, Google\¥] \50 - Yatindra-Mata-Dipika THE LIGHT OF THE SCHOOL OF SRI RAMANUJA BY SRINIVASA ¢ « 2 ‘TRANSLATED INTQ ENGLISH WITH NOTES ETC., BY A. GOVINDA-"CARYA SVAMIN, cr; M.n.t.a; wR.aa; BTC. AUTHOR OF VARIOUS WORKS. MADRAS AT THE MEYKANDAN PRESS 1912 All Rights Reservednas B (32 ABS 57913 Mi Works* by the same Author—In English. in Bhagavad-gita with Ramanuja’s com- mentaries... Lives of the Dravida Saints (Azhvars). Lives of Ramanuja and other Sages (with frontispiece etc.)... Divine Wisdom of the Dravida Saints. Vade-Mecum of Vedanta ase Artha-Pajigaka or Five Truths (jras) Vedanta and Theosophy ou Three Parts: Lectures on Inspira- tion, Intuition and Ecstacy... Ideals of Ind, in Two Parts a Yatindra-Mata-Dipika (or a Com- pendium of Visisht&dvaita Philo- sophy and Religion... oon Other Contributions to the Journal of the Royal Asiatic Society, Indian © Antiquary, Siddhanta Dipika etc., atc, ... oe aoe ae Rs. 5 A. ° 8 12 12 12 ° nooo Oo © [Obtainable at Veda-Grham, 1050, Viceroy Road, Mysore, South India ov from the Publisher, the “ Sid- dhinta Dipika” Choolai, Madras, N.C.] DIN MEMORY OF THE VISIT OF j ‘THEIR IMPERIAL MAJESTIES | King George V and Queen Mary | CROWNED IN DEHLI, INDIA, As EMPEROR & EMPRESS OF INDIA On Te 12TH DecemueR 191). == PHARCONTENTS. Frontispiece A. GovinpAcArya SVAMIN. Advent. Subject-matter. Pages. ‘Works BY THE AUTHOR ... D MemoriaL To THEIR IMPERIAL MajeEsTIES E PREFACE i — xxi CoRRIGENDA we Xxdii—xxiv I. [Jnstruments of Knowledge : (Pramana)| PERCEPTION (Pratyaksha) ... ws I 28 Il. InFERENCE (Anumana) 29— 47 Ill. THe Worp (Sabda) 48 — 61 IV. [Objects of Knowledge (Pra- meya)| MatTER (Prakrti). 62 — 85 V. Tie (Kala)... «=. 86— 89 VI. Sprerruat Universe (Nitya- thhiste) aoe s GO— 97 VIL. AtrTrisutive Consciousness (Dharma-bhata-Jiiana)... 98 — 116 VIII. Tue Sour (/iva) . 117 — 137 IX. Gop (J§vara) . 138 — 155 X. Non-Sussrance (4-dravya) 156 — 169 Conciusion + 170 — 175 N.B.—The Scheme of Transliteration is that adopt- ed by the Royal Asiatic Society of Great Britain and Ireland (JRAS,) except sh. Brahma-sitras= Vedanta-sitras. I# or He are both used for God and Soul. And She also, were it used, would, for Sarhskrt, mean the same. The gender is incon- sequential.PREFACE. THE appearance of this work was adumbrated in the Artha-Paficaka or The “ Five Truths”, in the pages of the JRAS (Journal of the Royal Asiatic Society), p. 565, July 1910. It was to have appeared in the same Journal, but for paucity of space for a work extending over more. than 45 pages. It was decided therefore to bring out an independent edition in India, which, as a book Of reference for all time on the .Visishta-’dvaita Philosophy and Religion, is expected to be more accommodating to the general reader than if. it appeared in an academic Journal inaccessible to all. Being an academic work itself, the printing of it in propria forma demanded by the exigencies of Sarhskyta orthography, was made possible by the Meykandan Prees, under the supervision of its intelligent pro- Prietor Mr. J. N. Ramanathan, of Madras, under- taking to meet all the requirements incidental ta such a work. It is hoped the readers will find the justness of my remarks when they may come to examine it for themselves. 2. In the shape of introduction to the work, very little need be written, it seeme to. me, inasmuchii YATINDRA-MATA-DIPIKA. as scholars are more in need of original matter than attempts made at theses for which there seems at present no warranty. But if a popular introduction were yet deemed necessary, my work called the Vade Mecum of Vedanta affords an appropriate pourparler to the Yatindva-Mata-Dspiké,—the work which, with this preface, makes its debut into the arena of Indology. The necessity also for such preliminaries is as far as possible obviated by the copious foot-notes which will be found sprinkled in sufficient profusion, in almost every page, not only to elucidate the abstruse subject-matter but as well to. reduce to the utmost minimum the jejune nature which is a sine qua non of all academic studies,—the Oriental in a large measure. The desideratum for a separate glossary ef technical terms which by necessity teem in all works of an academic nature, is met by the scheme, adopted in this work, of inditing all such terms side by side their English, in brackets or otherwise. Facilities for comprehension are better afforded, I trust, by this mode than if they had to be procured by constant references to a glossary at the sacrifice of time, with mental poise Jiable to be ruffled by such a process of glossarial interference, at every step of a perusal. Strictest fidelity to the original Sarhskrta might, it is feared, have led to the English rendering being found stiff and in places lacking, petadventure, in clarity. But this is due more to thePREFACE iii technical nature of the subject than to any perfunc- toriness on the part of the translator, who is conscious of having done his best. The subject itself is rigid, and invites the mental concentration of the student, not the surface-skimming of the light reader. 3. With regard to the author of Yatindra-Mata? Dipika, Srinivasa, we learn from the invocatory verses (left untranslated), where mention of Maha- "carya in the preliminary of Advent I, synonymously referred to again as Ghana-guru-vara in the Colophon is made, that he, (viz., Srinivasa) is the immediate disciple of Dodday-arya, which is the colloquial of Maha-"arya’ which is the same as Mah4-”carya. There is a succession of apostles of the Ramanuja School beginning from Dagarathi or Mudaliy-apgan, Sri-Ramanuja’s sister’s son*, famed as of the Kandadai descent. To this stem belong all the Maha-”c4ryas, a branch—an important one—settl- ing down at Ghatika.’cala, otherwise known as Choja-sirhhapuram (vulgarised as Sholifghur,—a station on the Railway track linking Bangalir and Madras), which is referred to by Srinivasa, the author of: Yatindra-Mata-Dipika, as Ghatika-"dri, in his invocatory verse to the work. This place is a noted shrine, very ancient as having been sung by the archaic Azhvars or Dravida Saints * See (my) Léfe of Ramanuja etc.iv YATINDRA-MATA-DiPIKA in their Tami] Works the Prabandhas * ;—Nysithha, one of the Ten Avatiaras of Vishpu being the presid- ing Deity of the place, One of the Mah&-"ciryas is noted in history as Capda-maruta Maha-"carya by reason of a great polemical work called Canga- méaruta (= hurricane) having been written by him on an anterior work the Sata-dishapi of a similar charact+ er, composed by the great Vedanta-"carya [1268 a,c. born], who is the contemporary of Madhava or Vidya- rayya [1331 4c. elected for Spigeri pontificate, in the now Mysore State]. The author mentions (in the Con- clusion-Chapter) both these works among others as those on which he bases his compendium of Visishta- ‘dvaita Vedanta, viz, the Yotsndra-Mata-Dipihd. Hence it may be reasonably conjectured that Srinivasa is the immediate disciple of Ghatiké~cala Candamaruta Mah&-"carya. This Mah&-"carya isa contemporary of Appaya-Dikshita, who is a com- mentator on Vedanta-"carya’s works, A tradition in currency further confirms this contemporaneity, which may be cited here, in almost the words kindly . supplied me by my valued friend Sri M. T. Nara sithha-iyafgar, B.A., M.R.A.S. Professor in the Central College, Bangalar:— : “« These two authors, Maha-"carya-and Appaya- Dikshita were close friends, both being the % Vide (my) Lives of Savnis.PREFACE Vv unparalleled Vidvans of the age; and they used to discuss philosophical questions very often, with a view to try their own skill in argument. Both were admirers of Vedfnt4-"carya, whose works they commented largely. Appaya-Dik- shita, as is well-known to all Sathskrt scholars, was a staunch devotee of Siva,* in spite of his having devoted his time to writing commentaries on the Visishta-"dvaitic works of Vedant-"carya, and he wanted to construe the term Narayana as applicable to his favourite deity Siva. Maha- "carya, sesing that his friend attempted a point (for argument) that could not at all be maintain- ed on grammatical basis (at most) waited for an opportunity to test the truth of his friend’s conviction on the point in question. Once when they were both getting up the AJagar-malai about eight miles from Madura, (on which the temple of Sundara-bahe ot Alagar is situate, and where * Cp, the verse which My is alleged to have been uttered by him in a meeting of Pandits at Kaacipura: MaheSoare va jagatim adhisvare Janardane vi jagad-antar-ainant Na vastu-bheda-pratipattir astd me Tatha-'pi bhaktis Tarun-endu-Sckhave. The gist of the verse is that he saw no distinction between Siva and Vishnu, yet he had a penchant for Siva. See foot-note 238, page 116. [A. G.]vi YATINDRA-MATA-DiPIKA the famous Nipura-ganga rill runs), Maha- “carya took advantage of a position when he could extract the truth of his friend’s conviction on the disputed point from his own mouth. Among the initial steps leading to the temple of Sundara-bahu, the eighteenth step from the bottom is regarded as presided over by a bhita (spirit) named in Tamil Kavappan; and the belief was that whoever speaks untruth (or proves false) while on this step, would suffer instantaneous death. (It is for this reason that the temple-keys used to be left, during nights, en this step, without any fear of thieves touch- ing them). (Here) Mah4-"carya took hold of his friend’s hand and making him stand there, questioned him thus ;—* Tell me, my dear friend! are you really convinced that the term Narayana can be construed as a name of Siva? I ask you now because you cannot speak untruth here, for the sake of argument!” Then Appaya- Dikshita is said to have spoken out his own conviction to this effect ;—‘ The letter N () in the term Nardyava is in the way of such con- struction. This is my conviction.’ *” * Appaya-Dikshita accedes to this confession, be- yond grammatical reasons merely, in his com- mentary on verse 35 of Ananda-lahari [Pp. 64-65.]PREFACE vii This great Appaya-Dikshita’s date is correctly known as 1552—1624 a.c. as proved by various evidences such as (1) his living at Vellore, under the patronage of Chinna Bomma Bhipala, (2) his being invited to the court of the Penukonda ruler Vehkata- deva (1586—1613 4c); (3) his being the Vedanta teacher of the great grammarian Bhattoji-Dikshita, edited by R. Halisyanatha Sastrin, 1908. [Vari-vilasa Press, Sriratgam] thus :— *Veda-vibhag4-'rtham ev ’vatirnena sakala-Veda- tatpary4-'bhijiiena sarvajfia-Sikhamanina bhagavata Veda-Vyasena, Pulastya-vara-dana-labdha-devata- param-arthya-vedanena Sri-Pardéarena, ‘nyais ca maharshibhir Ved-opa-brhmana4-'rtham prapiteshu Sri Mahabharata-Vishgu-Puraina-"dishu, niscita- Parabrahma-bhavasya, sadbhis sarvair apy avibha- gena Para-Brahm-ety eva pijitasya Srt-Nardyanasya, kvacit-kone-nivishta-mantra-” rthavada-puraija-vaca- na-"dileSam avalambya jivabhavam vaktum n& "smaj-jihva pravartate, tatha cen mirdhd ca Satadha bhavati; Veda-Vaidika-droho, Devata-drohas ca jayate. Ato Ndvayarat Para-Brahma-kotir ity eva ’asmakam siddhantah.’ The gist of this passage is that his head will shatter into hundreds of fragments if he dared to gainsay the verdict of all the great Sages Vydsa, ParaSara etc., about Narayana being the Great God, in all their authoritative works; that be dare not commit such heresy and blasphemy. [A. G.]viii YATINDRA-MATA-DIPIKA (4) his antagonism with the famous poet Jagannatha Pandita or Pandita-raya, the author of Cifra-mimarisa- khangana, etc. We can therefore conclude that Mah&-"carya (who by tradition was equally old with Appaya- Dikshita, while the AJagar-malai incident took place, * as chronicled above) lived in the latter part of the x6th and the beginning of the 17th centuries. Our author Srinivasa therefore, who is the son of Svami- pushkarini Govinda-"rya,—servitor at the Holy Hill Verkata-giri (Tirupati)—and disciple of Mah&- "carya, may be placed at the beginning of the 17th century, : 4 This author of Yatindra-Mata-Dipika had, according to the invocatory verse, a vision where he saw Venkatesa (the God of Tirupati), Devaraja (the God of Karigaila= Kaiici), Nysithha (the God of Ghatika-"dri), along with Kyshya (= Yamunt- “clrya) and Yatiraja (= Raménuja), and that seems to be the inspiration quickening him to the com- position of an authoritative text-book, embodying in it all the quintessence of the doctrines of Visishta- dvaita Philosophy and Religion promulgated by Sri RamAnuja, which he fitly titles as the; Yatinpra MatTa-DiriKA or The Light of the School of RamAnuja. 5- As works original, then commentaries, and then theses, over against these, became multiplied,PREFACE ix and so vast as to be beyond the range of a clear conspectus of the subject-matter, necessity for com- pendia arose. Of such is the Yatindra-Mata-Dipika, - which’ purports to be a manual devised in order to. present a lucid outline of the Visisht4-’dvaita Philosophy and Religion, based on the voluminous literature extant, most of which the author Suni- yasa, mentions by name in the Conclusion-Chapter. I have , inserted in brackets against ‘these works, the names of these authors.* 6, As handbooks were thus desiderated for original works, English renderings of such seem to be in requisition in these modern days of acute oriental research. The East and West are daily being brought into closer bonds. A memorable epoch of this process has just transpired in’ King George V of Britain having crowned himself with his august consort Queen Mary, on Indian soil in Dehli. Rshi PardSara, in giving an account of the kings of the future in his Vishgu-Puraga who would hold sway over India, wrote thus :— ‘Tesht’tsanneshu punah Kainhkia Yavana bhipatayo bhavishyanty a-mirdha-bhishiktas. [iv. 24. 55}. The word Kainkila bas never been noticed as another variant by the learned editor of Wilson’s “® Some of these were kindly traced out for me by my friend Prof. M. T. Narasirmhiengar, Bangalur. Bx YATINDRA-MATA-DiPIKA. Vishnu-Puraya, Mr. F. Hall. To my mind it sounds very much like (Angila). Kainkila-Yavanas then(to us) are the English people. They would rule, he further tells us, without wearing the crowns (a-mirdha-bhi- skikta). This is considered by the Hindus as unorthodox or un-normal. George V. covonating himself in India then is an event which restores to the Hindus its own notions and sentiments,of what properly constituted sovereigns ought to be (i.e, miivdha-bhishtkta). May not the Rshi’s prophecy point to the necessity of real crowned heads establishing themselves in India, instead of uscrowned vicegérents being permitted to fulfil royal functions? No literary ‘work written during this Coronation epoch should hence launch out into the world without chronicling this world-event,—an event conspiring to unite East and West in closer bonds of love for co-operative work.in future. This is fostered by literary works of the East preserited to the West in western garb. My present attempt is one more of this description.® * ‘Our task is to translate ancient knowledge into modern equivalents. We have to clothe the old strength ina new form. The new form without that old strength is nothing but a mockery ; almost equal- ly foolish is the savage anachronism of an old- time power without fit expression. Spiritually, intel- lectually, there is no undertaking, but we must attempt it.’ [Sister Nivedita a/tas Margaret E. Noble).PREFACE xi Also it is significant to note that as this work is being sent out on its career, the Government of India has resolved to take practical steps to en- courage Oriental Learning, judging from the Blue Book just published of the transactions of the Con- ference of Orientalists held in Simla, last July, under the. presidentship of Sir S. Harcourt Butler, c.s1., C.1.8.,, Member of Council for Education. 7. Three Editions of the Yatindya-Mata-Dipika have come to my knowledge :— (1) Published by the Vedanta-Vidya-Vilasa Press, Madras, 1868, in Telugu characters. (2) Published by the Vidy4-taratgint Press, Mysore, 1896, in Telegu characters. (3) Paina Anand-”Srama Series, No. 50. 1906, with a commentary by Vasudeva Sastrin, in Depanagori. Varia lctiones is almost nil, but a good editpn along with English translation seems a future contin- ~ gency.# The author has divided the work into Ten Avativas, i.e.. Incarnations, in allusion to the fact of Vishnu’s (Narayana’s) Ten Incarnations. Con- forming with this sentiment, have I adopted the equivalent term Advent to mean Sections or Chapters. * There are two Karikds (versified works) treating of the same subject-matter (come to my notice), (1) Vedanta-karika-"oalt by Vetkatirya, (2) Yatindra- siddkanta-sangraha by Sri-saila-"cirya. [Vidya- tavangint: Press, Maisiv,] ixii YATINDRA-MATA-DiPIKA As I stated ‘above, the work, being academic, is rather rigid. I would therefore recommend the read- er to begin from the Fourth Advent to the End (frameya part), and then turn back to the First Three Advents (framana part). In any case the copious notes supplied will, it is. hoped, lead to a clear comprehension of the otherwise intricate windings of the Visisht4-'dvaita Philosophy and Religion, 8. Finally, Ihave to note that this addition to the Orientalia was finished on the 2nd of February 1912, the auspicious day on which a great festival is held in Melkote Hill (Tiru-Narayaga-puram), thirty miles north from Maisir (Mysore), in honour of Sri Ramanuja having discovered the Holy Image of Narayana overgrown with jungle and ant-hills, under the asterism Punarvasy (pollox).* By acci- dent or providence, it is difficult for the small wits of man to divine, Rev. J. N. Farquhar of the Y. M. C. A. Calcutta, came just now for the first time to Maisdr and in his address to the public in the Wesleyan Mission School hall, began with the preliminary that what attracted him to the place was neither woodland nor river-scene, neither Darya-Daulats nor Tippu’'s Tombs, but that great RamAnuja who appeared ten centuries ago on this land giving to men a great spiritual * See (my) Life of Ramanuja, Ch. xxix.PREFACE xiii message.* On the day referred to (2nd February.) the Reverend gentleman, true to his announcement, was closeted with me for nearly two hours, in con- versation connected with Sri Ramanuja, and he inci- dentally referred to the lack of the ethical conception of God in the Vedanta, but I told him that the key-note of Ramanuja’s teachings was pre-eminently that. This was the very point also, as I discovered, he had already put in print in his Primer of Hinduism, (p.42), where he says that ‘in the Vedanta Philosophy there is one fatal omission that - Brahman is not con- ceived as holy ; we are nowhere told that Brahman is righteousness. ‘Hinduism remains from first to last crippled, because the idea of God was never moralised.’ It is unfortunate Rev. Farquhar com- mitted himself thus too soon; for he would bave made quite a contrary statement if he had written his Primer aftey his South Indian tour; for close * Combining this event with the coronation event and the swelling body of the Orientalia, read what Justice M. G. Ranade prophesied in 1901, viz., ‘The hand of Godin History is but dimly seen by those who cannot recognize in the contact of European with Eastern thought a higher possibility for the future of both races. Already the morning dawn is upon us and we can see glimpses of the bright future reflected in our ability to know and appreciate each other's strength and excellence. [Philosophy of Theism.]xiv YATINDRA-MATA-DiPIKA acquaintance with Ramanuja would have startled him by his exposition of a most ethical and loving -as well as sublime and exalted, God as surpasseth all notions of similar character that may be found en- shrined in other Scriptures of Earth. Unfortunately such appellations of Deity connoting His highly ethical character, seem to have escaped his the Revd's notice, viz., dharma, satya, punys, paivana, pavitra, pita, Sucht, inddha, Siva, hars, kalyava, amala, apahata-papma, beya-pratyantha, nish-kalanka aniaryami,* Bhagavan t etc. This ethical concept is in fact the cardinal, salient, momentous feature of the Vedanta that con- 6titutes RamAnuja’s evangel to mankind. . g. Christianity no doubt derives its conception of God from the Semitic Judaism, but it ought not to forget its fons et origo remote in the mists of ages, viz., the Aryan (or Vedic) Brahmanism. In the light of ethnographic, philologic, geologic and archzologic *This means Gad, ismanent in nature and man, meaning thereby the Holy Guide (or Ghost, if that word is more endearing), who, as Justice Ranade puts it, ‘is the Divine Reality regulating the purposes ef law and order, beauty and benevolence, power + See the significations of this last term discussed in the pages of JRAS, for 1910, 1911, 1912, one scholar Dr. Schrader firmly holding that it means essentially holy.PREFACE xv knowledge, made available by Orientalists in this age of enlightenment and enlarged horizon, neither to gain nor glory does it redound to ignore the world-old traditions common to the Indo-European race. The outlook is now.so wide that it is time the narrow bounds of Hebraism to which Christianity tenaciously clings itself, should be overleaped. The East invites all men to unite. Even as George V was crowned in India, the Universal Religion of all humanity is destined to be crowned here.* The Science of Religions by Emile Burnouf is a bracing revelation on this theme. Dr..Deussen, even without his reaching as far as RamAnuja, says ‘that there is not in the Bible (this venerable book being not yet quite free from Semitic realism) +; but it isin the # It is bere meet to recall Sri Parthasfrathi Yogi's proposal to Dr. Miller of Madras to call his College, not Christian, but Universal Religious, College; but Dr. Miller could oniy heave a sigh, and no more. t See his Indian Reminiscences. Max Muller in his Lectures on the Vedanta has shown the high ethical standard of the Vedanta, implicated in the doctrine of karma, which the Christian Church impugns to the detriment of all ethics, reducing God to the sorry predicament of a capricious, partial and cruel tyrant, violating as such all essentials of ethics. The Vedantic Deity, on the other hand, Max Muller shows, embraces the deities of any other religion.xvi YATINDRA-MATA-DiPIKA Veda’; and that ‘the Vedanta in its unfalsified form, is the strongest support of pure morality.’ Unless God were ethical, Vedanta could not as it doth, sermon on morality! Vain again were its teachings of the immanency of Spirit, did it not mean a life of holiness to have to spring from it!! Any other opinion betok- ens shortness of insight and slenderness of scholar- sbip in South Indian lore, Even if the ethical idea were germinal in the Veda, it receives its complete expression in Ramanuja.* Even the stage to which Even the cold light of logical Tyndall confessed to P. C. Mozoomdar that ‘life came from the East once before, and it must come again.’ (1874 a.D.) * That such a world-wide Book of Ethics, the Bhagavad-Gita should have escaped the notice of such an earnest and sympathetic missionary as Rev. J. N. Farquhar—a fault venial in the bygone centuries, but not in this 2oth century—passeth our under- standing. Nor will Hinduism in the least counten- ance such ethics (?) of the Christian Church as eternal damnation for petty sin or eternal salvation for petty virtue; both determined, indeed, by the infinitesimal life-span of man on earth, and projecting him for the nonce, into eternity for good or worse heedless of the ends of justice! The soul (ego) itself is an ethical entity to Vedanta (not sinful as Christiany insists, though God Himself breathed it!) ; @ fortiori, God in Vedanta is essentially, primarily and exaltedly ethical. Unless God were so, He couldPREFACE : xvii the idea developed in Jesus the Christ's days, is still by ten centuries green. It is scientific to con- ceive the Kosmos as ceaselessly progressive; and therefore evolution need not be imagined as making an exception in the case of. Religion and Philosophy. Their progress therefore cannot be arrested at the Near East, Palestine. If the conservative of Christ be combined with the progressive of Ramanuja, in whom the germinal of the Veda finds its finale, the world is all the more a gainer. The collective reason of all religions so transmitted in history becomes the common heritage of all mankind. 1o, As the man of the Near East (Palestine) Jesus the Christ, was found ready to direct construction when northern barbarians pounced upon and destroy- ed the classical Roman Empire, the sun of Ramanuja rose on the horizon of the Middle East (India) to direct construction when trans-, as well as cis,Hima- layan influences such as the Persian (Assyrian also it is said), Semitic and Buddhistic, and all their con- geners had well-nigh sublimated the classic Vedic Brahmanism. In this constructive work, Ramanuja had also to contend against absolute-monism and ergo consequential non-ethical character liable to he imputed to Godhood, into which Vedism had been volatilized, landing it in nihilism; and he had also not be an object worthy of Love; forasmuch as He - is characterized as Ananda in the Vedanta. cxviii YATINDRA-MATA-DIPIKA to establish the Personality of the Godhead as stand- ing in the most intimate relationship to the Ego (soul), for the redemption of which Divinity maketh repeat- ed loving sacrifices: Ajayamano bahudha vijayate, i. e., Incarnations *; and in order to prepare the same Ego for sweet eternal service comporting with Its Will. 11, Raménuja also found that men in his days had swerved: from the unitarian conception of God, hidden under poetry, mythe or trope in the Archaic Vedas; and it was therefore his evangel to converge on to this unitarian focus the divergent lines of thought which had emerged from the Vedic source, .directing them to a conception of Divinity neither polytheistic nor pantheistic,t neither deistic nor theistic, neither monistic nor dualistic, but a happy synthesis of all the essential features that gave these their names, into a monotheistic Unity (= Bhagavata Dharma), philosophic cum religious, intellectual css emotional,—a Unity of Godhood, in short, necessarily ethical and sufficient unto salvation.t Also in ~~ Cardinal Newman held that the Christian Church borrowed this doctrine from India. God is Ananda = Love (Anando-Brahma), and therefore incarnates to give and evoke Love (Esha hy cvd-"nandayati). Incarnation implies vicarious suffering. Read Purusha- Sukta and the Tagdya-Maha-brahmana. t Read Advent IX..on ‘God.’ t Read Ramanuja’s Brahma-sitra-Bhashye, Gadya- traya Gt.PREFACE xix R&manuja may already be discovered the latest evo- lution of theistic inquiry embodied in such works, for instance, as Prof. C. Fraser’s Philosophy of Theism, in which the Three Primary Data: Ego (soul); Matter, and God are elaborately considered,—which is no other than RamAnuja’s Three Postulates of Existence, the Tativa-Traya, articulately epitomised in the Yat- indya-Mata-Dipika. Ranade writes ;—' As a matter of fact, both before SankarA-"carya’s time, and after his death, the modified (Advaita) system of Ramanuja had played a great part in Indian Philosophy, and to it may be traced the rise and progress of Vaishnava Sects throughout India, which sects have attained to a higher and truer conception of Theism than any of the other prevailing systems’. Again he says:—' The three-fold postulates of existence (cé#, acit, [svara of RamAnuja) ate thus seen to be distinct and yet harmonized together. All attempts to assimilate and reduce them into one absolute existence fail because they are bound to fail. At the same time they are not distinct in the sense of being disjoined parts of a mechanical whole. They are one and yet they are many.’ (i. e. Visishta-"dvaita). 12, Christianity is a happy combination of Semitic and Aryan culture in the direction of religion: but * (1) ‘Hebraism and Hellenism’; in a restricted sense, according to Mathew Amold, Semitic cont- prises Islamic, Chaldic, Accadian, Egyptian, JedaicXxX YATINDRA-MATA-DIPIKA. Raménuja later came to unify the Dravidian * also including the Bhagavata credo, which is par excellence and Christian faiths, Dravidian comprises all the Turanian branches. Aryan includes Persic, Medic, Greecian, Roman, Celtic, Teutonic, Slavonic, Christ- ian. All the three, Aryan, Semitic and Turanian thus engirdle the World. Chaldic (Assyrian) is sus- pected to be Aryan, and Judaism also, when traced through the Essenes and Ebionites. Dr. Deussen is thus justified. [see p: xv. preface.] . (2) J.M. Kennedy in his Religions and Philosophies of the East p: 6, observes thus;—‘One cannot but marvel at the impudence and conceit of the Christian missionary who goes to, say India, after a short course of training and straightway proceeds to con- fute with specially prepared arguments the doctrines of a belief devised by a much superior class of men --a belief indeed to which Christianity itself can easily be traced.” (3) Revd. Dr. Miller of Madras asked the British Christians to bear in mind that God was at work in India long before any missionary, Catholic or Protest- ant, set his foot there. * Dravidian includes the two branches Vaishnava and Saiva. The Dramida- or Dravida-Bhashya on the Brahma-Sittras, referred to both by Satkara and Ramanuja, seems to be an ancient commentary, ‘by its very name Dramida of Dramidé-"carya, Anterior ta RamAnuja and posterior to Satkara, procrusteanPREFACE xxi concerned with the closest personality of Divinity. There is thus a Holy Trinity realisedin RamAnuja, which fuses all the world-faiths into a Universal system. The Theosophical Society also, which sits en- throned in India, in Madras too, where RamAnuja’s work largely lay,—stript of all its occultism and esotericism—coupled with other Vedantic movements, may be taken as the most obvious evidence proving the fulfilment of Ramanuja’s work. Raméanuja’s work is like what Bacon wrote :—‘All partitions of knowledge should be accepted, rather for lines to mark and distinguish than for sections to divide and separate, so that the continuance and entirety of knowledge be preserved.’ 13. Under such auspices, the riches are presented to the world, contained in the Compendium,—the Yatinpra-Mata-Dirika. Veda-Grham, ALkoyDAVILLI Maisiir (Mysore), ae South India. Govinpa-"cARYA SvVAMIN, 2nd Febry., 1912. M.R.AS, M.R.S.A, ETC. methods seem to have been prevalent ; but Ramanuja gave true proportions by showing how the radical conceptions of God involved in such terms as Siva, Hiranyagarbha, Indra, Agni etc., were all implicated in the comprehensive term Narayapa. See Advent IX on ‘ God,’Pace viii xi 8 14 14 15 18 23 28 36 36 41 42 47 53 53 54 59 63 heading Lint 22 23 add after line 16 CORRIGENDA xxiii CORRIGENDA. For Reap he is is asty ast Karisaila Karigaila editon edition (the further (the further). Inference, Inference Saniskara Sanskara dor-mant dormant perception perception, differences differences —Sangraha —Sangraha Because antithe- sis is wanting 17-18-19 because...wanting (because....want- 25 8 21 20 24 24 23 ing) Kaldtyaydya,..... Kalatyaydpa...... Kratu, Kratu’, intended, intended. parisapkhya parisamkhya Jyotish tomam Jyotishtomam or of Pankaja Pahhaja ..-knowledge knowledge; Matterxxiv Pace 88 gr 110 Ir 115 116 116 118 123 125 126 128 129 130 133 145 151 154 156 157 158 162 167 Lins I 25 23 14 26 25 ar 23 20 Ir 25 21 19 13 15 19 CORRIGENDA For Four-Yugas * hott sangamam Udgita Mayavadins Bhaskara Saivacaryas Soul, ote Jaimini......noiya &e. abide mantyasrayas, Sriman— delvered cognizer hypostatize (Easternal non-substance Isvara aad (gallnut) Sixteen Reap Each Manu has for his time-meas- ure 71 Four-Yugas hott Sangamam Udgitha Mayavadins Bhiaskara Saivacaryas Soul ete Jaimimya...shano &e’, abides mantra” Srayas Sriman— delivered cognized hypostatizes (as Eternal Non-substanee Isvara and (gallnut), Twenty-fourGLORY TO RAMANUJA YATINDRA’-MATA-DIPIKA OR THE LIGHT OF RAMANUJA’S SCHOOL. ADVENT®* I—PERCEPTION (Pratyaksha). INVOCATORY VERSES. 1. Sri-VenkateSam Kari-Saila-natham Sri-Devarajam Ghatik-adri-sirhham Krshnena sakam Yatirajam ide Svapne ca drshtan mama DeSik-endran. 2. YatiSvaram pranamya ‘ham Vedant-aryam Maha-gurum Karomi bala-bodhartham Yatindra-mata-dipikam. The Bressep Lorp (Sriman-Narayana) . alone is the Truth (ta/fva), adjectivated by soul ? The ‘ King of Yatis’ or ascetics= Ramanuja. 7 I have adopted ‘Advent’ for the Sarhskrt word Avatara. * Sri means Blessed, metaphorically She is Lakshms or the Mediatrix, the Mother. Ndviyana is the All-2 YATINDRA-MATA-DiPIKA [Advent and non-soul,* and secondless. By Love (Bhakti) and Resignation (Prapatt:,) propitiated, He alone is the Means;° and He alone is the Goal, adjectivated by the Spiritual Universe. Thus, by means of the texts (or passages) of the Vedanta, do they establish—viz., Vydsa, Bodhayana, Guhadeva, Bharuci, Brahmanandi, Dramidacarya, Sri ParankuSa,° Natha,’ Yamu- namuni,’ YatiSvara’ and others. According to their School, I proclaim, by the grace of Maha- carya (my Guru or Spiritual Preceptor), the God, and metaphorically He is the Father. Thus Stiman-Narayana=The Universe’s Mother-Father Principle = God. * The original expression is Chid-achid-visishta. Chét = conscious entity =Soul ; and Achit = Non-cons- cious entity=Non-soul. Narayana is thus the Soul- and-Non-soul-bodied-Spirit = God. ° That is Means to Salvation or Deliverance from the Material State, and for attaining the Spiritual State. ° This is Sathagopa or St, Nammazhvar [vide our Lives of Saints]. 7 Or Nathamuni [vide our Léfe of Ramanuja}. * Or Ajavandar [vide Op. cit]. * Or Ramanuja [vide Op. cit].I] PERCEPTION. 3 Sariraka-Paribhasha,’* named Yatindra-mata- Dipika (or the Light of Ramanuja’s School),— which follows the Vedanta—for the instruction of students. All the sum of things are divisible into two Divisions, (1) Pramana, Authority, or Measurer or Means (of knowledge), and Prameya or the Measured or Object (or Objective) (of know- ledge). The Means (of knowledge) is only threefold. The Object (of knowledge) is twofold, Dravya or the Thing (or Substance), and 4-dravya or the Non-Thing (or Non-Substance). Dravya or Substance is of two kinds, Jaga or the Non-sentient "* and A-jada or the Sentient ”. 20 Literally: Bodied-Technology ; or a technology, terminology or phraseology pertaining to the Cor- poreated. The Corporeated is the All-bodied God (Narayana) and that treatise which discusses, or discourses on, Him, is also called the Sarivaka, or the Philosophy of the Corporeated or The Philosophy and Religion of the Vedas. : °° Non-conscient and Conscient would ‘perhaps be more appropriate, Literally jada. is inert, and a-jada is then its opposite: ef or non-inert. Non-intelligent and Intelligent : is another useful pair of terms.4 YATINDRA-MATA-DiPIKA = [Advent Jada or the Non-sentient is twofold, viz., Prakrti or Matter and Kala or Time. Prakrti or Matter is composed of twenty- four (sub-) principles (¢aé#va). Kala or Time is, by reason of limitation or condition (upadhi), threefold. A-jaga or the Sentient is twofold; Parak or outward (objective) and Pratyak or Inward (subjective). Pardak or Outward is also twofold : the Nitya- vibhuti or Eternal Estate, and the Dharma- bhita-jiiana or attributive (or adjectival) con- sciousness or cognition. Pratyak or Inward is also twofold: Jiva or the Individual Soul and /Svara or Ruling (Universal) Soul (God). Jiva or Individual Soul is threefold: (1) Bad- aha or the Bound, (2) Mukta or the Freed, and (3) Nitya or the Eternal (or Free).’* The Baddha or bound soul is also twofold : * ct Pp. srg ot AS —Artha-Palcaks. or «The Five Truths”.I] PERCEPTION. 5 Bubhukshu or Pleasure-desirer,** and Mumu- Ashu or Freedom-desirer.* The Bubhukshu or Pleasure-desirer is two- fold: the addicted to Artha™ or wealth, and Kama™ or gratifications ; and the devoted to Dharma* or Duties. The devoted to Dharma or duties are two- _ fold: the devoted to godlings, and the devoted to Bhagavan ** (God). The Mumukshu or Freedom-desirer is two- fold: the addicted to Kaivalya or Isolation,” and the devoted to Moksha or Salvation.'* The Moksha or Salvation-seeker is twofold : ** Pleasure here is meant for material enjoyments or sense-delights, either on earth or transmundane spheres such as Svarga; or what may be called the material paradise. 2* Fyeedom here is meant liberation or emancipa- tion from all material associations or pleasures, It means salvation, or bliss in spiritual estate. * Cf. Pp: 577. TF *S for details, 2° See Op. cit. Pp ; 861 ff. (passim). 17 Soul-bliss or Self-abstraction, See Op. cit. Pp: 5778. »* God-bliss or Conscious God-union, See Of. cit. Pp: s77f-6 YATINDRA-MATA-DIPIKA [Advent the Bhakta’* or God-lover, and the Prapanna”® or God-resigned. The Prapanna or God-resigned is twofold : the Ekanti or the One-pointed, and the Para- maikanti or the One-only-pointed. The Paramdikanti is twofold: the Drpta” or The Postulant-Patient, and the Arta” or The Postulant-Impatient. Ivara or God Supreme is (hypostatically) existent in five modes, viz., (1) Para or the Transcendant, (2) Vymha or the Grouped, (3) Vibhava or the Incarnational (4) Antaryaémi or the In-Ruler, and (5) Arca or the Worship- pable.** Para or the Transcerdant is Uniform (or the Immutable Spirit-Unit). Vysha or the Grouped is fourfold: (1) Vasu- deva, (2) Sankarshana, (3) Pradyumna, and (4) Aniruddha.’. KeSava and others are derivative 19 & *°, See Op. cit. Pp: 58177. ™ See Op. cit. Pp. 5857. Supplicant may be used for Postulant and Votary for popular use. 3 See Of. cit. Pp. 57677. Variant terms are used, that Western minds may apprehend the ideas involved in the Sarhskrt terms.1] PERCEPTION. 7 (Logal) groups. The Matsya or the -Fish and other Incarnations are innumerable.”** Antaryami or the In-Ruler dwells in every body. Arcé or the Worshippable are those unique Images presented to the eyes of all men in such Holy Shrines as Srirangam.