whilst another part of it is abandoned.&quot; DHOLE S Vedantasara, p. 38-39,

invisibility is

and

its reverse,

called the

{

VIC11AR XAGAR. Pupil, those

who have a

conceit for their body are ignorant.

Now

the ignorant and wise are the respective seats of bondage and eman cipation that is to say, ignorance is the abode of bondage, while in the sage, abides a desire for release. Their banners are passion and their want. As a banner is the sign of a royal city, so are passions ;

(desire)

and

are known.

indifference, the

The ignorant

marked with crimination. It

includes

are

standards by which they marked by desires, while the sage is respective

Hence

indifference/

their

difference

called indis

Brother, the word subject refers to a variety of subjects. material well-being. An illusion consists in looking

as something real.

upon

those

who regard

snake in a rope.

Then

again, illusion of intellect signifies

material comforts to be illusions, as unreal as a Such firm intellected persons are liable to be shaken all

by the wind of desire and indifference. In other words, as a banner is moved to and fro, constantly by the wind, so those who look

upon prosperity all

and those who have a regard that both of them move illusory and unreal, and do not allow them to rest the first

something

material comforts are

real,

desire and indifference, remove the fixedness of desire it)

;

put desire into motion, or excite while the second or those who regard subjects to be unreal, put

indifference into motion. in the light of those

who

But

(i. e.,

all

consider

these

subjects are unreal, hence

them

To real, they are illusions. render this apparent in the verse, true illusion has been mentioned, and not true intellect. Illusory or mistaken knowledge, and the false substance which is the subject of that knowledge, both of them, are called illusions. Thus a difference is created between the indifference of the ignorant and the wise for the indifference of the ignorant does not arise from a knowledge that the subject of his desire is unreal and false. He lias no such knowledge as to its hence he is called ;

unreality,

dull.

Though according to the arguments used in the Shastras, ignorant means a person with false knowledge, or one whose know

ledge is unreal, yet subjects are false and unreal, and can only be so perceived by a person of good intellect and not an ignorant one,

consequently the invisible to

subjects,

false

perception of a dull person in regard visible reality of truth caused by

cannot remove the

VICHAR SAGAR.

303

In this manner, when a dull person shows an indifference

illusion.

to property, wealth, etc., there arises his invisible,

unreal perception,

but then, in regard to that invisible false perception, the real visible perception is the strongest, hence the cause of difference in the dull is

that false invisible perception

;

and the stronger real perception only and when indifference arises, that

intensifies a desire [of acquisition]

;

does not proceed from the false perception, but from the observation of defects in the subject. A sage knows all this material expanse to be visibly false, and from visible false the is removed perception visible true perception hence he has no desire for material comforts and has no true perception in them for the sake of difference, he regards them all false, and if ever he evinces a desire, or shows any ;

;

true regard

thing i.e.,

visibly

true.

known

for

after it

a wise

;

for instance

when a snake

created in a rope

once

to be visibly false, it can never afterwards be again taken

a real snake. real

them, his indifference is then removed but when a te be false, it never can be looked otherwise,

known

man

for

Similarly, a wise man never reconceives a thing to be has been once discovered to be unreal. In this manner,

can never have any desire originated in him, or have be firm,

his indifference destroyed, hence his indifference is said to

Then

again, the indifference produced in the ignorant by an observance of defects, is apt to be removed for when a thing is regarded faulty at one time, it may in a subsequent period be regarded in a better As for after coitus one feels inclined to attribute instance, light. ;

defects to a female

period

all

that

[and shows his aversion], but in a subsequent gone away, and he has the same attachment as be

In the same way, when the faults are removed from his sight, an returns back to his and his indifference ignorant person desire, ceases,

fore.

which, an ignorant person s indifference is never firm. In this manner, the signs of the ignorant and wise, viz., desire and indifference

for

There are other signs too. As the top of a house decorated with the image of an elephant or some other [door] so the residence of bondage and emancipation, the internal thing, organ, of the ignorant and wise* have their respective images, viz., of

are described. is

sage, a theosophist (not the so-called

Madras who are at best would-be theosophists.) are real theosophists or adepts.

members

of that society in

The Himalayan brothers

VICIIAR SAGAR.

304

In the ignorant mind, the image of unclean and impure in the mind of the theosophist, the

evidence and the witness.

evidence

;

Now the subject of the witness that of witness and pure. image or this material viz., phenomena are called evidence. The expanse is

meaning

their Self, through illusion, as a intellects

The quick and unfixed

cleared in the sequel.

are

look

fixed,

Brahma, and enjoy

mine of

affliction,

Self

their

upon

look

upon

while those whose

as non-different from

These stand in the relative order

true felicity.

Abandoning a part of the indication, has been dwelt particularly upon in the verse, and for describing the source of that subject, the difference in the indication is now being described.

of cause and effect.

The

three indications are intellect

Ajahati

Jaliti!

now being

said

by the poet of great

and Bhagtyag lachhana are the three

indications.

The

first

does not apply to the transcendental phrase,

know

this Pupil.

Abandon the from

part represented by your

Brahma and know them Lord, to

(Says the pupil.)

whom,

self,

as non-different

to be non-dual.

art thou speaking of indica

not acquainted with them Explain the three indications first, and then establish their tions now, I

;

difference particularly.

Subsequent to ordinary knowledge,

for instance,

so,

but when

class of

his

them

name

arises particular knowledge. the ordinary knowledge of a Brahman is to know him is ascertained that he belongs to particular sect or

(say Sarwasut), [that he has a house in such a place

and

so]

then arises his particular knowledge.

and

Simi

though indications may produce only ordinary, yet particu knowledge follows from the three signs of the indication,

larly,

lar

metonomy and the

rest

;

and without the

first,

the second variety or

With this object the pupil speaks particular knowledge never arises. to his preceptor in the verse under comment Lord, to whom are &quot;

you speaking about indications, of

them

in their ordinary or

out their particular

know them not

common

signification&quot;

;

therefore

first,

speak

form, and subsequently point the difference of inetoiiomv and

VICEA R SAG All.

305

Give a separate description of the three. For the sake of word lord has not been used in the cn.so of address, though the metre, and according to the traditional usage of the it should be read so the

rest.

;

word lacfihan Guru the Replies

vernacular, the

used

for

lakshana.

With one

intent, concentrate your intelligence

and hear

word,

you want to know the difference between indication and what is indicated.

Know

then, there are two sorts of expositions of which one force (sakti),

And

the other

indication (lakshana), listen with discrimi

nation.

The

relationship of a

exposition

;

two

word with two meanings one of which is called

sorts,

called

(sakti)

its

force

signification of words] and the other, indicative exposition hear with discrimination, i.e. with indicative signs. Force is thus :

[or

described

The meaning

of a

word when rendered apparent by imme

diately hearing

Such a

desire of that

its force

it,

word

to signify its

according to the usage of

For instance, the word jar expresses a

meaning Nyaya.

Know

termed

pitcher, its very utterance

brings that signification in the mind of all persons. of Isivara is called Force in the Nyaya Philosophy.

ON THE

Such a

desire

SIGNS OF Svariti FOHCE.

the strength of a word to be

its force,

according to the

Vedas.

As you

ascertain the

consuming

force of a fire in

it.

For creating the knowledge of a jar, as a resemblance of pitcher, the strength that resides in the word jar is called its force. Simi larly there

resides

a strength in the word

cloth,

which helps to

grasp what it signifies, and that is its force. This holds true with all words. As for instance, when a piece of wood is thrown into fire, it of conflagrates, so that, fire has the force

consuming a substance when

80G

VTCHAh JAG AH.

brought in contact with

;

similarly

when a word conveys

its

mean

ing by coming in contact with the organ of hearing, through its own Another name for it is energy, or strength, it is called its force.

Like the energy of

prowess.

fire,

conflagration, there resides in water

Moistening, quenching thirst, forming a lump [of given to a departed parent etc., after death and the death anniversary]. These are its energies. repeated yearly at Thus every substance has the strength to perform its individual serveral forces

rice or other offering

which

act,

Vedas ia fit

energy or

its

ascertain them,

;

force.

This

the conclusion

and abandon the method

Nyaya

the

for it

to be set aside.

Says the pupil In fire, I doubt, whether there

Because what consumes,

the

any other

force besides itself,

fire itself.

Similarly, beyond the alphabets of a word there is no other force, Hence I recognize the strength of Iswara s desire.

The separate mined,

have

existence of energy or force in

doubts about

fire

cannot be deter

and what you have pointed out be

it,

in the fire is the energy of the fire itself, fore, that the consuming force For the cause, source, or authorship of conflag does not hold true.

and there is no necessity for the acknow and ascertaining its source, by discarding As in the aforesaid example, it is fire. of that the known source

ration resides only in

ledging of

fire,

an unknown

force,

no possibility of a force being present, so in the case of words, beyond the alphabets which go to form them, there is not another separate force, nor is there any necessity for it for this

said,

there

;

reason, the Will force of Isivara according to

Naiyayikits

perceived by

the doctrine of the

intellect.

Guru replies. The separate existence

of consuming force in fested for the obstacle

fire is

not mani

an exciter destroys that obstacle, and burns or kindles the fire, to consume the substance placed near it.

The addition

is present in fire, consumes all time. the source of its force, from which fire is engendered.

The cause that That

HAR

Vlt

You want

animate

lover of the body.

its

power

consuming

be placed near,

it,

From it

tiAGAR.

the presence of an obstacle, fire is said but if any thing, that will excite or

;

will kindle the flame,

the property of consuming, then

say in the presence of the obstacle the condition in which that obstacle

wanting, and when the exciter

because

Now

wanting, but the obstacle is present ; is present in all the conditions.

removed ; standpoint, such a defect or anomaly is easily hold the force of fire or force with fire to be the cause of

from

for

of combustion

cause

the

would necessarily possess that

i. e. t

and be consumed fire had

If without force,

in spite of the presence of that obstacle.

property in all times, along with an exciter, and

307

combustion, and not

fire

When

alone.

there

an obstacle, though

the fire is not destroyed by the stoppage of the wind, yet the force of that fire is destroyed by it, consequently from a want of the igniting force or of that force along with fire, there does not follow any ignition or combustion and where an exciter is present near ;

destroys the force of the fire and stops the wind, but Hence the the exciter rekindles or engenders the force again. influence of the exciter being greater than that of the obstacle, it creates

the obstacle,

the force of ignition, or kindles the fire along with force, for causing the act of burning. The literal meaning of the fourth stanza is this :

You its

boy,

when an unknown element

obstacle

force

;

what engenders

it is

the cause of ignition.

called

destroyed any how, that

and that exciting inimical to an act, but

exciter,

obstacle

notwithstanding that obstacle, is called an In to exciter. fire, a gem or jewel, Mantra and medicinal regard substances are said to be its obstacle and exciter. When any gem,

what

excites action,

Mantra its

or medicine placed in a proximate position to fire prevents burning, that is its obstacle and when in spite of that obstacle, ;

a gem, Mantra, or remedial agent kindles the

fire

and imparts

to it

burning properties, such a gem etc., is called its exciter. Pupil, know this to be the matter with all things and recognize force in that.

Without

force nothing is done,

know Pupil, as

it for

fire,

no action proceeds without

it,

certain.

so in water

and

all

other substances, there are

U AR SAG AH.

1&amp;lt;

prescut their respective forces, without which no action is produced, is th only source of an action or resulting product. In the

heuce force

its

following verse,

and

&quot;

thifct fire

its

as two distinct

necessity

a pupil had

said,

force cannot be established or recognized

consuming is done away with

entities,&quot;

their distinct character

following

What

established.

being proved

and the experience of

;

now

in the

half couplet

This does not contain

any

force,

that force

engendered

different.

Where can

this force be really experienced

and what

is its site ?

According to the method of the Sidhanta, the nature of force is determined :! its proof ascertained. At the same time the doctrines of other syscems regarding force are done away with. The will force of Iswara does not apply to words

This doctrine of

Nyaya

unsound,

doctrine of current of

its

force is false. It

cannot be

said, that

of Iswara, for Isivara s will it

resides

in him,

and

the force of words resembles the will-force is

for that

his property or attribute, consequently force

to affect

words

impossible.

were a [natural] property or attribute of words, then force of words can be admitted. Consequently it will then amount

If force

the

p^ren^in.

Iswara s

of words,

will-force

improper to say that the rule

and represent that strength adequately. hold good to words, and it is

therefore does it

constitutes the force of a word.

Accordingly

is false.

Now the rule of grammar is being given The adequate meaning which is imparted by a word is its force, This is said in the Vyakaran Vushan by Hari in his Karika. The meaning which a word seeks to convey is produced by its force according to Hari, who mentions it in his Karika of Vyakarana Vushana! As for instance a jar signifies a pitcher. To :

impart the idea of a pitcher by a jar is caused by its force, i.e., force enables a word adequately to represent its meaning, and render that meaning cognizable. The word Vyakarana Vushan, may yet have another meaning besides being a work of that name, it may ;

VICIIAR 8AGAR.

309

that of which Hari wrote the signify the best of grammars Karika (commentaries and exposition of the text). Guru utters. Listen pupil, according to Grammar, there is a strong defect. Whether there is, or there is not in words ? Asks a man of ;

discrimination.

When

a force

manifest, that I acknowledge,

amongst men If

And

and

known

it is

too,

were not proper,

it is fit

that not-force will

to say there is

impart an inadequate

force.

signification

and

create discord. If you

want more

work Darpan.

defects to find, vide the

If the adequacy of a word to convey a proper meaning be recognized a force, one who so regards it is asked by a person of discrimi

nation force.

According to your standpoint, a word may or may not have you say yes, then it establishes what I have been con

tending for in the third

;

that the strength of a word The manifestation of a line). viz.,

situation of cause

are in the

is its

force (this

&quot;

and

effect.

force&quot;

spoken

and the next

when a

It says,

line

force is

to all men, that I do acknowledge and apparent so as to be known is real strength in words, as say the recognize in other words there I admit such to men strength as is generally known ;

grammarians

the force which is said to convey its strength, but I do not recognize meaning that is to say, when the strength of a word has

proper

;

already been admitted, it something which produces

not proper to regard

its

force as a distinct

proper signification.

I contend

force

a form of strength; is only acknowledge, and it is and force are proper that I should do, for strength, might, power, These four words impart the same meaning; synonymous. in called is man a strength and he has no force. wanting this

powerless In reference to food or cooked grains,

;

they have no germi will produce no corn, they are nating power in them, and they wanting in force, vigor and energy. Thus then, people regard power and the three other words to bear one and the same meaning. In fire

even, its strength constitutes

force in the light of strength

;

it is said,

its force,

hence

in other words to

it is

proper to regard

admit their duality, to

VIC fAlt SAG Alt.

316

acknowledge them as distinct, and both of them existing at the same time will be fruitless, not to speak of its being against the common practice in men. It is simply against common usage and that is its fruit. If

force to

convey its proper meaning, that my point. again, if it be asserted since I admit strength, force in the form of strength can possibly be applied to words. But, if that strength be not acknowledged, the force which it

said,

strength

fit

Then

will establish

construction of a word properly, will be wanting, and convey discordant meanings and not the recognized indications proper to them the reply is, whether the want of strength

causes the

words at

least will

;

refers only to

included.

words, or

it is

equally applicable to

all

substances,

fire

If the latter be maintained, then

adduced, when with it. In

the arguments already the force of fire was being established will do away the first view, though the defects of the other

view do not apply, inasmuch as in fire there is force resembling strength, but for the presence of obstacle, the burning properties are not constant (remain latent till excited) they are absent; but with

beyond ths strength to convey an adequate meaning no other have force, that strength which establishes their proper they

reference to words,

alone present, this is according to the first method. of obstacle which prevents a fire to consume or con of itself is flagrate wanting, yet like the strength in fire, a similar signification

Here the defect

strength must be admitted in words lines of the stanza.

this is explained in the

two

The

third line signifies, if no such strength be admitted in words, yet to say, they are capable of conveying their

proper significance from not-strength imply a contradiction, because words are wanting in power, yet the meanings they convey are said to be proper,

and

the father of knowledge

to say so, is as sound as to speak of the infalliable powers of procreating possessed

significance

by a hermaphrodite. For they are opposed to each other, hence words have strength or power. And they are called powerful. Power indicates the possession of power, and unpowerful is its reverse want of power. From want of power no construction results, that every one knows hence want of power cannot bring forth the action of knowledge, which words convey by their significance, consequently ful

;

it is fit

admit their strength

;

and

after the

admission of strength,

VICHAR SAGAR

311

to acknowledge the presence of force in the form

of strength

noth

ing improper.

Thus then, though force is wanting in words to impart know several their there is indications, yet ledge by present another form of it which is called strength. If you want to find other faults which the method of the grammarians imply, consult the work

Darpan

where force has been ascertained. faults of others,

the

enter into the

hence I have not introduced them as mentioned in

INDICATION OF FORCE ACCORDING TO THE METHOD OF BHATTA.

According to Veda, a word

own Bhatta relation

which

it is

says, look there for distinction

which a word has to ;

this

its

meaning by

its

and non-distinction.

meaning is called force, accor But that implies a distinction expound. Between the meaning

you should know.

the purport of Bhatta to

and charcoal there

fire

force,

Bhatta

ding to of

Darpan!

ON THE

The

It is painful

then like water, which

not extreme difference

extremely different from

;

were

if it

so,

inasmuch as

fire,

quenches and reduces it into non-tangibility, charcoal would have never been present in the region of fire; an extremely different indication cannot be established by a word; as between a word and its signification there is

no extreme

difference, so there is not even ex the predicate were to express the extreme non-distinction of the object, then the predicate of fire, charcoal, would possess the property of burning the tongue, in the same

treme non-distinction

;

as the subject of charcoal,

mouth

fire,

does

;

its

way, pronounciation ought to burn a

But that it does not, hence there is no extreme nonbut with the meaning of fire in the form of charcoal, non-distinction along with distinction. Distinction, be

too.

distinction,

there

does not possess the property of burning and non-distinc tion, because, unlike water and similar other substances, it is possible for charcoal to produce a tangible cognition of fire. As the word fire

cause

;

non-distinct from charcoal along with a distinction

way the words

water, wood,

mud, and

life

;

the same

are non-distinct from the

signification of water along with a difference.

If there were

extreme

VICHAR SAGAR.

312

between fire and water there is that extreme which water cannot establish the presence of fire and by vice versa, so the several words, water, wood and the rest, ought not to establish the significance or existence of water, hence it is said, distinction, then as

difference

no extreme difference, neither is there a want of that extreme distinction for if such were the case, then as water brings a cooling water sensation in the mouth, so the pronounciation of the word there

;

that it never does, hence ought to produce a similar sensation, but is no extreme non-difference, but for distinction along with nonThus then, every where between difference, both defects are absent.

there

the predicate and subject of a word, there is difference along with non-distinction which the followers of Bhatta designate the identi cal relationship of a

word with

and

and agreement.

also distinction

its

meaning, (Tadatmya Sambandha)

Now

this distinction

ment

and agree words have

all is nothing but a form of individual relationship the force of their individual meanings and beyond this individual ;

relationship, there

Now

not any separate

force,

and agreement support with their proofs are being declared according to Bhatta Acharya. of distinction

the arguments in

Again

Brahma, when the Veda externally to

says

it is

sound a word and

its

non-distinct. signification appears

different.

In the

Mandukya Upaniskad, OM

described as

Brahma,

would then signify to be the protector of all. grammatically But Brahma is such a protector, hence Om is subject of Brahma, and Brahma is predicate if their were extreme difference between a mentioned in subject and predicate, then Om would not have been ;

Mandukya and

other Vedic treatises as non-distinct from

as between the syllable

and

predicate.

and the word, there

Moreover

be non-different from It

between a predicate and

;

Brahma,

that relation of subject

Brahma, hence

has been said to

consequently by the absence of distinction subject, the word of the Veda is proved.

its

men

the difference of predicate and subject is well known. Because fire and similar other words reside in the sound, while its all

signification,

charcoal

etc.,

resides

outside

the

sound,

the

VICIIAR SAGAR. furance or hearth

similarly

;

313

and

resides in sound,

its

significa

Brahma, not there, but outside of the sound, in its own Though Brahma is all-pervading, hence It cannot be absent dignity. tion

from sound, yet in Brahma there is sound, but in sound there is no Brahma. In this way all men know, in the sound of a word and ex ternal to the sound of its

their

signification,

which establish a difference between a word and

reciprocal differences, its

meaning

;

for this

reason, persons have the proofs of their individual experience as to the existing difference between a predicate and its subject but in all

;

regard to their agreement or non-distinction there is the testimony of the Vedas, hence the distinction or agreement between its mean

ing and the word

not a proof of their individual relationship, but In another portion of the treatise has been proofs are self-evident. shewn that distinction and agreement in the form of individual rela

tion of a

word and

its signification.

Quality and the body endowed with it, caste and person, action and actor, their connection and disagreement With that connection and its reverse, know the situation of ;

cause and

effect.

Form, taste, smell etc., are qualities. Where they are present, that said to be endowed with qualities; as, for the presence of form etc., in

the earth,

may

it is

said to be

endowed with

be present in one body or substance

single quality, virtue or attribute

the

all

bodies

beautiful

and

all

objects,

;

called

Brahmans beauty

qualities

the

;

many

qualities

but the presence of a

caste, office

present.

genus, or species, of a Brahman.

And

vitality

an individual his procreating power as the of is a with function of it, (its quality jar present along carrying water) and what men designate by the several attributive qualities, of a Brahman, beauty, vitality, manhood, water e. g., of the office present in

life,

;

carrying function of a jar, these constitute the caste of a Brahman and the receptacle or seat of that caste is termed individuality

etc.

(bykti).

Progression, locomotion etc., are called actions, and one those attributes, that is to say, the receptacle of action

having This is to be has a relation with the signification of the word. known and cause and action refer to the reconciliation of quality with ;

VI CHAR SAG An. That

its possessor.

there

it,

and the body endowed with In the same way, effect.

to say, like quality

a relation between cause and

between action and the person abounding in works there is that and the person there

similar individual relationship between caste subsists the aforesaid relation too. ;

Now

this

identical relationship

(tadatmya samandha) indi

connection with distinction and agreement. Between an in strumental cause and its action or resulting product, there is no con cates a

nection of distinction and agreement, but there is extreme differ ence. Between a proximate or immediate cause, and its resulting is that connection of distinction and agreement. As for the material or instrumental cause of a jar, a potter, wheel and the turning rod, are extremely different from the jar

action there

instance,

-which

an act of that cause but with its proximate cause, a lump and its product, a jar, there is an agreement along with dis

of clay,

tinction.

lump

;

there be extreme difference between them, then a may as well produce oil, which is also an

For,

of clay

different substance from it clay,

and since no

;

a jar also would never result from

the proximate cause and

its

oil

extremely can be produced from

Then

again, if between there be extreme product

it.

resulting

agreement (non-difference) no jar will be produced from clay for nothing can be produced from a thing identified with it. Hence between :

such cause and distinction

;

its product, there is said to prevail agreement with and that agreement does not indicate any fault in the

difference, nor the consideration

of distinction

implies any defect to

In this manner, the expression that there exists, between a proximate cause and its product, distinction and agreement, non-distinction.

based on sound reasons.

Knowledge

also

establishes it likewise.

a lump of clay/ that is a jar, the difference is here and with eyes of discrimination their oneness is plainly recognized, palpable enough for the external and internal parts of the jar are all this

;

made with it,

clay,

beyond which there is proved. In

so that their oneness

not another substance in

this

manner, the distinction

and agreement formed by the individual relationship of a proximate cause with its effect is proved. Similarly between quality and the body endowed with

it,

there

the same distinction and agreement.

VI CHAR SAGAR.

315

If the form of jar be extremely different from that jar, then

as there

extreme difference between ajar and cloth, and yet the not dependent on the jar, but they are distinct from each other, similarly the form of the jar will not be dependent on the jar itself. Then again, if there be extreme agreement or non-difference

exists a similar

cloth

between quality and its receptacle, the form will not be dependent hence it is said, it cannot be its own receptacle there prevails between them agreement and distinction, a form of in the jar, for

;

The same rule applies to caste individual relationship. as also to action and the person performing it (agent). same agreement and

say, there is the

much

necessity for

all

mentioning from it.

this view, I refrain

and person, That is to

As there

distinction.

not

the arguments adduced against

ARGUMENTS AGAINST THE DOCTRINE OF BHATTA. In one substance opposed

itself,

different has

With

and agreement

and

If there

no distinction, and what

jar

but what

tinct has

absurd,

such views

all

difference with another jar, yet is

what

non-

no agreement. and agreement has been Hence that one reason.

different has

said (in one substance) to be

;

be co-eval)

non-difference or agreement in a

this object, the presence of distinction

substance, a jar,

(to

(to reason).

say that it is based on reason, are incorrect.