* An examination will now be conducted in order of this specification (or enunciation) above made (of the categories). Of those, 'Pramana or Means of knowledge is the producer (or maker or giver) of Prama or knowledge. ‘Means’ is what is to be defined; the definition of it is that ‘it is the producer of Prama, knowledge’. Prama is jiana or ‘knowledge consonant with experience in its exactitude’. Pramda or knowledge is the thing to be defined. The definition is ‘that which ** See Tattvatraya of Lokdcarya (No. 2, in the list, P. 570. Op. cit.,) for an explanation of the functions performed by what may be called the Logos derived from the One Spirit, Para. Also read Pp. 82-83 of our Vade Mecum of Vedanta. ™* Near Trichinopoly, South India. Ranga or Narayana is here figured as recumbent on the coils8 YATINDRA-MATA-DIPIKA [Advent has the quality of knowledge consonant with experience in its exactitude’. Supposing the definition of Prama was simply ‘knowledge’, the knowledge which sees silver in a pearl-oyster would be a definition overlapping its bounds (ati-yyapti),* (or over-pervading its legitimate limits). Hence the definition of Prama takes the form: ‘knowledge consonant with experience’. Even then the fault of over-pervasion (ati-vyapti) remains, inasmuch as one in a moment of illusion (or delusion) may mistake the pearl-oyster for silver. Hence (the further) qualificatory clause to the definition: ‘in its exactitude (yathavas- thita)’. ** By this expression, samSaya, anya- of Sesha or the Serpent. For symbology see Introd : to our Lives of Saints. See note 49 infra. ** Ati-vyapts is one of the three: faults to which a definition is exposed. The fault afi-vyapti or Inclusion would include things beyond the scope of the defini- tion. The other fault is a-syapti or Exclusion of things which ought to fall within the definition intended. The third fault is a-sombhava, or Non-existence, or Negation, example: the definition of a sky-flower. See infva P.g. “* Naturalness, or Naturality would be apt. Another expression which may be .employed is reality, or actuality. The whole definition may stand thus as an alternative: ‘Knowledge exact to,1.) PERCEPTION 9 tha-jiiana and viparitagiiana are avoided (which would) otherwise vitiate the definition. Samaya or Doubt is the apperception of mutually contradicting attributes: in a thing (dharmi) to be apprehended. For example, the doubt whether a long-looking or erect object is post or person. Anyatha-jiana or Wrong Apprehension is the mistaken apperception of one aftribute for another. For example, the proposition which ascribes the agency in the real agent, soul, as due to illusion. (This is dharma-viparyasa). Viparita-jiiana or Reversed Apprehension is the mistaken apperception of one thing itself for another. (For example the mistaking of the post itself for the person). (This is dkarmi- viparyasa). A definition (or sign of a thing) has three faults, (1) a-vyapts, (2) ati-vyapti and (3) a-sam- bhava". A-vyapti or non-pervasion is the non- existence of the sign*® (or definition) in the thing signified** (or to be defined). At-vyaptt or with, practicality’; ‘the reality of empirical know- ledge’ will perhaps better help our readers. *7 See note 25. ** Lakshana. 2° Lakshya. 210 YATINDRA-MATA-DIPIKA [Advent or over-pervasion is the existence of the sign (or definition) in things other than the things to be signified. A-sambhava is the non-existence of the sign (or definition) anywhere. For example the statement (or assertion) that Jiva or the Individual Soul is an object of perception by the eye. As therefore these faults are absent in the definition given of Pramaya or Means of know- ledge, that definition is well established. (Now in the proposition, Prama-karana= Pramana, ie., the producer of knowledge, is the Means of knowledge, what is meant by Karana, producer, maker or effecter?). Karaya or. producer is that which is the best instrument (by which knowledge is gbtained). The best instrument is the instrument than which there is none better. Hence it is evident that Pramana or the Means of Knowledge is that instrument than which there is none better by which to obtain (that) knowledge. There is a definition of Pramaua as that which makes known what is unknown. But those who propose this definition have them- selves refuted it. Hence it is not acceptable.1] PERCEPTION Ir The Pramanas or the Means of knowledge are three:—(1) Pratyaksha or Perception, Anumana or Inference, and Sabda or Word. Of these, Perception is the Means which renders knowledge actually sensible (or made manifest to the senses). ‘Manifest to the sen- ses’ is (a necessary clause) to show its™ variety from Inference. Pramdé or knowledge is to show its character different from what it would be to the vitiated (unsound, defective or diseased) sense. : This Perception is twofold: Sa-vikalpaka or collective, ™ and Nér-vikalpaka or general. * Nir-vikalpaka or general, is ‘superficial Know- edge of a thing consisting in its attributes, form eéc,, obtained at first sight. Sa-vikalpaka, general or particular, is thorough Knowledge of a thing consisting in its attributes, form efc., obtained on deep reflexion (or meditation). * 39 T.2., Sense-perception, or sensuous perception. *! T4,, Perception by senses. ** Ts. thorough, in popular language. »* Te. superficial, in populay language. ™ Thus Nir-vikalpaka would be shallow, whereas Sa-vikalpaka would be deep, knowledge.12 YATINDRA-MATA-DIPIKA [Advent In both cases, attributes, form eé., are an- cillary sine qua non; for if these ancillaries (or auxiliaries) were absent, the knowledge (of a thing) is neither present * nor known. * The process of perception is thus: (1) the soul’s * contact with the mind, (2) the mind ™ with the sense, and (3) the sense * with the object.“ The invariable function of the senses is to illuminate the object to be perceived. (For example), the contiguity of the sense, eye etc., with the object, pot ef., causes the ocular knowledge: “This is the pot”. Thus alSo are the tactual and other perceptions. In the per- ception of a thing, contact is the connexion. In the perception of the form efc., of a thing, (the relation or connection called) Samavaya* or * An-upalombka is the scientific term. It means that a thing devoid of attributes, form etc., is beyond recognition or perception. ** An-upapatti. Upapatti is known by conclusive reasoning. Hence An-upapatti is not so known; ie., inconclusive ; or what fails to be. ** The technical term is Atma. ** The technical term is Manas. *° The technical term is Indriya, .*° The technical term is Artha. *) Nétya-sambandhas; samavayah; The invariable or1] ‘ PERCEPTION 13 inherence is inadmissible, for the connection is one of dependence on the thing depended upon. The perceptions Nir-vikalpaka (or general) * and Sa-vtkalpaka (particular) are twofold: Arvacina or memorial ** (4st. recent) and An- arvacina or non-memorial “ (ancient or primal 4it, remote). The memorial again is twofold: sense-helped and sense-unhelped. The sense-unhelped is twofold: Svayam- siddha or self-ascertained, and Divya or divine. Self-ascertained is what is engendered by Yoga or deep meditation. Divine is what is caused by Bhagavan’s (God’s) Grace. The non-memorial is sense-unhelped, or the knowledge possessed by the Nétyas**or the Eternalsand the Muktas** or the Emancipated. inseparable relation of a thing or substance with its attributes or vice versa. “* Alternative terms used for better elucidating the ideas. **7¢, Caused or Mediate, or sense-vehicular, subject to time and space. ** T.¢, Uncaused or Immediate, i.e., intuitional, not subject to time and space. J.R.AS. *° See Artha-Patcaka. Pp. 573ff- igtO AD.14 YATINDRA-MATA-DiPIKA — [Advent This non-memorial (perception) is passingly re- ferred to. Thus Pratyaksha or Sense-Perception is that which generates Sakshatkara, or knowledge, sense-evident. But an objection may be put forward thus :— Prama or knowledge has been defined. to be knowledge as is actually consonant (or consistent) with experience. This condition is also found present in Smyti or memory; hence memory or recollection must also be counted as a Means of knowledge. How-then are such Means (pra- mamas) Stated to be only Three? “*” To this objection it is said: Even if memory be admited as a Means, it is dependent on Sams- hara,*' or residua left of previous experiences, and these residua are dependent on (sense-) perception. Hence memory is included (or *° I4., Perception, I: Inductive Reason- ing, and Word or Revelation: “1 Bhashd-pariccheda says : “ Sadiskéya, called think- ing (bhdvana), resides in sentient beings; and is imperceptible “to the senses. Certainty, devoid of inattention in its constituent, is its cause. It is also described to be the cause of memory and récog- nition. See also p. 95, Dr. Morell’s Mental Philosophy.rj PERCEPTION 1s involved) in perception, and there is no need to constitute it into a distinct Means or Authority. Hence the Means (or Authorities or Instru- ments of knowledge) become determined as Three (only.) Memory or Recollection is Knowledge derived from the residua or impressions left of a pre- vious (or past) experience. The excitants (that rouse the dor{mant residua into remembrance) are aS per verse: Sadrsa'drshta-cinta' dyaik Smrti-byasya badhakah. ** Sometimes the excitant is the sight of some- thing similar (previously sensed) ; sometimes an unseen (or unexpected) fate (adyshja); some- times deep musing. Similarity is thus (exempli- fied): (1) If two (individuals) Devadatta and Yajfiadatta had once been seen together, the sight of Devadatta excites the remembrance of Yajfiadatta. (2) The second is the unexpected (i.e, unconscious cerebration) leaping into *® The three causes that excite or stimulate recollection are exemplified infra. Lit: the causes that excite the seed of memory into development or unfoldment, which is remembrance or recollection.’16 YATINDRA-MATA-DIPIKA — [Advent memory, of what has previously been experienc- ed (sensed), such as the Holy Place Srirangam.** (3) The Third is the calling into memory (cons- cious cerebration) such as the bewitching divine Image of VenkateSa °° (before sensed). . What is well experienced engenders constant remem- brance. Forgetfulness is caused by much time elapsing (after the prior experience) or by sickness efc., which weaken the residua (Sams- karas).** As remembrance (Smrti) is (thus) included in Perception or Sense-evidence, *°This is the Holy Shrine near Trichinopoly, Madras Presidency. The traditions say that the Holy Image therein came from Kshirabdhi or Milky Ocean, to Ikshvaku of the Solar Race and bestowed by Sri-Rama on Vibishaga,and install- edin Srirangam. For Symbology, see our Lives of Saints and note 24 supra. i °° Or Srinivasa, the Holy Image on the Hill Tirupati (or Tirumalai), North Arcot District, Madras Presidency. For traditions see Venkata’cala-Mahatmya, These are the Ava Forms, vide Pp. 576/f. Artha- Pahcaka, ieee. In this connection, read; Rg- Veda X. 155-1: Avayi kane Vikate givim gaccha saddnve Sirim-bithasya satvabhis tebhish tui catayamasi” ** Or render the impressions faded.Tj PERCEPTION 7 recollection (Pratyadhijid) also is imcluded therein such as: ‘this Devadatta is that’. Abhava or non-existence” is also in our School included in Perception inasmuch as non- existence (of a thing) implies (its) existence (at some other place or time), (thus illustrated) :— The non-existence of the pot implies clay— {its, ie. pot’s) pre-existence. The destruction * of the pot implies potsherds. Oha or Conjecture is the probability: that a certain person, a certain thing, might happen to be. SamSaya or Doubt is the uncertainty: as to what sign (name) (¢g.) a tree, seen, is known by. These also (Oha and Sarndaya) are included in Perception. Also genius (or extraordinary illumination or inspiration) discovered in blessed or holy, per- sons (such as sages, seers, saints, and prophets) can be classed under Perception. ** Or absence or non-being or negation. °* Or disappearance. 318 YATINDRA“MATA-DiPIKA [Advent (But there may be erroneous efc., percepti Bhrama?). Even Erroneous Perception is o! the real, for :— ‘The School of the Vedantins, holds all knowledge (or all cognition) to be of the real’. For, to. the rejection of A-khyati or ‘Non-cognition’-,°° Afma-khyati or ‘self- cognition ’-,"* Anirvacaniya-khyati or ‘ inexpli- cable cognition-,'"’ Anyatha-khyati or ‘rever- sed (or perverted) cognition,-’°* Schools, the School of Sat-khyaté or ‘right cognition’** is ** The full verse occurs in Svi-Bhdshya thus: Yathartham sarca-vijhanam Itt veda-vidam matam Sruti-smptiblyjas sarvasya Sarcdimatva-pratititas. [I: 1. 1. Atha etc.). °* The attribute of one thing appearing as that of another (Mimassakas). °° The self appearing as a thing (Yogdciva-Baud- dhas). *” Appearing neither real nor unreal—hence in- explicable ( Advattins). *§ The form of a thing assumiug another form (Natyayihas)., °° The real view or the realistic view that the thing is what it really is (V#sishtadoaitins), :1) PERCEPTION. 19 accepted“. Sat-khyati or right cognition is the reality of the object of perception (or object of consciousness). ‘What then is to be erroneous or illusory (in the Perception)? Ilusoriness (Bhrama) is the absence (Badha) or hindrance to any action arising on a correct apprehension of a thing. We shall discuss it. Thus:— By virtue of the quintuplicatory combination (or process) of the elements (Bhiitas),* all the elements are present in all the (compounds), such as Earth” ef. Hence silver must be present in the pearl-oyster, causing realness (or reality) of the cognition thereof. But when a pearl-oyster is apprehended as such, it is so because the silver-portion is very minute (and eludes notice). In this consists the illusoriness (Bhrama) of the cognition. The illusion dis- °° There is one more view, the Asat-khdyats or un- real view (Madhyamika-Bauddhas), ** Called Bhiitas, because effected from the previous simple substances, The compounded or admixed substances are called slements. They are Five: (2) Anise (other), (2) Vayu (air), (3) Agns (fire), (4) Apas (water), (5) Prthvs (earth).20 YATINDRA-MATA-DIPIKA [Advent appears because of the major portion, (of the oyster) being shell. The dream-cognition (or consciousness) is also real. For from the Sruti, * we leam (or know) that the Supreme Lord (Parama-Purusha) creates carriages** ef., of temporary duration, proportioned to the (merits of the) several persons who have to experience (the same in dreams). When a (white) conch-shell is seen as yellow and so forth, (the explanation is that) the bilious®- rays proceeding from the eye unite with the conch-shell etc., and the yellow of the bile“ (in the eye) overpowering the white of the shell, is not cognized. Hence a yellow shell is ** ¢ What is heard,’ it. = the Holy Word, Scriptures or Revelations, : * Referring to the passage: “ Na tatra ratha, na vatha-yoga, a panthino bhavaxty atha vathin ratha- yogan pathas srjate". (Bribad-dranyakopanishat, VL 3. 10). ** Owing to certain diseases like jaundice, thé eya becomes color-blind, and sees all white things as yellow. This is called pifta in Sarnskrt supposed to be caused by bile or biliousness,1 PERCEPTION. 2" visualised like a shell gold-plated (or gold-gilt), The yellowness, because it is subtle and issues from the eye, is perceivable by that eye (alone). The crystal-stone placed in juxtaposition to a China-rose is perceived as red. This perceition is also of the real. As observed already, by reason of the quin- tuplication of elements, the cognition of water in the mirage is also valid. The process, (known as) the elemental quin- tuplication (Pajict-Karana) will be described further on. Mistaking the direction (Dig-bhrama) is also of the same character, for one direction (or point * of the compass) is involved in another; for alt such distinctions of direction cannot- be exeept by division; else no such thing as direction (Dik) is admissible. * In the circle described by a fire-brand etc., the cognition (as circle instead of point) arises from the rapidity of the revolution which sets ** Te, As when a person thinks the West to be where the East is.22 YATINDRA-MATA-DIPIKK — [Advent the point at every part of the circle. That is also of the-real. * The reflexion of one’s face in the mirror eéc.,"” is also of a fact; for the eye-rays are intercepted by the mirror, and the eye sees along with the mirror efc., its own face eéc., Even in this case the process is so rapid as to prevent the per- ception of all that may intervene between (the eye and the mirror). In such cases as the cognition of a double moon (instead of one) it is caused through the pressure of the finger (on the eye), or owing to eye-affections (timtra) etc., when the visual rays stream in different directions. The appara- tus being thus duplicated, independent of each other, causes the double-moon vision.* The This is the fiery wheel caused by a brand swung tapidly round, so rapidly that the intervals between any two points are not apprehended by the eye. *? Etc., stands for similar reflecting surfaces. ** The phenomenon of refraction is known, and where refraction is further influenced by obliquity of vision by any of the aforesaid causes, objects become duplicated at different foci so created.I PERCEPTION. - az duplication of the apparatus being a fact, the double-moon cognition takes place. Hence all cognitions are of the real, and their contents (are provided by) concrete (i.e. attri- butived) objects; for an attribute-less (or quality-less) object is never cognizable. ** Perception then as enunciated (above), appre- hends difference alone. When difference (Bheda) is posited, it (always) implies a counter-entity, but never "° (when viewed) as in itself. Hence the two faults are absent, viz., An-avastha or infinite regress, and Anyo'nya”Svaya or mutual ** Such a thing therefore as abstract conscious- ness, in other words cognition of object without any attribute, is a non-entity to the Visishtadvatta philosophers. 7 This would appear to mean that when a jar is cognised, it is so cognised as different from % counter- entity which is not a jar, but say a club. Difference thereof is of different objects, not in the same object itself, i.e. difference, inherent. In other words, every transaction necessarily involves differences, and implies counter-entities, which are inadmissible in the province of essentiality. The jarness of a jar’ is its essentiality. Its distinction from a rod is its difference, ae24 YATINDRA-MATA-DiPIKA [Advent dependence.” 4n-avastha is the (fault of) de- manding further and further.” Anyo'nyd”Sraya is (the fault of) mutual dependence 7. It may be asked why: ‘thou art the tenth’,” should not also be classed under Perception? We say ‘no’, for though ‘Thou’ is certainly a sensuous fact (Pratyaksha), ‘the tenth thou art’ is a cognition which has arisen from (an uttered) sentence. But if it be contended that : ‘thou art the tenth’ ought to fall under Sensuous Perception, then (by parity of reasoning): ‘thou 7 Known as the circular argument, or begging the question (fetitio principit). 7 Te, Absence of finality. 