The purport jar with

for distinction

contrary to non-different from itself, and distinct from another

non-different has no

no agreement, hence

distinction,

and what

dis

said to be opposed to reason,

they are naturally opposed to each other. The same substance cannot have an agreement with what is different from it, nor can hence be there be a difference with what is n on- distinct from it for

;

tween the predicate and its subject, quality and its receptacle, casto and person, action and agent, proximate cause and its result the admission of individual relationship of agreement and disagreement is

inaccurate

;

the proofs adduced in support of that distinction and

agreement between a predicate and subject externally, predicate

i, e.,

their difference,

sound, subject

;

and

and the non-distinction

VICIIAR SAGAR.

316

Brahma

i. e.,

with

Om,

according to the authority of

agreement, identity or non-distinction

ing wise

the Sruti

cleared in the follow

Between

and Brahma the

agreement, Says not Bhatta the

assertion of distinction

and

common saying there is mystery in it. Pranava with it and Brahma, the assertion

called

;

non-difference according to the Vedas, is made not for the purpose of shewing the non-distinction between a predicate and its subject, but it has an occult signification, which is called mystery, which Bhatta

has not penetrated. When Om is spoken of as firahma, its purport not that they are non-different, but Om is to be worshipped like Brahma. What has been ruled to be worshipped is not necessarily is

identified with the object worshipped, but such worship has declared in quite another way. As for instance, in the

been

worship

Salgram and Nervudessara

Siva respectively.

and

Now

lotus belonging to

[ammonite], nor does are the signs of Siva

as representations

of Vishnu and

the

indicative signs of conch, wheel, rod are absent in the (stone) Salgram four hands of Vishnu the neither possess

Vishnu

;

his

Ganges adorned matter

hair, tiger skin,

peculiar hourglass shaped musical instrument, with the fingers inter twined in meditation, giving his course of instruction on Self without the three attributes of Sativa, Raja and Tama to such of his fol

lowers as are dependant on him, present in the little pebble found in the bed of the Nerbudda and called Nervudessara. Now both of them are stones, yet for the injunction of the Sacred Scriptures one must re move from his mind the impression of stone apt to be created by their

and regard them as representing Vishnu and Siva respect so worship them but since they do not represent ively, and Vishnu and Siva in their forms or signs, consequently it is said, sight,

not dependent on the nature of the object worshipped, but on the injunctions of the Shastras. As worship is done by carrying out the orders and rules which the Shastras have laid down, for

worship

example, the Chhdndogya UpanisJiad in the Chapter Punchagni Vidya, (knowledge of five fires) lays down the worship of Heaven, cloud, earth, male and female as so many forms of fire, with especial

VICHAR SAG AH.

317

of faith, nectar*, [Bael patra] rain, food-grains, offerings in the shape and (seminal fluid) virility. It needs hardly being pointed out that

nor are (Sradhd) faith and the rest can be called offerings in the usual acceptation of the term, as so many still for the injunction of the Vedas they are worshipped neither

Heaven

are so

etc.,

many

fires,

with their respective offerings, faith and the rest. In the same manner, the worship of Om as a form of Brahma is there laid down, so that the syllable Om is not Brahma yet to forms of

fire

;

worship

Brahma

utterances of the

maintainable

Vedas point to

it.

on the ground that In the word worship

the it

not necessary that there should be non-difference with a thing, but a different thing can be worshipped holding it to be nonMoreover, on proper considera different with the object of worship. Brahma tion it will be found that the word Om, the subject of

can be maintained to be non-distinct from its predicate Brahma, exists not with a jar or other insentient sub but such

agreement

stance

[for

they, jar,

indicate

etc.,

insentiency,

and insentiency

cannot possibly be connected with Intelligence they are naturally reason of maintaining this non-dis opposed to each other]. (The are all contrived or supposed to form tinction is) because name and It abides everywhere in all such names and exist in Brahma a name of Brahma, hence it is contrived in Brahma, and a contrivance is non-distinct from the site, where it abides, or but is only another form of it [as for instance, in the contrivance con the is snake snake in a rope, the supposed existence of a for the snake can its and site, they are non-different trivance rope been projected has it where that of rope, not possibly exist out

forms.

;

a favorite beverage with the Gods; it has no time as so many resemblance with the various liquors of the present acid plant (the Asclepias Acida Orientalists have tried to establish. It is an .*&amp;lt;Soma

juice

was given as an offering after or Sarcostema Yiminalis) the juice of which Another preparation, of the usual worship, according to prescribed order. and it would which the secret now no longer exists, was also then known, who officiated in such worships and sages and appear that even the priest Rishis used to partake of

on especial occasions.

VICHAR SAO AH.

318 through

meaning of

Hence

illusion].

insentiency,

jar,

identified with

not the

site,

only contrived in Brahma, and Brahma quently the agreement of Brahma, with all objects jar, is

But that agreement

or non-distinction

Brahma and

does

the

;

but with

its

predicate,

is its site is

conse

;

quite possible.

not hold true in the

predicated signification of the word jar i. e., insentiency, by any stretch of plausibility hence the doctrine of Bhatta which maintains the non-distinction between a predicate and its subject is untenable. Then again, if their difference only, be admitted, that also is faulty as has been pointed out by Bhatta. If the predicate of the word jar ;

be extremely different from that jar, then as the word jar cannot establish a meaning extremely different from it, so from the word jar, an extremely different substance, a pitcher* cannot be ascertained to be indicated by jar

by regarding

signify

it,

Also

the predicate

as extremely distinct from

an extremely

then, a pitcher

can be meant by

it.

;

but

may

it,

different

of the word

be determined to article

from a

be asserted that as cloth

jar,

also

from that jar the word jar may as well signify a cloth. This, (a defect) applies to them, who do not re in form of will-force in words and not to them the cognize strength who support that doctrine. For the predicate of jar, a pitcher, and the extremely different substance

;

unindicated signification of that jar, a cloth, are both distinct from jar but it has the strength to indicate a pitcher as its meaning, and has no strength to indicate another meaning, hence from the word In this way, jar nothing can be understood except a pitcher. the indicated signification which a word has the strength to express, ;

made known by

it, and not another meaning, for which it is said no defect in regarding the existence of an extreme distinc tion between a predicate and subject Between them cannot be said

only

there

that individual relationship

lie

* ask.

A jar and pitcher are A jar is a small thing,

or square shaped is

marked by agreement along with

circular,

difference

;

though is

How ? The reader may extremely different. a pitcher is a big one, a jar may be circular but a pitcher, a kulus equivalent to a kulsa or matka

in the

may have

form and

a long or short neck,

size of

the two.

none at

all.

The

VICHAR SAG AH. difference. Distinction and its reverse are naturally opposed to each other, similarly between a proximate cause and its product, there is no agreement along with distinction, but only distinction ; and the faults, which the regarding of difference only imply, do not

apply to what the Naiyayikas and supporters of the theory of force maintain for to look upon the presence of extreme difference be tween a cause and effect is faulty, inasmuch as if between a lump of :

and

clay

its

oil is also

the

by that

there exists such a difference

extremely different from that clay, it

and

oil,

product, a jar,

may

;

then as

as well produce

be produced, then a jar cannot also be caused But this fault does not apply to the view of the

clay.

oil

Naiyayikas; because they hold prior existence (pragabfiav) to be the cause from which all objects are produced. As, for example, the prior existence of earth

necessary for the production of a jar, so that its cause, similarly for the production of all sub-

prior existence is and the proximate cause of stances prior existence is their cause in of resides that a lump clay, prior existence, as the oil resides jar, ;

the seeds which bear

in its prior condition,

mustard, castor-seed, conditions of

mate

cause,

all effects

and

and not

from

it,

their presence in a substance ;

determines the pro as the prior condition

included in a lump of clay, for which a jar is produced and not oil and the prior condition of oil is present in the is

oil seed, for

;

which, the seed produces

other instance,

Hence

[scsamum, linseed,

duction of that and not another substance of a jar,

anything else. As prior or products reside in their respective proxi

olive, etc.,]

all

to regard

oil,

and not a jar

;

so in every

products owe their origin to this prior condition. an extreme distinction between a cause, and its

product according to the Naiyayikas view etc., is not faulty. The free from faults too. supporters of the theory of strength are to Because a lump of clay has the strength only produce a jar and no oil, and an oil seed (sesamum etc.,) has only the strength to

produce oil and no jar, hence clay produces only a jar. To regard a proximate cause as extremely different from its product in this way, is not at all faulty. Difference and non-difference or agree ;

ment and disagreement

are naturally opposed,

in a spot or substance at the

same time

and

their presence

untenable.

The

faults

;;

VICIIAR SAGAR.

&amp;gt;0

agreement adduced by Bhatta, both advocates for he &quot;maintains nonview he of them, apply to the distinction, from which is established that between a cause and in connection with difference or

;

effect,

there

as well non-difference

difference

or agreement

for

that difference, the faults connected with difference, and for nondifference, the faults pointed out

both of them individual the

are applicable. of stealing,

in connection with non-difference

for

in the

instance,

and squandering

faults

are

same

present,

and spend a and its in thrift. reverse, between admitting distinction, Similarly a quality and its receptacle, the respective faults of difference, and But from the standpoint of non-difference will be established. he

said to have both faults in him, that of a

strength, there

that which

no such

fault

endowed with

what has been

;

for quality

quality,

said about faults

has the strength to hold

and not anything it,

else.

as the

in difference

other properties of a jar are different from

Hence

form and

so are jars different

etc., a cloth ought to remain in a or as that cloth does not exist in a jar, form should also not be

from one another, and jar,

thief

form

the supporters of the theory of strength do not admit to be implied by their doctrine. Even simply to regard the presence of difference, according to the expounders of the strength hypothesis, is there,

faults of

on the contrary, the above example illustrates the maintaining both difference and non-difference, according to

Bhatta.

Then

also not faulty

;

again, there

that other defect called

in such admission of antagonism, as reverse.

impossible,

implied by difference and

In the same way, though there

its

only difference between

and person, action and actor, yet as a person has the strength to hold caste in him, and an actor, action, and not the strength to hold anything else, therefore, to regard the presence of non -distinction along with difference in proximate cause, and its resulting product con caste

stituting their individual relationship all

untenable.

And

to say, that

substances have in them a distinction^ faulty, (according to Bhatta) is swallowed up by the hypothesis of strength.

such an assertion

said,

According to the Vedantic (Sidhanta) conclusion though it is there is an individual relationship, and no extreme differ

ence between an action and actor, quality and

its

receptacle, caste

VICI1AR SAGAR.

321

and person, yet it does not maintain that relation on the other hand by difference and agreement ;

and

be characterised

distinct

from

agreement neither, a condition that cannot bo When it is said to be separate from defined, hence indescribable. cannot apply, and as it is likewise of the difference faults distinction,

difference

distinct from agreement, the faults of non-difference also do not apply.

Thus then in this way, the relation is said to be distinct from differ ence and agreement in short, something indescribable. This form of individual

exists

relationship

between them.

And

as the attri

bution of distinction and agreement has already been shown to be unsound, consequently the relation of predicate and subject, consti tuting the individual relationship between a word and its expressed Now this distinction of indication is nothing else but its force.

Bhatta

incorrect.

The meaning which a word coveys at its first pronunciation is The second force in it, is the its force, or call it strength.

due to force

of ascertainment.

Knowledge

of indication

adequate

to.

produce a possible interpretation of a word for a possible relation between a word and its meaning is identical with its indication. ;

Without a knowledge of the possible of indication

knowledge

produced, hence the possible

The strength

of a

the is

word

form of

meaning

term, no

that possible relation

termed indicated.

impart

its

meaning

termed

possible.

signification is now being said again, be the expressed signification of a word.

The predicated it to

That

is to say, is

the

know

the strength of a word to convey its meaning, (that attributive signification of the word, and what a

meaning) word may possibly mean is called also its attributive signification. As, for instance, the word fire has the strength to convey charcoal as its meaning, hence charcoal

the possible and attributive signi

fire, and the attributive signification ought known by a word is called declaratory. 41

fication

be made

riCIIAR SAG A It.

INDICATION AND ITS DIFFERENT FORMS.

The

relation of the

JaJtati ETC.

known

possible that is

to be identical

with indication.

Know

that to be an indication, which indicates or distin guishes a word.

Whenever

there

a relation

of a

abandon the

predicate,

attributive signification/

Thus

When

known what

called Jaliati*

the attributive signification

relation

Then the

made knoivu with

its

;

indication of Ajaliati

established.

When

a part of the expressed meaning Bhaytiay lakskana.

Another name

abandoned,

Jahati-Ajahafi-f and proved thus.

Now possible signifies the reconciliation or union of the relation of attributive (expressed) signification, it is same as indication; and when a word has not the strength to express a meaning

what f

Indication in which a word abandons is

its

own meaning

to express

suppressed.

The Bhagtiag lakshana

Indicative

Indication,

and

As an example

lakshana.

a combination of Inclusive Indication ami

of the

therefore first

may

otherwise called Jahati-Ajahati

be mentioned

&quot;

The white

Here

galloping.&quot; literally a white cannot run, but a white horse can, hence the introduction of horse without abandoning the signification of white, clears the meaning. It is called sometimes Aj^ihati Sioartha or

Ajahat

lakhshana.

an indication in which there

the

introduction of a

suppressed meaning of a word a part for a whole, without abandoning its Indicative Indication is that, in which there is use of a word with

sense.

the abandonment of village in the

river

its

Ganges.&quot;

meaning.

Here the

in the

literal

abandoned for that cannot be the

to signify its banks

part for a whole

for a village to be situated.

example already given

signification site of

the Ganges, a

a village, but

(metonomy)

&quot;

and there

it is it

made easy

V1C11AR SAOAR. but that meaning is

called

Sciid to

made known by the

indicated

signification

be identical with indication.

varieties

the

its

of indication

make known

indication of in the

its

of indication,

Now

it is

the difference in the three in

many

When

lines.

completely abandoned by the predicate

attributive signification, that

called

the

example in the expression A village indicates the banks of the river, for it is im Ganges

JakatL

Ganges,&quot;

signs

in one line of the stanza

being defined is

expressed meaning

etc., to

;

323

&quot;

for

that in the current of the river Ganges, there can be any situated, consequently the expressed indication of the

possible village

sentence

is completely abadoned, and the suppressed signification of the word Ganges, its bank?, are introduced to render the expres sion intelligible. This is JahatL The third line of the stanza de

fines the

Ajakati lakshana. Here there is no abandonment of the but the use of a word is kept along with its attri

of a word,

sense

butive indication, as in the expression The red is literal sense is impossible, for no red can run but &quot;

;

word horse and indicate

by the word

The we introduce

running.&quot;

then the meaning is therefore the attributive signification of red is incapable cleared of running, but if the suppressed horse be said to be what is in the

red,

;

dicated by red, according to the canons of Inclusive indication (Ajakati lakshana) that incapability is removed, and the indicated signification is established without abandoning the signification of

red.

includes

a larger sense.

For

which

called

Ajahati,

The

fourth line

describes

the Bkagtiag lakshana [Indication

one part of the meaning, while the other part of it is abiding It is otherwise called Jahati- Ajahati or Ahadajahat abandoned.] for as lakshana instance,Jwhen a thing seen in a prior period is found in

;

That is this.&quot; subsequently in another place, a person is apt to say, Because that refers It is an illustration of the Bhagtiag lakshana. &quot;

a thing seen in the past time and in another place, and this conveys the sense of the present time, and indicates a thing seen hence the two adjective pronouns referring in the present moment to

;

to the

same

past and present respectively, imply contradiction

for

the

thing cannot be equally present in both the aforesaid conditions.

SAG All.

Vl(J II All

Therefore by abandoning the indications of that and this* the appa rent inconsistency is removed, and as both of them refer to the same substance, that is what is meant ;* their equality is identity.

Now

the indication of

That

Thou

art

in the phrase,

being set forth.

The omnipotent,

That and Thou

omniscient, pervasive

Iswara, distinct and

invisible.

On whom

neither

Omnipotent

Maya

contraction

things of Iswara refers ;

visibility

dependent or subject

;

him, who

and

a Ji-va,

for

That,

the requisite strength [for

called omniscient, be

all-pervading. causative powers. He

his

;

pervasive means

every one here and controls them. cause he is free and independent subject

all

and destruction.]

all

the indication

free,

one who has

signifies

creation, preservation

cause he knows

dependent,

bound nor

said to be distinct, be

invisible,

cannot

Is/ a

sends

see

because not a

him.

Maya

without bondage, or emancipa He who is subject to bondage can be said to be tion. subject to emancipation also, but as Iswara is never a subject of he is

re-birth,

cannot be said to be freo from

marked with the above the word That. *

datta

attributes

This view of the matter

able to admit as

aii

conception

may

chain.

Iswara

be illustrated ulgebracally. l

intelligence

the indicated signification of

equation the expression Devadatta

+ present time, we

to the

its

+ past

Not being = Deva-

t\mc

conception of time is not essential nature and we strike it out of both

reflect that the

Devadatta

;

= Devadalta, the equality that of In the same way, not being able to admit as an being identity. reflect equation the expression Soul + invisibility = Soul + visibility. sides of the equation

which then gives Devadatta

that the visibility, etc., arc but the modifications of Ignorance, which wo are told is no reality. the unessential Deleting portion of each side of tho expression, we find Soul=Soul, the equality being here also that of iden tity.

BALLAXTYXK S Lecture on

the Ycdanta.

VI CHAR

ON THE The

SAG Mi.

INDICATION OF

attributes

antagonistic

325

TlIOU.

what has been mentioned

in regard to Iswara,

the Individual Intelligence and that

Constitute

indicated

by Thou Jiva has properties or attributes opposed

and

his

intelligence

parvipoteut,

indicated

finite

parviscient,

by Thou

;

and without

to those of Iswara,

that

to say,

a lord

superior,

dependent on action, enchanted or entranced in ignorance, and Since the nature subject to bondage and emancipation and visible. of a person cannot be unknown to him, or since his identity is a subject of his visible perception, he is called therefore Visible.

la the same manner, it may be said of Iswara that he knows him no Jiva or indi visibly, but such a visible knowledge of Iswara, vidual has got; hence he is invisible to all men but the identity self

;

of a Jiva

vidual

known

to a

Jiva

as well as to

hence the indi

Iswara,

The indication of That bears reference to marked by the properties or attributes

called visible.

that individual intelligence cited above.

In the

transcendental phrase

Thou

And In the

Udalaka

etc.,

Chhandogya Upanishad

refers to the etc.,

Jiva.

identity or

That

and

are established,

refering to the creation of the

omniscient

identity

their indication does not apply.

son, Svetaketu, the

That

the

Sam Veda, the sage, world by Iswara, said to his

of the

indicative signification

author of the Universe

and Thou

Thou

art

That

Iswara,

art

Thou

is,

who is omnipotent

and parviscient known the makes such an expression

refers to the parvipotent

that

oneness of the Universal and individual Intelligences.

But that indication cannot be maintained.

Because

that

will

amount to look upon properties which each have and marked by more explicit. very contrary characteristics as identical. To be

The

are characterised by omnipotence, omnis infinitude, independence, invisibility and the sub

attributes of Iswara

cience, pervasion,

serviency of

Maya, while the

attributes of the being, are

marked by

V1C11AH SAG A 11

326 the very

opposite distinctions of parvipotence, parviscience, finitude, dependence to actions, visibility and entranced in Maya. Under

such circumstances how can they be regarded to be identically the same? To say that are one is tantamount to the they expres fire is cold. Therefore, Oh you good intellectual Know the indication of the indicated and recognize the antagonism created by their expressed signification.

sion

&quot;

The two first do not apply to the construction of That art Thou Abandon a part of the Indication, and that is their indi cated signification.

child

in the

construction

Indication and

Indicative

viz.,

That

Inclusive

Thou the

art

Indication

first

two

cannot be

hence it is to be construed by the canons of Indication abiding in one part of the meaning, whilst another part of it is applied,

abandoned

that will remove

;

all

antagonism from their signification

and create union.

OX THE (This

INAPPLICABILITY OF INDICATIVE INDICATION.

being explained)

Brahma

Intelligence,

the

object of knowledge

included

in the predicate.

Indication be acknowledged, another object of knowledge.

If Indicative

The conclusion tion

That

of the Vedantct, in reference

and Thou

established the

gence.

gence

to say, the object

the Universal

Brahma

will

the

non-duality

of the Witnessing Intelligence with the Universal or

That

create

significa

or identity

Brahma

Intelli

be known, witnessing intelli Intelligence, and both of them

included in the signification of That and Thou. And where Indicative Indication is applied in construing a sentence, their ex pressed signification is completely abandoned, and another object are

introduced as what

pressed

meaning

be acknowledged in

be known,

to that ex

Hence if Indicative Indication predicate. That ait Thou then another object will be

VICHAR SAGAR. set

up as what

the

pressed by

;

be known, different from the Intelligence ex Now a substance differing from in predicate. to

must of necessity be marked with insentiency

telligence

327

animation, non-being, or non-existence

(asat), [for intelligence is

(sat) being or existence] and pain or misery, knowledge of which can never procure emancipation the supreme aim and end of

existence

simply Vedas.

;

consequently the Indicative Indication or Indication not to be found in the transcendental phrase of the

ON An

INCLUSIVE INDICATION AND ITS INAPPLI CABILITY EXPLAINED.

inclusive indication

signification.

But the expressed indication

present along with the expressed

friend.

signification

entails contradiction

simply and inclusive indication;

with

that

their rule

Friend.

Where

there

significations are present, is accepted or implied.

Inclusive Indication

all the expressed wider range of the meaning If the Inclusive Indication be applied in

and by

that, a

construing the transcendental phrase, or its application allowed or acknowledged to be faultless, then the expressed literal signi fication will be established, but such .* signification is contradictor}

do not recollect to have read a more lucid description of these

several indications, with illustrations than

in the Vedantasara. Though a few the examples have been produced in the text, the facility for explain ing is wanting, hence it is hoped these notes may, to a great extent, help the reader. We begin with the beginning. That art Thou cannot be

lotus is blue.&quot; The literal sense is not suitable in the transcendental phrase. Because in the example of the flower, the lotus being the thing we call blue, and the blue thing being what we call lotus, they both serve to differentiate them from such other substances as have opposite qualities as white and cloth hence they are mutually connected as a noun and adjective or subject and predicate

construed like

meaning

&quot;the

of the

whereas in

That

art

Thou,

Intelligence

marked by very opposite

VICUAR SAGAR.

32S

For removing the contradictions the necessity duced, but that inclusive indication is

of,

indication

intro

them hence

the antagonistic attributes, Intelligence [established] pure and unassociated.

will

not remove

inapplicable.

BIIAGTIAG LAKSHANA.

By abandoning I see

indication

in that

;

good intellected [son] of abandon

ing a part.

Oh Ye is

The expressed signification of That body Thou, Jiva by abandoning the antagonism which

lover of the

Lswara and of

exists

;

individual attributes,

their

regard the pure and un

associated Intelligence as what is indicated is indication of Bhagtiag tkthana. Here the inference is that non-duality of Iswara and

Jiva explained in several works of Adwaitd philosophy. In the work Vibarana, Jiva is defined as a reflection and Iswara light [subject of reflection]. According to the doctrine of Vidyarana

Iswara

the

reflection

of Intelligence

Swami,

Maya abounding in of and a Jiva reflection intelligence in Avidya pure goodness abounding in impure goodness which is a proximate cause of the internal organ. Though in the Panchadasi, Vidyarana Swami men tions Jiva to be a reflection in the internal organ, and as that inter is

not present in the profound slumbering condition, con then there should be no Jiva also; but as Prajna, almost sequently, of Jiva continues in dreamless profound slumber, form a ignorant nal organ

therefore

what the S \vami purports

rance

modified

changed

intelligence reflected therein

never wanting

wanting

then.

Thou&quot;)

nor can

mean

the particle of igno

called Jiva,

and

and that ignorance

profound slumber, consequently Prajna also is not reflection of intelligence alone does not

Moreover the

and visibility (denoted That&quot;) hence there cannot be the relation of a subject and predicate, for we have the bo said, that the two words are identical

qualities of invisibility (denoted &quot;

into the form of the internal organ,

evidence of our sense against is not inapplicable.

by the term

&quot;

;

its

acceptance.

Hence the literal meaning

VI CHAR

SAGAR.

329

constitute either a, fiva or Iswara, but intelligence abiding in

and the

reflex intelligence

with

Maya

constitute Iswara;

and

Maya, intelli

gence abiding in ignorance, and the reflex intelligence with the In the associate of Iswara, particle of ignorance constitute Jiva.

pure goodness, for which he is omnipotent, omniscient etc., while the associate of Jiva is composed of impure goodness, hence he is parviscient, parvipotent and the rest. This is said by the there

supporters of the Reflex Theory.

The

Jiva and Iswara are identical according to the view of the author of Vivarana, who connects them with Ignorance. In such a consideration, both Iswara and Jiva must be parviscient.

But

associates of

not so

it is

;

because

it is

a reflection, to impart

image

as for instance,

its

the nature of a thing in which there is defects to the reflection, and not to the

when a

face

reflected in a mirror

(its

asso

ciate) the defects belonging to the mirror will prevent a faithful Hence the defects, though present reproduction of the face itself. in the mirror, are not cognized or rendered visible till the face is

reflected in

a mirror, for which

said, reflection

determines

Similarly in the reflection of the Jiva in the mirror of ignorance, are produced the defects caused by it, such as parviscience etc., while Iswara (in the form of image of pure Intelligence) who

defects.*

This the visage has none of them, for which He is omniscient. the cause of His omnipotence, omniscience etc., and the parvipotence and parviscience of a being/ Now between the respective

doctrines

image,

set

the

up by these supporters

difference

this.

of reflection

A reflection

is false,

*To be more

explicit, defects or faults are the natural

image

reflected

;

for

all

accompaniments know, there are few glasses which will

give a faithful representation of a face.

would

invariably

make

and reflected but a reflected

either long

On or

the other hand, pointed,

all

them

or square shaped,

In the same etc., though naturally they are wanting in that face. of or mirror reflection in the the Jiva the produces the defect glass way, of parviscience, which naturally does not belong to him (for he is one short

with BraJima)

;

while Iswara,

contrary, omniscient.

who

the face baa not got

it,

but

on the

SAGAR

riCIIAR

330

image

true,

and not

For the expounders of reflected image

false.

conclude as a natural inference that the reflected image of the face in a mirror, is not a shadow of that face, inasmuch as a shadow is situated in

the same

where

site,

case of a face reflected in a mirror,

exactly

original

placed

but

;

in the

in front, or

is always placed a reflected image hence original,

to the

opposite

its

But

not

making a subject of the mirror, glas*. the function of the internal organ, projected by the organ of si^ht makes that mirror its subject at the same time, it ceases or re a shadow in a looking

for

;

treats

from that mirror, and makes the face situated on the neck,

its subject.

As quick playing (B unite) makes the wheel of a

fire

brand perceived, while actually it has no wheel, so the velocity of mental function for making a subject of the mirror and face, produces the perception of that face in the glass as situated in it while actually it is placed on the region of the neck, and not in the and by the velocity of the mental func glass, and is not a shadow In this manner, tion, the knowledge of a face in a glass is reflection.

;

from the connection of the associated mirror, the face placed on the as a visage and its reflection. region of the neck appears both Moreover, on due reflection, it is to be found, there is no reflection. formed by Igno Similarly by the close connection of the associate Intelligence is known there are no separate condi

rance, the site of visage in the unassociated

Iswara, and

reflection, Jiua.

its

tions of Isiuara

and Jiva.

The perception its reflection in

And

of a

Jiva

Ignorance

;

in Intelligence,

from Ignorance

called

so that, both the considerations of visage

are unreal, while actually they are true for the site of their actuality is the face and its reflection in a mirror and in the that face and Intelligence Intelligence subject of the illustration to this as a reflection are true. view, proceeds from the According

and

its reflection,

;

its consequently true; and a reflected shadow, for between difference is the then This is untrue. the shadow, being the expressions reflection and reflected shadow.

original, it is

Moreover

in several other works,

of Intelligence in

tide

Maya

abounding

Iswara in

said to be the predicate

pure goodness

of Intelligence inherent in Ignorance

forming

;

and the par* the

proximate

VI CHAR SAGAR.

331

cause of the internal organ, abounding in impure goodness is Jiva. This is called the limiting or differentiating view [for ifc sets up a

boundary, so

speak, between Iswara and Jiva according to

Avacheda VadL] Non-duality

the business of the

supreme and individual teaches

hence

self are

one,

Vedanta this

in other words, the

;

what the

whatever manner such

Vedanta,

produced knowledge an enquirer, though that may be true to him, yet the commen tator of the Upadesk S-ahesri, and Vakyalritti, has mentioned only ;

view of the reflected shadow (Avasvad), so that the principal therne, is the Atma. According to his standpoint, Maya and the

the

reflected

shadow

gence of

Maya

Maya, and

(of Intelligence) in

the

abiding

intelli

Iswara, with the attributes of omnipotency, omni-

sciency and the rest, and that

indicated by the word That

;

while

the reflected shadow (of Intelligence) in the distributive aggregate of Ignorance, and its abiding intelligence is Jiva with the attri butes,

parvipotence,

parviscience

etc.,

and indicated by the word

Thou.

To regard That and Thou

of the

&quot;That

phrase

art

Thou/

be identically one is not tenable, hence by abandoning the contradic the reflected tory element of their signification constituted by

shadow of intelligence with Maya, and the creation of omnipotence omniscience etc., by Maya, and the relation of that non-conflicting intelligence, is indicated by the word That (according to

portion,

abandoning a part). In the same way, shadow along with the particle of Ignorance and the Ignorance created parvipotence and parviscience are aban doned, the remaining non-conflicting intelligence is indicated by Thou. Therefore the words That and Thou hold the relation of the canons of Rhetoric of if the reflected

Indicated with respect to the non-conflicting term common to both and this oneness of the Intelligence

Indication and Intelligence, is

;

indicated by the phrase That art Thou, which is to be known. My Self (Atma) Similarly in the transcendental phrase &quot;

Brahma is

Iswara

Indicator.

the indication of Self (Atma) ;

Brahma

not a predicate

Jiva and that of ;

only

Brahma

Iswara, but

the

This has already been mentioned in the fourth Chapter.

332

UAR

Yli

Similar

the

both the

[That art Thou], the indication indicated by

first

words

SAGAR.

Brahma

and

Self,

not visible, and to establish

that visibility, the term Self has been used.

Atma

visible

(self)

Ayam, Brahma this

same with

all,

called

its

the

signifi

cation.* &quot;

signifies Jiva,

of both Iswara

Intelligence

am Brahma.&quot; Prajnandm ananda Brahma.&quot;

by the phrase &quot;

Here

Brahma.&quot;

The

Iswara.

and Brahma

and Jiva

signifies

indicated

&quot;I

from Brah

Self, non-different

Here Prajnana [from Pra exceeding and jnana knowledge = exceeding knowledge] means JIVJL, and Brahma, blissfulness.

But

Iswara.

indicate

it,

;

the term (ananda) bliss has been

phrase means is

the prior instances, the Indication of the Indi does not possess bliss, but is blissfulness itself to as

Brahma

cator

&amp;lt;(

Brahma

made

non- different from Self

use

of,

and the

is blissfulness.&quot;

That

the expressed signification.

iu the construing of a transcendental phrase, the indication of

abandoning a part of the signification the words truth, knowledge, and bliss used

out the Pure

to point

in words).

term.

applied, so in other phrases

are, by the same indication, Brahma, and not by the force (inherent

Because the Pure

This

Brahma

the

predicate of any a natural conclusion, consequently it is the subject of is

not

words. Pure is termed an indicator, truth subservient to Maya, and truth independent of Intelligence, the two combined, are the but its indication is, truth expressed signification of the word truth all

;

independent of intelligence

Here

self

;

knowledge formed by the function of

and Brahma are characterised by the conflicting charac and invisibility, therefore by the canons of aban

teristics of visibility

doning the indication of a part, if the visibility and invisibility be abandoned, there remains only intelligence (common), which is the indi cation of

have

Now

&quot;my

the

self is Brahma&quot;

equation

visibility

and

+ visibility =

algebraically

Intelligence +

we have

being that of identity.

= Intelligence

Intelligence.

Invisibility.

reverse are created by ignorance, therefore

its

away with them, and

In other words to put

Intelligence

we do

The equality

VIC li All SAG AIL

333

and self-manifested knowledge, both combined, express the signification of knowledge but the self-manifested part is &quot;what The modification of the mental function is indicated by it. intellect,

;

moulded ness by supreme

into the shape of material well being, and procuring happi its good quality, and felicity in the form of tasting the love, both of them, are the expressed signification of the term

but after abandoning the functional part, to determine the natural part, is its Indication. In this manner, the Indication of pure in connection with all terms has been explained in the Shariraka bliss/

Sutras.

epitome of the above Indications &quot;

village in the

Ganges&quot;

thus being versified

an illustration of Indicative

Indication.

In the

&quot;Red is running&quot;

know

the signs of Inclusive

Indi

cation. &quot;That

this&quot;

Another name

To abandon a

an Indication of abandoning a part

for

which

;

Jahati-Ajahati.

part of the

indication in

&quot;

That

art

Thou&quot;

Constitutes the Indication called Jahati-Ajahati.

Brahma In

this

way,

not the predicate of any term, says the Veda. #

know

Truth subservient in

The

the rules of Indication in to,

or abiding in

all

terms.

Maya, and Truth abiding

Brahma,

two,

constitute the

predicate

of Truth, so

says

the

sage.

Of them [abandon

the

first] the

second

the Indicated Indi

cation.

The

* It

literal signification of

knowledge

that formed,

the same with Jahati-Ajahati lakshana, which means that

a combination

these two

varieties

and Ajahatswartha or Ajahat lakshana.

it is

Jahat and Ajahat or Jahatsvjartho,

VIC 11 A li SAG All.

334

By the function But destroy the

and Intelligence. function of Intellect and Intelligence uf Intellect

the

Indication.

and material; of Self is what is Indicated.

Bliss literally signifies felicity, personal

Abandoning the

last, blissfulness

For removing contradiction implied by the the transcendental

phrase,

But

Indicative Indication. cation in one term it

then, it

the

no occasion of introducing

in both terms of the phrase, for freeing it

Why

construe

it, by necessary is said, the admission of that Indi

enough and there

literal significtion

from incongruity.

Says the learned, to introduce Indication in one term, Is enough to dispel contradiction to admit in two is ;

Those who understand

best, regard

futile.

the admission of Indication

in construing the signification of a transcendental

phrase is enough which are implied by its literal signi fication, hence it is futile to construe both the terms in that wav. Why ? Because, if omniscience and parviscience cannot be established

remove

all

inconsistencies

to be identical or equal, yet with the subject of

pure Indication of one term, can be established that identity. For instance, a Sudra Here is an antagonism, in regarding a per person is a Brahman.&quot; son endowed with the attribute of a Sudra, to be equal to, or identical &quot;

with one. who has the attributes of a Brahman

;

but in reference to

who has them not, is not a Sudra, but belongs to Brahman caste there is no such antagonism in calling him a Brahman without his being endowed with the attributes of a Sudra, but possessing the distinguishing marks of Brahman in his person. another,

the

;

In the same way, intelligence distinguished with parviscience is opposed to intelligence endowed with omnipotence, but if out of the literal significations of

the terms Jiva and

Iswara, the part

sented by intelligence be alone taken as what

regard

in both Iswara

contradiction

[That

repre

indicated, then to

and Jiva as identical or equal, implies no to say,

intelligence plus parviscience

not

plus omniscience, but by deleting the attributes of parvbcicnce and omniscience created by ignorance, hence unreal, equal to Intelligence

VI CHAR

we have

SAO All

= Intelligence].

Intelligence

335

Thus there

no reason

for

admitting Indication in both the terms.

But

cleared in the following verse

it is

When

there

Indication in one term admitted.

Let this be asked of him, who so does admit. in which is it admitted ?

Of two terms

it be said say unto him, created in words, is a mark of stupidity. the three phrases* the subject of the first word is Jiva.

If in the

first,

or second

What antagonism In

ail

&quot;That

art

;

Thou&quot;

the subject of

first

term indicates Iswara.

How

can indication not be applied to both its terms ? one who is marked with indication of good [or who asks So is well acquainted with Indication.]

When

a person is inclined to admit the canons of Indication in one term of a phrase, he is to be asked of the two, which is an Indi

he says the Indication

is to be applied to the first term of and not to the second, and that in other all transcendental phrases, expressions, an Indication resides in the second term and not in the

cator

;

first:

to him,

cation

pupil,

the

first

you are to reply, that the attribution of Indi term is a sign of stupidity or ignorance. If

Indication be applied in construing a sentence to either the first or second term, that will introduce a reciprocal contradiction in its signification

;

for in the three sentences,

&quot;

The

Brahma&quot; etc.

subject of JLva is the first term, while in &quot;That art Thou&quot; the Indi Now if Indication in the first cation of the first term is Iswara.

term of

all

three phrases be admitted, that

will

Signify

intelligence

endowed with the attributes of omniscience, omnipotence, and the rest, unrelated to the world, [independent of birth and death] and That art Thou&quot; would express to be the (Iswara) Lord &quot;

;

distinguished with parviscience etc., and wordly, to for in all the three instances, intelligence of the predi is Indicated, and the literal signification cate of the first word

intelligence

be the Jiva

;

&quot;Jiva&quot;

* The three phrases referred to arc Brahma,&quot;

and

&quot;The

blissfulness of self

&quot;

self

is Brahma.&quot;

&quot;

Brahma,&quot;

330

of the second term, I \vara,

&amp;lt;

;

be accepted, but

the literal signification of the is

intelligence tion of

word

first

That

the indicated signification, while the

Thou/ Jiva,

Indication

XAilAR.

art

Thou&quot;

Iswara, whose

literal

significa

be accepted. In this manner, to put the term of the sentence will create a discord in

in the first

the meaning of &quot;That art Thou.&quot; Similarly in the construction of the other three phrases, to put up in the second will amount to this, that the literal signification of the first word jiva, is to be accepted, (part) of the next word is to be the Indicated Indica

and intelligence tion,

that

intelligence will be distinguished with the properties,

parviscience and the

rest

such then will be

the signification

the three sentences.

Moreover fication

the

Thou&quot;

word

first

Thou

part of the second

the accepting of the literal signi That Iswara and the Intelligence

art

&quot;That

Jiva

what

mark From such

indicated, will

that intelligence with the attributes of omniscience etc.

a construction of

antagonism

;

&quot;That

art

there will be

Thou,&quot;

hence to say that the

first

To avoid

created a mutual

or the second

word

the

who has

all a proposer, the signs of goodness in him says, both words are Indicators. Then again, if any one were to assert, there is no rule for placing Indication either in the first or second term of a sentence but that

Indicator,

clearly absurd.

it,

;

word whose subject Indicator; and the

Iswara, in

rule

the

all

(three)

sentences,

whether that term be the

first

the

or the

second word of a sentence, there will be no contradiction introduced in the

meaning.

To say

This the

word

cleared in the following Is \vara,

manner

the Indicator in the signification

of all sentences.

Will render the utterance of the Sruti on what

known If that as

as the purport of

word whose

human

life, futile.

literal signification or subject is Iswara,

the Indicator or what

Indicated, then a Jiva will be

regarded rendered perfectly helpless, he will remain ignorant of the utter ances of the Sruti, and cease from wishing to be released parvi ;

science, dependence, subject to birth

and death, and the other

ills

VICHAR SAG All.

337

wordly existence will be attributed to the individual and his end and aim in life will be rendered futile* That is to say, in admitting Indication in the word, whose literal signification is Iswara, &quot;That art Thou&quot; would fail to impart the perception of non-duality, which they are intended to produce in the

mind

an enquirer.

For the indi

That the secondless, unassociated intelligence in Maya impurities, agent or instrument, dependent on Igno rance, parviscient, finite, shall be subject to virtue and vice, birth and death, and coming and going (transmigration), and to an endless If that were the series of other worthless things. meaning of the cation

devoid of

its

transcendental phrase, an enquirer must necessarily be obliged to intellect, a conscious perception of such signification, so

fix in his

that, with his intellect fixed in that

manner, after death, he

re-born

and continues to exist and die in the manner aforesaid, to the end and the emancipation/ which the Vedas, instruct their of time to acquire by means of knowledge, shall be rendered futile. pupils Hence to hold, indication lies in the term whose subject is Isivara, and not in that other term, whose literal signification is Jiva ;

untenable. And those who say that in all transcendental phrases, in the signification of Jiva is indication applicable, and not in Isivara, and such a consideration does not render emancipation futile for, in admitting Indication in the subject of the term Jiva, the mean is

;

ing of That art Thou will amount to this

The

indication

Thou

of) intelligence which is omnipotent, omni unborn, and eternal, and identically the same with

shall refer to his (part scient, distinct,

Thus then, in this view of attributing Indication to the of the word Jiva an enquirer will have the facility of ac subject quiring the condition of Isivara, by fixing in his intellect, the sig

Iswara.

That

nification of

this view, they

But

it is

How

Thou it

in the manner just mentioned, and with a rule to apply that indication to Jiva.

error, so to believe, as will

can the Indication of tical

The

art

have made

appear from the sequel. Thou, witness, be called iden

with Iswara,

prince and best of Sanyasis Jati, says in that, there indication of both terms.

It is impossible

hold the indication of the word

Thou

n CHAR

338 witness

SAGAR.

identically one with Iswara.

Consequently the prince and

best of Sanyasis (ascetics) Jati Swami, says, there is indication in it, If indication be only regarded in of both terms. That is to say Jiva and not in That the literal signification of the word Thou :

Iswam by any person

;

Thou

to be asked if the indication of

refers to the pervading intelligence or to the witnessing associated with Jiva, and situated along with him in the

It is impossible to hold the first view, for,

when the

intelligence

same

region.

literal significa

tion can interpret a word, the Indication of abandoning a

part is also have any reference to applicable, but that literal signification cannot indicates it the all-pervading intelligence only the associated intelli ;

Jiva formed by its associate, gence, or witnessing intelligence of the situated in the same region with him, hence it has reference only the witnessing and not the pervading intelligence and as such, the witness cannot be the internal controller of all hearts, nor can it

;

so as to be identically pervade throughout this vast material expanse, then to regard is witness visible, always equal to I&ivara. Moreover,

Iswam s Intelligence is also impossible. equally invisible with one possessed of Further, to speak of one who is bereft of Maya, as him

it, is

also as unreasonable as to speak of a person

to be one with a stick,

or of a child without the

who has not a

rites of

stick

consecration

Thus then by regarding a non-difference of the witnessing Intelligence with Iswara,3M improbable interpretation of That art Thou&quot; will follow. But there is no defect in holding Indication in both the terms That and Thou. Because by abandoning the conflicting portion, the as one

consecrated.

&quot;

common

non-conflicting portion, Intelligence without any attributes, their to both the terms, indicated by their indication, will establish identical equality.

Intelligence caused

Though by

its

there

associate

difference

in the

properties

and not in the Intelligence

itself;

is possible for the Indication of both by abandoning the associates, it the terms to establish the oneness of Intelligence, just as in regard it cannot be regarded to be identical with the ether to the

jar-ether,

but if both the con is abandoned pervading a temple, when the first nections of a jar and temple are abandoned, they are perceived ;

to be identically equal.

VlCHAJt XAGAlt. That/ Thau

What

Thou,

;

That,

the rule in all* sentences

destroys the condition of Finite.

is invisible,

sentences by recognizing the rule of connection as That, That f the mistaken conceptions of visibi Thou Thou, If it be said, are removed. lity and finity, in their signification

all

;

the word

let

the

That indicate the of

identity of

Thou

indication

signification

their signification is

the

may

Thou/

that

established, but the

intelligence, eternal

witnessing

and

consequently the distinguishing trait of invisibility is de stroyed from such a consideration, and if it be said, let the word Thou refer the signification of That and create an identity with it, visible,

but the word it

removes the

That means the pervading intelligence consequently Thou/ Similarly in the instances I am finity of &quot;

&quot;

Brahma&quot;

Intelligence

done to the condition of &quot;

I,&quot;

Brahma

is Brahma&quot;

&quot;Self

injury will be

is Brahma&quot;

and in the expressions Brahma am Brahma is Self the invisibility will &quot;

finite,

&quot;

is intelligence,&quot;

be destroyed.

That oneness of Jiva and Brahma expounded and Smriti Pupil

know

to be caused

in the

Sruti

by abandoning the Indication of

a part Pupil it is for you to know what the Vedas and Smriti expound about non-duality, have the Indication of abandoning a part.

* All sentences signify such as have been referred |

And

must not be

said, let

the word

That or

viz.,

am Brahma

Thou

&c.

abandon the

incongruous portion of its meaning of invisibility and visibility respectively and retaining the other portion viz., that of intelligence, indicate the mean ing of the word

Thou

That

respectively

;

then there

will be

no need

of explaining it in another way as Bhagtiag Laskhnot or the indicating of a for, it is impossible for one word to indicate a portion of portion &quot;

;&quot;

its

own meaning and

that of another word

tion of the perception of the indication,

when

separate word.

its

;

is no expecta word again by means of

and, further, there

of either

meaning meaning has been already perceived by the use of a

VICHAR SAGAR.

340

Thus, a pupil receiving instruction (on non-duality by the literal signification, and Indications of That art Thou )

from his spiritual preceptor. Is cured of all his defects and impurities

as iron

;

freed

from rust by being hammered on an anvil. The false preceptor Surbani made this instruction in his work. Listening and practising which, destroys darkness (ignorance) of that the present is a vernacular rendering.

the

Deva Agradha

in his dream,

;

imparted a Guru this

instruction.

Destroy the source of all miseries, abandon the attraction of the false wood (of a world). &quot;

Attractions&quot;

are being explained in another way.

Says Agradha

Bhagabau

this

work that you have taught

Have been understood with Yet the world with

its

Say the remedy that

its

meaning.

miseries I perceive.

will destroy.

Replies the Guru, after hearing the word of the pupil Listen to what destroys this wood There is not another remedy like it.

;

It alone

the cause of the world

destruction.

That art Thou, By I He comes to know, call myself Agradha that is false On second thoughts, and reflecting again, He removes self from the connection of his name (body etc.) ascertaining the signification of

;

Then he discovers Self to be free from faults The work of the Guru of the woods, destroys them ;

all.

Becomes full of bliss, by sacrificing miseries of the wood. And what he is* actually that attains. * Non-distinct from of all beings

;

Brahma

ignorance prevents

knowledge when

it is

that

the actual

delivered in

the life.

normal condition

conscious perception

thoroughly realized,

removed and the individual effect

;

its

;

with the advent of

emancipation is For him actions have no

barrier

for

whatever to cauae an objective re-birth again after death.

VICHAR SAGAR. As the

341

miseries of the world were created to

Agradha

dream,

So are the world s miseries created in Self by ignorance. And as an unreal (because dream created) Guru destroyed the miseries of the false world by a word, So do you, by having recourse to the false Guru, the seek the destruction of this false world.

Knowing the

Veda

indication of the phrases,

enquirer of knowledge became firm. Denuded of the envelopment of Ignorance art

[Preceptor] kind

and merciful

Thus ends the discourse

of the

to the utterances of the Vedas.

Thou

to the poor.

Guru on the

attribution of falsity

V1U11AR

8AGML

SECTION Victory be to

The

eldest,

VII.

Ram.

second and youngest,

all

three

Hearing such instruction from the preceptor The eldest said, Brahma is Self, I know, And have no trace of doubt left about that.

The preceptor imparted three, yet

failed to

Who

[of

them]

equally to all Tatothers. a in the two direct effect produce

wadrishti, the eldest profited

was a tangible

;

his course of instruction

it,

and

his perception of non-duality

realization.

wanders, as in the wind does a dried

fig leaf,

By the consummation of fructescent works (Prarabdha) Is he compelled to see actions again. Like a performance of magic show Sees gardens and orchards, Towns and cities, and again left alone

;

sometimes he

Has the good things of the world to enjoy, dress, bed and At others, in the solitary cavern of a rock, he Puts himself up to spend the night with stone. With salutations is he received and worshipped. There he sees men, hundreds of thousand thousands ;

food,

call

ing him

Deprived of both abodes, this and the next, Say some, he is emancipated.

That he may be adored, Is a result of his accumulated good works. Who sees him with defects, Commits a sin, and suffers accordingly.

Such a one, practises, accustomed works from force of habit, Never attributes them to the body, nor mistakes it, for Self.

has nothing proper for him to do of duality has ceased,

;

him the

difference

VICHAR SAG AH. He knows

343 Vedas

from the proofs of the without a second.

&quot;

Brahma&quot;

In the practice of the Wise, some finds rules [but he out them].

Avoids he, the source of

and with

miseries

all

with

love, centres

himself in meditation.

What

practice has been left in him, to beg for his daily bread

and drink, Does not make him a slur on the

That

forget

the bliss of meditation

or cast

three sheaths.

why, the wise use their endeavours repeatedly

for

meditation.

Who

wanders away from

What Gourpad Muni

it,

becomes a demon

in hell.

has described about meditation,

The wise abandons* distraction and takes the essence of all. Without the eight parts, there is no meditation source of all bliss.

Now

listen to the

component

eight,

which support

[They

are].

Forbearance*^ five, Canons five,! an(^ postures several RegulatinglF the vital airs is of several sorts, and think of ;

restraining the senses. *

Vikshepa

projection or evolution

;

nothing

else

than misap

This is identical prehension and is thus defined in the Vedanta Sara. with powers of creating. It is always present with envelopement [or Avarana], as ignorance regarding a rope creates a snake on it, so that igno rance which creates the illusion or mistaken impression of ether and the &quot;

other elements

on the enshrouded Atma

Vedanta Sara, pp. 18-19. f IT

But

means

called

Vikshepa.

DHOLE S

distraction here.