12, To prove a cause, effect is needed. To prove an effect, cause is needed. A mutual neces- Sitation. ™ The illustration here is by a story. Ten men crossed a stream. They wished to be assured that all the ten bad arrived safe. One amongst them counted the others from one to nine, but forgot him- self. Every one did the same but the result was no better, and they began to cry, one and all, for the tenth man as lost! A wise man now came, and learning the cause of their grief, placed them in a row, and counting from one to nine, declared to their joy the tenth man as ‘Thou art the tenth’.Lj PERCEPTION 25 art good ’ must also become (or be treated) as a ease of Perception. But if that be insisted (or admitted), then it becomes an ‘ unwarrantable Stretch of a principle’ (Ats-prasanga)."* Hence cognition (or knowledge) derived from such pas- sages as: “ That Thou art ”, is not Perceptive From all this the position created by (or predications fancied by) mistaken men (ku-drshj- ayak), viz., ‘Pramdna or Means is that which engenders perception (Pratyaksha) or know- ledge ;—knowledge so meant is none other than Intelligence; ””— Intelligence (Chattanya) is three- fold: 1* Antakkarana-'vacchinna or that which is conditioned by the Inner Instrument, 2*)/r#ty- avacchinna or that which is conditioned by Act (or state), 3*V/ishaya-'vacchinna or that which is 7 Cp. with Ati-vyapti or over-pervasion of a given definition, vide note 25. 7° That is, it is Anumana or Inferentially known, not (sense-) Perceptively. ‘That thou art’ is a passage from the Chhindogya-Upanishat [VI. 8.7] That = Brahman or Paramatman, thow= Soul or Jivat- map. The sentence literally means: 'God thou art’. 7" Tg, Spirit or God considered as the Abstract,— quality-less. 426 YATINDRA-MATA-DIPIKA = [Advent conditioned by object ;—When all the three combine into one, that is actual realisation (Sakshatkara) (.¢., pratyaksha or real know- dedge) ;—and that realisation is of the objectless {or a thing devoid of attributes), and of the non- dual (or non-difference)’ is refuted ’*. The School of the Naiyayikas’® also, viz., ‘Nir-vikalpaka or general (unqualified) know- ledge is cognition which but apprehends the mere thing as dissociated from all such (attributes) as Jati or class (or genus) etc.,’ is also refuted. But it may be asked how such a School as that 7® Intelligence enwrapped becomes the knower (1).* This is soul. Wrapped by the mediate apparatus, it becomes the Instyument of Knowledge (2)*. This is mind and the senses. Wrapped again it becomes the known (3)*, This is object. Thus the Abstract or Essence or the Substrate, the ‘thing in itself’, the Brahman, which is of the nature of Intelligence, is the Subjective. This by limitation becomes the Subject or Soul ; by further limitation becomes the Instrument or Mind, etc., and by yet another limitation, the Objective. All the three must merge into one, and that is realisation or ultimate knowledge realised, which is no other than perception itself (pratyaksha). This is the Advaita position.Lj PERCEPTION 27 of Gautama” is so lightly refutable when there exist such (authoritative) texts as :— «Kanada © and Paniniya® are helpful to all sciences (Sastra)’ ? To this it is replied: no School is in toto refuted. Whatever stands to reason is accepted, like water ma reservoir constructed by others, but surely never the mire in it. Hence we do not accept such postulations as: The Causation by atoms,— The Human origin of the Vedas (Revela- tions),— The Inferential Proof for God-hood (/svara),— The Infiniteness of Soul (-essence) (Jiva),— The adoption as categories (Padartha) :— (1) Sa@manya or universality (what constitutes 7° The School of Gautama or Gotama,—the Indian School of Logic. *° Kanada is the Expounder of a System of Cate- gories known as the VaiSeshtka, a variety of Nyaya. The distinguishing feature of this philosophy is the theory of atoms (Agus). Kana means atom. * I¢., The Aphorisms of Paninion Grammar, or Ptoperly The Science of Language. : 4 " The original is :—Kénadam Pinintyatica sarva-Sastropakirakam.28 YATINDRA-MATA-DIPIKA (Advent a genus), (2) ViSeska or Particularity (what constitutes a species or the Individual),.(3) Samavaya or Inhesion (or Inherence),— The constituting Upamdana or comparison into a (distinct) Means (of knowledge—Pramana),— The treatment as attributes (or qualities): (1) Number (Sarkhya), (2) Extension or Quantity or (Parimana), (3) Severalty (Prthaktva), (4) Priority or Anteriority (Paratva), (5) Posterio- rity (Aparatva), (6) Solidity (Gurutva), (7) Viscidity or Fluidity (Dravatva), etc.,— The assumption that direction (Dsk) is a substance (dvavya),—and so forth.* That we accept what is not opposed to reason is (hence) not objectionable. : Thus ends Advent I, The Treatment of Perception (Pratyaksha) in the “Light of the School of Ramanuja ” ed * These matters are further noticed in the follow- ing Advents (or Chapters). Also read such works as Tarka-Somgraha, Nyaya-bodhini, Tarka-Sangraha- Dipika, Prakasika, Tippant, Bhasha-Pariccheda &<.ADVENT II-—INFERENCE (A xumana). Now, Anumana or Inference will be ex- pounded : That knowledge (Pramiti) is Inferential knowledge (Anumiti), which is the particular knowledge of the pervading (Vyapaka),™ obtained from the consideration of the pervaded- ness of the pervaded (Vydpaka)". The Instrument or Means by which such knowledge is obtained is Inference (Anumana). (Ilustra- tion): Knowing that smoke is pervaded by fire, the knowledge of the pervading is obtained, #.e., fire. The Pervaded (Vyapya) is ruled by limit- edness of space and time. The Pervading (Vya@paka) has the Characteristic (vt) of °° Vyapya and Vyapake are technical terms of Hindu Noétics. In the sentence: ‘ smoke is pervaded by fire’, it means that the one is invariably found with the other. Vydpti would be the invariable or universal concomitance of two things ; or the insepa- rable connection of the one with the other, sine qua non, In the illustration, smoke is the Pervaded,30 YATINDRA-MATA-DIPIKA [Advent nion-limited space and time. * The Pervaded is even in inseparable conjunction (with the Pervading). The Pervading is the correlate (or Co-ordinate to the Pervaded), The invariable fixed relation subsisting between the two is Pervasion (Vyaptt). This Pervasion, stated as: ‘Where there is smoke, there is fire’ is admitted, from frequent (or repeated) observation. * Pervasion is twofold: Positive (Anvaya) and Negative (Vyatireka). Where by an Inferrant (Sadhana) the Inferred (Sadhya) is attempted, that Pervasion is called Positive, for example: ‘ Whatever is smoky is fiery’**, where, by the denial of the Inferred (Sadhya), the denial of fire the Pervading, element. Vyapti may perhaps be tendered by co-concurrence of two or more facts. This means that fire isa more universal term than smoke, for there may be fire where there is no smoke, but where there is smoke there is fire. Cp. this with the major term and middle term of logic, the minor term being the place where fire is found (say mountain). Vydpya is thus the Particular, and Vyépake the Universal. ™ That is to say, the general statement is by induction from several particular instances. ® That is, wherever smoke is observed, there is fire (as in a hill}—(by Agreements, in other words).II] INFERENCE 31 the Inferrant (Sadhana) is attempted, that Per- vasion (Vyapti) is Negative, for example : ‘What is non-fiery is non-smoky ’. * Both these kinds of Pervasion is affected or circumscribed by conditions (Upadhi). Condition (Upadhi) means where the Inferred (Sadhya) pervades, the In- ferrant (Sadhana) does not pervade. For example, where, by fire, smoke is intended to be inferred, the condition (required) is conjunction with moist firewood ;* or where brownness is intended to be inferred by being the son (or sonness) of Maitri, the condition is the circum- stance of such birth (caused) by (eating) cooked greens. °” °° That is, when the hill has no fire in it, it has no smoke. (by Differences, in other words). * Such acondition is absent ina heated iron ball. Ufadhi, in other words is that which always co-exists with the major term, and not always so with the middle term. See note on ‘Upadhs’ p.275. Appendix to Madhavacirya’s Sarva-DarSana-Sam- graha [by E. B. Cowell &c., Trubner & Co, London]. 1 That is: where the cause of brownness of a son is intended to be inferred because of his birth from his mother Maitri, a circumscribing condition for32 YATINDRA-MATA-DiPIKA [Advent Condition or Limitation (Upadhi) is twofold : Settled (Nicita) and Doubted (SasAita). The Settled is thus:— (Assertion) ‘ The disputed ** service * is woe- ful, (= Conclusion) (Reason) Because it partakes of servitude, (Instance) Like service to a king.’ In this (syllogism), the condition Upadht) (of serving a ‘king, which is distasteful to the servitor) is provided by (one’s) sin being the determinant. But this does not exist in the ser- vice to God. This therefore is called the Settled condition.** The Doubted is thus :— (Assertion) ‘The disputed ® soul, after the term of this body, attains Release (Mukti) (= Conclusion). such a fact may suggest the cause to be due to his eating of green vegetables. The inference of a cause from an effect is thus affected by some condition. °° That is, that soul is to serve God is a condition of a seétled nature. °° Disputed means a disputed point,—a questioned assertion. That is, God-service may, or not, bea fact. Such an entity as soul may, or not, exist. A moot-point.IL) INFERENCE 33 ((Reason) Because, meditation is ripe, ‘(Unstance) Like Suka.” In this (syllogism), the condition (required) is the surceasal of all actions or works (Karma). As it is doubtful whether such a condition exists or no in a problematical soul,—meditation- ripe—that condition is called the doubted. Henge, where a connection (or relation) exists unaffected by condition (Nir-upadhtka), that which is so connected is the Pervaded (Vya- py). Pervaded (Vyapya), Means or Instrument (Sadhana), Sign (Liga), are not of different import”. *This has two forms, which are limbs (ie., factors or elements) to Inferential know- ledge (Anumits):—(1) Pervasion (Vyapit),*’ and °° The great sage, the son of Vyasa. ” Ie, they are synonymous terms, " The definition of Vyapis is:—‘ Yatra dhiimas tatyad ‘gniv iti sthacarya-niyamo VYAPTIH’ i.e, where invariable attendedness or con-comitance holds, such as ‘where smoke is, there is fire’. Vyapti or Pervasion (a technical term) thus means the indiscerptible co-existent relation between two things. 534 YATINDRA-MATA-DiPIKA [Advent (2) Subject-attributiveness * (Paksha-dhar- mata). It has also five forms. They are:— (1) The being attributive to subject (Paksha- dharmata), . (2) The presence in right place (Sa-Paksha- tua), (3) The absence from wrong place (Vi- paksha-vyavrtit), (4) Not annulled by, or inexceptionable (A-badhita-vishayatva), (5) Absence of equal antithesis (A-sat-prati- paksha). Paksha (Subject) is the substance (Dharmi) in which the inferrable attribute (Dharma) °* Subject = terminus minor (smoking mountain), Predicate = teru:inus major (smokiness), Middle term= terminus medius (fieriness), Smoke found in the mountain, and smoke always accompanying fire, are thus the two signs or reasons by which to infer fire in the mountain. ™ The definition of Pakska-charmata is.— Vyap- yasya parvatadi-vyttitvam’, i.e., the existence of the Pervaded in mountain ¢fc., such as, ‘the smoke seen is found to exist in the mountain’.Ij INFERENCE 35 exists ; such asthe mountain etc., in which the fieriness (Predicate) is to be established. Sa-paksha (Right Subject or Place) is the similarity to that where an attribute is to be established ; such as the kitchen-hearth etc. Vi-paksha (Wrong Subject or Place) is the dissimilarity to where an attribute is to be esta- blished ; such as the lake etc. Badhita-vishayatva (annulled thing) is the absence of what is to be surely established in the subject by strong reasons (to the contrary) ; such as: ‘the lake is fiery ’. ‘ Not so annulled’ is A-badhita-vishayatva. A-sat-pratipakshatva® is the non-annulment by an equally strong reason. The Vyapya (or Inferential instrument) so described is two-fold: (1) Anvaya-vyatirekt “OAR negative instance, or an instance on the ‘opposite side, or that in which the Sadhya the Inferred or the terminus major (predicate, ie., fieriness) is not found; such as the negation of fieriness in a Jake (of water), as its assertion can be made ina hearth, Ef seg. Sat-pratipaksha means that where a reason exists to disprove what is to be proved :—Yasya sidhyabhava- sadhakam hetv-antaram vidyate sa sat-pratipakshab.36 YaTINDRA-MATA-DIPIKA = [Advent (Present-Absent), (2) Kevald-'nvayi (Present only). The aforesaid five-formed Pervasion (i.e., Vyapti or Instrument) is of the Present-Absent. Thus :— % ‘The mountain is fiery, ) . & | Because it is smoky, q For whatever is smoky is fiery, } + (As the kitchen-hearth. j + ‘$.q [ Whatever is non-fiery is non-smoky, i a Like the lake.’ z The same without the Vipaksha (antithesis) is the Kevalanvayi (Present only, form). Thus:—- &. nt ‘Brahman is Word-™ expressible, S $4 Because It is a thing, BR g° 5 Like the, jar’ i h. Lt i ce the Kevdla'nbayi is is fourformed{ be cause the fifth, the antithesis (Vipaksha) is wanting. A Kevala-vyatirekt (Absent only) form, is inconceivable inasmuch as Sadkya (predicate °° 7.¢., Revelational or Scriptural Word. It means, Scriptures alone can speak of God. This is in con- trast to Natural Theism.Ij INFERENCE 37 or major term) is nowhere. Hence. a purely Vyatireki is excluded (or inadmissible). That either the Kevala-'nvays or the Anvaya- vyatireki concerns only the supersensuous objects is (thus) repudiated.* The aforesaid Anumana (Inference), say some, is divisible into two kinds: (1) Svartha or Self- benefit, (2) Parartha or Others’ benefit. Others (opine): it is of the ‘self’ character alone, inasmuch as all inferences are ensuant on the power of one's own reflection, and hence useful for one’s own procedure. The syllogism that establishes an Inference consists of five members : 1. Pratijna—Assertion, 2. Hetu—Reason, 3. Udaharana—tInstance, 4. Upanaya—Application (or Deduction), That is, the opinion that inferential ‘Means’ establi- shes only objects beyond the cognition of the senses, is not admitted. This position is that of the Natural Theologians as contrasted with the Orthodox or Scriptural Theologians. The Naiyayikas think that God can be proved by Inference ; but the Vedantins affirm that such a proof is unstable;. whereas proof by Scriptures (Word) is unshakable,38 YATINDRA-MATA-DIPIKA — [Advent 5. Nigamana—Conclusion.” In this, Pratijfia or Assertion is the sentence indicating the Paksha (Subject), thus :— ‘The mountain is fiery’. Hetu or Reason indicates the Livga (Sign), thus :— ‘Because it is smoky’. Udaharana or Instance is indicating an ex- ample where concomitance or co-existence (Vyapti) obtains, and this is twofold; Anvaya _ or Affirmation, and Vyatireka or Negation, thus :— “Whatever is smoky is fiery’ is a case of Affirmative Instance. ‘Whatever is non-fiery is non-smoky’ is a case of Negative Instance. Upanaya or Application is the sentence which: refers the Reason to the subject by a °” The equivalent Vaiseshika synonyms are: 1. Pratijna. 2. Apadesa, Linga, Pramana, Kirana. 3. Nidarsana, 4 Anusandhana. 5. Pratyimniya,IL INFERENCE 39 consideration of the Instance.. This also is two-fold: Affirmative and Negative ; thus :— ‘The mountain is smoky,’ is of the Affirmative. ‘The mountain is not non-smoky’ is of the Negative. Nigamana or Conclusion is the sentence, which conclusively locates what is to be Infer- red (Sa@dhya) in the Subject (Paksha), by means of the Reason (Hetu). This is also twofold, thus :— (1) ‘ Therefore the mountain is fiery’, (2) ‘ Therefore the mountain is non-fiery.’ This five-membered syllogism is of the School of the Natyayikas or the Logicians. The Mimamsakas * uphold a three-mem- bered syllogism, viz. Assertion (Pratijiia), Reason (Hetu), and Example or Instance (Uda- harana). The Saugatas * hold to a two-membered syllogism, viz., Example (Udaharaya) .and Application (Upanaya). *® The Vasdtkas of thetwo Schools Piva and Uttara; or the Vedantins, as may both of them be styled. °° The School of the Buddhists divided into Sautrantika, Vaibhashiha, Yogacara, and Madhyamika,40 YATINDRA-MATA-DIPIKA, [Advent For some it may be five members; for some three, and two forsome, but for us there is no restriction. By Example and Application alone, Pervasion (Vyapyatva) and Location (Paksha- @harmata) are established, and Inference is possible from this much alone. That amplificat- ions and abridgements may (severally) suit the (different) dispositions of minds, lowly, middling or lofty, place us under no restrictions whatever (as to number). Thus a well-reasoned five-membered syllo- gism provides the proof for the fire (in the mountain). ‘Well-reasoned’ is (advisedly) used in order to guard against an inferential know- ledge of fire being attainable by a smoke- resembling volume of dust. There are specious arguments seemingly valid, called: Hetv-abhasas.” They are :— 1. Asiddha (Impossible), 2, Viruddha (Reverse), 3. An-aikantika (or Sa-vyabhicara) (Super- fluous), 1° 1, ¢,, Paralogisms and Sophisms, or Fallacies.AL] _ INFERENCE 4! 4. Prakaraya-sama (or Sat-prati-paksha) (equi-loquent). 5. Kalatyaya'padishta* (or Badbita) (Mis- timed). Of these, Asiddha or Impossible is three- fold:— . (1) Svarupa’siddha or Natural Impossibility, (a) ASraya’siddha or Local Impossibility, and (3) Vyapyatua’stddha or Pervasive Impossi- bility. : i (x) Natural Impossibility is thus (illustra- ted):— ‘The Jiva (soul) is eternal, Because it is visible, Like the jar, (2) Local Impossibility thus :— ‘ The sky-lotus is fragrant, For it is of the lotus (species), Like the pond-lotus.’ Sky-lotus is the /ocus and this is non-ens. (3) Pervasive Impossibility is of two kinds: The one is that where the Means for pervasion is absent, the other where a condition (Upadhi) .. © Also called Kalatita [vide Gotama-Sitras, fete adishtas halatiteh.’42 YATINDRA"MATA-DIPIKA —_, [Advent is present. The First is thus :—‘ Whatever is is momentary’. In this the Means whereby to establish an induction between the ‘is’ness and momentariness is absent. The Second is thus:— ‘The Agnt-shomiya’-immolation determi- nes demerit, For it is of the killing (kind), Like killing, out of the pale of Kratuj*™ Here the conditioning comes from the prohi- bitioning. Hence the reason of killing is conditioned. 2. The Viruddha or reverse-fallacy is that in which the reason is vitiated by the reverse. Thus .— : ‘ Matter (Prakrit) is eternal, Because it is effected, Like time.’ Here the reason of ‘effected’ is pervaded by the negation of the Inferrable.’” Agni and Soma. 28 Here what is intended to be proved is the eternality of matter ; but in the reason given, a non- eternal element (vis., effectedness) occurs. Hence what is to be proved is negated.IL] : INFERENCE 43 3. The Anatkantika is Savyabhicara or * Superfluous :— This is twofold : (1) Sadha@rana or Ordinary, (2) Asa@dha@rana or Extraordinary. The ‘ Ordi* nary’ is of the Paksha*** (Subject), Sa- paksha** (Co-Subject). Vi-paksha * (Ex- Subject). Thus :— ‘Sound is eternal, * Because it is ‘ object’ ** Like time.’ The ‘ Extraordinary’ is what is absent from (or non-existent in) Sa-paksha (Co-Subject), and Vi-paksha (Ex-Subject). Thus :— , ‘The Earth is eternal i Because it is odorous.” 4. Prakarana-sama’” or Equi-loquent is -that where a reason exists which proves: (or infers) the negative of that which is to be proved: 193 T.2., the terminus minor —the mountain. - ** The kitchen-hearth. 2° The lake, 186 ‘Object’ is to translate Prameya or that which : is cognised by a Pramiya.or Means of Knowledge. - **7 4, Which, tells equally on both sides,44 YATINDRA-MATA*DIPIKA = [Advent “God is eternal, For He is devoid of.non-eternality, God is not eternal, For He is devoid of eternality.’ This is the same as Sat-prat-paksha:* 5. Kalatyayapadishja *° or Mis-timed is thas: ‘ Fire is non-warm, For it is a substance, Like water.’ But as fire is actually associated with warmth, the argument is debarred. Having thus expounded Inference (A numdana,) the others Comparison (Upamana) etc.,™* are included in Inference. For example, Comparison is said to arise thus:—One, remembering the meaning of an analogous sentence, sees a form 2% * Vasya badhydbhava-sidhakam hetv-antaram asat- pretipakshal’ (Tarka-Sarhgraba. II]. 24° See mark * p. 41, it: ‘ precluded by time.’ u@ Others consider the Means of Knowledge to be more than the three which the Vedantins consider can cover all. The other Means (Pramanss) are such as :-—Upamana or Comparison, Avthapatti or Assump- tion, Sambhava or Probability, Atéshya or Tradition ; Ceshja or Gesture, Abhdios or Non-existence.IL.J INFERENCE 45 similar to that associated with cow. Then arises the knowledge of the form (or the new object, the Cow-like Gavaya), so associated, aided by the remembrance of the meaning of the sentence (before heard). Assortable thus with remem- brance (memory), Comparison is classable under Perception.” Or it is classable under Inference as there is evidence of a process of induction (Vyapti)- Or it may be surmised as falling under the class ‘Word’, for it is derived from a sentence (heard). : Arthépatti or Assumption is thus:—A person is observed not eating in the day time, yet looks plump. The assumption is made that he eats in the night. ‘This is classifiable under Inference. Tarka or argument is the bringing about a non-desire (or negation) of the Pervading (Vya- paka) by admitting the Pervaded (Vyapya), :—-Supposing an Inference were stated : «The mountain is fiery Because it is smoky’ ; ™! See Pages 14, 15, 16, 17 atte. “9 1. ¢., Analogical. reasoning.46 YATINDRA-MATA-DIPIKA [Advent and it were objected :—‘Let there be smoke, but no fire’, the argument would be: ‘If there were no fire, let there be no smoke as well.’"* The Means (Pramanas) promote this."* NiScaya (Nirnaya) or Ascertainment, is the ascertainment of a truth by the employment of Means, favoured by argumentation (Tarka).* Vada or Debate is unbiassed discussion, (or fair discussion by people free from prejudice).'* Jalpa or Wrangling is the discussion with the main view of (gaining) victory on either side.” Vitanda or Cavilling, is the being devoid of (good reason for) establishing an opinion."* Chala or Quibbling is the ascription of a different than the intended sense to an ex- pression.""” ™* A reductio ad absurdum. ™* Read Gotama-Sutva: I. 1. 40: Avighata &c. bade) * » L141: Vimpsya &c. ~~» » 12,42: Promina &. eae ws n n 1.2443: Yathokto &c. yo» » 12, 44: Sa-pratipaksha &. wy nn» 1.254: Sambhavato &c.Ii] INFERENCE 47 Jati or Futility is either reviling which will re-act on oneself, or a self-contradictory reply.’ Nigrahasthana or that which courts one’s own defeat.'?* All these are but limbs of Inference; hence , included in Inference. We adopt the methods of the Naiyayikas wherever feasible. Hence such a course is not (to be thought) erroneous. Thus has Inference been expounded. Thus ends Advent II, The Treatment of Inference (Anumana) in the Light of the School of Ramanuja. 262 13° Read Gotama-Sutra. I. 2. 56: Sadharmya &c. ™ on on L260: Vigratipatts &c. Nigrahasthana, literally means ‘Occasion for rebuke’, ‘Unfitness for argument’ is the sense intended,ADVENT III—THE WORD (Sabda). After the exposition of Inference (Anumana), the word (Sabda)* will be expounded. Sabda-Pramdaya or the Instrument (or Means) viz, ‘Word’, is that which produces the know- ledge obtained from sentences non-uttered by the non-trustworthy (men) (47-apta)." ‘Non-uttered by the Non-trustworthy’ is (a characterisation advisedly) employed to controvert the opinion that ‘the Word’ (Vedas) is of human origin. Or ‘ the Word’ is that which is exempt from the sense-errors (Karaya-dosha)** and con- trarieties (Badhaka-pratyaya).* 33 Word’ means ‘Holy’ Word, Revelations or The Scriptures; or traditionary lore handed down by agents worthy of confidence= Vedas. Vide, Aptopa- desas Sabdak’ (Satkhya-Satras. I, 01]. 8 I. ¢, errors arising from the defects of percep- tive and active senses in persons,—the ‘Personal ‘equations’, « ™ 7. ¢, Opposing elements, such as intrinsic, extrinsic and commonsense contradictions,III] THE WORD 49 At the outset of a Creation, God (Bhaga- vén,)** evolved out of His Consciousness what past order of the Vedas had there lain, and taught them to Catur-mukha.'**. When this is granted, eternality and non-human-ness are assured. Then are absent the errors of sense and contrarieties. But it may be asked how the Vedas can be authoritative (Pramanyam), inasmuch as the Mimathsakas’” admit them only as concerned with Karya or Effects, and that Texts concern: ing the Self-evident (Siddha) Brahman (God), **° Personal God. See J. R.A.S. for July 1910 for a discussion of the term Bhagavan, **° The Demiurge or the Four-faced First Lord of Creation. The four faces uttered the Four Vedas. ™* The School of the Vedas who contend that work is Deity, and work done generates Effects, or whatever Fruits are desired by mankind. Hence these are said to belong to the ‘Effects’ faction. Per contra are the Vedantins who posit Brahman or God as the ‘Effective’ or ready, or what is Self- Evident (Siddha), and that Holy Vedic Texts need not necessarily be with reference to ‘ Effects’ but they as well educate or instruct mankind as to God, a self-evident fact, or a fact not ‘effectible’ or ‘creat- able’ as the Mimarhsakas would contend. 750 YATINDRA-MATA-DIPIKA [Advent do not convey instruction. This (objection) is met by showing that (1) these Texts which are concerned with the Self-evident Brahman are employable for purposes of contemplation (Upasana), partaking of the nature of effects (Karya); (2) that even sentences employed in wordly affairs, such as: ‘Thy father is doing well,’ do convey instruction (or sense) ; and (3) that in the world it is seen that children, gradually and repeatedly taught by their mothers, fathers etc., by employing words connoting mother, _ father, uncle, moon efc., (at same time) indicating these with their fingers, come to understand the meanings thereof: Hence, in the (case of the) Vedas also, words convey instruction (or know- ledge) of things self-evident. Hence there is no room for questioning the authoritativeness of the Vedas. (Also) it need not: be doubted how that part (of the Vedas) which treats of Abhicara etc.,"* can be authoritative, for by their means visible ™98 Spells, Incantations and such other thaumatur- gical work employed for malevolent purposes, such as for killing an enemy &c.HI.] THE WORD 5r results are demonstrated that thus, an incen- tive for engaging in works fructescent of invisible results, such as Svarga efc.,"* may be provided. Such texts as: “ Post-Sun” * are construable as meaning that the Post is as shining as the Sun. : Hence in their totality are the Vedas authori- tative. This Veda is twofold: (1) the Pre-Division (Prva) treating of Works (Karma),(2) the Post- Division (U#ara) treating of God (Brahman). The Pre-Division treats of Works, which is Worship (of God) ; and the Post-Division treats of Brahman (God), the Worshippable. Hence both the mimamsas, or Vedic Discourses consti- tute one Science (Sastra). ** Paradise, material heavens. 29° Post is the Sacrificial Post fixed in the Sacri- ficial Yard (Yaga-Sala) for tying the’ victims. ‘ Post- Sun’ is a metaphor meaning that the Post is as bright as the Sun, not the Sun itself, which would be absurd, and therefore Veda itself absurd. [Vide Jaiminiya-Nyaya-Maa. 1, 4. 1 and Krshee- -Yajue Brabmana. 1. 2. 5)...52 YATINDRA-MATA-DIPIKA [Advent Comprised of the Two Divisions, (the Vedas) are made up of Rg, Yajus, Sama and Atharvana. These again branch out innumerable. The diversified Rg. efc.-Veda is three-fold, such as Mantra, Arthavada and Vidhi. Mantra explains the Purpose (artha) of action, (or shows the motive for act). Arthavada constitutes passages intended to stimulate effort conformable to Injunctions (Vidhs). Vidhé is ‘text’ which enjoins what is good (for one to do). Vidhi (Injunction) is again threefold :— (1) A parva, (2) Parisankhya and (3) Neyama. Again is it divisible into many classes; such as : Nitya, Naimittika, Kamya &c. Apsrva-Vidhi comprises such injunctions as: ‘Sprinkles paddy ’."" ViSishta-Vidhi (falling under Apirva) is medi- tative injunctions such as mano-maya.**. 298 « Vethin prokskati’ : 29° ¢ Mind-apprehensible’, one of the attributes of God to be meditated on. This attribute is mentioned along with others.. Vide Chhandogya-Upanishat: IIL 34. 2, and Vedinta-Satras; I. 2. rf,Ig THE WORD 53 Parisankhya-Vidhi comprises such injunc- tions as :-— ‘ Holding this rope ’.*™ Ntyama-Vidhi *** comprises such injunctions as require (a disciple) approaching the holy pre- ceptor. Nitya-Vidhs comprises such injunctions as the twilight meditations (Sandhya-Vandana). Naimittika-Vidhi comprises such injunctions as the /shji’*-performances efc., consequent on birth. Kamya-Vidhi comprises such injunctions as the performances of Jyotishtoma ™ etc. Thus the Veda comprised of Vidhi, Artha- vada and Mantra, has the limbs, (1) Chhandas, ™*5 Imm agrohnon vasanim’. (Krshna-Yajus-Sam- hita: V. 1. 2]. ** This verse may be of use :—Vidhir antyantam aprapto niyomah pikshike sati, tatra ca'nyatra co praptas parisapkhya vidhiyate.” 18 A sacrifice where butter &c. are oblated, and neither animal nor the Soma-plant. 1° A Soma-Sacrifice typical of a whole class of Vedic ceremonies. Read “Jyotish fomams prathamem wpayanté”. [Krshya-Yajus-Samhita : VIL, 4. 11].54 YATINDRA~MATA-DIPIKA [Advent (2) Kalpa (3) Siksha, (4) Nirukta, (5) Jyotisha, and (6) Vyakarana. Chhandas is the exposition (of metres) such as Anush{up, Trishjup &c. (Metrics). Kalpa is the exposition of the modus operandi of Srauta™ and Smarta™ ritual. Siésha is what concerns itself with the syntactical collocation of letters (Phonetics). Nirukta is what concerns itself with the ex- planation of rare meanings (of words) (Etymo- logical lexicography). Jyotisha.is what determines the time for undertaking Adhyayana and its precepts (Astronomy and Astrology). Vydakarana is known to be that which deter- mines the pure word-formation and intonation (Grammar). Thus, the authoritativeness of the Veda with its limbs is evident (or established). Smrti™ is authoritative, for it is not opposed to Sruti;” expounds (the Law of) Acara or 181 What belongs to Sruti or Vedas (what is heard). Sad aa n Smytt or Dharma-Sastras (what is remembered or what is heavd, Hence the Smytis have their roots in the Sruti).Ill] THE WORD 55 conduct, Vyavahara or Transactions, Prayas- eitta or Penances, efc., and instituted by our Aptas or Elderly well-wishers. Though Hiranyagarbha’® and others are all well-meaning (apta), they are stibject to the influences of the Three Gunas. Hence those Portions of their works: Yoga,’* Kapila’ efc., are alone authoritative which do. not conflict with the Smytis of Manu and others ; only those portions which contradict true tenets (¢aftva) are discarded. The authoritativeness of /i#thasas and Pura- tas” are self-evident by reason of their Exegetic character on the Vedas. As regards (Maha-)Bharata and Ramayana “* 2*° Same as Caturmukha or the four-faced Demiurge. The first authorship belongs to him of the Yoga- Sastra. Pataijala and other works are based upon that Original. 4° The Sates (pure), Rajas (mixed) and Tamas (impure) properties of matter, which affect the mind as they happen to be each in the ascendant, See Vedanta-Sitvas Il. 1.1 ff : 1 T. e. the Satkhya System by Kapila. ** Means Old Chronicles. *? These works come under [tihasa.56 YATINDRA-MATA-DIPIKA. [Advent ([tthdsas), any passages or tenets which may seem objectionable must be duly interpreted in the same manner as the Vedanta-passages are. The Puranas also, treating of the Five (Topics): creation efc., are divisible into the (three) groups: Satvika (pure), Ra@jasa (mixed) and Tamasa (impure) ; and where they conflict with - true tenet (fattva), they are no authority. The rest is authoritative. The PaSupata etc. Agamas are likewise (to be considered). The Paficaratra-Agamas viz: Agama-, Divya- tantra-, Tantrantara-, Siddhantas, are in their totality authoritative, for nowhere do they conflict withthe Vedas. Likewise is the Vaikha- nasa-Agama. ** ** Read Vedanta-Sut: II. 2. 35. Patyuy &c. in » » IL, 2.8. Utpatti &c. And also seo our " Article on Patcardira in J. R. A. S. for October 191i. Poushkara-Sanhhita enumerates four divisions : Agama, Mantra, Taxtva and Tantrantava, all of them being Doctrine (Siddhdnte), Read Vedantacarya’s Work: The Pajficaratva-Raksha for details.III] THE WORD 57 Likewise are the Dharma-Sastras.* The Law-Makers are Sandilya, ParaSara, Bharadvaja, Vasishtha, Harita and others. Likewise, where requisite, are the Silpa (Architectonics), Ayur-Veda (Life-knowledge, i. e. Medicine), Gandharva (Music) etc. Silpa is the treatise on the subject of found- ation, construction of turrets, enclosures ¢/c. Ayur-Veda is medicine; Gandharva treats of music efc. Of this the Bharata-"gama deals with (the art of) dancing. Also amongst the sixty-four Crafts,** what- ever is useful for Tattva (Truth), Upaya (Means) and Purushartha (Goal), is authoritative. More authoritative are the Blessed Utterances of such saints as Vakula-"bharana. “* * Social, legal and religious polity of the Hindus. »** For an enumeration of these Crafts (Kalas), see ‘Vasudeva’s commentary on Yatindra-mata-Dipika, called Prakasa [AnandAgrama Series, Pina. No. 50]. *¢ Lit., the Vakuja-(Mimusops Elengt) decked, a name of St. Nammazhv4r, for whose life, see our Lives of Dravida Saints. An enumeration of his works is also there to be found. These Treatises are all in Tamil poetry, called Prabandhas. 858 YATINDRA-MATA-DIPIKA [Advent Most authoritative are the works composed by Blessed Teachers (Acaryas) such as Rama- nuja, viz., Sri-Bhashya 7 ete, Paurusheya or of ‘ human origin’ are works characterised by their dependence on the free-will of man and by (merit of ) singular composition. In this definition is included all such works as Kavya or poetics, Najaka or Histrionics, Alankara or Rhetorics. As authoritative likewise are worldly utter- ances by (our) well wishers (afta) which possess (the features of) (1) Akanksha, “* (2) Yogyata **° and (3) Asatt ;**° for example when it is said: *7 The Great Commentary on the Vedanta-Satras, expounding the V%Sish{a-’dvatta philosophy and reli- gion. For Ramanuja’s History and his works, see our Lirg or RAmANuja. »*® Té., ‘ desiring’, or that which desires a word or words, by the supply of which a sense desired to be conveyed is made complete. ‘ Horse’, if uttered singly, desires for other words. »*° Lit., fitness ’, or that which conveys a reason- able sense. ‘Horse talks’ for example would be absurd. 0 Asati or Sannidhs is lit., Proximity or Juxta- position. Where ‘Horse’ is uttered at one time,Ill] THE WORD 59 ‘The river-side abounds with five kinds of fruit.’ Thus (also) both the Vedic as well as the (Lau- kik) worldly utterances have a property common to them again, which is twofold: (1) Mukhya- vytt or Primary force, and (2) Gauna-vrtté or Secondary force. Mukhya-vyiti or Primary force is the Abhidha- vytti'* or denotative power, for example (the word) ‘ Lion’, denoting (or meaning) the ‘ King of the Forest’ (only). The Primary power (of words) is further resolvable into many varieties such as: Yoga or Radical (or etymological), Riudha or Conventional, and Yoga-radha or Radical-Conventional,* etc. Where the Primary force is affected, the Next nearest sense becomes the metaphorical (Upacara). and ' neighs ’ after a long interval, it would be want- ing in that Proximity which would convey the sense: ‘Horse neighs.’ [See Tarka-Sargraha, Dipika &c). ™ See Sahitya-Dorpana ; Kavya-prakase &c. * The word “ Pankaja" for example, which means lotus, for it grows up from mire.60 YATINDRA-MATA-DIPIKA [Advent The Metaphorical is again divisible into: (1) Lakshana@ or Indirect and (2) Gauya or Secondary. The First (Lakshana) is thus: ‘A hamlet in the Ganga’ means a hamlet on its bank, as, for a hamlet directly located (in the river itself of Ganga) is a violation (of sense); hence indirectly the bank (of Ganga) is meant. The second (Gauna) is thus :—‘ A lion is Deva- datta ’, is to indicate that Devadatta is endowed with strength eéc., (like the lion). Thus all utterances, Vedic and of the world, have reference to objects with attributes, and import duality.’ As in the manner that terms denoting ‘body ’ have their final connotation for the ‘embodied,’ ** ** The author here alludes to the Advatétc or monistic doctrine which disproves duality or all dis- tinctions or differences actually discernible in Nature. * Te. the Possessor of the body, or the living spirit or soul in the body. When I say ‘1’, pointing to my body, the term ‘I’ means eventually the soul in the body. By parity of reasoning, all terms which denote the Kosmos refer finally to the Substrate or Noumenon which sustains it, without which Kosmos can have no existence. Hence Kosmos is ‘ Body’ to God, and God is therefore the ‘ Embodied’.Ill.j THE WORD 61 so all ‘Soul’-terms denoting Brahma, Rudra, Agni, Indra &c., constituting the ‘ Body ’ of God (Bhagavan), and similarly ‘Non-soul’ terms denoting Matter (Prakytt), Time (Kala), Ether (AkaSa), Life (Prana) etc., all have their final connotation in the ‘Embodied’, The Supreme Spirit (Paramatman), Narayana. ** Thus do the Teachers (Acaryas) propound. The ultimate import of all Vedantic Sentences is understood as thus interpreted. We shall in the Advent (IX) on Ivara (God), discourse on (the topic of ) Narayana,"* as the Ultimate Connotee of all terms, His All-bodied Character efc. Thus ends Advent III. The Treatment of Word (Sabda) in the “ Light of the School of Ramanuja”. =o 1% The coneeption ef God as conveyed by this term is elaborately treated in the ‘ Rahasyas’ of the Vigishtadvaitins. Our own works in English explain it in diverse places. Briefly the sense may be gathei- ed from the passage in the Nariyan-opanishat : “Antar bahis ca tat sarvam vyapya Narayanas sthitah.”ADVENT IV. OBJECT OF KNOWLEDGE ~ (Prameya). MATTER (Prakyti.) After the treatment of Pramana (or Means of knowledge) Prameya *** or Object of knowledge will be treated. Prameya (literally) means what is well (pra), measured (meya). It (Object) is twofold: Dravya or Substance, and A-dravya or Non-Substance. Substance is the Upadana or Substrate, Base or Receptacle ; and the Receptacle is the Abode of States or Modes (Avastha-"Sraya). How, it may be asked, is this twofold division : Substance and Non-Substance to be maintained, when other schools enumerate a six-fold divi- sion :—Dravya or Substance, Guna or Quality, Karma or action, Samanya or Genus ef? "* Lit, Pramiya= Measure (i. e. Proof or Demon- stration). Prameya= Measured (i. e. the Proved or Demonstrated). °° According to the Categories of Nyaya Philo- sophy.. The others are: Vésesha or Particularity,Iv] OBJECT OF KNOWLEDGE 63 We reply : To consider Karma or Action (for example), as comprised of Ut-kshepana or Throwing up, Apa-kshepana or Throwing down, Afuiicana or - Contraction, Prasarana or Expansion, and Gamana or Movement," is cumbrous, for it is reducible to the simple proposition : ‘ Action (or Energy) is what is inherent with motion.’ And this may be shown as caused by conjunction (Samyoga).'** As to Samanya, Genus or Generality, such (a category) is redundant by the fact that the form (of any substance) is itself the class (Jafi). One Samavaya or Inhesion (or Co-inherence), admitted in another Inhesion, leads to infinite regress. Hence it is resolvable into conjunction (or quality of two things conjoined).""* ° It is also cumbrous to admit (another Category): ViSesha or Particularity, in order to Samavaya or Inhesion and ** T.6, those who are beyond the pale of the Vedic Authority; the heretics, so to say. 280 7.¢, those who predicate Patu-fati or Siva as the Lord of the Universe, which is opposed to the School of the Vedanta, side: Brahma-Satra I. 2. 35: Patyuy asimatjas syat. *® The Vasseshtka School which posits atoms as the basis of the kosmos. Ir82 YATINDRA-MATA-DIPIKA [Advent The Instruments are those of the Eye etc. The Habitat consists of the Egg (Brahmanda) *, composed of the Fourteen Spheres. The Egg is likened to a wood-apple, a result of the Quintuplicated Elements and of Prarabdha (or the sum of the Karmic forces set agoing by the countless souls whose destiny is linked with this particular Egg or System of world-process). (The description of it is) thus:—Bh# is like the lotus. The Méru is like the pericarp. To the South of Meru are (situate) the Varshas: Bharata, Kimpurusha, and Hari. To the North are the Varshas: Ramyaka, Hiranyaka and Meru. To the East is the Varsha Bhadra&va. To the West is the Varsha Ketumala. In the Centre is the Ijavrta. Composed of these Nine Varshas is the Jambu-Dvipa, a lac of yojanast in extent, enclosed by the Salt-Sea of equal ex- tent. This Sea is begirt by the Plaksha-Dvipa of double that extent composed of seven Var- shas. This is (enclosed) by the Syrup*”-Sea. This Sea by the Salmali-Dvipa. This again by * See note (176), page 80. + About 9 miles. i » Lit., Sugar-cane-juice (Ikshu).IV.] OBJECT OF KNOWLEDGE: MATTER 83 the Liquor-Sea, This by the KuSa-Dvipa. This by the Ghee’*-Sea. This by the Kraufica- Dvipa. This by the Curds-Sea. This again by the Saka-Dvipa. This again by the Milk-Sea. This is surrounded by the annular Pushkara- Dvipa, made up of two Varshas and containing the mountain Manasottara. This by Pure- Water-Sea. Each following Dvipa ™ is to be considered as double (in extent of the preceding). The Plaksha efc., Dvipas contain Seven Varshas, This of the Seven Varshas is encircled by the Land of Gold, double its extent. The Land of Gold, by the Mountain Lokdloka. This Moun- tain by Tamas (Darkness?). Tamas by Uterine Waters’, Then the (spherical) Egg-Shell. Located below Bh as thus (described), are the Seven Lokas or Realms named (1) Atala, »* T.¢., Clarified butter. 1 Tit, Island. The conception of this is a Sphere having many concentric s«., insular, shells or bands of varying depths alternately solid and liquid. The Varshas are the Divisions in the shells situated in various directions, or surfaces of the shell-sphere. The aggregate of all these is called Bhi (not our single Earth as is commonly understood.) ™ See page 84.84 YATINDRA-MATA-DIPIKA [Advent (2) Vitala, (3) Sutala, (4) Talatala, (5) Maha- tala, (6) Rasatala, (7) Patala. Below (these) are the Hades (Narakas). They are Raurava and others, the chief being twenty one,—regions (al- lotted) for the sufferings of the sinful. Beyond is (again) Uterine ** waters enclosed by egg-shell. A lac of yojanas beyond Bhx is the Sun- Sphere. This is Bhuvar-Loka. Beyond, is the Moon-Sphere. Beyond, the Star-Sphere. Beyond, the Mercury-and Venus-Spheres. Be- yond, the Mars-, jupiter-, Saturn-, and the Seven-Rshi-Spheres. Beyond (comes) the Dhruva-Loka (North Pole). All this (i.e., from the Sun-Sphere up) is the (Suar-loka). Beyond fourteen lacs (of yojanas), the Mahar-loka isa crore of yojanas in extent. Double that is Jaso- loka. Qaudruple that is Tapovoka. Beyond is Satya-loka, ten crores in extent. Beyond (again come) Tamas, Uterine’ Waters and the Egg-shell. Thus the extent of Bhi is stated to be fifty crores of yojanas, in breadth and depth. The assertion that its extent is one- _ *** Lit. Garbh-odaka. The conception is that of the Egg as above described floating like the embryo in the uterine fluids,IV.] OBJECT OF KNOWLEDGE: MATTER 85 hundred crores of yojanas is because of the differences in .measure-standards. The Egg- Shell is a crore of yojanas in extent. Ten times this is the environment round the Egg (=a System). Eggs of this description without number are like water-bubbles, simultaneously projected by God (/Svara). God’s creation up to the four-faced Brahma is immediate, thence- forward mediate. Such is the division. For enlargement (of this topic), the Gem of Puranas (ie. Vishnu-P) may be consulted. Thus Matter (Prakyti) has been treated. Thus ends Advent IV. The Treatment of Matter (Prakytt) in the i “Light of the School of Ramanuja”.ADVENT V.—TIME (Kala). Now, the species of the Non-Conscient (Acit), viz., Time, will be treated. Time is (an) inert (substance) devoid of the triad of gugas.'* It is eternal and infinite. It is triply divisible as Past, Future and Present. It is the time (element) indicated by such terms as Simul- taneous, Immediate, Gradual ef; and is that which constitutes what is in vogue (as time- measures), viz., Nimesha, Kashtha, Tatpara, Vinadt, Kala, Ghajtka, Muhiirta,'" Day, Half- month, Month, Season, Solstice, Year etc. One month by human measure. is a day for the Pitrs, whose midday is the New-Moon day The period of a Manu covers seventy one »*6 Le, Satva, Rajas and Tamas. See note 162, p. 66, and (my) Bhagavad. Gita. p. 67. “1 48 minutes=1 Muhiirta. a4 minutes=1 Ghafika. Kala varies from 8 to 60 seconds. Kashtha='/a0 Kala=say 2 seconds, Nimesha = Twinkling of the eye. Vinadé = 24 seconds. Tatpara = Used in isha for 1/30 part of a i ipara aes 13VJ TIME 87 (Amavasya). One year by human measure is a day for the Devas, whose (half) day is the North-(summer) solstice, and night the South- (winter) solstice. Measured thus by the Devas’ standard, twelve thousand years is called the Four Yugas. Four thousand of these consti- tutes Kyta-Yuga, when Virtue (Dharma) is of its full measure. Three thousand of them with three parts of Virtue constitutes the Zreta- Yuga. Two thousand with two parts of Vir- tue constitutes the Dv@para. One thousand with one part of Virtue is the Kals-Yuga. Two thousand make up the interim periods (between the Yugas).'** The period which makes a day of Brahma is a thousand of these Four-Yugas ; and a night (is) of equal duration. A day of ’ Brahma covers (the period of) fourteen Manus, likewise of the Indras and the Seven Rshis. »*° Distributed thus :— 800 years between Kyta and Treta. 600 years between Treta and Dodpara. 400 years between Dodpara and Kali, 200 years between Kali, and Krta next. a See note 1 . 275, (my) Bhagavad-Gita,88 YATINDRA-MATA-DiPIKA [Advent Four-Yugas. Thus, measured by the standard of Brahma, one hundred years is his life-length. All this is subject to Time. Likewise is subject to Time the various Dissolutions (Prafayas) : Nitya (frequent), Naimittiza (occasional), Pra- rta (material), ec.” For time as Effect, Time itself is the Cause, Infinite time is eternal ; finite times are non-eternal. Time so delineat- ed constitutes an ingredient for God’s (cosmic) Sport (i.e. Display). In the Lila-Vibhan,” God (/§vara) works, subject to Time. Although Time exists in the Mitya-Vibhuti,™ it is so by His will. Some say that time non-exists, others %°* x, Nitya-Pralaya=Sleep or Death. 2. Naimittika-Pralaya= Disintegration at every Brahmi’s day, 3- Prakyta-Prajaye= Disintegration at every Brahmas age. : 4. Atyantika-Pralaya = Final - Deliverance or Escape from all material trammels = Moksha =Salva- tion= Spiritual Goal Eternal. (Read Viskew-Purdra, VI. 3. 1 and 2: Sarveshim etc.) 180 Means: Temporal Manifested Universe, the Sport wherein consists of the three acts of Creation, Sustenance and Destruction, 2" This is the Eternal or Spiritual Universe of Ineffable Glory (= Vibhiti).V3] TIME 89 aver that 7amasa-Mahan (a category of Matter) is time. But both,these positions are contrary to Word (Agama, i.e. Scriptures) and Percep- tion (Pratyaksha). The Acaryas*” affirm that Time is a cognition by the Six Senses (i.e. Mind and the Five Senses of Knowledge); that it is an object of Inference is therefore rejected. Thus has Time been treated. Thus ends Advent V, The Treatment of Time (Kala) in the “ Light of the School of Ramanuja ”. wry eee ™ Spititual Preceptors, in a generic sense; the expositors and exegetists who canie into prominence in South India, in a specific sense. 12ADVENT VI. SPIRITUAL UNIVERSE. (Nitya-Vibhnti). Now (the Subject ofthe) Spiritual Universe (Nitya-Vibhuti) will be propounded. Non- inertness (Ajagatva) is a property common to (the Principles :) Pure Matter (Suddha-satva),'* the Attributive Consciousness (Dharma-bhitta- Jiana),** Soul (Jia) and God (/§vara). Non-inertness means Self-luminousness (Sva- yam-prakasatva). Self-\uminousness cum exte- riority (Paraktva),™ characterises both Pure Matter and Attributive Consciousness. Satvam or Lightness means that which, while self- luminous, is luminant to others. Suddha-Satvam ‘*¥ or Spiritual (Divine) Matter in the Spiritual Universe. 1 T, «6, Consciousness which is the intrinsic or inherent quality of the Soul. Read Advent VIL, éxfva. .°* Exteriority means the quality of illuminating other things, not self-luminous, the term self-lumin- ous or Interiority being adopted asthe equivalent for Pratyaktva,VI] SPIRITUAL UNIVERSE gt or Essential lightness is to be Luminant, while distinct from the Tri-featured Substance,'* or that specific uniqueness, which prevails in re- gions entirely exempt of Nescience (Avidya).'" This (spiritual) Universe is unbounded above and bounded below, non-conscient and _ self- lumimous. It is called by the name Bliss (Ananda), for it is the medium of bliss. As it is indicated by the Pancopanishan-Mantras,'* it is of the nature of the Paficopanishads. Constituted as it is of the Five Spiritual (or Immaterial) Energies, it is said to be of that Five-Energied nature.’#* This Universe becomes 1% This is the Material of the Material Universe, the genesis of which has been described in Advent IV.‘ Prakyti’ The ‘features’ are the Guzas. »*? Nescience or Ignorance is the root of all evil. ‘ Where this is entirely absent’ is a negative definition of the Kingdom of Heaven, i.e, the Spiritual Universe. *** Read the Pafcaratvas. For the subject-matter here alluded to, vide Padma-tantra : XII-36 ff begin- ning: ‘ Yojanandm hotiy avdhve” &c. Vishnu Himself is the Five-Spiritual-Energied Being according to the verse (loc ctt.): “Palica-Sakti-mayo Vishuws hoti-yojana-sammite, dste Sri-Bhimi-sahito Vainateyena sevital.” The five are named thus :—(1) Sarva, (2) Niuptts, (3) Viswa, (4) Purusha and (5) Parameshthi.92 YATINDRA-MATA“DIPIKA [Advent the Objects,. Instruments and Places of enjoy- ment to God and to the Eternals (Nitya) ’** and the Freed (Muéta) (Souls), by God’s will. Objects signify Fortyne, efc., Instruments: Per- fumes, Flowers, Robes, Companions (Vadlm), Ornaments, Weapons ¢fc; Places; Terraces, Ram- parts, Pavilions, Air-Cars (Vimana), Parks.and Lotus-decked Ponds. By God’s eternal will (Nity-éccha) are deter- mined the (beatific) bodies of God and of the Eternals and the Freed (souls). By Gog’s will (Sambalpa) alone are made the bodies of the Freed, the creation of Pitrs ¢fc., for them, the assumption of numerous bodies simultanegusly etc. The bodies of God in His Vyxha,, Vibhavg and Arca’-vatara manifestations” are of the immaterial (é.c., spiritual) nature. In the case of the Arcé'vatara, (or Images consecrated ‘in Temples) the spiritual body, by God’s grace won by propitiation, incarnates, (in the Images) °° Those, Archangels or Powers or Hierachies who are ever of the Divine or Celestial order, and who never fall into Samsara, thereby becoming Baddhas or Souls in material bondage. »*° Vide P: 576 ff, JRAS. July, 1g10,VI} SPIRITUAL UNIVERSE 93 after the vitalisng (Pradna-pratishtha) process. ‘How can happen a junction, between the material and the immaterial?’ need not.raise a doubt, for the daqubt is cleared when it is shown that this is illustrated by the (spiritual) bodies of Incarnations as of Rama and Krshna,—authorit- ative (-ly known to us). The assumption of bodies by the Freed (Muétas) is solely for the service of God, for His pleasure, like the mask donned on occasions of festivals like the Vasant-otsava.” The expression: ‘Six- Qualitied’ is employed for God’s body by reason of its manifesting the Six Qualitjes,* The glories of the Blessed Divine Figure (or Beatific Presence) eonsist of Resplendence (Aujjvalya), Beauty (Saundarya), Redolence (Saugandhya), Tenderness (Saukumarya), Loveliness (Lavanya), Juvenility (Yauvana), *™ Cf, Bhagavad-Gitd: Avajanasti Mam midhab minushim tanum GSritam, param bhdoam ajanasto Mama bhitta-mahiSoaram”. (IX, #4). *°* Indian festivities when costumes are wom as in a fancy-dress ball. *° The Six Qualities are Jaana, Sakti, Bals, Aisvarya, Visya and Tejas. (See Rassinujas* Intro- duction to Bhagarad-G#a, my Raglish Translation.)94 YATINDRA-MATA-DIPIKA [Advent Softness (Mardava) etc., (all) of the nature of eternal, faultless and surpassing. Its excellency is evident from such works as Gita. Texts, which declare that the Freed (Mukta- soul) has no body, signify the negation of Karma-determined body.** The senses (in this body) being eternal, the law of Cause and Effect does not prevail. Hence like the material (series), it needs no distinct categorising. The school therefore which upholds a bodiless condit- ion there (i.e., in the state of Mukti, or Freedom Spiritual) is thus rejected. Likewise the faction, which contends that it (the Eternal Universe, Nitya-vibhat) is a portion of Matter, is also dismissed as it is in contravention of the passage: ‘Beyond Darkness’**—that it is dis- tinct from (Asa§a) is proved by its properties of Sound, Touch, Colour, Savour and Odour, being of immaterial nature. That it is inert is *0 That is: the body of bondage. From this there is escape, but the Freed or Saved soul can attire itself in any desired form of a celestial body. Karma is the sum of accumulated acts which fructify necessarily, like seeds sown necessarily sprout. °° « Tamasah parastat’ (Mundak-opawishat, II. 2. 6).VIJ SPIRITUAL UNIVERSE 95 disproved by its ‘being of the self-luminous nature (jiand-” tmakatva). The Spiritual, Divine, Blessed Figure of God (Bhagavan) is the repertory of all the contents (signified) in the Chapter on Weapons and Ornaments. It is thuswise:—Kaustubha-Gem represents Purusha (Soul); Sr+-vatsa, Matter ; the Club (Gada), Mahat ; the Conch (Sanéha), Satvika~hamkara; the Bow (Sariga), Tamasa- hamkara ; the Sword (Ast= Nandaka), Know- ledge; its Sheath, A-knowledge; the Discus (Cakra), mind ; the Arrows, the Knowledge cum Action-Senses: the Garland (Vonamala= Vatjayanti), the Subtle and Gross Elements. In this connection the following laconic verse is sworthy of contemplation: “CetaS cakrati cetana-'str amatis tat-sam- urlir, malika bhutant svagunair ahamkrh- yugam Sankhena sarngayate, bandh khant dasa'pi kaustubha-manir jwak pradhanam punas Srivatsam Kamalapate tava gadam Ghur mahantam budhah.” *. 3°° Read Ch. 22, Améa 1., Vishw-Purdpa. *" This needs no translation as its very paraphrase has just preceded it, Venkaticdrya in his Vedante. Kartkava}s, ascribes this verse to Vedanta-Desika,96 YATINDRA-MATA-DIPIKA = [Advent This Universe (Spiritual) is fourfold:—Amoda, Pramoda, Sammoda and Vaskuntha* Agait it is infinite-fold. It is designated by several cognomens such as: Tripad-Vibhiti, Parama- * pada, Parama-vyoma, Parama-"kaSa, Amrta. Naka, Aprakrta-Loka, Ananda-Loka, Vaikuntha, Ayodhya ete, In this Universe is situate the City of Vai- kuntha, with Seven Enclosures, and abounding in countless cupolas and ramparts. In it is the Divine Mansion named Ananda. In it is constructed a Hall called Mani-Mandapa, sup- ported by innumerable pillars made of precious stones. In ‘it is (the Seat) Ananta of the Thousand Hoods, dazzling, carrying the Divine Throne of the composition: Dharma’ efc. On it is the Eight-Petalled Lotus, served (on either side) by (maidens) Vimala eéc, holding fans (the *ee Amoda =the Realm of Saftkarshana Pramot&a= » » Pradyumna Sammoda= , , » Aniruddha Vaikuntha=, » » Vasudeva 20° Dharma, Jana, Vewagya and Aisvarya. The four legs of the Throne are said to be Aharma, A-jnane, A-vbinigys and An-aifvarya,VI.J SPIRITUAL UNIVERSE o7 insignia of Royalty) in their hands. Seated on it (the Lotus) is Sesha, the Seat of Supreme Wisdom and Strength."® Over (Sesha) is the Great Being who is beyond speech. "' Thus (the subject of) Nitya-Vibhuti or the Spiritual Universe has been treated. Thus ends Advent VI, The Treatment of Nitya-Vibhuts, or The Spiritual Universe, in the “ Light of the School of Ramanuja ”. AAS ™° Read verse 40, Yamun4”carya’s Stotra-Ratna: Taya saha "sinam etc. ™ The whole of the 12th Chapter in Bk. I of the Paficaratra: Padma-tontya, may with advantage be perused in this connection. 