Asana. Niyama. Pranayam and Pratyahar.

Tama.

Forbearance* includes harmlessness, speaking the truth, not to be ad dicted to thieving, control over the passions and not to accept any gifts. The canons to be observed are cleanliness, contentment, restraining the

miud, repeating mentally the mantras given by a Guru

Brahma.

;

and venerating

VIC1IAR SAGAR. Fixed* attention

the sixth, and contemplation^ and con

scious meditation^ [are two more]. These are the eight means of unconscious meditation.

Hearing the propriety of meditation, Tatwadrishti laughs Replies he not, but appears as one demented or

possessed by

the devil.

Like a person possessed by an evil spirit talking incoherently, Tatwadrishti on hearing of Sdmadhi that it was something proper to be. done, began to laugh. Now the meaning of the above piece of poetical effusion

this

person possessed of knowledge,

make a practical use of without ignorance, and the difference

has no rule to

say, anger,

spite

and

desire

the defects of fructescent works fruits,

are

his

body for in practice he is created by its products, that he has none; he has simply ;

works that have commenced to bear

instrumental

and as they practice vary according to the diversity of persons, hence the man of know ledge has no need to observe any rules in his person for fructescent works. This is what the Sidkanti says. they

There are others who

say,

there

his

;

no rule why a wise person on the other

should undertake actions or be engaged in usual works hand, there are rules for cessation or destroying them. any inclination, it is confined to begging for daily wants rowest strip, just enough to cover the

;

If there be

and the nar unexposed portion of the body.

There

no other inclination

knowledge while simply in *

&quot;

Dharana&quot; is

left in

him

;

for,

his noviciate,

to concentrate the heart

prior to the

enquiring

for

arising of truth,

on the Real Brahma without

a Second. f Dhyana is the uninterrupted current of the mental function towards the Real BraJima without a Second. t Conscious meditation or Savikalpa Samadhi is to realize the Brahma without a second by concentrating the mind which has assumed the shape

of the Impartite

and by indivisibly resting its function there, with the knower and knowledge that is to say, with the retention of individual consciousness (as to worsipper and the object worshipped). distinction of

;

DHOLE

Vedanta Sara, pp. 47-49.

VICHAR SAG AR.

345

had been

indifferent to the acquisition of material well-being for, the enjoyment they bring forth is impermanent since knowledge, that is, subsequent to its growth, his indifference -has traced other defects, it has found out that the attribution of happiness to wealth ;

and property,

to family

and

wife, relations

and connections

merely a

perception in the intellect a perception, that is visibly false. There is no true perception in a substance, nor is there any passion false

present

when regarded

man

as faulty,

and

desire follows that

passion,

impossible and the usual nourishment needed for the maintenance of the body comes to him, works done in a prior existence as a result of fructescent works

but

for

of knowledge, passion

;

that have begun to bear fruit hence there is no passion, or its excited product, a desire, in him,

necessity for either

Works (actions) are of three varieties. Sanchit or accummulated Prarabdha or fructescent/ and Agami* or future. In the ;

bodies of the elementals or elementary spirits, past actions are not Future acts are productive of fruits, but are simply accumulated. called

Agami.

works

In elements, the source of the present body in past Of these the accumulated are destroy

called fructescent.

ed by knowledge, and as a wise man never errs in considering Self to be an agent (or doer of works), therefore future works do not apply to him and as the fructescent works have produced his present body, ;

his daily food to make they produce in him, an inclination to beg for the body last. Fructescent works are only consumed by enjoying their fruits, they are never destroyed by knowledge but elsewhere ;

mentioned that

like the

accumulated and future works, tho him hence it is quite possible that

fructescent also disappear for In other still retain an inclination for eating, etc. of the from the Self meant is what wise, it, standpoint by words, ;

the wise should

or their fruits and as all works havequite unrelated with works been interdicted, the fructescent are also included in that interdic is

;

tion

and the fructescent actions done

prior

to the production of

Kriyamana or current is the third variety of works mentioned in the Our author makes agami the second, whereas fructescent ia Systems. the second.

agami the

Hence third.

have put the second

in its proper

place and

made

rrciiAH SAGAR. knowledge, bring forth no

With

fruits for

him

to enjoy in the present body.

have not been interdicted,* because Sut ras says, the accumulated are destroyed by

this object, the fructescent

the author of the

knowledge in the wise, future are quite unrelated; and fructescent are exhausted by enjoying their fruits hence by the force of the ;

and no more. them can produce a succession of bodies hence if the first produced Karniaic body of a person can acquire knowledge [of Brahma and a person s identity works, the wise maintain

fructescent

But when works

their

bodies,

are said to be various, one of ;

with It], yet he must inherit a fresh body after death, because the works that have already begun to produce fruit can only be exhaust ed by consummation. Thus then, one act leads to a succession of future re-births

;

and though knowledge may

arise in

the

first

body

of the series, yet for reaping the fruits of works, even subsequent to that knowledge, the individual has to live again in another

and there can be no exception in favor of one who is a More theosophist he must have a subjective future existence too. body

;

over,

the fructescent works must continue to pro

said,

duce the usual number of bodies as their results in the theosophist also but, as the fructescent are exhausted by enjoyment, therefore, ;

the wise succeed in

emancipating themselves from future

But

assertion

that

proclaim

the

Prana

(vital air) of

a wise does not go to any other

abode in the twenty-one^- regions, but

blended

The Vcdanta doctrine regarding works is this Brahma and non-duality or identity of a person with mulated and cancels the results of current works

must be consume

re-births.

Because, the Vedas

clearly contra-indicated.

;

into, or

merges in

True knowledge of

it, destroys the accu the fruits of fructescent

during the present life, then emancipation follows at cannot be destroyed by the knowledge of Brahma ; but to the according Yoga, the meditation which is styled in that system without an object, can destroy them, and so it is meditation (Assamprajftata) death.

These

last

considered by Yogins to be superior to knowledge. f Bhur, Bhavar, S\var, Mahar, Janas, Tapas,

and

and Satya the seven upper, and Patala are the

Atala, Vitala, Sutala, Rusatala, Talatala, Mahatala

seven lower regions. Vcdanta Sara.

What

the other seven are, we find no

mention

in the

YI(JUAR S the internal organ of the body, where it dwelleth with the organs of As without the exit of the Prana, there can be no sense and action. fructessucceeding re-birth, consequently after the exhaustion of the aii where and more bodies to inherit no cent works, the adepts have ;

action pre-determines a succession of several bodies, knowledge arises in a subsequent body and not in a prior life because the fructescent works, inasmuch as they are the source of successive lives, are an ;

obstacle to the growth of knowledge. sition of wealth, want of faith in the

to one bent after the acqui

Vedic utterances serves as an

of differ obstacle to knowledge by undoing his notions of duality works are fructescent Brahma so ence between him and distinctly of knowledge and as such, they are removed by the

preventive

;

means of knowledge, hearing and the rest so that, the practice of these means in the first life produces knowledge in the next objec As in Bamdeva, the practice of hearing in a prior life, tive life. ;

and the exhaustion of fructescent works in one body, produced no and after the inheritance knowledge, but with the fall of that body, the after death, of another body, hearing and the other means of him knowledge while knowledge practised in that prior life, gave in utero, consequently after knowledge has arisen, there can be no relation with another body, and the endeavours and exertions of the to fructescent works and these serve to present life are attributable maintain the body. Excess of exertion, from passion and desire, there

no occasion

for,

hence he

the wise

aim

without

all

incli

to cause a cessation of all

In nations. endeavours and works, and this forms the practical part of hi* exis this way, his principal

tence.

But

may be

said in this connection, that as the

active and cannot rest without a

to fix

have

mind

ever

site, but must have something wherein

therefore, for procuring a site for the mind, the wise must a certain inclination or endeavour but such an assertion is

itself,

;

easily removed.

A man

may have

without meditation

his activity

of mind, but the wise gains victory over it, by resting on meditation, hence he has no inclination left in him. And that meditation can only be done by the eight means mentioned below :

(1) Forbearance, (2)

Canons,

(3) Posture, (4)

Regulation of the

VI CHAR SAG AP, Vital airs, (5) Restraint of the organs (7)

Contemplation and

(8)

of sense, (6) Fixed attention,

Conscious meditation.

Forbearance consists in harmlessness or sparing fulness, not stealing, chastity and non-acceptance of gifts. (1).

(2).

The Canons

life,

truth

to be observed are cleanliness, contentment, re

straining the mind, endurance of hardships, inaudible repetition of words, and concentration of thought on I&ivara, The Jnanu Sama-

dki describes ten acts of forbearance and two minor religious obser But the

vances or canons, according to the method of the Puranas. followers of the Vedanta divide each of them into five. (3).

Posture

said to be infinite in variety of

which the follow

ing are mentioned in works on Yoga.* Swastica.

(/).

Dhanush.

Gomukha.

(j).

Matsya.

(/).

Pshavamtau.

(). (?&amp;gt;).

(c).

Bira,

Kurma. Padma.

(I).

Mayura.

(m\

Sav.

(/).

Kukuta,

(H).

(/;).

Utan.

(o).

Singha. Vadra.

(h).

Kurmaka.

(p).

Sidha

(&amp;lt;7).

M-

etc.

The

signs of these postures have been fully described in Yoga Philosophy, but for fear of uiiLecessarily extending the work, and as

they are not requisite in any exposition of the Vedanta, I have pur posely refrained from describing their indications [suffice it to ;

say],

that the principal of them are Singha, Vadra, Padma, and Sidhi and of these four, the last mentioned is Sidhi, It is superior to all the rest. practised by putting the sole of the left foot firmly in the central rapid of the perinaeum, and pressing the pubic region with the sole of the right foot fixing the sight in the interspace between It

the two eye-brows.

Sidhasana

restrained position like *

The

than the

a post.

keep the body fixed in an un There are others, who assert, that

ascetic posture admits of

last,

84 varieties each more uncomfortable but in which the Yogiu must by degree become quite easy.

Yoga Philosophy 9 edited by Takaram Tatia,

p. xii.

VICE All SAG All. the sole of the

349

not to be applied to tke central raphi of interspace of the anus and genitals, but it

left foot is

the perinaeum in the should be put above the penis and the right sole over that. But this Sidhasana like that first mentioned, is the principal posture because many of the postures cause a removal of disease, while there are others which serve as a means to help the regulation of breath and ;

meditation it

;

but Sidhasana

superior to all the rest, inasmuch as It is likewise termed Bajrasana,

present during meditation.

Muktasana and

Gtiptasana.

Regulation of breath is to be practised subsequent to achiev ing an ascendency over posture. It is of several varieties a short description is requisite to enable its comprehension. It consists of (4).

;

three separate parts,

Puraka

(a).

the

Puraka, Rechaka, and Kwmbhaka. It is done by breathing through inspiration.

viz.,

left nostril

[and stopping the right by the tip of the known as Ida.

thumb] by the vessel

and expiring through the right nostril [gently or it and the middle]. stopping the left by the index finger,

(I).

Eechaka

(c).

Holding the breath in the vessel

called

Sushmuna

Kumbhaka. and hold the breath in this manner, is called There are two varieties of it. the Regulating of the vital airs. Agarva and Sagarva.

inspire, expire,

Om is without promising called Agarbha Pranayam, the unjoined, and of Om Regulating the vital airs with the pronounciation is called Sagarbha or the joint method. Regulating the

(a).

vital

airs

(

(b).

(5).

in drawing Restraining the organs of sense consists

away from

their several objects.

Fixed attention

(6).

the fixing of the internal organ upon

Brahma

without an impediment. of the internal Contemplation is the unceasing current

the secondless (7).

them

with an impediment [i. e., organ on the secondless Reality Brahma, of in times intervals at worship etc.] Meditation is the pursuit of that one object, Brahma, after (8).

the mind has assumed that modification in which ideas inconsistent

VICHMl SAGAR. with

excluded, but

arc

with recognition of subject and object,

(1).

Conscious

(2).

(Savikalpa) and Unconscious without recognition of subject and object

i.e.,

(Nirvikalpa). Conscious meditation

(1).

knowledge, knower, and object the

with the secondless

consistent

ideas

Reality are continued. Meditation is of two kinds

that in which there are

to be

known

mental function on the secondless

;

present with these three, to rest

Brahma

called meditation

with recognition of subject and object. Now this conscious meditation is of two kinds,

Shabdanuvidha or with words. SJtabdan-mwidha or without words,

(a). (b).

When

a conscious perception of I am Brahma&quot; along with the meditation with recognition of subject and object the conscious variety It is called Shabdanuvidha [this word is (a).

there

&quot;

derived from tihabda, a word and

anuvidha

perceived,

therefore

means perception from words.

When

no perception of the words I am Brahma in that conscious meditation, it is ca\\GdShabdan-nubidha or without (6).

there

&quot;

words. (2.)

tion after

Unconscious meditation

the resting of the mental func

has assumed the shape of the Impartite

consciousness of knowledge, knower and object, nition of subject

This then

meditation.

The

sult [of the

first].

and

Brahma, without

i. c.,

without recog

object.

the difference between conscious and unconscious first is

a means to that end, the second

the re

a perception of duality in the conscious variety of meditation, inasmuch as there is distinct recognition of subject

Though

there

helps to know the Brahma in the same way, as in an earthen object, there is a perception of earth, though there be an appearance of an earthen jar etc. so too, is there the

and

object, yet the duality only

;

of the

secondless

Reality perception there be an appearance of duality,

Brahma

alone, even

though

VIC1IAR SAGAlt.

351

Like the conscious variety, there is also an appearance of duality in the unconscious meditation too, constituted by the distinctions of in a saline knowledge, knower and object to be known, but just as

assumes the shape of water, and is no longer per but the water* [so, by the ceptible as salt, and nothing appears of the internal organ after it has disappearance of the modification assumed the shape of the Impartite, nothing appears but Brahma]. In this manner, the difference between the two kinds of medita that is to say, in the meditation with recognition tion is established solution, the salt

;

a perception of duality with that of meditation without recognition of subject

of subject and object, there

Brahma, and

the

no conscious perception of the three integral with constituents, knower, knowledge and object to be known likewise the state of profound slumber and this second variety of meditation,

and

object,

there

;

there

this difference, that in the former, there

an absence of the

modification of the mental function in the shape of Brahma, while in the latter, there is that modification present, though there is no

perception

it.

Thus

then, there

an entire absence of the

internal organ with its function in profound slumber, while in the unconscious meditation there is only a want of the perception, though

the internal organ and its function are modified into the shape of the Brahma now this modification proceeds from the practice of the ;

conscious variety of meditation eight means, whose result

subject and

(2)

hence that

this

reckoned as one of the

meditation without recognition of

object.

Unconscious meditation (1)

;

of two kinds

Non-dual mental perception. Non-dual form of resting in Brahma.

When the non-dual modification of the internal organ after (I) has assumed the shape of the Brahma arises with the unknown function, it is called a form of non-dual mental perception of uncon

scious meditation.

Here much practice

tional modification of

Brahma

also ceases

* Vide Chhandoyya Upanishad

13.

in needed, so that the func ;

and

VICIIAR SAG All. (2)

When

the function has been completely done away with,

constitutes the non-dual condition of unconscious meditation.

Then,

just as water sprinkled on red hot iron is absorbed into the body of the metal, so by much persevering and firm practice of the non-dual

perceptional form of the unconscious meditation, the function merges into the extremely manifested Brahma and this resting on the non;

Brahma

dual

which the

first,

form of unconscious meditation, or perceptional is a means only.

the chief result of

Between that non-dual resting and profound slumber, the difference consists in the merging of the mental function in Ignorance in the function into the extremely latter, and the merging of the same tangible

Brahma

in the former

the felicity of the latter

;

enveloped

in Ignorance, while the blissfulness of Brahma perceived in the former, is entirely devoid of covering.

Unconscious meditation

are to be avoided, and they are

Mental inactivity (Lay a), Mental distraction (Vikshcpa],

(1)

apt to meet with four obstacles which

Passion and desires (Kashaya)

The

;

and

tasting of enjoyment (Rasasiuad). Mental inactivity is the absence or want of function, either

It produces a condition similar to that of there is no consciousness of the blissfulness of and slumber, profound Brahma, so that when from drowsiness or sleep the function merges

from drowsiness or sleep.*

proximate cause the internal organ the Yogi should be In careful, he should restrain that sleep, and stir up the function.-)mental function the and in stir to this way, by stopping sleep up

into

its

activity, &quot;

called *

and

awaken

addressing the

The Vedanta Sara

after it

its

continued current

defines

When the mind succumbs to

He was

the Supreme

Guru

mental perception on the Impartite Reality, Brahma,

to be drowsiness of the

DHOLE S Vedanta

Acharya.

by GourpadJ Acharya

Intelligence.&quot;

has failed in its endeavour to rest

without a second.

Sara,

p. 50.

inactivity

should be stirred up. (Sniti.)

Guru of Guru

of the venerable Sankar

VIGHAli SAGAR. Mental

distraction

353

defined

thus

When

sparrow a house fear of a hawk, or cat, restlessly the by pursued to find an asylum, there is for the time being, no defect or fault attached to the house but finding no rest therein, issues out a^ain and (2).

enters

;

either overtaken with fear or death

the substances which are not

self,

;

in the

same manner, knowing

be productive of

grief,

the

mental function internally for the perception of direction and as the subject of that function, intelligence, felicity of Brahma, of the

the function for a certain very subtle, therefore without resting the that in perception of felicity in the form of time, intelligence, be had or attained ; consequently intelligence cannot immediately is

the function

directed

exclusion of the

away

excluded from

mental function

mind on something

called

Thus

it.

direction.

then, the

[In short

it is

than Brahma.] Now, without a resting of that function, there can be no percep tion of true felicity, hence, even when the function is directed inter the resting of the

else

but has not been modified into the shape of Brahma, till then, a Yogin excludes the function from all the external objects, lest the mind be distracted and rests it firmly there. The struggle for nally,

keeping off distraction is by Gourpad Acharya called (Sama) passi is an antagonist of mental distraction. vity, which (3).

Passions and desires are

They

are of two kinds

(a).

wealth,

(a).

External, and

(6).

Internal,

The

external

lust, affection etc.

the

present

affection

for

wife,

son,

etc.

The internal is a prospective or future speculation in which the mind dwells in the object of its desire and builds its hopes (b).

accordingly. None of the two can cause

to a

ed in meditation.

five

as follows

impediment Because the mind has

(a). (6).

(Kshepa) Unsteadiness.

(Madkata) 45

Silliness.

Yogi already engag conditions of being

K lIAU &A&2

().

V tk*L

(

)

Undistuilird attention or (c).

&amp;lt;

///

}

Unsteadiness*

(&amp;lt;/).

there

(

an ardent wish

&amp;lt;

that state of modification of desire,

for attaining abodes, bodies,

ing etc., in short,- for every thing of the active quality.

else,

Silliness is the modification

(b).

earnestness,

and

ncn t.

except

when

Shastras or learn It is

self.

of laziness,

etc.,

a product

produced by

the quality of darkness. Distraction is the rare turning away of the mind inclined (c). an external to, or engaged in contemplation, by the stimulus of object.

Undisturbed attention

(d).

that modification of the internal

organ when the

past and present assume an

identical equality of

shape.

has described

Paranjali

Its purport is this

turbed attention

its

indication

his

Yoga Sutra.

During the time of meditation there is undis of the internal organ in a Yogi, it is therefore not

an absence of function

;

but then

all

the modificatio ns of the mental

such meditation, assume the shape of the Brahma, the consequently past and present are all moulded in that way, $m/*,?na their making subject, and the identical equality of shape

function, during

refers to this modification after the l

(c).

Impediment

These are the Kxhiphi, cutively.

five

Mii.J.h

Tlie

first

daring meditation

;

shape of

Brahma

only.

an increase of undisturbed attention.

They are likewise termed Ekagraj and Nirodfiaf conse

mental conditions.

Vikshipita ! two of them cannot affect the internal organ distraction does so, and the two last continue

So says Yoga Philosophy. When the mind is unfixed or rendered unsteady, it cannot qualify itself for Yoga hence it cannot be asserted that passions are a source of obstacle to meditation. For, when the external and internal also.

;

desires, etc., continue in

an unsteady condition of the mind, it cannot because the experience of desire, envy,

at all qualify itself for Yoga.-

spite

and the

in the distracted

;

lives, leaves their subtle conception mind, (hence envy and desire are not included in

rest,

acquired in prior

passions,they are not so called,their conceptions are called passions) so

VIC 11 A It HAGAR. that so foiig as the mind lasts, that conception cannot be removed, consequently in the time of meditation also, it continues to remain

in&amp;gt;

organ, without affecting it but on the other hand, the derived from passions, envy, lust, desire and the rest

the internal

;

conceptions are quite opposed to meditation, not inimical to it.

Derived

signifies

and those which are vinderived are

produced from, and

underivcd,

The conceptions produced from

improduced.

a personpassions, orivy, are- all directed to material objects and must meditation in engaged be buried or overpowered there and then. etc.,

distraction and passion there is this moulded into the shape of external objects is

Between tion

and when from a Yogi s endeavour, the function

difference.

Func

called distraction

;

directed inwards,

but from

the- derivative conception of desire and the passions function is directed obstructed the or rest, internally impeded, and makes out Brahma its subject, it is called passion (Kaskaya). Now

this is destroyed

by attaching the usual defects present in all exter and a Yogi endeavours to remove passion

nal or material objects

by looking

all

;

not

are

objects (which

self)

impermanency and a productive source ki curbing all desires

blissfulness of

miseries of

their

of misery

;

true light of

and he succeeds

by them.

Tasting of enjoyment.

(4),

of the

distraction

Brahma, ;

Yogi has experience or perception also

that of destruction of the

sometimes from the destruction of misery,

happiness follows, as for instance in the case of person carrying a load, when his burden is removed, he experiences ease and happiness and for that happiness, there is no other cause except the easing

;

of his load, which

so cased,

of pain

therefore

called a source

he expresses himself,

a source of happiness.

&quot;I

feel

Similarly

when removed during

of pain happy,&quot;

the

;

so that

when

hence cessation

miseries

caused by

person of a he and this is called Yogi, experiences happiness Tasting of enjoy ment. If he were to separate his intellect from the experience of; distraction,

felicity for

there

meditation, in

the

causing a destruction of pain, then, as during meditation, (for it has assumed the

an absence of the mental function

modification of unassuciated .Brahma)

he should not experience that

VICHAR SAGAI

356

In -iu-- the tasting of enjoyment caused by a removal and experience of felicity, is an obstacle to meditation. Without the possession of a desired object, to cause a procurement

blissfulncss

;

(f pain

of happiness,

by the destruction

illustrated as follows

Gems fully

of that

which

inimical to

it is

are found in earth,

venomcd snake, then

and

prior

gem were guarded by

its acquisition,

a power the destruction of

the snake which stood in the

way of its acquisition, is sure to procure the intellect or perception of happiness derived from pleasure a destruction of the snake be satiated, then there will be no attempt ;

and

gem hence the supreme happiness, which the pos gem would have brought forth, will be wanting; so the Brahma is a gem, and the mistaken attribution of self to

to acquire the

;

session of the

non-dual

the physical body and other substances, foreign to him, is the snake and the tasting of enjoyment is the experience of the destruction of the snake of distraction and felicity, by causing

of distraction

;

such experience stands an obstacle to the aquirement of the supreme felicity to be experienced in the acquisition of the non-dual

Brahma, it is called an impediment ment may mean

or obstacle.

tasting of enjoy

meditation follows the conscious

Unconscious

;

now

there

recognition of knowledge, knowor, and object in the conscious conse quently its felicity is associated with tho three integral constituents ;

of the conscious Ego, for which it is called associated; but in unconscious meditation they are absent, hence its felicity is unasso-. ciated thus then, in the beginning of unconscious meditation, it is ;

not probable to abandon the perception of associated happiness attendant on conscious meditation, but to follow it, so that the expe rience of felicity proceeding or the experience

of the

from a removal of mental distraction

felicity of

Tasting of enjoyment.

(Rasasawad) cause an impediment

scious meditation, for

conscious meditation

Now

to the experience of

called

both of these varieties

supreme

felicity of

uncon

which they arc regarded as obstacles and as

such, they are to be abandoned.

be affected by four similar commencement, which should all be surmounted,

Unconscious meditation obstacles, at its

liable to

VIG1IAR SAG Alt ere the

Brahma

felicity of

supreme

357

be experienced

who does experience it is called the &quot;liberated in the reasons, why the mind of a wise is never wanting a

* and he

;

These are

life.&quot;

rising from

by the strength

his meditation,

and on

site,

of fructescent

works,

he remembers the supreme felicity he was enjoying then. Hence even then, his mind is never unoccupied, and what inclination there remains in him for eating etc., is simply a product of actions which already have

commenced

a matter of pain, as

which

meditation,

to bear fruit

;

and that inclination

to him,

with the experience of felicity in and one to whom even an inimical

interferes

;

a matter of pain, can have no more inclina hence many preceptors have maintained tion for any thing else Moreover, the felicity of the this doctrine in their writings. liberated in life can never be produced by a desire of external inclination of eating,

;

but rather by their destruction or removal, hence a wise

objects,

the pleasurable feelings of the liberated in person, desirous of tasting but in the case of a life has also no inclination for external objects; wise person, their cessation holds good for for its

tendency or predilection

mandmonts of the Vedas hence he has his to him

are to

When

(Universal)

the

either in a

removal and destruction, the combe observed, but they do not apply

regulated by fructescent actions he has been destined to, can be

to say, the

;

rules of practice

;

works (that

him because,

mind comes

centre

after

Consciousness,

all

having

thoughts on the Impartite surmounted the four obstacles

its

by devout and profound Samadhi on this subject tho

of a lamp, (cited before), like the unflickering light

meditation

sthredup; when

the

called

evidence of the Sruti

it is

by knowledge

;

the mind succumbs to inactivity,

distracted,

with passions and desires, influence,

Nirvikalpa

is &quot;When

should be quieted

;

it is

to be

when inflamed

should be prevented from acting under their when it comes to centre its thoughts on the more then it it should not be moved any

Impartite Reality Brahma which follow the should abstain from enjoying the pleasurable feelings all other things from conscious meditation and dissociate its attachment and Self engrossment in the by discrimination&quot; [literally the abnegation of the unflickering with Absolute]. And again &quot;To be in a conditional identity ;

light of a

lamp.&quot;

VimiAR SAGAR. continue

without

interfering with his

all

of Self or

knowli-dgo

emancipation) and he ia unrestrained and free, and his works are a * product of the fructescent. Such a wise person, who has only an inclination to- maintain his body by begging- alms from the force of fructescent works, thai;

begging of food is their result; and in whom, fructescent works are a source of many enjoyments, then he must have the requisite

them also. Moreover if it be sakl that in a person where the fructescent produce only an inclination to beg his food, there only can knowledge arise and who has been accustomed to inclination for

;

* There are two opposite doctrines in regard to this matter, one maintains a liherty of action, while the other puts a restriction to that liberty.

The

first

distinguished by the

the reputed

td (d (Uid

r&amp;gt;tnck

bent of his

him and

mentioned and

a dog

his actions are

Sureswa?

likewise the doctrine

mentioned

&quot;

with sun

a second, the individual follow*

and acts as be choses, then where in regard to eating

one liberated in

not

It is

life,

The other doctrine holds an absence

Self.&quot;

Yateshtacharana.

it.

Brakmi without

inclinations

dillerence between

an individual

There

Vcdantasara.

a knowledge of the Real

the

name

disciple of Sitnlar disapproves

may

the

Such

food.

be styled a knowcr of

such

impure

inclination as above

governed by fructescent works.

The Revd. K, M. Banner]

on Hindu Philosophy authors have boldly asserted that they are subject to no law, no rule and there is no such thing as virtue or vice, injunction

381 says

prohibition,&quot;

Braknui

in his Dialogues

&quot;Ve&amp;lt;lantic

and

act as

may

this lie

said

likes.

because of the dictum that the knower of It is

needless to add,

acquired the supreme knowledge, there for action

practice re-birth

;

when a person has

no moro inclination

a part of acquired

habit,

inasmuch as the material

for

that,

so,

Ignorance or Matter,

22)

mentioned

are neither followed

beyond

all

by good nor bad works.

sprrows of his

heart.&quot;

des^

in reference

a Chandala ceases to be a

Ohandal the Paullkasa and the sacred mendicant are no more irted

in him.

but they cannot subject him to

troyed in knowledge. In the RriJiadaranyaLi Upaniskad (4. to knowledge. Here a tlwefis no more

left

only the usual acts of nature, hunger and thirst are followed in

so.

For the AVise 1ms at

They last

VICHAR SAG AH.

from the same source, can have possibly no that beyond begging begging alms to procure a

many

practise

works,

knowledge, so daily meal

untenable

other practice

any ;

;

hurtful

knowledge,

quite

Yagnyavalka, Janak and others deservedly had the practice [habit] of collecting first yet the

for

wise

called

359

find

wealth by gaining victory over his rivals in debate in the ordinary manner, and the second had been in the habit of governing his has been said of them.

This

kingdom.

contained an account of several theosophists

Likewise in

Vashista

who had been accustom

to practise a variety of actions hence it follows, that in their case, no rule one way or the other, either for practice or its is ;

there

discontinuance.

Though Yagnyavalka subsequent to his triumph over rivals assembled in a body for carrying on the controversy about Brahma Vidya, turned into an ascetic, thus virtually relinquishing all and causing their destruction, and has assigned several and endeavour, yet it cannot be said of him,

practices

to inclination

faults

that prior to his turning into an ascetic he had no knowledge in but on the other hand, he had knowledge from the beginning. fact

is,

prior

to his asceticism

all

his

felicity

;

that for its acquisition, he accumulated wealth. * It may be said of him,

perienced by the liberated in

abandoned

he had not acquired the

him The

life,

that his fructescent works were a source of unusually longer period of enjoyment for him in the first period and of lesser enjoyments in

the subsequent period of his sojourn in life, so that his longer and its subsequent enjoyment was not attributable to any faults cessation was brought about, when he found that happiness to be ;

defective.

And

divided

the former of

the case of Janak, his life-sovereignty was a

equally amongst his two wives Kartyani and Maitreyi, enquired of him where was he going 1 The reply was to

whom

enjoy happiness, he wanted to be an ascetic. Then she said that wealth is she will have it not, but with perfectly useless for such a purpose, and

kindness impart ineffable

which

happiness.

necessary knowledge that will procure me the So he began to give her the course of instruction

the

embodied in the Biihadaranyaka Upanishad.

VlCHAR SAGA&

300

works

result of fructescent

abandoning

all,

too,

and

here also there

but to attribute defects to enjoyments

want of

not appro

priate*

In the case of

Bamdeva and

were a cause of enjoyment bution of defects to

them.

who

In Vasishta

all

for

others, the

enjoyments,

it is said,

mentioned, the

same fructescent works

a shorter period, and

for

this attri

they had no desire

instance of Shikuradhaja

had, after the acquisition of knowledge, an intense

more extensive enjoyments.

for

Thus then, we

desire for

find very contradictory

doctrines being maintained by several authorities as to the nature of But in all these practice which the wise should continue to have. different

knowledge

considerations,

regarded in

same

the

light

and the successful products which it produces are also said to be equal and likewise there is a difference of results in practice

equally,

;

according to a difference of

fructescent works.

That

to say, the

he practises, the more happiness a person liberated in life experiences, and a greater amount of practice only reduces that less

But it may create misapprehension happiness. clined to believe, if a liberated person were to in

practising

such as

actions,

;

some may be

engage he has been accustomed

himself to,

after the separation of his

his

abandoning happiness, emancipation body will likewise be abandoned, and there will only be an [intense] Vailcuntha. desire for acquiring the blissful abode of Vishnu

But

so it never

by a liberated

Because the abandonment of happiness happens. inclination for work in a wise, are all due an life,

to fructescent works

donment

which thoy are mere

some of the

results,

separation of the

of emancipation after the

and the aban

body or desire

abodes in heaven, can never be pro to inherit duced from them, or independently inasmuch as the vital airs of the wise do not go out consequently without that he cannot be subject blissful

;

ed to a future existence

;

neither

is it

possible that there should be

of emancipation, for knowledge destroys ignorance, and subsequent to the exhaustion of fructescent works in that present no material out of which the future body is to be life, there is

abandonment

created

;

for the source of the physical,

and subtle body,

(matter) which has already been destroyed by knowledge.

Ignorance

V1C11AR SAG All

is nothing else but Absolute Brahma, the collec Intelligence (the

after

Emancipation a

into

merging

tive aggregate of

and

301

separation of the body

Brahmaic

Intelligence)

and that

sure

fol

be any remaining of the primordial Ignorance cosmic [unditferentiated matter], or if the already destroyed Igno rance were to revive, then only, such emancipation is not to take low

;

But

place.

there

as that primordial Ignorance

inimical to knowledge,

knowledge has already been acquired,* hence it does not remain, nor can the destroyed ignorance be revivified since that destruction had been caused by mature consideration, it

cannot

last after

weighing of

and analysis based on the arguments used in

proofs,

the sacred writings, hence there is no want of emancipation after separation of the body, nor is he liable to abandon his desire of

and beget a desire

release

heaven and the

rest

;

inheriting the blissful abode of proceeds as a result of fructescent

for

for his desire

works, and

the requisite materials necessary for his continuance of life are only created by these works and nothing additional. And as no enjoyment can follow without a prior desire for it, hence his de sire is

not a result of fructescent actions nor

him a

subjective

existence

objective

can in

they entail upon

any of the twenty-one

[this has already been explained in a previous places of the present section] hence the wise never abandons a portion desire of emancipation after the separation of his body, nor does

of abode

;

he beget a desire to go into another abode.

The

liberated in

life,

present body which is -inimical can have a desire for a larger share of

his

the enjoyment of felicity, enjoyment, in the same way, as

there

present an inclination for

begging alms for providing food so that it is quite possible for king Janak to have such a desire in him. When we say so, we mean that ;

an external inclination of the wise is not inimical to cause his libera Because Self is eternal life, but his separate felicity is so.

tion in

According to Saukhyakara, Uudiffereutiated cosmic matter

of producing anything, hence its continuance cannot produce a so long as

not acted upon by

equipoise by inducing change.

Purusha (Force) so

incapable

uew body,

as to disturb its

3G2 and

ri&amp;lt;

and bandage

free,

tlAR SAGAR. him from want

attributed to

of knowledge;

but with the advent of knowledge, the mistake that he re-birth is

suV&amp;gt;ject

removed by the destruction of ignorance, and that illusion and such a destruction of the illusion of bon

never reproduced

;

dage constitutes what is called a person liberated in life. From the to presence or absence of inclination, he can never mistake Self be a subject of re-birth, consequently an external inclination cannot affect

his

nor can

procure that distinct felicity, blissfulness of Brahma}. Earnestness, or sustained

liberation

[which is the undisturbed

and

life,

attention,

modification

o-f

the

mind

pro

duces happiness, but it never arises from external inclination, In this way, according to a difference in fructescent works, there is difference in the practice, amongs-t the wise.

a source

inclination

of excessive

called bad, because excess of inclination

Then again

And when

they are

or endeavour, the fructescent are

inimical

undisturbed

without that undisturbed attention, there of unassociated no can be felicity (this has already been perception mentioned when speaking of Samadhi). Moreover, what has been attention.

about the perception of falsity in material objects, so that the wise can have no desire for them, hence inclination is also wanting for we find, that even with the knowledge in him, is untenable said

;

impermanent and unreal, still is he seen to beg for from a force daily bread, and to support that body accordingly, In the same way, when a wise person has an fructescent works.

that his body his

excess of fructescent actions for a large

an excess of inclination too

;

share of enjoyment, he

like the inclination for seeing a

performance, though every one knows it to be sible to have inclination, though he knows 1

false, it is all

has

magic

quite

pos

material objects to

false.

But

if it

be asserted that when a person has found a substance faulty, he has no inclination for it, and to say

to be defective and

material objects in the light of un has no desire for them consequently inclination

that as a wise person regards reality,

hence he

all

;

Because as such a per *too, mnst be equally wanting is untenable. son having ascertained the consequence of unwholesome food, yet from the force of fructescent works he has inclination for it, and

SAG AIL

VI Cll All

indiscretion; so in the case of the

commits an his

knowledge

the

an inclination

same

works,

fructescent

[&quot;Triptivipa

fully

]

left in

him, from the force of the

Vidyarana Swami* has in his treatise expounded the tenet as to the want of a fixed rule

for the wise to follow in

it,

manner

consequently as he was surprised to hear that it was

practice,

was devoid of

Tatwadrishti

this

that he should practise meditation, and

fit

notwithstanding

wi.se,

and defective nature of material

falsity

objects, he has yet

363

that

;

made him

laugh.

Wanders Tatwadrishti the good and wise, for a certain time, To exhaust his fructescent works then merges he into [the ;

Absolute].

Subsequent

to the exhaustion of fructescent

the present

their results in

out elsewhere

;

it is

hence,

life,

said

works,

by enjoying

the vital airs of the wise do not go in

the verse,

that Tatwadrishti 8

breath merged [and not escaped]. Then again, the wise has no need of waiting for a particular time to part with his body; it may happen either when the Sun is in the North or South of the equator every ;

In the same way, his nati where emancipation vity or a foreign country, Benares, or a dirty town, can affect him not when and where he parts with his body, then and there, he is is

sure to

come

on.

Nor

emancipated.

cular posture, he

maintaining a parti either be seated on the earth, or on the crema

there

any necessity

may may maintain

ting ground, or he

for

the position of Sidhasana,

all

are

so far as his interests are concerned: he may die equally indifferent, with all his attention engrossed in the thought of Brahma or he

may full

to expressions of pain caused by disease, in the give loud vent All these can affect his emancipation in no death. of agony

When and wherever, he may die, that emancipation pro manner. ceeds as a matter of course, and has no dependence on the accidents of time

and

because his eman posture and thought etc., from the period of his rising of knowledge, and the

locality,

cipation dates destruction of Ignorance.

* The Author of the Panchadashi of which Triptidvipa fifteen treatises,

one of the

VIC U A 11 SAG All.

304

And

as the wise waits not for an auspicious

moment, or place, or them for the pur

posture to part with his body, so he waits not for

pose of hearing the precepts of the Vedas, or the instruction of his But they are necessary for one engaged in spiritual preceptor. devotional exercise.

Though Vishuwa and

others have been reckoned

amongst the wise, and they did not part with their breath till the sun s path was in the north of the equator, yet they were qualified

man engaged

persons, so that a

in devotion is

required to wait for with his breath. Vashishta was parting also a qualified person and that is why both of them were subjected to several re-births Because, the fructescent works consecutively.

an auspicious moment

for

of qualified individuals are exhausted

covered by a

Kalpa

during the period of time and without a termination of that Kalpa his

emancipation [Bideha mukti] after death never proceeds, but he is successively to inherit a successive series of bodies during all that period yet even then, he never regards his Self to be subject ;

either to birth or death, hence he

can

called one

delivered in

And

the practices of such a qualified person are kept up only to afford instruction to others, but in regard to the practice of other wise pei-sons, this rule does not prevail, hence in reference to the life.

and place

dissolution of body, the usual rules as to time

etc.,

do not

The second pupil Adrishta on the auspicious banks

of the

apply to Tatwadrishti.

sacred Ganges.

A region He

too holy,

did he, contemplate on

parted with his body

Brahma.

manner

after

the

found

much

of the Sacred

Writings said before,

Merged

into

Brahma and

to animate.

the wise, time and place are not needed, so on the con moment trary, a worshipper waits for a good place and auspicious when the sun shall be in the north of the equator to part with his for

* Kalpa is a period of 43,2000,000 years equal to one day of one of the third, or Trlmurti the creator of the universe, which

Brahma s egg

Brahmdnda.

called

V1C11AR SAG AIL If he dies in the east of the place,

body. plate,

sure to

remember the

enjoy the fruit of his

contem

and thus object of contemplation, like the recollection of the

Brahma, he attains to that described, when explaining Leva

when that

already necessary there should be a remembrance of that It constitutes a part of devotional exercise.

marga,* and road.

where he used

And

devotion.

object of his devotion, Brahma, in the way

3U5

it is

For the production of knowledge by means of hearing/ there is no need of choosing time, place, posture but for a person given to and maintaining of contemplation, a good spot, constant practice, hence Adrishta fixed himself on the the Sidhasana are required ;

;

banks of the Ganges, and parted he with rules laid

down

in the Shastras,

his body, according to the

for the purpose.

Tarkadrishti, the third pupil, receiving the verbal instructions

of the Guru,

the eighteen Prasthana, bathed well in them Avoided the words opposed to them, and came to

Know, Knowledge

the source of emancipation.

;

Parted he

with ignorance. hearing the instruction from his the drift of other preceptor wanted to confirm it, by ascertaining sacred writings, and to do away with the contradiction which appa

The

third pupil,

Tarkadrishti,

them and finds emancipation That emancipation down to be the chief necessity laid everywhere. can only be had through knowledge which is a means to it. Now this knowledge must be of the non-dual kind. Duality is not knowledge. rently they contained, so he studies

All the Shastras either directly, or indirectly, produce of

Brahma,

Some

a knowledge

In Sanscrit, there are eighteen Prasthans (Shastras). means which procure the

treat of actions, others treat of the

other supreme blissfuness of Brahma. Some expound the worship Devas besides Brahma then again the Nyaya produces knowledge, but that knowledge is of the form of duality, which it holds to of

;

t Theosophists call it yaiia.

Vide Section Y.

Dovachana

;

in Sanscrit works,

it is

called

Deva-

VI CHAR SAVAlt. be

Thus

true.

then,

all

the Sacred Scriptures do not expound the their authors had been omniscient and

view of non-duality. But kind the original Sutras have been drawn up according to the Vedas, but their commentaries have been the source of error, inas much as these explanatory notes have widely diverged from the ;

original Sutras of their several authors

;

was never intended that

the Sutras would have a meaning quite opposed to what the Vedas On the contrary, all the Sacred Writings have been drawn up say.

according to the ascertained

Yedic doctrine.

For his good sense, Tarkadrishti

it.

The eighteen Prasthans

for

knowledge are

the

Four Vedas, Four

Upavedas, Six Vedangas, Puranas, Nyaya, Mimansa, etc., Dharma These are the eighteen different works en Sanscrit, and Shastra. as each has a separate subject to treat, from a different standpoint Prasthana [meaning parting from one place], so we have

called

eighteen different doctrines. The four Vedas are the Rhig, Yayura,

some

places, they treat of

what

Sam and to

Atharva.

be known

Lj,

; every In others, they deal on contemplation, and to be contemplated; and elsewhere they treat of actions or.

object there

what

Brahma

Brahma.

Now where the Vedas expound works the chief necessity is works, said to be knowledge, for works purify the internal organ and pave the way to it there is no mention about inclination, and it was never ;

on the other hand, for restraining a intended there should be any natural inclination for forbidden works, there is much stress, so that ;

when the Vedns say about works which cause the destruction of another (Abhichara) the purport is to destroy an inclination for them. If there be an inclination for destroying an enemy from malice or spite,

not done in the ordinary manner by beheading or burn in the Abhichara, the sacrificial offerings for the

ing him, hence

for destroying an purpose are laid down. The means or works as the Swain termed are Abhichara, Yagna or sacrifice. In enemy the exposition of the Swain sacrifice, the utterance of the Vedas, do

not signify that a person having a spite against his enemy, should for causing his removal, and undertake its perfor

bave inclination

mance what ;

means

is,

that a person actuated

with

such a desire

YIC11AR SAOAR. of destroying his it

3C7

enemy should undertake no other works besides

thus then the Vedic texts on the Swain Yajna have only that one

signification to

make a man

enemy, by removing his

desist

from causing an injury to his

and not stimulate

spite,

his inclination

the opposite way. For, indication is produced from spite, and the text does not intend that spite to go elsewhere, and destroy an

way, the end of Vedic texts is to cause a destruction of inclination; moreover in reference to works, it is intended, they should be undertaken to purify the internal organ, and thus pave the

enemy.

this

way to knowledge. Similarly there are four additional (Upa) Ayur, Dhanur, Gandhurba, and Athzrva. The authors

Vedcts of the

are

Brahma, Prajapati, Asvinikoomar, Dhanantari, etc. It; comprises the several works on tha science of medicine viz., Charak, Bavat etc., as well as the Kam Shastra of Vatsayan. We say, the

Ayur

Kam of in

Ayur Veda because we find the several Dumb-founding etc., which it treats of, are also spoken But the purport of Ayur the medical works by Charak etc.

Veda

included in the

experiments of

to produce

an indifference to worldly enjoyments.

seeks the cessation

of disease, and as

arises

Because,

again after

being

removed once, men will regard the usual remedies as worthless, Then again, medicines and that is the purpose of the Ayur Veda. which the of means and gifts are a mind, again is a source purifying of knowledge.

The same may be

divides

all

(Muktcti Released.

(2).

(Amidcta) Unreleased.

(3).

(Mukta-mukta) Both.

wheel

etc.,

must go out

(2).

Dhunur Veda

of Viswamitra.

classes

(Jantra ?ni7^a)Released by machinery,

Mukta comprises

(1).

hand,

of the

(1).

(4-).

class

said

armour and arms into four

Amukta

[it

those arms which are called released because

of the hand, before

thrust

tile

an arm of

this

can strike an enemy

etc.]

includes a sword, and other weapons which strike

by being retained in the hand.

YICUAR SAGAR,

class,

javelin and spear, come under this used by thrusting or casting, so that they may

Mukta-mukta.

(3).

may

they

either be hjeld.iu the

hand or thrown away.

Jantra Mukia.

(4).

ball

Of them, or

(Shaetra)

;

those

of the

All

weapons.

cutting

are called -missile

first class

second denomination are these

The son

likewise called Mantras.

termed

have their respective

Brahma, Vishnu, Pashupati, Agni, Varun

deities

class.

the arms included in the

weapons, (Astra)

from a cannon or

projected

etc.,

other fire-arms arc included in this

etc.,

who

are

of a

Kshetrya is qualified for them, and a Brahman and another person may be called qualified, if they would follow the usual method of instruction.

But there are

four sorts of qualified persons.

(1).

Infantry, or a soldier of the line.

(2).

Charioteer, or soldier fighting from a chariot.

(3).

Cavalry, those

(4).

Elephant ridden

who

fight

on horseback, and

soldiers.

In battle there are oaths and benedictions which soldiers express The First of the four portions of the Dhanur Veda (vehemently). treats

method in the

this subject,

of instruction

and the signs of a professor that is to say, the which a professor has to impart is fully treated ;

The Third,

Second Division.

successful use of arms,

treats

on the practical and with his pupils,

the professor in association

by and how the Devas and Mantras are propitiated treats

on the use

indicated in

of the

successful

the Dhanur Veda.

Mantras.

Viswamitra

;

and the Fourth

Now

first

all

these are

had them from

Brahma, Prajapati, and the other Devas and he is therefore a It expounds the duty of a discoverer, and nob their real author. Kshetrya to guard and protect his subjects from robbers, and other

Here even, the chief purport of the Dhanur mind, and render it fit for knowledge. Veda, Bharat first brought Gandhurba Veda to light. The description on the use of tune, pause etc., with musical accompaniments in dan villainous is

outlaws.

to purify the

cing and singing which

contains, has its chief purport in producing

V1C11AR SAGAR.

3G9

an undisturbed or earnest attention, -whereby to procure knowledge for

being emancipated.

The Artha Veda has

also a similar signification.

and

divided

a variety of subjects as/ horse, arts of manufacturing industry, and cooking, and all other means of acquiring wealth but the acquisition of wealth has much to on the fortune or luck of an individual. He may be good -depend into several

classes;

treats

;

well versed in everything, and yet very poor, hence the Artha seeks to produce an indifference to all worldly acquisition.

The

Vcdas

limbs of the four

six

similar signification. (1).

(2).

Kalpa.

(4).

VyaJcaran (Grammai)Nirukta.

(5).

Jyotisha (Astronony).

(3).

have likewise a

are

They

Sikska.

(Vedangas)

Veda

Pingol

(G).

As they

are

Panini

(Vedanga).

the

helpful to is

Veda, they are called

the author of Siksha.

use of alphabets in Vedic words, taries of the

From the known and

Vedas

which are called so

the proper

many branch

A Brahman who

and

Commen

the several works.

the works expounded in

Kalpa Sufras. understood.

It teaches

members

their signification, derivation,

It likewise helps to understand

application.

its

Vedas are

undertakes to

make

another person perform the rite of sacrifice and similar other works is called Rutvak. And the Kalpa Sutras indicate the various actions

which are

and other

members ber.

Its

;

fit

be performed.

sages.

As Kalpa

for

similar reasons

author

Panini

;

Its authors are

helpful to

Veda

Katyana, Asvalaya, called one of its

it is

Vvak aran)^ Grg^rnjoaar from his Grammar, we (

also a

mem-

are enabled to

understand the proper signification of words used in the Vedas, and thus come to a right interpretation of the Vedic utterances. Panini s

Grammar

received commentaries

and annotations from the pen of

grammars are not similar to Panini s in [But interpreting Vedic words] and as they contain a proper construction 47

Patanjali.

all

other

^ / /

V It

370

Mi XAdAK.

they are helpful to the understanding of the Thus then, eta, of which they can be called auxiliaries.

of words

in general,

Puranas for

a success-ful and right interpretation of the Vcdic words, Panini s he-nce it is included in the TVis absolutely requisite,

Grammar

His work

divided into eight chapters. the author of Nirukta. It has thirteen chapfers. It explains the mantras and remarkable sentences of the Vedas and thus helps to their knowledge for this reason, it is pro

danga.

The

sage Yaska

;

members.

perly regarded as one of its of the

It includes

the five sections

other work, of the same author, which has for

and interpretations of names. Amar of Singh (Amar-koshJ is included tionaiy

Likewise the Dic-

determination

Pingal

subject the

its

it.

work on Prosody.

the author of eight chapters of his

a knowledge of the Gaitri and other Vedic metres Hence Pingal s Sutras are a part of the Vedas. Astronomy is likewise apart of Vedas. Its authors are Aditya, Garga, and others for, in the commencement of a ritualistic work, the proper time of performance must be ascertained and as It

helps

(chhanda).

;

astronomy alone can give

that

true

knowledge of time,

cluded in the Vedanga. Now these Six Vedangas have the same purport as the Veda.

guided by the same incentive necessity all of them do not help the interpreta though it may tion of the Vedas, yet the fact is, in spite of a difference \\\ their subject-matter, they establish the Vedic doctrine in the way

That

say, they are

;

he said, that

of discourse [in a fragmentary way] and not directly. There are eighteen Paranas; all written by Vyns viz.

Brahma Padma

Vaisnava

Saiva

fi.

Bhagvafe Narad iy a

Harkaudya Agneya

13.

Skanda

14.

Vaman Koormya

10.

Bhavishya Brahmavaivarta

15. 16.

11.

Li iga

17.

Matsya Garura

IS.

Brahmanda

7. 8. 9.

12..Buraha

Besides them, there are several additional

Bame

ffpdpuran

Kalipurcm

etc.

Puranas known by

Souae

call

the

additional

V 1CHAH SAUAR.

Puranas Eighteen but

that

not the rule.

number. There are two Bhagvats, and the other Bhugvati Bhagvat

which one

o7L

For they are many Yui.-ihnav

i.u

Bhagvat,

Both have an equal number of

and twelve sections (skandha). But Puran and the other Upapurana* Both of them

verses viz., eighteen thousand,

one of them

are written by Vyas, hence confirmatory of one another. the author of the Pur anas, the Upapuranas have been

As Vyas

written by are the productions of the all-know

other Vya^es. Som-3 of them hence ing Parasar Muiii arid others ;

the

Puranas

they signify the

shown

as will be

Gautama

they

arc

also

same meaning

proofs.

the

With

Upanishadd

in the sequel.

the author of the Nyaya, Sutras. It has five chapters,

and deals with arguments based on analogy arid reason. Argu their consideration is easily accom ments sharpen the intellect ;

Nyayn Sidras by the arguments used in them, plished; produce the capacity of consideration and lead to knowledge [of the hence

conclusions] of the Vedas,

Kanad

the author of the Vaishesika Sutras.

They

are divided

into ten chapters, and are subordinate to the Nyaya Philosophy. Mimansa is of two different sorts. One is Dharma Mimansa

The former and the other BraJKna^Mimajisa. If Mimansa/ and the latter Utara Mimansa. and Jaimini

their author.

also called

h.-.v.

twelve

Purva chnprr-rs

the subject which inclination for lawful actions is

Practice of works

Hence an

he expounds in them.

Actions purify the produced by Dharma Mimansa. internal organ, and lead to knowledge, which in its turn produces the result

a d-sire of release.

Hence emancipation

the result

Dharma

Then again, there is a difference in the signification Mimansa. of its several chapters, and as the subject is very difficult, I have abstained from introducing it here. Jaimini is the author of the treatise S^nkarshan

deals^on devotional exercise and worship, and the Dharma Mimansa,

Brahma Mimansa to

Vyas

first

;

each section

section

contains four sections, is

its

divided into four parts.

Kanda.

subordinate to

authorship belongs The subject of the

the exposition of Brahma according to the Upanishads

V1C11AR SAG A Li. and nothing

else

inculcated to

imply

The

;

but as

mon may misunderstand

contradictious,

removed

the meaning the second

on the means of knowledge and worship, which have been fully weighed with arguments for and The fourth treats on the effects of knowledge and worship. against. section.

third

the

called

treats

exclusively

Shastra/ and is superior to all varied F or a person desirous of release, it is the excellent. It

writings.

yShariraka

has been annotated and commented upon by several authors, but Sankara s edition is the best of them all, and one that an eman cipated person should think as fit to be heard there, knowledge has bjea plainly established as the means for emancipation. ;

The

$mi_has

been written after the standard of the Yedas

by various omniscient sages [of whom the following are worthy of mention] Menu, Yagnyavalka, Vishnu, Yam, Angira, Vashista, Daksha, Samant, Sham, Tatap, Paras ur, Gautam, Sankhya, Harit, Apastav, Shukra, Brihspati, Vyas, Katyana, Devala, Narad etc. The Smriti is

likewise called the

Dharma

Shastra.

an account of the division of caste and society, and the several stations occupied by individuals, whose bodily, oral and It contains

mental Dharma forms

It produces

its subject.

knowledge by puri

fying the internal organ, thus leading to emancipation which

purport or necessity of Smriti. Vyasa is the author of Makabharat, and Yalmika

Itamayana.

Then

Shastras.

sacred texts

Dharmi of

These two works are for

Shastras.

again,

the

also included in

the

Mantra Shastra which

worship of the Devas

Now

blemishes and

the

worship

is also

the

wrote the

Dharma

contains the

included in the

necessary for clearing the mind

faults.

Similarly Sankhya, Yoga, Vaisnavand Siva-Tantra in the Dharma Tantra, etc., are also included Shastras, inasmuch as they ascertain the Manax Dkarma. all

Kapila into six

the author of the Sankhya philosophy it is divided of which the first treats on the subject, and the

sections

second gives an account of Mahatatwa, Egoism etc., which are pro ducts of Prakriti, or matter, likewise called Pradhana. The third treats of indifference [to worldly

enjoyments], the fourth gires an account of persons indifferent to worldly enjoyments, the fifih weighs

V1CUAR SAG A

373

It.

them at nought, [in on reason and based short, he refutes them in his usual clear style The sixth is an epitome or brief summary of the five analogy.] the

the arguments against

and

author,

Discrimination of Matter

proceeding sections and what they mean.

and Spirit called

purport of Sankhya, and their knowledge

(force) is the

unassociated

And

Vedanta].

the signification

sets

short,

[in

same

that of

that knowledge, as

Brahma,

helps to clear

of the Vedic word Thou/

of the

by Indication

a source of emancipa

tion.*

Patanjali

the author of

Now

four parts.

Patanjali

(incarnation of the Doiry)

following words].

;

Yoga Philosophy,

regarded as

it is

[the history of his birth (Saint) was engaged

Rishi

divided into

the last of the Avatars is

given in the

in his devotional

and repeating the Sandhya, when Patanjali issuing out of his finger fell into the earth, for which he is called by that name. He is also the author of a work on medicine and the Commentator

exercise

has removed faulty pronounIn the ciation of words which before his time was very prevalent. of .Panuu

[Science

Grammar.

of]

same manner, he has lemoved by

his authorship of the

distraction of the mind,

the mental defect caused by of his Yoga has for its subject function of the mind, or resting of practice.

meditation

and

there,

It likewise treats on

its

Yoga Sutras, the

first

part

by withholding the means and the ways

indifference.

The second part

undertaken by a speaks about the eight means of meditation to be cannons to be is distracted viz. mind whose forbearance, person of breath/ non-acceptance of gift/ observed, posture/ regulation -

restraint

Yoga

ject is a

of the

senses and

are described

The emblishments contemplation. the fouurth has for its sub

in the third part

;

Thus then the Yoga Shastra emancipation means of Acquiring knowledge by concentrating attention and a result of Yoga.

;

therefore a source

of emancipation.

* Wilson in his Dictionary fallen

from heaven,

it is

gives quite a different account,

&quot;Having

said in the shape of a small suake into the hands

of the saint Panini as he was

Wilson

Moreover the refutations on

performing this act of 515 third edition, Dictionary page

reverence.&quot;

Vide

071

VlCllALi

XAUAU.

the Sankhya Yoga, mentioned iu the Skariraka Sttira*, bear exclu sive reference to the exposition of the commentaries, whore they set

cern with refuting is

the Upaniahads, and have no con Sutras themselves. have similar commentaries,

up doctrines antagonistic

the

Five

the

Nyayikas and Vaishesikas. Narad Tantra known by the name of Panchratra or Tb.. -re. h- speaks d resting ih.- internal on

doctrine*

of the

author of the XiLjht&amp;gt;.

&amp;lt;&amp;gt;r-un

Vasudeva, which also leads All works which set

to emancipation by procuring knowledge. Vishnu up worship are included in the Panch

which again forms apart of the Dharma Shastra. In the same way, worship of Siva (Pashupati) is set forth in the Tantra which goes by his name, after its author Pashupati. It ratra,

likewise produces an unswerving fixedness of the mind, and leads

knowledge, which in its turn, produces the fruit emancipation. All works, dealing on the worship of Siva are included in this

Tantra,

Similarly those works which deal on the worship of Ganesh, Sun etc., produce a fixed condition of the mind, requisite for the acquire ment of knowledge and knowledge results in emancipation. All ;

Dharma

them form a portion of the

Shastra

which they are

included.

In regard to the works which expound the worship of Devi, there are two^sects called respectively the Southern and Northern sects. The latter are said to be the followers of the left road (Bam ruarga) and the religious books which contain their especial doc

opposed to the teachings of the Dharma Shastra, for which they form no part of it. On the other hand, the religious works of the Southern Sect arc all included in it, and they are call trines

are

all

ed the followers of the right road. northerners are unconfirmatory.

authorship to Siva, yet as

Vedas,

it is

Thus

then, the

Though

the

opposed

therefore no proof [confirmatory of

books of the

Bain Tantra owes its the Shastras and them]. As the atheis

all

writings of Buddha incarnation of Vishnu go the opposite and are no proofs [of the Dharma Shastra or Vedas] so is way Siva s Bam Tantra extremely opposed to them for there, drinking tical

;

of spirits

maintained along with other dirty substances which arc

V1CHAR SAGAR. called good, only to deceive

men.

37-3

For instance, wine

called

meat is termed pure and the drinking cup is place of pilgrimage, the [euphonious] designated lotus; onions and garlic are known by names of Vyas and Sookhdev respectively. A wine merchant is &quot;initiated,&quot;

a prostitute, an attending maid

;

and a female of the

lea

by the names ther-carrying and Chandal caste is of Prayag, Sair, and Benares, Savi, and when they are seated in a Bacchanalian circle, they are then called Brahman, and the most respectively called

shameless prostitute receives the appellation of Yogini, while the worthless whore-monger is a Yogi. Many of the interdicted actions form a daily part of practice, and in time of worship the woman of

called superior Sakti (goddess of force Dtirga). low caste Par la (Chandal) woman, of the worst character, in her

many

crimes

worshipped as a Devi, and the remnant of her cup of spi If perchance, the drinking be carried quaffed with eagerness. is

menses, rits is

into excess, so that thero be vomiting, it is not allowed to touch the ground, but held in a platter, and is next eaten by the officiating and or preceptor in company with the others, with great care

priest

;

the ejects is called Vairavi. The tongue is applied to the female organ while recanting the mantras [for that especial] worship.

The

five

elements

Spirits.

Meat

Fish

Mundra

Mantra.

that worship are

(a form of intertwining the fingers in religious

worship).

These are the

five

substances which constitute the *M

form of worship,* for the desire of first

two

practices

by the application of words

commencing with them and future. But

of good, present

Every one of the

with the

letter

release.

hence

(-pirit

for

(makar )

They designate the

little

known.

All their

and meat) are subversive

the allurements of present

five

words begins

in the Sanscrit

it is

called MUriar

gancha or the

and vernacular five

VIC 11 A R S AGAH.

37G

to the sect of those who have Avadhout Gossains, Sanyasis, Bralnnans and and as they know that worship has the left road

enjoyment (many Yogis belonging their ears

others

drilled)

been reviled

even when

;

Vedas, they keep it a secret. Suffice it to say, a Melacha (unclean) hears the mode of their wor

in the

ship with its usual practices, it makes his hairs stand. So very hateful it is, that everywhere, when a person is found to partake of unclean food, he is reckoned as a follower of the left road, and as it

be written I have refrained from making a particular

unfit to

mention of their worthy

rests

and

abandoning, so

The

practices.

Baiii

Tdnira

always

atheism to be avoided.

Atheists are divided into six sects or classes

(1).

Madhyamika

(2).

Yogachar.

(3).

Sontrantika.

(4).

Vaibhasika.

(5).

Charvaka.

(G).

Digarabar.

do not regard the Veda as authority, and admit not its have each their especial doctrines. A Madhyamik is an proofs but or non-being [as the primary substance from asserter of

They

Nothing which has been produced the phenomenal world]. the doctrine of a

Yogachaii,

knowledge (Vijnana) which (Tatwa), and that knowledge

all is

considered to be the primary element transient in duration.

According to the doctrine of a_Sontimtika^ be in connection ternal

objects

;

According to

substances are non-different from

knowledge can only

with a substance that has shape, in short all ex follows from inference derived that cognition

tlie phenomenal world is a subject of infer by knowledge. Hence ential and not visible proof, neither is it fixed, but on the other hand

transient.

A VfflhKaaika says though of visible proof. object is a subject four doctrines are

This

known by the name

transient, is

yet an external

their difference.

These

V1CHAR SAOAR. A

Charvak says external objects are not

c:toh a diiV -roiit spirit

(Ainu/)

377.

but they have

transient,

tli&amp;lt;.;ni.

Diganibar says the physical body is not his Self, but he is and so long as the body is subject to something distinct from it ;

change,

Self

each

find

likewise modified by that change. of them has a different doctrine.

this

Now

manner,

this differ

noticeable in several

other points also, and as they are opposed to the teachings of the Vedas, they are called atheists

ence all

or believers of nothing. It is quite unnecessary to enter into a refutation of their arguments and doctrines. And though the fol

of the

lowers

left

and atheists have

road

they are

Sanscrit,

their

works written in

yet dis-reputable consequently Prasthans are the only ones which follow the Vedas. ;

the

eighteen

All works on literature are included in the is

subordinate either to

Kam

Kcim Shastra. Poetry Dharma Shastra hence the eighteen

Prasthanas for acquiring knowledge or learning are only so

means

for the acquisition of

cipated

;

that

Brahma jnana whereby

some of them

directly,

many

be eman

and others indirectly by their

interdependence upon one another, produce knowledge, Tarkadrishti came full well to know. Except the Uttarmimansa all other

Shastras can be profitably used by a seeker of truth. standing this assertion of the

them cannot be

Commentator

Notwith

of the Shariraka Sutras/

regarded as means suitable for emancipation, and Tarkadrishti with a view of making himself ac quainted with their essence,

all

Repairs to a

man

equally

celebrated for his learning

;

Acquaints him with his personal views and ascertains

all.

For fixing his intellect and making it steady and firm he rested on the signification of what instructions he had heard from the

mouth

of his preceptor,

and ascertains the

drift

of all the Shastras.

Uncertain whether they bore the same meaning which he knew, or something different, and actuated with a doubt on this point Tarkadrishti

move

his

the

qualified

repairs to another learned person to re

doubts and know the real truth about them.

VIC HA II SAG An. Hearing what Turkadrishti had Replies

to say, the learned

What you have spoken

to me,

know them

true.

They

will

remove your doubts, and make

Brahma

visibly

precepted.

the world

bondage and

in a state of non-being, so are

emancipation.

The remnant

of fructcsceut works produce [in

Tarkadrishti]

inclination

And

continue the relationship of a father and mother far the

time being.

The ordinary

practices of the wise resemble

those of the

igno

rant, simply for the fructescent works hence it is quite possible but in some of the Skastras an opposite for an inclination to exist ;

;

doctrine

Now

inculcated,

that does

and

mean

not

it is

the

said, the

wise has no

internal organ

inclination.

wise

person

never undergoes any modification by desire. Because the internal and the rest, which are its attributes ; is the seat of desire orcan O be derived from the good quality of the is said to it and

though

elements ether and the other qualities, active

good quality

;

for if it

characteristic trait

;

rest,

yet there

and dark, hence were

so,

an admixture of the

it is

not a product o

two

the purely

unsteadiness would not form one of

moreover anger, passion,

its

a productive

lust etc.,

result of the active quality, as also dullness, stupidity etc., -products Thus then, the internal organ is of darkness, will be absent.

not a product of the purely good quality, but there is an admixture of the active and dark with au abundance of goodness in its cause or elements, and for this presence of all the three qualities (force the gunas} but notably

active, a

person cannot be entirely devoid

whose property it is, continues to exist be said that a wise person has no desire consequently it cannot but what is meant by such an expression of absence of desire is, of desire so long as the organ

;

an ignorant and wise person are equally actuated with desire, but the former attributes desire to Self whose property or attribute that

considers

be, while the latter

never knows

iu that way,

VKJHAH SAG AIL when any tion,

desire

doubfc,

Dai organ,

fear

faith,

and

him.

possesses

its

and

373

regards passions,

determina

desire etc., as modifications of the inter-

attributes consequently.

Thus then, as desires proceed in the manner above indicated, and have no concern with Self, and perceived so by the wise, it is In the same way, whatever said that he is not without desire. actions he practises either by the mind, or word are not known to from Sjlf, but from their respective sources. He knows

proceed Self to be unassociated, hence though an agent, yet he is not a doer or actor. To this end, the Sniti testimony is Subsequent to the arising of knowledge, good and bad actions can produce neither The strength virtue nor vice to the present body [of a thcosophist]. &quot;

of fructcsccnt works can possibly bring forth an inclination for, and wise, as happens sorts of actions, even in the practice of all

an ordinary ignorant person. A King by the namo of SuvaSantati was abandoned by his three sons, of whom mention has the father shall occupy us been made up to the present moment to

;

now. his heart, Seeing his sons depart, the father felt pain in For he had no sharp Indifference to enjoyment, in him.

the Rajah

felt

of active indifference,

be no pleasure

felt

of his sons from a want pain at the departure

said to be badly indifferent.

such a state of

expressed a desire

material happiness, and as he had ere long

abandon family, home and could not make up his mind

There can

mind from enjoyment

sovereignty, but his sons went away, he to go, leaving an empty throne be

if his indifference to worldly enjoy no matter from have desisted not would he going, ment were intense, his indifference but or master not, whether his sovereignty had a nature and he could not go. Moreover as an incli was of an

hind, that also produced pain

;

ordinary nation for gratification of pleasure was also wanting, that was another cause of his distress.

The are

effects

now being

of an indifferent disregard for worldly gratification (

declared in connection with the object of worship.

VIC 11 A It XAGAlt. That father Suvasantati was very fortunate.

From

the first, his regard Questions arise in his mind,

enjoyment was

for

indifferent.

Concerning Him, who is contemplated by Devas. Sends he for the learned to know, Seated, in an ascetic posture, and asks :

Who

that

Deva

is, that neither sleeps nor wakes That seeks to procure the good of his creatures ? For whom there shouid be reverence in heart.

Hearing such questions, From the sovereign, Lord of Earth,

One of them, very clever, replies Listen to me, King, I speak unto you of Devas Siva and Brahma. Who continue to servo :

Him, with

And

emblem

the

the lotus and rod,

[The form

Vishnu

of]

of conch

and wheel

a benefactor

rendering assistance to others

always kind.

always looks upon his worshippers with mercy. Sakti, Gancs, Siva, Sun all obey his commands, Bharat, Padma-Puran and Tapni unanimously proclaims him. From Vishnu are derived all, therefore

His

feet are

sought by them. Incarnated he, in various forms, To assist the other Devas.

Thus then you must worship him, There

not another like him.

Vaisnava

calls Siva,

Yet him, he worships For

his

Him

form

good

not.

unpropitious like a corpse

;

I contemplate not, then,

Because he

equally unauspicious.

keeps a Dumroo, an elephant s hide, and a begging bowl In his hands. His son Ganes is no better ; At once both a man and animal in form.

The Goddess, Attended l&amp;gt;y

running with hairs

floating, to hurt,

her maids, equally horrible to look at

VI Oil All Is unclean,

Cunning

;

SAG A 11

381

impure and unholy, with exquisite of that she has a mine in her.

her I wish not to have. is never independent wants to worship such a goddess is welcome to do it. The Sun wanders all day and night along,

In acts she

;

Who

Waits he not

for

moment

in one place

;

Who

worships him, runs ever and anon, to and Like him, whom he worships.

But he who Abandons

fro,

serves Hari (Vishnu)

all others,

and worships him alone,

In the prescribed order, as laid down By Narad in his Pancha Ratra. If the four other forms of worship, excluding that of

interdicted,

then

virtually

that

interdiction

Vishnu are

applies to

Smarta

UpcLsana. Because Smarta Upasana consists in worshipping all the five with an equal eye, and not to attach any superiority to one of

them. Consequently if the worship of Ganes, Sun, Siva and Devi were disallowed, it will amount to a virtual interdiction of Vishnu and interdiction of five must include worship, for they are all equal the

fifth viz.,

Vishnu.

When the saint hears about the worship of Siva, In anger turns away, and exclaims The Rajah has not attended to one word of mine, :

For which there are

proofs, ten millions.

Call that another, an equal of Siva,

Who

gives

away whatever

asked of him.

gave away all his power [glory] to Hari, into a beggar, covering his body with ashes. bowl and skin are his companions hence.

Turned

Thinks he equal

Take my

all

the good and bad,

you are a king, Practice indifference, for no happiness is equal to

advice, so long as

attribute dis-reputability to the

improper, and

refuted

easily.

skin is

it.

and bowl of Siva

remarkable

for his utter

disregard of the good happiness and pain, good and bad, are alike to him, and he discriminates them not. Hence his bowl and skin ;

arc only

emblems

of that

supreme

indifference.

To do charity freely, To die in Benares, Emancipate men and women,

From

the pain of uterine existence

;

Like a Siva, when he accepts

The

good things from

offerings of

men and women,

I have this secondless advice to give. Leave off worshipping Linga, that Brahma

There

no high or low

may

all.

enter,

[in his sight]

For emancipation, is alike There is not another king

More charitable than he, To his followers, and those

all.

that arc not,

showers his favors equally. Of Vishnu, I have heard,

Nature

the source of difference,

Good and bad, devout and undevout. All are from nature.

This

the universal rule.

Har is worshipped, or Rameswar Ramchunder Worship Vyas in the Skandha Furana says, Hari to be worshipper and Har worshipped.

serving Hari,

;

In the Bharat and

What

Padmapuran,

said [by the worshipper of Vishnu]

being the Supreme deity and chief Its purport is not correctly understood

About Hari

Vaisnavas

[Vishnuvites]

the Alahalharat, Vishnu

say:

According to the

worshipped by

all

Gods.

authority of

But

this asser

a proper construction be put on the of the of the texts Mahabharat, it will appear that Siva meaning is the Lord (Iswara), according to the version of Apya Dichhit, [a

tion

untenable,

for

very learned Pandit].

VICI1AR SAGAR.

Now

383

from the following anecdote contained used his Narayana and Agnaya Astra (weapons of war belonging to Narayan and Agni) he found none of the Pandavas were killed, though they caused heavy destruction this is established

in Bharat.

When Asvathama

elsewhere in the enemy sorely

very

much

disappointed and and the

annoyed. He left the field, rebuking the inutility of his weapons, of which so much had been by them, and went to the wood. There he found Vyasa, who his professor

Vedas

made

He was

s line.

for

reprimanded him for his indiscriminate abuse, and pointed out that Arjtma and Krishna Nara and Narayana were unhurt, simply because, entirely

he was spent long years in worshipping Siva in front and of their ever love, present

they had

bound

;

their

Consequently whatever missiles of destruction are used against them, Mahadeva destroys them. Thus then, according to this version, Krishna s powers have all been derived from the

war-chariot.

whom

kindness of Mahadeva,

Here the superiority

author of

reason the of Siva

over of

other Devas,

who

his devotion to

for

he propitiated with his worship.

Mahadeva is established clearly, and for this Krishna Charita expounds the superiority

the

all

Vishnu,

worship the above anecdote.

And

Siva

therefore the

called

Supreme

demonstrated by all the Shastras, wherein is the Chief of his followers.

other Devas

great

object

which Apya Dichhit expounds the

He alone is called the great (Maha), And everywhere that surname ia added terms

Mahadeva

Mahadeva.

Vishnu

&quot;While

as he maintains the

Vishnu was transformed into an

Siva,

object of worship himself, Siva This is the way in worship. superiority of

inasmuch

asserted to be a follower of

are

known by

to his

it is said,

namo.

their individual names, the

ever and everywhere used as his surname.

Mahadeva

(or great

god)

Maheswar and Mahes.

Those distinct from Siva (emancipation) forth no good,

Can bring

Hence

Y1C11AR SAG A

He alone is goodness, And if a man utters his name,

When

immersed

Wakes he up

in water,

sure and certain.

the source of goodness. He is a benefactor showering hisbeneficieuce on all his creatures, so that, the other gods

Siva

said to be

(Devas) who are distinct from him must have necessarily a distinction in the quality hence they are not good, therefore attend on them ;

not,

but worship Siva only.

When sight of poison terrified all, He quaffed it and brought their fears That son

of his, called

Ganos

Destroys obstacles there and then. In an action, the quality of its cause

Them

Siva destroys

;

to end,

;

present.

the obstruction,

root

and

all.

The pangs of birth and death are the obstacles Which contemplation of Siva destroys.

be worshipped always offering and discrimination, do you meditate,

alone

With

is fit

;

After the manner of Fashupati Tantra,

Worship him, by contemplation. in his Panch Ratra says, Adopt this pure method and follow it.

What Narada

Who

untrue.

serves Siva, in this manner,

Obtains he his end,

The

doctrine of

what he wants.

Narad inculcated

in the

Panch Ratra has been

Raman uj a, and others Kalpa Taru and Parmad done away

refuted by the Commentator. In the same way,

have in their commentaries of with the worship of Vishnu.

Ganesh the son of Siva attached

The

properties of cause to

Hearing

Was

it,

its effect

;

his servant,

enraged as

shake the throne of the other saints

VICIIAR SAG Alt.

When

to the

Hear

They

say,

king he

word that Ganes

both of you are

said,

the sou of Siva,

have

false.

true.

That makes him a dependent of his

Hear what

385

to say,

father.

a story

Written by Bhagavan Vyas Hari, Har, and the other Devas, All went to destroy Tripur. :

They made no worship

Ganes

Suffered defeat at his hands

;

and

;

Disappointed, then offer him worship, For the destruction of Tripur.

Got strength

alone

As Ram,

for

it,

from him,

whom

they worshipped

worship, and not a second. Dasarath s son removes is fit for

Obstacles, so does the son of Siva.

Vyas wrote Ganes-Purana

And

did

all to

worship him, with

Sun and Shakti. By producing Toondi He who contemplates him for a moment Has his obstacles destroyed by Ganes. Hari, Har,

Who watches And

by day and night,

with love continually worships him,

Has no more

obstacles to fear,

All are destroyed by Ganes.

Hearing the source of Ganes is Shakti Thus says a worshipper of Bhagavati Hear my word of truth. Oh king :

All that

said of the three,

untrue

Without Shakti all Devas are As a body without breath, Sakti

Without 49

the Strength that,

how

work

to follow

;

V10HAR

2*6

Who worships

her holds

SAGA/;.

much

strength,

Becomes qualified in all worships. Of Huri, Har, Sun and Ganes she

You find her everywhere What people call Shakti

the

first

;

in various way*.

Js no other than Bhagavati.

and particular. Bhagavati has two forms, the ordinary resides in all substances which action of producing strength ordinary form, and the particular The first is unlimited and infinite.

of force

called strong,

The is

her

that with eight-hands. form thing that has a small amount is

In Vishnu, Siva

or very powerful.

etc.,

there is large proportion of fore?, hence they are called powerful and might)-. That is to say, for a large share of the ordinary force of Bhagavati in them, they are powerful, and if force were to be to a absent, then as a body without breath or vitality is reduced so will the Devas be. without the par perfectly helpless condition, Hence for a larger share of that from ticle of force Bhagavati, force,

the Devas

are justly

celebrated

for

their powers

;

but

vir

not to the Devas. powers are due to Shakti and have other Devas the performed worship of the Vishnu, Siva and hence they have a large amount of ordinary form of Bhagavati tually

those

force.

This

;

meant by the worshippers

said work (Bhagavat).

of Bhagavati

As the formless form

in the afore

of Bhagavati

force

infinitely divided so is her particular form infinite too, of whom Kali of her other forms, Maheswari, Vaishnavi, Souri, is principal and Ganesi are important Vishnu worshipped Bhagavati in one form for which she has been called Vaishnavi. Similarly her other names ;

had been derived. Vi&amp;gt;hnu

and Siva are the chief of her worshippers, inasmuch as

of the form of the supreme object of worship is the acquisition and both Vishnu and Siva bad succeeded by object worshipped, Tlic two and hall lines of the last verse form. that have to worship

ihe

Lear this meaning.

the hundred thousands and ten millions.

Written bv worthy men

the Tantra.

71UHAR Kali

SAtiAH.

387

superior to Aiaheshwari and others.

Hari, Har, and Brahma,

all

worship her,

Each derives

his own part through her mercy. the worshipper got his form,

When From

the object of his worship

;

There came the worship of Siva, from that time, In the form of a female, as also that of Vishnu Casting aside their male forms. In the act of churning nectar Hari assumed the form of Mohinl Siva had in half his body

The form

of the Devi,.

When nectar was procured by churning, dispute arose amongst Siva and the Asuras, which Vishnu could not settle. With an earnest head to

help him

and settled mind made he the worship of Bhagavati when Vishnu was transformed into her

in his difficulty,

image, and from the magic influence of that form, the Asuras came to his help. Similarly, Siva in his meditation, contemplated Bhaga

when one

half of his body assumed her shape. As if from dis there was an absence of meditation, hence his whole body traction, was not so transformed.

vati,

Thus

then,

Devas are worshippers of Bhagavati, be done in two ways, called respectively the

find all the

and that worship is to Southern and Northern Amnayat.

The former verse

is first

spoken of and the

latter next, in the

following

When

Hari and Har are worshippers of Bhagavati Whom to worship then ?

By Mahamaya s worship

person obtains immediate success,

There

not in the world, another worship like her

For both enjoyment and emancipation,

Enjoyment There

in the present

life,

after that,

no more return to the world,

;

result at once,

VIC11 All SAG All

388 Siva, sings of

Devotion

ia his

Tantra

Bhagavati produces extreme happiness.

All the principal (old) writers speak of the five

And

follow this golden

The Devas Krishna and Baladeva

Who

drink from the

worship

method are Wise.

first,

And have

no faith in the principal Purans, five M. only follow the method of the

They The rules

of their worship,

Siva, himself says are good.

Who

keeps faith in his words, Obtains enjoyment and release in one birth.

Bhagavat was written by Vyas. Upapuran Kali and other works Speak they

And

lay

all

down

;

of devotion to Bhagavati, rules of that worship.

All contemplate Bhagavati

From

Hari, Har,

They

first

Sun

to all the rest,

drink and then worship

intent. Bhagavati with mind deeply of Universe, She only is the mother

Whose worshipper Sun

acquires supreme

her devotee.

When

this

was

bliss.

said,

sage inflamed with anger replied

King

listen to

one word of mine,

All these statements are untrue.

Their words are sinful and low And their hearing does no good.

man

of merit if he says so,

Loses his merit at once and for ever.

The

a pilgrim dirty wine, they call to be called by the name of pure,

And meat is And what

contrary things they speak

All the Tantras have similar rules.

of,

resort

;

V1C11AR SAG A 11. The Southern

sect

another,

is better.

Though that Yet without

the Sun,

all

other worships are half done,

these doctrines do bind,

And whom

Are illumined by the sun, who lights everywhere. Without him, it is all darkness

And

those other discoverers, besides him,

Are

all

parts of

him everywhere

;

Who, save him, is more beneficient ? Wanders he for doing good to others. are dependent on time time is of three kinds, so says the professor

Actions

That

all

;

In the present, future and the past, The sun works all through.

Thus then,

And

all

are derived from the Sun,

reduced to ashe?, when he

enraged

Recognize in that his two aspects Formless and with Form.

Formless yet manifested With nature and form he

;

He abides The world

Then

all-pervading.

alone in everything. is only a modification

nation

When

one without discrimi

;

the function arises

&quot;

the

Sun,&quot;

is destroyed all darkness in that discovery.

The sun has two and mauifestibility

aspects

;

one formless, and the other with form In both of them, to both conditions.

;

common

in all things, manifestibility without form pervades everywhere

that

by the Vedantic term know ordinary form, and abides everywhere, ledge, but which ignorance modifies or transforms into the universe and that formless manifestibility with its reflection or reflected shadow in

have name and form this

;

this is expressed

his

;

the

function of the internal

the

mental function

is so

organ

called

knowledge.

modified by this reflected

When

shadow as

V1CILAR SAd &quot;

perceive

world

the

reduced

Now

then by the destruction of ignorance, the

to a condition of non-existence.

listen to that other aspect of the

Whose ^And

Sun,&quot;

moon and

portions are in the

Sun with

in other various bodies,

And

gives

them

light to illuminate.

This creates two varieties in the Sun, What is to be known, and contemplated to

their

difference

thorn

Form, manifestibility and truth are is

;

know,

All the Vedas speak.

The sim

form,

stars,

differently regarded,

form and formlessness.

his.

and that difference

these two, the formless

created by

what

is to be form is with and an that of known, object contemplation. In the Vedanta this has been spoken of as with attributes and without attributes or Personal and Impersonal Brahmct.

He who

has no trace of ignorance in him, Regards the world and its contents are unreal.

never sleeps over

it,

But contemplates, and

And

perception.

good.

who though awake, world real. They are themselves

others there are,

Regard the

Thus did the

who has awakened that

his luck

false (ignorant).

followers of the five worships, speak

the merit of their

own and demerit

of other worships.

The Pandits and others who came, Spoke of their own doctrines good.

As each

of the five Pandits tried to establish

his individual worship

by attributing demerits

the

superiority

to his rivals,

and con

tending against them, so there are others equally learned who hold views opposed to the Vedas. Now as the aforesaid five Pandits

maintained doctrines opposed to each other, but a Smartha Pandit maintains the doctrine of equality of worship of the five Devas, Vishnu, Siva, Cane?, Surya, SJjakti, he does not make any difference

;

VICII All 8AGAR.

391

Because a consequently hia doctrine is opposed to all fi/e of them. and all Vaisnav holds there is not another Deva equal to Vishnu That his several designations Ram, Krishna, are his followers. ;

a Narayan etc., if considered equal to the names of other Devas, man, who regards that equality commits a guilt, and never derives Krishna any true benefit, which the pronunciation of Earn, and alone brings forth. Similarly a Sivite

and there

others

tion of Siva

to all regards his own deity to be superior not another equal to him, and the pronuncia

name produces

results,

which the name

nounced in the same way, can never bring

forth.

Vishnu pro Thus then, from of

the standpoint of each sect, his own deity is secondless consequent to the four others. Similarly, the respec ly his doctrine is opposed ;

of the six Shastras inculcated by Kapila in his Purva the in and his and Vaishesikas, by Yoga, Patanjali SanJchya, one all are to another, Mimansakas and Uttar Mimansaka, opposed inasmuch as in the Sankhya there is no admission of Iswara Yoga

doctrines

tive

;

not required for emancipation which is a product of knowledge produced by or derived from a discrimination of Matter and Spirit is

(Prakriti

and Punish).

In the Patanjal Skastras there

an ad

of Iswara, but non-admission of meditation

(Samadhi) this Between and the of the Vaidoctrine is their Nyaya shesika there is a difference in the number of proofs (Praman). The first hold them to be four, and the last two in number. Be mission

;

difference.

there are seven other points of difference, but they are not requisite to an enquirer of knowledge, hence it is unnecessary for

sides

it,

emancipation rial

In the Purva Mimansa, Iswara

mention them. in the

shape of eternal bliss

denied,

also admitted,

and

but mate

well-being as a product of action, is regarded as the principal end In the Uttar Mimansa both the existence of Iswara

of existence.

and emancipation are admitted

;

there

likewise no consideration

about material prosperity being the highest end of human life. Thus then, the views inculcated in the works of the Uttar Mimansa are consistent with

and included in the present

Shastras opposed to

it.

treatise

and

all

other

In other works, difference of views has been

established, but in the present all those differences have been refuted

;

VICllAli

3!:&amp;gt;

SAG All.

thus then, we riud the conclusions of all Skastras are directly opposed to one another.

When

the Raja heard of opposing views, Doubts arose in his mind.

Who

of these (men) speaks the truth ? Their arguments and reasons aro equally good,

In mind, was he pained with doubts Who is the proper Deva fit for worship :

When

Whom

myself am puzzled with doubts then to speak about them.

The learned

in the Shastras, of the world,

All talk against each other. in this manner, had he spent long Tarkadrishti came to see him.

Thinking

When

Saw they [father and son] both each The son paid his rcspacts, To the father in the usual manner

Who

blessed

him

other.

as he gave a seat with love.

Seeing the father immersed in thought, Listen to

my word

said the son

;

do you look so thoughtful and unhappy Subhasantati heard his son and

Why

open his thoughts Explained the reason why he was thoughtful He had not found out whom to worship.

Began

;

Tarkadrishti heard what the father had to say,

Replied to make him happy, and explained The Cause of All, is to be worshipped. Actions

Put

faith

regard them as worthless,aud avoid. upon this conclusion of the Vedas

He is alone to be worshipped about Him there are no doctrines several, ;

You understand not what the Pandits say, And how they refute each other s doctrine.

VICHAR SAQAR.

393

Nilkant Pandit, the wisest of them Wrote his commentaries on Bliarat, Wherein is mentioned the discussion That the conclusion of the Sruti is unassailable. ;

Though Vyas wrote all the Purans, and in the Skanda Puran mentioned Siva is truth and blissfulne?s, in short he has the attributes of Iswara, and from his mercy and favour Vishnu and the other Devas got their so that extraordinary powers and is

glory,

they are no better than Jiva, with his attributes yet in the Vishnu and Padrna Puran/ the superiority of Vishnu over the other ;

Devas has been

and he has been pointed out as the same way, other Devas have been respectively For instance, Ganes has been elsewhere pointed out in the Purans. declared as the only Iswara to be served. Thus then, an anta Iswara

;

clearly indicated

the

is set up amongst worshippers as to their objects of worship. But that is cleared in the following manner. Everywhere there is It is not intended by the Iswara, and all these Devas are Iswara. when he was discussing about the superiority of one author,

gonism

especial Deva, that the other

Devas are

be thrown away; but the

declamations about Siva and others in the

Vishnu Puran are only of purpose producing an inclination in the worship of Siva. If the author s intention were to cause the abandonment of other for the

worships, while discussing about the superiority of an especial Deva, in one part of the work, then there would be an abandonment of all worships,

because

all

them had been declaimed

in turn.

Hence

such declamations are not made for the purpose of abandoning the of the who had been of Deva, worship spoken disparagingly.

Here time

for the

an example

Agnihotd

to the point.

(giver

The Vedas

of sacrificial

fix

two periods of

offerings to

fire),

either

before sun-rise, or subsequent to it. While discussing the merit of that offering in a subsequent period, they repudiate it entirely but the declamation is not for abandonment of the second form of offer ;

way when pointing out the advisability and making the Homa* after sun-rise, it seeks to disparage

ing; in the same superiority of *

Offering of clarified butter to

fire for

propitiating the gods.

VICJIAR

:-4-

making such an the Shastras meant

the practice

Thus

tiAGAll.

then, if

offering before the sun has risen.

discard,

that will virtually

both the periods, and there will be a perfect discontinuance apply But there is no possibility of offerings of clarified butter to fire. hence for worshipping of a discontinuance of the daily rites to

;

before

the

other

been

has

spoken of disparagingly the Similarly disparaging statements about the worship of other Devas, while discussing the superiority of a parti cular one, are not for causing an abandonment of other worships, or

and

sun-rise,

vice versa.

for actually

makes them give

their offerings

five

fire

either before sun-rise or

it,

worshipper produce the identical

where

difference in the sects

but the results attained are equally identical, so worships performed from a difference in the desire of the

subsequent to the

As a

pointing out their demerits.

after

all

result,

an abode

Brahmaloka;

enjoyments, emancipation follows with the

enjoying parting of the body. Though it is said, the worship of Vishnu, Siva and the rest pro duce an abode in Vaikuntha, and not that of Brahmaloka, yet a good is

worshipper

qualified to emancipation after the separation of the

and by the Devajan road, there is a progressive progression ultimately leading to the Brahmaloka which a Vishnuvite knows by

body

;

the name of Vaikuntha, and other people, as the abode of the fourarmed (Chaturvuja), where the worshipper assumes the form of Similarly Brahmaloka is known to a the inhabitants have three eyes, and

Vishnu (the four-armed). Sivite as Sivaloka, where he himself loka as

to get there.

abode of

the

person

all

his

Thus then, each own deity for ;

sect identifies it

the

Brahma when a

rule,

taken by another road than that of Devajan, he

sub

jected to re-birth Devajan alone leads to the Brahmaloka, hence those worshippers who are fit to be emancipated go there. Now the story of Brahmaloka is unrivalled, and wonderful to ;

relate

;

created,

immediately with a for

him

he conforms himself. deities

desire

desire, all the objects of

to enjoy; thus he knows,

equal

In this manner, results

any difference whatever.

But

such desire are

and with such knowledge

the worshippers of the five from their individual worship without it

all

mny be

asserted,

since the

five

SAG A

y 1011 Alt Devas have each a while Iswara

name and form and they

distinct

one,

how can one Iswara

395

It.

arc

possibly have so

many, forms

many

In point of truth, and as a matter of fact, the supremo reply Self has neither name nor form to attribute name and form for set

The

;

up a

ting

shipper

particular worship, owing to the dull intellect of the wor

a creation of

Maya

(Illusion),

hence that illusion sets him

a variety of forms with a variety of names; thus then, there up is actually no antagonism implied in the Purans when it disclaims in

one worship in favour of another, and disclaiming that again in turn, and so on with the five methods of worship. Then again, the seeming contradiction can be

may be

removed

all

looked upon as the principal.

Brahma.

are all indications of

rest

Maya

the rest Siva.

called Brajima, so

For as a cause endowed with

Vishnu and

the cause of Siva.

products Sun, Ganes, Bhagavati and terms indicate Brahma, as Brahma is their

by the

indicated

Therefore the

Brahma

another way and which Vishnu, Siva, Ganes and the

in quite

five

indicator and their respective significations of Narayan, Nilkanta,

Bighnes, Shakti and Bhanu and an endless variety of names are all conceivable into Karan Brahma and Karya Brahma both of which

two indicate them. In some places, Karan Brahma in the same way, as the signification of the terms Sandhub and Aswa signify salt in connec tion with eating, and when used in connection with progression,

are indicated by them, as these

Karya Brahma

Sandhav

indicate

signifies a horse

;

which

the indication of

Aswa

made use

in the

;

so the

terms Vishnu Narayan etc., Vishnu of, Upasana are indications of Brahma as the cause, (Karan Brahma) and the words Siva, Ganes, Sakti and Surya, indicate Karya Brah several

;

consequently Vyas never meant to deny the worship of Siva and maintain that of Vishnu in his Vishnu Puran he intended to show that Karan Brahma and not Karya Brahma is what is to be worshipped. Similarly in the Skandha Puran and elsewhero, the :

etc.,

terms

;

Siva,

Mahes

etc.,

are

indicative

significations

Karan

Brahma, Vishnu, and Ganes respectively imply Karya Brahma, so that, here even, the same doctrine of worshipping Karan Brahma and not

Karya Brahma

decrying the

last.

maintained by praising the

first

and

V1C11AR SAG All The same Ganesa

holds true in respect

Gaues Puran

to the indication of the word Karaua Brahma while the term Siva

and the rest are predicate of Karya Brahma, so that there is incul cated the praise of the Karana Brahma and disapprobation of Karya Brahma. Similarly Kali and Devi, terms used in Kali Puran sig

Karana Brahma while the predicate of the words Siva and the rest is Karya Brahma consequently there is praise of the first and disapprobation of the last mentioned Brahma. Thus then, there is a

nify

difference implied in all the Purans, between cause and its product, but in reference to the identity of their meanings, there is hardly any ground of its non-admission. In all the of

Karan Brahma

Brahma that one

admitted

worthless,

Brahma who

Purans, worship be excellent, while that of Karya

therefore they all inculcate the worship of is the cause, and there is no antagonism in

their several parts.

Though the respective forms of Vishnu with four hands, Siva with three eyes, and the elephant trunk of Gaues are all created by Maya (illusion) whose modifications they are, and as they are transformed products of intelligence, therefore they are all productive results of that Intelligence, and their worship has been spoken of, yet the cause of all these forms endowed with nonis

Maya,

virtually

different from them, hence

by excluding the several forms to worship the cause, is the object which the author of the Purans has in view because form is a product hence worthless and cause is truth and where the dull intellect of a person rests in form, he should ;

;

continue

that

worship after the method of the Shastras, so that subsequently his intellect may be enlarged, ultimately to rest on the formless cause Brahma.

The worship

Brahma

Karan Brahma

spoken of

the cause of the universe

;

in this

way:

true desire, true deter

mination, all-knowing and distinct, the internal controller of all, and where the Shastras insist upon Iswara s worship they simply mean to think upon these attributes and not on any particular form and the mention of several forms in an endless is not for the

kind

;

variety

purpose that

men

should be engaged in their worship

worship of their cause, the One Brahma.

but infer the

V1C11AR SAG All.

Now

inference

thus explained

When

;;U7

a thing resides in the

same region with another, and that even seldom, and what compassed or surrounded (included) by it is called example, in the sentence, That one with the crow &quot;

the

house,&quot;

inference of Devadatta s house

crow

;

For

inferred. is

Devadatta

for the

crow

same region with the house, and that even seldom and not always and in another s house, Devadatta s is enclosed. Similarly in the creative source of the universe, Brahma [or more properly Karan Brahma or Is wara] there is present form one region, and that even seldom, and the forms of four hands (Chatursituated

the

;

&quot;in

bhuja), three eyes and the rest are subjects of Karan Brahma not of an another s and thus being included in it, that Brahma ferred

the personal

worship of Vishnu, Siva

say, in the designation of the several objects of worship, is

alone specified.

This

called

Upalakshna.

Its

That

etc.

one

and

in to

Brahma

purport

make known the nature of a particular object. As Deva house is known from the crow, and there is no other purport

specify or

datta

so from the form of

if,

of the

Chaturbhuja and others, proceed knowledge Impersonal and formless Brahma arid for the sake of wor ;

ship, there

a necessity for explaining forms, and nothing else but dull persons without understanding the drift of the Shastras, betake to the worship of forms (idolatry) and always quarrel amongst is

;

themselves, like a brother-in-law

and dog,

as in the instance given

below.

A person

had a brother-in-law by the name of Utphal, who had an enemy that bore the name of Dhabak. His house-dog was also called Dhabak, and a neighbour s answered to the name of dog Utphal; when that person s wife first came to live at her father-inlaw s house, she found both the dogs fighting, her husband and father-in-law

scolding

own dog Dhabak by

Utphal,

several fond

abusing him,

and

calling

names and caressing him

too.

their

She

mistook the abuse to the dog for her brothers, for they bore the same name, and the praise bestowed on Dhabak bore reference to his

enemy.

This grieved her much, and made her speak to the husband, usual explanations cleared her mistake, caused by an

when the identity

of name,

Similarly

all

works supporting the worship

VIC HA II

398

SAG AH.

of Vishnu, the worship of other Devas, Siva aii interdicted, but that interdiction applies to the

the rest, have been

Kary a Brahma

;

and

the different sects not understanding this meaning, have been griev ed to find their favorite worships spoken of with slight and contumely

and the Vaishnav

Brahma

feels aggrieved,

because he

unaware that Karya

meant by Vishnu. Moreover all the Purans intended to the worship of Karan Brahma and the abandonment of

establish

Karya Brahma. associated

Intelligence intelligence

endowed

with

iu bodies

Maya

produced from

called

Karana, while

Maya

called

Karya

This has been set-forth in the commencement of notes

Brahma.

on Bharat, which

identical with the

Vedanta

doctrine.

Subhasantati having heard his son s words Found some consolation in his mind.

Again he asks of the

To speak about

son,

the contradiction of the Shastras.

When the

antagonism of the Purans has been cleared away in the above manner, the Raja found a great load eased from his but his doubts about the six Shastras have mind, and felt happy ;

not been cleared, hence he had only a perception of happiness part ly, and not in its entirety.

Which So that

of the Shastras are true speak unto me, I

may

hold the meaning in

intellect.

Tarkadrishti hearing his father s words, Said with proofs positive from text,

The

instruction of the Uttarmimansa.

not at

all

opposed

to the

Vedas.

The other Shastras five, are opposed to them. Know them therefore to be incorrect.

according to the Veda, I find in various works; that disqualifies them. part only

Since the authors of the several Shastras are said to be all-know ing, the

author of Sankh.ya, Kapila

;

ofPatanjal, Patanjali

the last

VIC11 A R SAGAR. of the incarnated

399

Nyaya, Goutama; of the VaishesiJca Shastra Kanad Puwamimansa, Jaimini Uttarmimansa, Vyas all of whom of

;

are justly celebrated, consequently their words which form the text of the Shastra ought to be identical everywhere in being the proof. But then, the authority of the Vedas stands in the highest pedestal of proofs strong, inasmuch

and

infallible,

and

as their author Iswara is all-knowing not liable to the usual defects which attend the

composition of a Brahman, who as the reputed author of each of these Shastras, is a Jiva and what is said of the omniscience ;

of the

several authors

At ma

of their

dignity

or Jnanayogi,

;

while Iswara

due

their greatness,

that they have been s

omniscience

wise

natural.

the

high

from Yoga

Yukta

Yogi.

Now

Jnanayogi means by thinking of whom knowledge of subs tances is derived; and one who is recognized to be invisibly present in

all

substances,

with

whom

intimately combined,

called

Yukta Yogi. And Iswara is that Yukta Yogi, for which, the utter ance of the Veda is infalliable while the Shastras are weak, because ;

Hence those Shastras they are the productions of Janana Yogi. which follow the Vedas are called proofs, and which set up a con trary doctrine are no

proofs

;

as,

the

five

Shastras

opposed to the

Vedas as evidenced by the Shariraka Sutras and the rest and the Uttarmimansa which is now here opposed to them. Moreover some portions of other Shastras also support the Vedas arid dull persons seeing that, put their faith in them but a greater portion of them ;

;

are opposed to the Vedas, hence they are to be abandoned. If those with the are which Vedas to be as tally instructive, portions regarded

then the

animal

Jain Shastra

life,

which

insists

upon the non-destruction of

thus resembling the Vedas in that one point,

be taken as a model

for instruction

;

but actually

it is

may

also

worthy of being

discarded, hence not instructive.

Sugat be an incarnation oflswara what is called Boodha words must also require proofs similar to the Vedas but the

If his

incarnation

;

Boodha has only been

for talking

much, hence

his

always wanting in proof. Now much talking with a desire to cheat or misleading is called Bipralipsa. Thus then, utterances are

VIC II A II SAGAR.

400

for its complete identity with the Vedas is excellent for a always person desirous of release though it is written in of Sutras, and several authors have added conthe form by Vyas

the

Uttarmimansa,

;

men taries and

explained the text in various ways, yet the version of that most worshipful feet, Sankar s, follows the Vedas thoroughly, and is the only one of its kind, as I have had occasion to speak of in the fifth section

;

hence the other

one were to say

all

the

Shastras are not proofs ;and

five

which I have been speaking

Shastras

any of,

the

present Section, tend to emancipation, that can only apply to them in the manner in which Tarkadrishti has set forth. As a

wounded by a sword cut from his enemy, is bled pro and fusely accidently relieved of a (chronic) disease, then a person who draws the essence of a thing may consider the sword cut to be beneficial to that person. Similarly, by means of the other Shastras/

person, being

the internal organ is purified in some way or other, or it is rendered firm, so that a person by ascertaining the doctrine set forth in the

Vedas

finally obtains release

;

and

he continues to devote his atten

Shastras only he is sure to ruin himself like a blind boy sticking to a bullock s tail as in the following example. Hence by abandoning Shastras and following the instruction of the Uttartion

those

mimansa, as

it is helpful to the tion can be obtained.

knowledge of non-duality, emancipa

Now

for the illustration. rich person s son was kidnapped the ornaments on his parson the son was despoiled of his the ornaments, and left starving in a wood with his eyes struck out

with

all

;

poor boy was crying with pain, when a heartless ruffian made him catch the tail of a mad bullock, and asked him not to let it go, tell ing,

will

you to the village. The poor boy, believing his he was advised and died after suffering much pain.

reach

word, did as

Similarly material prosperity is the thief that destroys discrimination which resembles the eyes, and leaves a person in the wood of this world, there he

met by a

deceiver,

a dualist

who induces

him

a desire to follow the doctrine of the other Shastras, and speaks to

him

supreme word,

the

&quot;

following

bliss,

ultimately

manner,

instructions will procure

do not part with them deprived

;&quot;

you

and, thus believing his

emancipation, and subjected to

VIV11AR SAQAJR.

401

experience the pain of re-birth and death. Skastraa are to be avoided.

Therefore the

other

Hearing the words of Tarkadrishti, Subhasantati his father,

Had all his doubts removed, And obtained tranquillity of

mind.

To the worship of the Impersonal Brahma* he Lo Tarkadrishti raised to the post of a !

lends his heart,

preceptor in the

Raja

s circle.

Though Tarkadrishti was the king s son, yefc for the invaluable instruction that he offered to his father, he was raised to the post of a Guru such is the superior dignity of Brahma knowledge, and the father gave him all he had. ;

Some time elapsed when the Raja departed And went to the abode of Brahma, where

this

goes

life,

fche

sa^e

contemplation.

The time and

place of the Raja s death are no* mentioned be cause for a worshipper of Impersonal Brahma, neither auspicious time nor place are required. No matter whether he dies in daylight or in night time, whether during the sun s transit in the north or south of the Equator, whether in a holy or impure place, by the strength of his devotional exercises he attains progressively through Devjan to the Bramaloka, and what has been mentioned in a prior portion of the present work, while discussing this subject with Adrishta about their requisition, has been done to the

according

commentator

of the Sutras.

Then he succeeded

to the throne,

And

took up the work, Tarkadrishti the able.

Resumed he work, But, with

Got the Self

And * is

full

an ordinary king.

knowledge of

Brahma

ascertained,

fixed abode,

merged

into the

Supreme Self; the body turned into ashes.

Karan Brahma

Impersonal worship or Pantheism,

personal or anthropomorphic,

Karm

firakma

SAG All. Here Self

refers

different from the

are

non-different

associates, there

the -inherent AVitncssing Self (Paramatma).

Intelligence

non-

Now

though they a difference in their respective a distinction between them, so that with a des always,

truction of that

Supreme

yet

for

associate, the existing difference is

also

removed,

and the purport of what has been implied by that non-distinction between Self and Supreme. Self, is the equality with Iswara of a

who is emancipated with separation of life from the present and not with the pure Intelligence of Brahma. Such is the body assertion of the commentator of the Shariraka Sutras (Vide Chapt. person ;

IV).

there mentioned,

&quot;

In emancipation with the cessation of

the present life, there is an attainment of truth, determination etc., and according to [in other words Iswara] according to Jaimini Dellmaka, there is a want of them and according to the Sidhanta ;

;

both their presence and want are

Now

maintained.&quot;

the purport

is,

a virtual equality and non-difference with Iswara and the true determination of Iswara are transferred to the emancipated

there

;

there to bo used said to be pure,

;

and

in the light of true existence that Iswara

and without any attributes,

that

to say,

Imper

hence without any true determination. Though in relation to worldly existence, a Jiva is virtually without attributes and pure sonal,

;

yet

relation

from the presence of (A vidya) perception of an agent and instrument, which

that

existence,

^.-knowledge there is perception never accrues to Iswara, either in regard to Self or in regard to another substance perception of worldly existence hence he is always unassociated or un-related, without any attributes so that the non-distinction of Iswara with or properties, and pure in is to the Jiva, regard pure (Intelligence). Moreover if this non-

distinction with Iswara be not admitted to be identical with non-

distinction of that pure

Intelligence

;

and

be said,

Iswara

can never aspire to the pure intelligence of Brahma, because like the Jiva, Iswara never stands in need of instruction, for knowledge to arise,

whence emancipation

nary form

Jiva

ment

;

not pure

;

after death

so that he

to result

;

and

always something

his ordi

Jess

than a

consequently, it is fit to believe, Iswara is without the envelop of ignorance, then he stands in no need of instruction for

VICllAH tiAGAU. knowledge

arise

subject to illusion

;

and

403

iu the absence of envelopment,

hence he

never

eternal, omniscient, and always free. product cannot affect Him so, that* there may be the any misconception as to the nature of Self, or any connection form of an agent or instrument for. which, he is un-related or un-

and

Illusion

;

its

&quot;in

;

associated and pure.

In this manner, is shown what is non-distinct from Iswarais non-different from the pure Intelligence of Brahma.

Now

this non-difference can likewise

as in the following example

be established from illustration

as in the absence of a jar in a temple, the space covered by the jar blends with the space inside a temple, and not with the infinite body of ether occupying all space [for ;

the barrier of the temple to exclude] but then, as. in the space or ether of the temple, the space occupied by the jar was absorbed, and their non-difference is established, so that, space of the there

only a form or part of the infinite ether existing every in the same way, the products of a theosophist s body are in tho s Brahma which is includ destroyed (Brahmanda) egg again ed in Iswara s body, Maya and as a theosophist -s Atma never goes

temple where

;

out during his emancipation with the parting of the body, therefore his Self is non-different from Iswara. But as in the example of the

and

jar-ether, is

only a form with

difference is

non-difference with the temple-ether, which again of the infinite ether (Mahakas) so when there is non-

its

Iswara and a theosophist

non-different from the

attains to

Atma, and when Iswara

pure Brahma, consequently a thesophisfc

Brahma. CONCLUSION.

this

manner

written the Vichar Sugar,

Which

contains many gems. Conclusions derived from the esoteric signification of Vedcis. A man of discrimination receives them with profound [faith]

Spent much labour in Sankhya and Nyaya,

Read Grammar without end. Read works on Adwaita doctrine, Have left not one unread. Difficult are the other obligations,

In which there

a difference in doctrine

;

VIC 11 All SAG AH

404

With

labor has he dived,

Nischal Das [into] the Vcdas. In the vernacular, has he written this work.

In writing it, he For which, there

felt is

no shame,

this

one cause

Mercy aud Religion are the crown. Without grammar, cannot be read Sanscrit works by the dull. They, do read this with ease

And

obtain the

To the west Eighteen

/,-osis

Supreme

bliss.

Delhi the vi hge.

Where is his residence, By name called Kehrowli. The wise iu departing this With what to become one.

life

during emancipation

The Dadu, original State [the one That speaks the Vcdas Name and form are misused

existence]

And

One

;

That

subservient to that Secondlcss is

the indication of the term Dadu.

Existence

perceived as dear.

This brings to a close and with it, the 7th Section including a of emancipation, which accrues to one libera description of that form ted in

life,

with the separation of his body.

THE END,

INDEX. Artha Veda, The 369 A, SIGNIFICATION OF, 204 * Abacheda-vadi, doctrines of the, 55, 131. Arudhapatita, 293 133, 277, 278 Asat, 186, 187 Abhasvadi, doctrine of the, 66, 133 Asatkhyctti, 81 Abhichara, 366 AsscHnprctjnato, 346 Abidhd, 133 Atheists, 376 Abodes, the fourteen, 178 Atma, 179, 180, 181, 253 Abstinence, 13 khyati, 9 Accumulated works, 291 Atoms, 251 73 Achrya, Avantarvakya, 26 value of service to an, 77 Avarana, 45, 98, 117 how to serve an, 77 Avidi/a, 40, 127, 170 Actions, 34, 35 BAM MARGA, 374, 375 propitious, 245 Active quality, the, 176 Tantra, 374, 376 organs, derivation of the, 171 Bhasyakara, 133 Addressing the Intelligence,&quot; 352 Bhagtyaglakshana, 300, 301, 304. 328 Adhibhuta, 25 Bhagvad Gita, 69, 139 Adhideva, 203 Bhatta, 185 on force, 311 Adhidyvct, 25 s doctrine refuted, 315, 322 Adhistana, 270 Adhyatikam, 25 Bhoomvidya, 41 Adrista, 69, 259 Bidehamufai, 364 A garni, 345 Blemishes and Impurities, 289 Agarva, 347 Bondage, 287 Affgradhadeva, dream of, 2-12, 245 Boodhi, 108, 113, 116, 120, 174 Brahma s day and night, 210, 211 Aham, 107, 115, 120 Ahadajahat, 322 Brahma, predicate of, 2 as bliss, 3 Ajahat-lakshana, 309, 323 self luminosity of, 4 Ajnana, 170 4 -knowledge, 266 as egoism, 121 as Intelligence, 115 Akhyatvadi, 90, 91 Brahmc nda, 168 Akhyati, 91 All this is indeed Brahma, * 43 Brihadarauyk Upanishad, 194, 358 Amukta, 367 Byavartaka, 131 Anadi, 60 Ananda Giri, 139 CANONS, 348 Anandamayokasha, 178 Causebody, Is war s, 178 Anupalabdhipraman, 127 -, Jiva s, 178 Anyathalchyati, 91, 233 Cessation, 97 Chhandogya Upanisliad, 41. 325 Anirvachanyakhyati, 91 Anatma, 140 Chdrvaka, 88, 137 s doctrine of Annvasta, 265 Illusion, 88, 89 Chintamanikar on Illusion, 90 Antakaran, 136 Apana, 174, 175 Chit, 174, 265 Art/wpati, 126 Cloud-ether, 105 &quot;

&quot;

WtiEX. Cognition, doctrines of, 233, 241 Community of referrence, 121

Comparable, 300 Compared, 300 Concentration of thought, 13 Contemplation, 359 profound, 16 Continued current of evolution, 60 Concealment, 117 Conception, 59 Conclusion, 404 Consciousness, 97, 68 Consecutive action, 175 Consideration, 15, 43 Creation Theory, 172, 173 Iswar s, 229, 238 Jiva s, 229 =

DAILY RITES, 34, 35 Dasamata, 17, 19

Emancipation, 13, 25, 369 cause of, 278 Endurance, 13 Endful, 165 Enquirer of truth, 49 Envelopment, 117 Error, 117 Ether, 51 destruction of, 104, 105 Evolution, doctrine of, 162 Existence, varieties of, 86, 159 ,

FAITH, 13 Fixed attention, 348 Forbearance, 348 Forbidden actions, 34 Fourth,&quot; 202 Force, doctrine of, 305 Fructuscent works, 291 &quot;

GAUTAM,

Dedicating, the body, 78

mind, 78 wealth, 78 speech, 78

Delivered in life, the, 364 Demonstration, 31 Demonstrator, 31 Demonstrable, 31 Denotation, 113 Desire of release, 40 Destruction, 145 Devadatta, 175 Demchhan, 2 0, 213

HAPPINESS, 41, 119 ,

Devamargt,

209,

371, 399 doctrine

of, 126 on atoms, 254 knowledge, Good quality the, 176 Goudpada acharya, 352 Guptasana, 349 Guru, signs of a real, 73 indispensable, 73 love for the, 75 mode of serving a, 77 ,

213

JDevasharira, 47 Devotional exercise, 11 Dhananjaya, 175 Dhanur Veda, 366 ana, 190, 344 Dhyana. 344 Digambar, 376 Discrimination, 12, 299

means

whom

cf, 226, 231 doctrines of, 236, 237

&quot;

AM BRAHMA,&quot; 17, 43, 115, 140, 342 know not Brahma,&quot; 167, 168

Ignorance, 117, 123, 124 ,

unreality of, 161 difference from intelligence of,

123

Dreams, source

Dreamless slumber, 183 Drigttshrislirad, 240 EGOISM, 120

knowledge

ftkovalil-abad, 33

Elements, the, 173 ,

gross the, 176

Emancipated, the 49

manifold, refuted, 167

110 303 Illusion, 165, 167, 301, 302 composition of, 30, 63 Theories of, 88, 94 sources of, 64 Illusory attribution, 59 Impediment. 354 Impartite, 193, 351, 352 ,

synonymes

Ignorant the, signs ,

of,

Hiranyagarbha, 178 ffoma, 393

Distinction, five sorts of, 74 Distraction, 354 Dreaming state the, 187

needed, 293

-, varieties of,

Mar

of, 84.

Hatliayoga, 222 Hearing, 15, 43

}

of,

INDEX. Imputation to

Knowledge of Brahma, non-duality,

296

Self,

145.

dream, 218

Indication, 113, 304 of an adjective and noun, 51 , of a portion, 304 Indicative or suggestive, 112

Indication, 327, 333 inapplicable, 320 Inclusive Indication, inapplicable, 327 Indifference, 12, 299 Indifferent enquirer, 293 Indiscrimination. 302

effect of, 15 effects of 288

means

of, 12, 71, 299. external, 414, 299 internal, 14.

supporting, 290 varieties of 117 Krikara, 175 Kriyamana, 291

Kumbhak, 349 Kunna, 175

Indescribable method, the, 225

335

the,

doctrine of illusion, the, 92

Intelligence, 164 varieties of, 65 Internal knower, the, 109

Kutasta, 104, 106 Krishna s body, etc., 137, 138

LAGHU AND GURU Lakshana, 113, 305 L ak shy a, 112. Lawful actions, 34

Internal organ, the, 232, 133 Invisible knowledge, 117, 118, 125 means of, 18 ,

Invoking a blessing, 246, 247

ISWARA

109, 168, 169

knowledge not needed

to,

402

determination of, 69 will force of, 308 non-distinction with Jiva

of,

402

JAHATAJAHATI, 333 Jahatswartha, 333 Jdhatlakshana, 304 Jaimini, 371,399 Jain Shastra, 399 Jantramukta, 368 Jivanmukta, 192

297

Lay a, 163, 352 Ling a Sharira, 175 Lokayat, 88 Liberated in

qualities of, 253

life,

the,

361

MADHYADHIKARI, 187, 376 Madhyamika, 143, 145, 147 Madhyapariman, 261 Madhusudun Swami on Ignorance, 230 Mahakas, 53, 105 Mahatatwa, 109 Mala, 45

Mandukya Upanishad,

139, 312

Manomayokosha, 178 Manu, 212

Jiva, 105, 107, 133, 168, 169, 275

Manantwara, 211

Jijnsttu. 45 Jnana, 35,

Mahavakya, 17 Mdyd, 105, 165, 166

197

Mental Inactivity, 352 distraction, 353 Meditation, 349

Jyotish, 369

KALPA, 364 Kalpa Sutras, 369, 372, 373 Kamya Karma, 34

Metonomy, 304

Kara Shastra, 367 Kanad, 371, 399

Misconception, 117 Mind, 136

Kapila, 88

varieties of, 350, 351

purity of, illustrated, 283 Misapprehension, 46 Miseries, 159 varieties of, 25 of lasciousness, 159 Mimansa, 371 Mode of Salutation, 211. ,

Karon Brahma, ,

396

worship

of, 395, 391,

Karya Brahma, 395 Kartabj/a, 216 Kshanika Vijnanvadi, 89 Kavya Prakas, 113

397

&quot;

Knowledge ,

antagonistic, 48 definition of, 39

from proofs, 128, 129 Brahma, 141, 289

Moving

considerations&quot; 11,

Mukta, 367 Mukta mukta, 368 Muktasana, 349

Munduka Upanishad, 199

Prana

Matter, 124

Pranomayokosha, 178

not Self, 183

Prativashika, 159

signification of, 207

Prasthans, 365

NAG, 175 Narad, 41,381

varieties of, 366

Pratyksha Prama, 128

Jfoimitltfa, 34, 35

Naiyayaika, on Illusion, 88, 89, 187 s doctrine of self, 359 Natural acts, 34

Nyaya on

force, 305 Necessity* 11, 21, 23

Nirvikcklpa Scimidhi, 357 Nididhyasana, 292. Nirukta, 369, 370. Nishidha Karma, 34 Niskaram Siddhi, 280 Afitya Karma, 34, 35 Nrisimha Upanishad, 208

Not-self,

of a jar, 122, 123 Persons, varieties of, 46 Personal Reality, the, 246 Pervasion, 3 Pervading the result, 3

Pingal, 370 Posture the, 348

Pranava, 316

Not being 167 Non-duality, 73, 103, 104, 115, 237, 209 ,

definition of, 2. arguments against, 27

conclusion of the Vcdanta, 28

pramana, 129

Penances the, 34, 35, 36 Perception, 130

217

Projection, 45 Predicate, 131 Proofs, 129

Punish, 251

Pur ana, 370 Puroka, 349 Purport, 23 Pushupati Tantra, 384

OBSTACLES TO MEDITATION, 352

QUALIFIED PERSON THE, 11

Oiu, 119,201

absence of, arguments, 27 368 Quiescence, 12, 299 Quintuplication, 139, 177

Brahma, 312 One Secondless and

&quot;

Existence&quot;

Optional rites, 34 Ordinary Penances, 35 Organ internal, the, 174 Organs of action, 176 sense, 175, 176

256

varieties of,

RAM AND KRISHNA,

137

Rasaswad, 252, 255 Real the, 161 Reality, 255, 299

PANCHADASI, THE, 139, 286, 288 Pancharatra, 381 PARABRAHMA, 165, 291 Paramanu, 254 Paramatma, 113 Paramarthika, 159 &amp;lt;

Parinam, 94, 231 Par mad, 384. Passions and desires, 353 Patanjali,

373

Prabhakar, 88, 187 Prajna, 108 Prajnana, 130, 135 Prakrlti, 166, 205, 251 Pralaya, 97, 171, 172, 211 Praroa, 127, 131, 135 Praman, 130 chetan, 130 Pramata, 127, 130, 131, 135 Pra-no, 172, 175, 183,184

Rechaka, 349 Reflex theory, the, 329 Regulation of the breath, 349 Reflex works, 296 Reflected intelligence, 116, 119 condition of, 117 * Relation 11, 20 of an adjective, etc., 51 Restraining the senses, 349 ,

&quot;

Results, 279 Rupa, 46

SACHYA, 192 Sacs or sheaths, 179

Sagarbha, 349 Sad experience of a king, 156, 157 Sayun Brahma, 104 So, 1gram worship, 197 Salutation, 246, 247 Samuchaya Vadi, 284

INDEX. Saunadhi, 350

Tama Guna, 99, 123,300 Tapni Upanishad, 208.

aavilcalpa, 350 liirvikalpa, 350

Tarkika, 88.

Samana, 174

on self, 261 Tanmatra. 250 ,

Samanadhlkarana, 120 1

Sane /lit karma, 291

vadtia, 121

mukshya, 120

Sankaracharya, 145

Sankarshan Kanda, 371

Tasting of enjoyment, the 352, 354 Tatwa, 280 Tat Tarn asi 271 Tenth person 18, 19 &quot;

tiankhya, 251, 252 Sat, 101 Sativa guna, 123, 172 &quot;

Sarva Khalu edam Brahma,&quot; 294 252 nature and size of, 256, 262 is Brahma, 301 Intelligence, 66, 67 bliss, 85

Self,

distinct

from body, 137 loodhi. 137

Reality of, 299 Sruti on, 262 Restraint, 12 Shayugya, moksha, 210. Sheaths, blissful, 178, 187 ,

-, cognitional,

foodful, 179 mental, 179.

vital,

178

Thou&quot;

43,

300

U MEANING OF, 207 Unconscious meditation, 305 *

varieties of, 351 obstacles of, 352

Udana, 175 Undisturbed attention, 354 Unsteadiness, 354 Upadana, 171 karana, 139 Upadhi, 51, 132 Upalaksliana, 397 Upanishad, 43, 111, 163

Uniform

Intelligence, 106, 115 Uttar Ramayana,, 12, 16

Vedas, 367

VACHASPATI, 367

Smriti, 372

doctrine of, 169 Vachya, 113 Vaibhaaika, 376 Vahya avidya, 94 doctrine of, 99 Valmika, 178, 372 Varchhti. anecdote of, 148-150 Vaishesika Sutra, 371 -,

Sidhasana, 349 Siksha, 369

354 Shavdanuviddha, 350 Shavdannuviddha, 350 Sharirak Sutras, 167, 333 Sontantrika, 376 Silliness,

Bubhasantati Raja, 81 Subject,&quot; 11, 20, 27 Subtle the, 176, 177

Vashista, 178, 241, 364 Vastu, 245 Vedas, The, 366

&quot;

body, projection of, 222 ,

art

Theosophist, 303, 304 Turya, 207

Upa

179

Smartha Upasana, 381.

Substrate,

That

Thou 325

&quot;

refuted, 223

Suggestion, 113 Sugut, 399 Sunyavadin, 88 Superimposition, 201 Sureswar, 175, 197, 280, 358 Svariti force, signs of, 305

Swarga, 202

TADATMYA SAMBANDHA, 312 Taijasa, 204 Thiterya Upanishad, 162, 163, 230

Vedangas, 370 of, 289 Vidyaran Swami, 134, 175 Vidya, 35

Vedanta, fruits

Vikara, 94, 231 Vikshepa, 45, 352 Virat, 178,

202

Virochana, doctrine of, 179 Virtue, destruction of, 151 Visible

knowledge, ,

Viswa, 202 Vishayi, 46 Vi&hesanct, 52, 131

17, 117,

means

118

of, 18,

IXDKX. Vishnu worship, *,

author 231

30-4

Works, 345 and Wornhip, inutility

of. 32!

of, 288, 289 necessity of, 282 Review of the doc

trines of, 3G1

Yuslitn. 308

Vliana. I

and Devotion, 282 necessity

IT.&quot;)

of,

lviHyya, 113

291,292

37-J

doctrine of, 293

Vyas,

Worship, Impersonal, 198, 200

WAKING

STATE, 187

Wasting of riches, 150, 151 Wise and Worshipper, 3G4 Witness, 143 Will force of Is warn, 300 Women ruinous to Virtue, 153

Personal, 197, 200,

Pancha Makar, 375, 37G

YATHESTACHARANA, 294, 358 Yogacharas, 88, 376 Yoga Philosophy, 373.

PRINTED BY NILAMBAR VIDVARATNA, AT THE VEDANTA. PRESS, 127, MUSJIDBAUEE STREET, CALCUTTA.

280,

1120 Z5375 1885

Sreeram, Lala The metaphysics of the Upanishads

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