13ADVENT VII. ATTRIBUTIVE CONSCIOUSNESS. (Dharma-bhuta-jiiana). Consecutively, (the topic of) Attributive Consciousness ** will now be expounded. The nature of it is described thus :— 1. While it is self-luminous, non-sentient sub- stance, it is ‘objectivated’ (sa-vishayatvam) (i.e., some object always constituting its content); 2. While it is pervasive (Vibhu), it is of the nature of substance (Dravya), and attribute (Guna) like light ; 3. It is the illuminant of objects ; 4. It is Intellect or Intelligence (Buddhs) etc. Attributive Consciousness” is, toGod and the Eternals (Wityas), ever eternal and pervasive (or diffusive) ; to the Bound (Baddha-souls) it *3 7. E., Consciousness which is an attribute of, or adjectival to, Soul or God. To translate manas by mind or equate mind with Consciousness are both erroneous, see note 221 snfra,VIL ATTRIBUTIVE CONSCIOUSNESS 99 is obstructed. To the Freed (Mukta-souls), it was before obstructed but now risen. But it may be asked how, if Consciousness is eternal, the parlance such as: ‘Consciousness is (now) born, Consciousness (now) lost ’ is to be accounted for? The answer is that such is in vogue by reason of Consciousness being suscep- tible of contraction and expansion. Like water issuing out of the hole of a_leather-bag, Consciousness streams through the avenues of the senses, and contacts objects. Contraction and Expansion are like the serpent and its coiling up. All Consciousness is essentially self-evident (or self-authoritative), and ‘is self- luminous. The hypothetical”? Consciousness is the means (or instrument) at one’s disposal for all functions concerned with it, for such a function is made possible by it without seeking the aid of another thing sui generis, like object (Artha), sense (Indriya), Light (Dipa), etc."* ™* Referring to any other School which may admit no such thing as Consciousness. Problematical. ™ Like light not requiring the aid of another light to be seen: one object another tee and sense, another sense.100 YATINDRA-MATA-DiPIKA [Advent No sameness of genus can be instituted as between Sight and Light ; for the differentiation between (them) accrues from ‘the variations imbedded in the Ahathkaric Taijasa Principles.”* By this (delineation given of Consciousness), the opinions, that (1) Consciousness is instan- taneous, (2) it is endurant for three (successive or continuous) instants, (3) its illusory nature even in matters-of-fact (Vyavaharika) transact- ions, as it is nm matters phantasmal (Pras- bhasika),* (4) its nature demonstrable by other proof (i.e., not self-evident), (5) its being the Soul itself, efc., are discarded. The Conscious- ness relating to (say): ‘Pillar’ (in the first instant) is the same one as that relating to ‘Pillar’ (in the succeeding instant), only it is continuous.”’* : ™* Refer to Advent IV for the explanation of these Principles or Material Categories. * I.E, The rope appearing, or illusorily striking one, as snake ; or the deceptions or illusions of sense producing illusory Consciousness, ie, knowledge hallucinatory ;—or a mental hallucination. + Liz, the stream of Consciousness (Dhara- vihika-jRana). The Consciousness which is appre- hensive of any object at one moment, is but itsViS.J ATTRIBUTIVE CONSCIOUSNESS 101 ‘Granting that on the strength of Scriptures (Agama), Consciousness is eternal, how are the conditions obtaining in the waking, sleeping efc., states (of Consciousness) to be explained? The answer (to such a query) is: ‘The burning quality of fire placed near a thing to be burnt is neutralised by the presence of a gem’” etc; in like manner the presence of a certain hinder- ing darkness produces sleep and other states. Also’ it is like (the state of) youth efc., for, virility (the state of youth) is latent in (the age of) infancy, but becomes manifest in (the age of) youth.*"* Consciousness is of the character of attribute (Guna), by virtue of the definition that what is dependent (on another, in an_ indiscerptible stream when the apprehension in the next moment is concerning the same object. Hence they are not two distinct Consciousnesses, the antecedent one dying, and the consequent one newly born as it were as the Madhyamika School of the Buddhists holds, “' It is believed there are some gems or stones and other substances which paralyse the power of fire to burn. ™* Consult Vedanta-Satras: IL. 3. 31 :— Pumstva”- divattoasya &c.”102 YATINDRA-MATA-DIPIKA [Advent manner) is its attribute (or quality), like the attributes (of substances).* Also by virtue of its (Consciousness’s) susceptibility to contraction and expansion, it partakes of the character of substance (Dravya.) How Consciousness, the attribute of the Soul (Atma), can be of the nature of substance, need not provoke doubt, for like the light, the same one substance can possess both the characteristics (of attrsbute and substance). Hence there is no contradiction."* Substance (Dravya) is enunciable as that which is the abode (or seat) of states (Avastha). Its radiation (or dispersion) outside its abode is possible like light (raying out from its centre). A syllogism (may be constructed) thus :— Attributive Consciousness is Substance, For it possesses the character of diffusion etc., Like light ; or, Consciousness is Substance, * Like the “Blue Sky,” where blueness is the inseparable adjunct of the sky. ™° This contention is perhaps better understood if we say that Consciousness is the faculty as well as the function of the soul.VIL] ATTRIBUTIVE CONSCIOUSNESS 103 For, apart from its connection (or source) unseen, it is cognisable,””° Like Soul. For Consciousness as stated, is conceivable as capable of simultaneously coming in contact with infinite space, like rays emerging from the eye, Sun ec. The terms synonymous with Cons- ciousness are Matt, Prajiia, Samvit, Dhishana, Dhih, Manisha, Semushi, Medhd, Buddhi, etc. It is Consciousness which, affected by environ- ment, assumes the forms of joy, grief, desire, hate, and will; for there are no means (or proof), justifying the assumption of a generating Cause of joy efc., other than Consciousness. Like ‘I remember’ indicative of Consciousness, ‘I desire,’ ‘I hate’ (etc), indicate but a state of Consciousness. But how is the passage, which avers: ‘Desire, will, doubt, zeal, indifference, courage, timidity, shame, sense (or reason) fear and all such, is Manas (mind), to be though its source the sun may remain unseen, or beyond the range of vision. ™™ (Brhada-"ranyaka Up. I. 5. 3):— Kamas, satkalpa-, vicikits-, Sraddhd., (a) éraddha-, dhytir.,104, YATINDRA-MATA-DIPIKA [Advent construed as signifying forms (or states) of consciousness? This query is met by the answer that inasmuch as the invariable law holds, associating mind (Manas) as the instru- ment (or internal sense) of Consciousness, the use of the term mind to signify Consciousness (as in the above passage) is figurative (-ly justified). Likewise the qualities of the soul, which are numerous, are but the states of the attributive Consciousness, such (for example) as:—Per- ception, Inference, Word, Memory, Doubt, Conclusion, Difference, Fancy, Discernment, Endeavour, Temptation, Attachment, Hostility, Pride, Envy, Craving, Ostentation, Cupidity, Anger, Dignity, Stupor, Deceipt, Partiality, According to Occidental Philosophy, mind is im- material and is a function of, ora spiritual force operating on, the brain; bat in Oriental Philosophy, mind is the internal material organ of sense, the Sense Commune, and Consciousness is the attribute of soul that streams out to the objective world, by first passing through the aperture, so to say, of the mind, thence to the external senses and out thence to external objects.VIL] ATTRIBUTIVE CONSCIOUSNESS 105 Sorrow efc ; and Wisdom, Folly, Love, Content- . ment, Discontent, Greatness, Fatigue, Fame, Renunciation, Enjoyment, Friendship, Compas- sion, Aspiration of Release (smumuksha), Bash- fulness, Patience, Discrimination, Wish to Conquer, Softness, Forgival, Wish to do, Disgust, Imagination, Hypocrisy, Jealousy, Wish to kill, Cupidity, Vanity, Predilection, Prejudice, Dispute, (God-) Love (bhakfi), Surrender (to God =prapatti), Lordship (or Power = Bhiti) etc. Similarly the innumerable Blessed Attributes of God (Bhagavan) are the amplifications of His Consciousness and Power, such as :—Knowledge, Power, Strength, Glory, Might and Light, Free- dom, Love, Gentleness, Rectitude, Friendliness, Impartiality, Compassion, Sweetness, Dignity, Magnanimity, Tactfulness, Patience, Courage, Valour, Bravery etc. Knowledge (/iana) is that (quality) which is of the nature of universal understanding. Power (Saéts) is the capability of causing existence from non-existence. Strength (Bala) is the capacity to endure. Glory (AiSvarya) is the capacity to rule. Might (Virya) is imperturbation. Light (Zeyas) is the 14106 YATINDRA-MATA-DIPIKA [Advent -power to resist. Freedom (Sau-Silya) is the .tapacity to mix freely with high and‘ low. Love (Vatsalya) is the quality of finding good in evil, or the overlooking of fault. Gentleness (Mardava) is the not bearing to be separated from one’s dears. Rectitude (Arjava) is to be Straight in thought, word: and deed. Friendli- ness (Sauhdrda) is readiness to help others to the neglect of one’s self. Impartiality (Samya) is to be equally accessible to all irrespective of their race, character or conduct. Compassion (Karunya) is ‘the wish to repair others’ ills to one’s own detriment, or the inability to ‘see others’ sufferings. Sweetness (Madhurya) is to be sweet while nourishing,’ like milk. Dignity (Gambhtrya) is the power which forbids the inquiry for deep motives underlying such acts as conferring abundance ¢f., on the devotees. Magnanimity (Audérya) is the “feeling of dissatisfaction even after bestowing plenty. Tactfulness (Caturya) is the power to hide another's faults. Patience (Sthairya) is to be unruffled. Courage (Dhairya) is the power of permitting no waver, after decision.VIEJ ATTRIBUTIVE CONSCIOUSNESS Toy Valour (Saurya) is the power to rush into the midst. of the enemy; Bravery (Paradkrama) is gaining victory over him. The others — may be similarly understood. The nature of God-love (6hakti)" and God- surrender (Prapatti)*—states of Consciousness —will briefly be discussed (now). It is God alohe who confers Moksha (Final Release from miterlal existence), on the (bare) plea (furnished by souls) of Love arid Surrender. Hence thes (latter) are considered as the Means to Release. The character’ of Means. assigned also to Kar+ mayoga™* and Jianayoga,™* which in fact are inseparable from Love, is by reason of (such) predominant characteristics persons may ‘severally (happen to) possess.*** 2 Bhahtivis Love ét Welling Emotion to. God; Prapattt is Surrender or Dedication ta Gad (Faith), - 73 Karma= Reaching Salvation by means of good acts; Jfiana, by means of meditation (thought). See the Subject enlarged: Pp. 581 /f. JRAS. for July, 1910. Also ses. infra. 76 This means that in some persons, the active quality may be more munifest, in others thought or ittgllect more predgtninant ; aad yet the consummat- ion of them all are to be found in Love.108 YATINDRA-MATA-DIPIKA — [Advent What is Karma-Yoga or the Path of Works ? Through Holy Teaching (got), one acquires true knowledge regarding Sou! and God; and, accord- ing to his best ability performs, without regard for fruit, diverse actions of virtue :—Kamya or Optional, Nya or Routine, and Natmittika or Casual. The sum of acts so done is Karma- Yoga. It branches itself into God-worship, Austerities, Resort to Holy Places, Charity, Sacrifices efc. Effecting the riddance of stams on the soul, it engenders J7iana-Yoga or the Path of Knowledge, and through it or direct, engenders Bhakti-Yoga or the Path of Love.** What is /fiana-Yoga or the Path of Know- ledge ? By means of Karma-Yoga, one’s heart (or mind, antah-karana) becomes purified, and he then contemplates on the Soul which is dis- tinct from matter, and liege to God. This (contemplation or /yia@na- Yoga) is useful to Love (Bhakti.) Whether these Ways (or Paths) are Independent Means(to Salvation), or ancillary ™ Read Pp. 581 ff. Artha-Patcaka, JRAS. for July, 1910, Also the, Soteriological Table in (my) Bhagavad-Gita, Pp. 573-574.VII-J ATTRIBUTIVE CONSCIOUSNESS 109 to Love, depend upon the several authorities Presenting such views. What is Bhakti-Yogg or the Path of Love? It is an unbroken stream of thought (of God) like a stream of (poured) oil, preceded by the eight-fold auxiliaries: Yama, Niyama (moral and physical restraints), Asana (postures), Prané”yama (restraint of breath), Pratyd "hara (restraint of senses), Dharana (steadying concentration), Dhyana (uninterrupted meditation), Samadhi (imperturbable fixture).* The seven-fold means known as (1) Viveka, (2) Vimoka, (3) Abhyasa, (4) Kriya, (5) Kal- yana, (6) Anavasada and Anuddharsha, give birth to it (Bhakti). Of these, (1) Viveka or Discrimination is said to be the purity of body effected by abstention from food, impure from any cause. (2) Vimoka or Dispassion is freedom from desire. (3) Adhyasa or Practice is the repeated habit of clinging to the (mental) Sub- ject (or Image) (of contemplation). (4) Kriya or Performance is the observance of the Fivefold *The last three terms may perhaps be better tsanslated by Abstraction, Devotion and Exaltation.110 YATINDRA-MATA-DIPIKA [Advent Maha-Yajiias or Great Sacrifices,”** according to one’s ability. (5) Kalyapa or Virtues are Truth, Uprightness, Clemency, Non-cruelty and Non-cupidity. (6) Anavasada or Painlessness is freedom from dejection (or despair). (7) Anud- dharsha or Non-elation is freedom from par- oxysmal joy ; for such joy is also a hindrance. Fostered thus by this seven-fold Means, Love (Bhakti) becomes as vivid as actual perception and (this) must last till the (final) dissolution of the body occurs. This final (God-) conscious- ness may break (on a person) at the /izis of this or some other body. Love or Bhakti, variously called Vedana, Dhyana and Upasana, has three successive stages, (1) Para-bhakti, (2) Para-jiana and (3) Parama-bhakit.** Leve again is twofold; ™° Vide ‘Taittirtya Aranyaka’ 3 :— Deva-yajhat Ptr-yajho, Bhita-yajho, Manushya-yafho, Brohme- -yajha, iti.” LE. Sacrifices to tha Gods, the Manes, Creatures, Men and God. . 326 Read the verse: “Darsanam (1) para-bhaktis- sya, Paya-jnanarkty (2) sangamam, punar visleska-bhirutvam Parama-bhaktir (3) uccyate.” (1) Seeing God, (2) Uniting with God, and ¢3) Fear of separation from Him.VIL] ATTRIBUTIVE CONSCIOUSNESS WIT Sadhana-bhahti or Laboured Love, and Phala- bhakti or Ripened Love. Laboured Love’ is what is evoked by (human) exertion. Ripened Love is what is gifted by God's grace, such ‘that is -found in ParankuSa, Natha”’ etc. The employmeht of the term ‘ love ’ fot praise, pros- tration efc., alluded to in such verses ‘as : * Love of My votaries,’ efc’**., is tropical. *. But a query may arise why, when the “Vedantas have prescribed Hearing (Sravana) and Reflection’ (Manana) also, love (Bhakti or Nididhyasana) alone is said to be enjoined. It is met thus: A person having learnt (the letter of) the Vedas with all its adjuncts, finds that the import of all this (learning) must have ‘some definite motive; he necessarily resorts to Hearing (i.e. exposition by a Teacher) in order " ™ Paranku8a or St, NammAzhvar typifies all the Saints or Azhvars, and Natha-muni, all the Sages or Acaryas, 8 Mad-bhakta-jane-vitsalyan, pajayOR ca” numo- danam......bhakiw ashja-vidhahy esha’ etc, [Vishnu- 7 ; quoted in Course V. Prapanna-Patijats so].112 YATINDRA-MATA-DIPIKA [Advent to ascertain for himself what it (the end) may be. Hence Hearing as a necessary step is premised. Reflection then (on what was taught) is also premised inasmuch as it is a (mental) process intended to render steady what has been heard.* Hence there is no inconsistency when it is averred that the purpose (of the Vedas) is to prescribe Love (Bhakti). Love which in other words is meditation (Dhyana), becomes mani- fold by the diversity of its Methods (Vidya). These Methods (of Love or Meditation) are sub- sumable under two main heads: (1) those that have for their fruit (aim) Material Goods, or Spiritual End (Mukti). The Udgita-Vidya etc., belong to the Material Class. Those that belong to the Spiritual Class or the Brahma-Vidy4, are such as the Antar-akshi-Vidya, Antara-ditya- Vidya, Dahara-Vidya, Bhima-Vidya, Sad-Vidy4, Madhu-Vidya, Upakosala-Vidya, Saudilya- Vidya, Purusha-Vidya, Pratardana-Vidya, * This is with reference to the Text: Atma v@ ’ve- drashfavyas’ srotavyo mantavyas &c.’ [Brhad-Aran: Up. II. 4. 5). And also read: “ Sthanuvayam bhava- havel hila’bhiit adhitya Vedan: navijanati yo'rtham.” [Commy ; to III, Samhit-opanishad-Brahmaya].VI] ATTRIBUTIVE CONSCIOUSNESS 113 Vai$vanara-Vidya, Pafica-’gni-Vidya etc. ™* Nydsa-Vidya® is Prapatti or Surrender (to God). It is thesame as Sarana-gati or.Capitu- lation (to God) as the Refuge (or harbour), as defined in the Verse :— ‘Prapatti or Saranagati is imploring, with abounding love, God alone as the Way for consummation of aspirations otherwise unattain- able? ™ This (Way,) which guarantees the Spiritual End (Moksha) at the end of the present body, pre- cludes the necessity of the state of being (vividly) conscious of God at the time of death,* requires but ence to be done, is designated Nyasa (lying or leaning on God), Saranagati (He 2° Consult the Table of the Vidyasin my Bhaga- vad-Gita. Pp, 129-130. 72° No. 32 in this Table. 331 ¢ Ananya-sadhye svabhishte Maha-vigvasa-pirvakam. Tad-ek--opayata yaciia, Prapattié Sarangatih [Ahirbudhnya-Samhita, Paficaratra]. * Read: ‘ Asaktam api ca smartum ante pivva-krtam smaran, svayam eva Pavam Dhama svayam nayatt Madhavot (Bharadvaja-Sarmbita, IV, 80]* 15114, YATINDRA-MATA-DiPIKA [Advent the only Refuge). It is thus a unique state of consciousness. Further descant on this topic is debarred by reason of this work having been designed for the enlightenment of the young’; it has to be learnt from the properly constituted apostolic authorities, out of esoteric treatises (Rahasyas) etc. As only Love (bhatt) and Surrender (prapatti) are admittted as the Means by which to secure the Spiritual Consummation (Moksha), Means that others promulgate are discarded. Amongst those (religionists) who stand outside the pale of the Vedas, some do not admit the entity Soul at all, as apart from the body ; to them the very subject of Deliverance (Moksha) is futile” Nor is it less abortive to those others who believe consciousness to be momentary, which to them is itself the Soul.” But they may contend that it (Deliverance) may be predicated for the next begotten consciousness, But it cannot be that one (lapsed thing) can exert 232 The Materialists, Hedonists, Carvakes or Loka- yatthas. °° The Buddhist Madhyamikas.VIL] ATTRIBUTIVE CONSCIOUSNESS 115 for another (for Moksha).’* Nor for those can the question (of Deliverance) arise, who are addicted to the many-faced sapta-bhangt profession.** Nor can there be partisans. for the school of the VaiSeshikas who. assert the Spiritual End (or Deliverance) to be petrifact- ion (Pashana-kalpa). Nor is the subject (Deliverance) of any value to the Sankhyas, who do not admit God (/Svara), and there arises a doubt as to whom is Deliverance, Soul (Purusha) or to Matter (Prakrti)? Nor is that question invested with interest for those schoolmen, the illusionists, * to whom the true 28 That is, if each Consciousness (which: itself is Soul), is momentarily anew, it is absurd to speak of moksha for which one prior consciousness prepares the way for another as both of them are independent and unconnected by continuity. 3° The Jainas who hold the System of the Seven Paralogisms: (1) ‘may be, it is,’ (2) ‘may be, it is not,’ (3) ‘may be, it is and is not, (4) ‘ may be, is not predicable, (5) ‘may be, is and not predicable, (6) ‘may be, is not and not predicable *. (7) ‘may be, is and ig not and not predicable.’ (Vide, Sarva-darsana- samgraha by Madhava). "The Mayavadins or Advattins of the Vedanta School, ’116 - YATINDRA-MATA-DIPIKA [Advent VII]. monic knowledge cannot spring from the avowed illusory nature of the (Vedic) texts. The conten- tion of (the Schools of ) Bhaskara and Yadava for a combined Way of Works cum Knowledge, is likewise inadmissible. The Saiva system is dis- carded by reason of its.averring PaSupatias the Goal, and the smearing of ashes efc,—contrary to the spirit of the Vedas,—as the Means.*” Thus consciousness has been expounded. Thus ends Advent VII, The Treatment of Attributive Consciousness (Dharma-bhita-jiiana) in the. “Light of the School of Ramanuja.” ¥ **7 See this System refuted by all the Three Sankara, Ramanuja and Madhva, in the Vedinta-Sitras:. Patyuy asimahjas syat [IL 2. 35] and elsewhere. That Ramanuja based his Commen- taries on Brahma-sitras on Srikantha’s model, as is supposed by later Saiva Schools is refuted by Ap- paya-Dikshita (a Saiva himself) in his work, Stoarka- mant-diptka. Vallabha in his Asw-bhdshya accuses Saivacaryas of plagiarism from RamAnuja (Pp; 48 aud 1403 passim].ADVENT VIIL THE SOUL (Jiva). The (category) Soul or Jiva will now be ex- plained. The characteristics common to Soul and God are: Interiority (sratyaktva), Cognos- citiveness (cetanatva), Spiritness (atmatva), and Agency (kartrtva). Pratyaktva or Interiority means to be self- luminous. Cetanatva or Cognoscitiveness is to be the seat (or involucre) of consciousness. Atmatva or Spiritness is to be the antithesis to body (matter). Kartrtva or Agency isto be the seat of consciousness, of the form of Will (sankalpa). Having thus stated the common characteris- tics of Soul, the special (or singular) charac- teristics will now be stated. Atomic cum Cog- noscitive, Liegent cum Cognoscitive ; similarly, Sustained, Contingent, Agent by delegation, Subject, and so forth; may be conceived (as qualities distinguishing the Seul).118 YATINDRAMATA-DIPIKA — [Advent The Sou) is distinct from body, senses, mind (manas), breath, and intellect. Distinct from body (Soul is) by reason of the experience : ‘My body ’; Distinct from the outer senses by reason of the experiences: ‘I see with (my) eyes’, ‘I hear with (my) sense of hearing’, ‘I speak with my tongue’ and so forth; Distinct from mind (manas) as this is known to be a sense; from breath as indicated by the expression: ‘My breath’, and from Intellect (suddhi) as borne out by the experience: ‘7 know’. It is atomic (or monadic) by reason of the Sruti(=Scriptures) stating that it (Soul) out-goes (from the body at time of leaving, and in-comes to the body at time of joining), confirmed by (our own) experience. No question need arise how, if Soul is atomic, it is capable of cognising simultaneously many ob-- jects, for (its) attributive consciousness has the capacity for such diffusion.** By this (law), the *8®¢ Atomic’ has a material significance which is not meant, as the Soul, is spiritual. What is intend- ed to bé conveyed is that Soul isa subtle spiri- tual centre of consciousness, a focus of the forces of consciousness which can ray out anywhere, like the central sun diffusing its rays anywhere. ‘A spiritualVULJ THE SOUL 119 assumption of many bodies (simultaneously) by such (sages) as Saubhari,’** and by the Freed (Muktas) becomes possible. This (Soul) is Eternal, for it remembers what was experienced in the past. But it may be asked : how if Soul is eternal, they do speak of its being’ ‘born’ and ‘dead’? We reply that birth is because of the Soul’s bondage with body, and death is, because of its severance therefrom. Hence the nature of the Soul is Eternal. It is distinct for each distinct body. In a similar manner as the singular of the expression ‘gold jar’ is made use of for an ‘aggregate’ of gold jars, all of the same dimensions, and ‘grain’ is used for an accumulation of grains, is the (generic) term Soul used, as all souls share in common the ‘attribute of consciousness. Hence there is no identity, as that conflicts with the Authorities™ nuclealus of cognoscitive forces is Soul’ would be an appropriate definition. 29° See Vishau-Purdne [IV-a] for the story. *° This is with reference to the advaitic (monistic) theory that all souls are identical ; whereas Autho- rities such as the Vedas mean otherwise, i.e. assert plurality or multiplicity of souls. :120 YATINDRA-MATA-DIPIKA [Advent It is by nature Blissful (or essentially Joyous) ; but, infected by environment (upadhs ), falls into migration (samsara). It is Agent (karta), enjoyer (bhokta), the Bodied (Sariri) and body (Sarira). It is the bodied with reference to matter ; with reference to God (/Svara), it is body. That it’ is Self-luminous (svayam-prakaSa) is evident from Perception as well as Word (Scriptures). A syllogism may be constructed as follows :-— * The Soul is Self-luminous.’ For it is conscious, (or cognoscitive). Like the attributive consciousness.’ Consciousness-ness ( j#@natva) and Stainless- ness (or Sinlessness amalatva) efc., are qualities which determine its (Soul’s) Essence. Thus the thesis of the Bauddhas that as cons- ciousness is momentary, Soul is the concatenat- ion of (such) moments ;—the thesis of the Carvakas that Soul is conterminous with the body, which is a compound of Four Elements ; —the thesis of the Jainas that Soul is commensu- rate with the elephant’s body in the elephant,VIE] THE SOUL 121 and commensurate with the ant’s body in the ant ;—the thesis of Yadava that Soul isa frag- ment of God (Brakman),—the thesis of Bhaskara that Soul is a division of the conditioned God (Brakman);—the thesis that Soul is a fabrication (effected) by nescience ;—the thesis that Soul is multipled by reason of the limiting (or circum- scribing) Inner Organ (Antahkarana) ; all other such objectionable theses are disannulled ; and likewise the contention for its (Soul's) infinitive nature (vibhutva). But if it be asked, how, in case of not admitting the infinitive character of Soul, is its fruit in con- nection with other realms, determined by the ‘unseen’ (destiny =adysha), possible, the reply is that though Soul has no ‘local (or spatial) relation, yet the Unseen (destiny) determines it. What is Destiny? It is a species of consciousness attained as a consequence of good deeds done for winning the pleasure of God (Bhagavan).This conscious- ness is none other than Providence (or Will).of God, contingent on His infinitive (vibhx) nature.* “* The purport of this is that it is God’s providence that watches our ‘behaviour, and rewards-us. See Vedanta-Sitras ; ‘Phalan ata upapattels’ (III. 2, 37.] 16122 YATINDRA-MATA-DiPIKA = [Advent (In) thus (predicating) the reaping of fruit (by the Soul), is not beset with difficulties. This Soul is threefold: Bound (Baddha), Freed (Mubta), and Free or Eternal (Nitya). Of these the Bound are those particular group of souls, from Brahma down to the worm, inha- biting the fourteen worlds comprising the ‘Oval Sphere.’ Brahma is sprung from the navel-lotus of Sriman-Narayana; Rudra from Brahma; from Brahma again are sprung the Yogis Sanaka efc., the Devarshis Narada etc., the Brahmarshis Vasishtha eéc,, the Nine Prajapatis, Pulastya, Marici, Daksha,‘ KaSyapa efe. From these sprang the Devas, the Regents of the Quarters (Dik-palakas), the Fourteen Indras, the Fourteen Manus, the Asuras, Pitrs, Siddhas, Gandharvas, Kinnaras, Kimpurushas, .Vidya- dharas etc, the Vasus, Rudras, Adityhs, the A8vinis, and the Danavas, Yakshas, Rakshasas PiSacas, Gubyakas ef. Thus there are many varieties of creatures of Deva-Origin. The human class also has many varieties such as Brahmanas, Kshatriyas, Vaifyas, Sadras etc. So also is the animal specigs’ such as cattle, beasts, birds, reptiles, moths, worms efc. The . iVIL} THE soyL 123 stationary* class is also diverse.such as trees, bushes, creepers, shrubs, grasses ef... Trees etc., possess sufficient consciopane’s (intelligence), . necessary to imbibe wafer etc, as evident from the text — ay oe “ That (consgiousness) i is meagre jrthe lowedt forms of ie”. tenes Thus thse Bound :(Baddha ahats are of the the classes: evas (célestial or superhuman), human, animal find stationary." } Thege are again (different ) classifiable s womb:born, egg-| born,', seed-bom and born.:: The Devas and are womb-| (but) among them Brahma, a etc, Sita, Draupadi, D, not thus born (ayonija), 30 ate the Bhitas, Bhe- talas ete. The animals é&Jaré. (some) womb- born, (some) egg-born, and /(some) ‘sweat-born. The Stationary fc, seed-barn.”*’.” The Botnd (souls), thus delingated, are ¢qustantly SS ee eee eee eee cece Se Seca 1 « Apriina vatse svalpa sé sthavareshu tato 'dhike? [Vishpu-Purapa; VI. 7. 64} Also Cf. with Manu- Smyti 1. 49 “ Antas-sanjia bhavanty otc &c”. : * Stationary = Vegetable and Mineral Kingdoms, *** Read Masu-Swrts: 1, verses 5 ty 50. :124 YATINDRA-MATA-DIPIKA — [Advent whirled in the (material) wheel, fashioned from (the elements of) Avidya (nescience) Karma (acts), Vasana (predispositions), Rucs (craving) and association with matter, meandering like a stream with neither beginning nor end, or like the never-ending process of ‘seed and plant’ ;*** subject to the chequered conditions (or plights) (of life known as) gestation, birth, infancy, youth ; waking, dream, sleep, trance, dotage, death; heaven (svarga), hell, efc.; suffering terribly in untold ways the three kinds of afflictions ;“* and forfeiting the estate of God-bliss,—their rightful heritage. ‘ These (souls again) are of two classes: (1) Subject to Sastra, and (2) Non-subject to Sastra. Among these, liability to Sastra pertain to those Bound (souls) who have the (moral) consciousness dependant on the several senses. Such is not the case with animals and stationary (creatures). The (souls) subject to Sastra are of two classes (again): coveters of material *** Bija-vrksha-nyaya ; i.e. the never-ending recur- tence of plant from seed, and seed from plant. ** The ddhydtmike, self-inflicted; ddhibhauttka, other-inflicted ; adhidaivita, by divine-visitation.VULJ * THE SOUL 125 happiness (bubhukshu) and coveters of spiritual happiness (mumukshu). The former cling to the Triad™* of lifeambitions, These (again) are of two classes: those that cling to Wealth and Delights, and those that cling to Duty. The former are those who labour under the notion that body is soul. The latter are those who are launched on Sacrifices (yajiia), Charity (dana), Austerities (tapas), Pilgrimage (trtha- yatra) etc., all falling under the head ‘Duty’ as per the enunciation :— ‘Duty is that which paves the way for happi- ness to come (alauktka)’ and, ‘Duty is that which is the Way (or means), established by (incentive) Injunction.’ %° The four ambitions of life are: (1) Dharma (duty) (2) artha (wealth) (3) Adma (delights) and (4) moksha (redemption). (1), (2) and (3) constitute the Triad, called Traivargiza, and (4) is the Apavarga. %¢ [Jaimini-Satras ; 1. 1. 2]; ‘ Codand-lahshanotya "vtho dharma.’ ie., the injunctions of the Scriptures (alaxktka) alone provide the incentive to duty, which done, does not bring to the man immediate result as would accrue toa worldly effort on which an im- mediately realisable corresponding fruit is‘ always contingent. :126 YATINDRA-MATA-DiPIKA [Advent These’ are believers in the Soul as distinct from the body, and in that there is the other (highest or spiritual) world to come. The par- tisans of Duty (dharma) are of two classes (again): those, adherents of other deities; and those, ‘of God (Bhagavan). The adherents of other deities are the worshippers of Brahma, Rudra etc. The adherents of God are those devotees who come under the text: : ‘ «The aggrieved, the seeker, the ambitious &e.*” “The aggrieved (arta) is he who has lost his fortune and is desirous of recovering it. The ambitious (artharthi) is he who longs to grow rich anew. The Seekers (of redemption, Mu- mukghu) are of two classes, viz.thoge who wish for Isolation (éaivalya) and those who. wish for Divinity (moksha). Kaivalya or \so- lation is the meta-physical soul-bliss secured by the Path of Knowledge (jiiana). This Sout-bliss is isolate from God-bliss, and is experienced in a Corner of the Spiritual Universe,—in the manner 7 Avto, jighdsur, artharth, faani, ca Bhavatar- shabha | &c, [Bhagavad-Gita: VII. 16].VIL] THE SOUL 127 of the wife who has lost her husband,—after travelling along the Way of Light etc. (arcir-adi- marga)."* Some opine that as those who have travelled along the Path of Light can no more return, there isa Corner assigned in the Physical Universe itself, where they are absorbed in their own Soul-bliss (a#md-nubhava). The Aspirers for Divinity or God-bliss are of two kinds: (1) The God-lovers (bhaktas), and (2) the God-leaners (frapannas). The God-lovers are those who have learnt the Vedas with all its limbs and the Upanishads (3éraska), become versed in the metaphysics of the Vedas, early and later parts thereof, thereby acquiring the Knowledge of God (Brahman), as Him who ig distinct from (the Categories) of Conscients (cit) and Non-conscients (aci#t),—as Him whose essen: tial nature is bliss, exalted and measureless,—as Him who is hostile to all evil and full of all Holy Graces; and then resort to the Path of Love (bhakti) leading to Him, thereby aspiring to reach salvation (moksha). **8 Read Bhagavad-Gita : VIII. 24 ffand analogous Upanishadic passages. :128 YATINDRA-MATA-DIPIKA [Advent The fitness for (the Path of) Love abide in the Varnic Triad™*, as also in the Devas (deities -or superhuman creatures) ; for in these the atti- tude of supplication (arthitva), and ability to perform (bhakti) (samarthya), subsist.*°®, The Sadras are not entitled thereto, for reasons argued out in the 4pa-Suzdra Section.” , The Character of (God-) Love has been delineated in the Section on Consciousness (VII). The (God-)Lovers are of two kinds: (1) those who practise love with a Motive (sadhana), and (2) those who practise the same as an End in itself (sadhya). Vyasa etc, belong to the former class; Natha (muni) eé, to the latter. The Surrendered (prapanna, or God-Leaner) ishe whois distinguished by the qualifications of 2** I, ¢,, the Three Empowered or Eligible Classes or Castes (Varna), viz. Brahmana, Kshatriya and Vaisya. ** See Vedanta-Satras: (1. 3. 25] ; ‘Tad upary api Badarayanas sambhavat. Also Cp, with Rk-Samhita, X. 167-1; ‘Indval......apah paritapy aayasvs’. 2°” Vedinta-Sitras: (I. 3. 33]: Sug asya tad-anadara- ‘Sravanat’ etc.VI] THE SOUL 129 Waylessness and Resortlessness 3** and reposes (solely) on the Lord (Bhagavan). He (or It) is of two sorts: who longs for the Triad of objects,** and who longs for emancipation (moksha). The aspirer for the Triad is he who longs for the ful- filments of duty, for wealth and for joys.** The aspirer for emancipation (or the Supreme Goal) is he who by association with the good (and wise) has acquired discrimination of what is lasting and what fleeting, what transcendent and what insignificant, and thereby loses all relish (vairagya) for worldliness (samsa@ra) and pants for salvation .(moksha). To attain this desired end he repairs to a Spiritual Teacher (acarya), who is indued with adequate qualities as per text :— «The Teacher is the versed in the Vedas etc ’;*** 2°1 See a Treatise on these two qualifications by Piljai Lokacarya, Englished in the Indian Antiquary for November, 1910, ‘He’ used for Soul is same as ‘It’, **2 Le. Dharma, Avtha, Kama (the Traivargika.) See note 245, p: 125: 283 Acaryo Veda-sampannal: Vishnu-bhakto vimatsaral mantrajio mantra-bhakta’ ca sad& mantrasrayas Sucth, [Dvay-opanishat]. 17130 YATINDRA-MATA-DIPIKA [Advent and through him seeks Sri the (Saviour), in Whom vests the function of mediation (purusha- hara)* and (finally), realising his lack of power to pursue the Paths of Love et, and therefore. realising his position as one who is bereft of all Ways and Means (ahiii- cano-(a)nanya-gatih) t accepts as his sole Means of salvation, the Holy Feet of the Blessed Lord (Sriman-Narayaya). Such is the God-leaner (prapanna), Surrender (frapatti) is. the High Path to all. The surrendered (God-leaner) is of two sorts: the One-pointed (Zkanti) and the One- only-pointed (Param-atkantt). The One-Point- ed is the person who addresses himself to God alone for the grant of other (i.e. worldly) boons as well as salvation (moksha); and is therefore one to whom other deities (or demi- gods) are of no account. The One-only- pointed is the person who does not crave for any boons even from God Himself except © See note 3. . +See Piljai Loké'cdirya's Rahasya: ‘The Refugee’s Refuge’ in the ‘Indian Antiquary,’ Vol. xxxix, November, 1910.VII] THE SOUL 131 Knowledge and Love (of Him).* This latter is again of two sorts: the Patient and the Impatient, The Patient is he who bows to the inevitable suffering-out of the fructescent (prarabdha) karma, according to the text :— ‘Inevitably it must be suffered efc.,”** and (patiently) waits for salvation to follow on the expiry of (the term of) this body. The Impatient is he who feels his presence in worldliness unbearable, as if he were placed in the midst of raging flames, and pants for deliverance (or redemption) immediately on craving God therefor. The Freed (mukta or the Absolved) is he who has accepted the Path, and performs al] duties: Foutine, casual, and all decrees of the Divine, primary and secondary, for the sake of duty. He avoids all offences against God and the Godly ; and at the time of casting off the body, 3° Read: * Tat-pada-bhakti-jhanabhyam phalam anyat kaddcana, xa yacet pranato Vishzum yacanan nasyati dhruvam. 38° ¢ Avasyam anubhoktavyam kytam karma Ssubha- "Subham, nd 'bhuktam kshiyate karma kalfa-kofi Satair ap’. [Maha-Bharata 7).132 YATINDRA-MATA-DIPIKA [Advent bequeaths his merits and demerits to his friends and foes (respectively) ; * -and rests in peace in the Supreme Lord who abideth in the heart, as stated in the text :— ‘Rest speech m mind efc.'*** . (After resting thus a while), It (the Soul) enters into the organ (called the) Sushusmna, the door to the Spiritual State (mutt), and thence emerges out of the (head-) Orifice (called the) Brakma-randhra. Accompanied by the Lord (abiding) in the heart, It thence passes along the rays of the Sun to the world of Fire (agns-loka), and thence journeys on, adored on the Way by the Presiding Deities of the Day, the Half-month, the Summer Solstice, the Year etc, and (the Deity) Air. From there It speeds through the sphere of the Sun, and through the wheel of his chariot and the stars, enters the world of the Sun. Thence again It is conduct- ed in great ceremony by the Hosts of Guides * For the distribution made of merits and demerits, see Kaushitaht-Brakman-opanishat. **6 (Kathopanishat IIL. 13]: ‘ Yacched vat manasi braghak etc. 7VIII] THE SOUL 133 (ativakika), the Moon, the Lightning (-Lord), Varuna, Indra, Prajapati, efc. Passing thus through the several realms owned by these, It crosses (the River) Viraja, the boundary dividing matter from Vaikuntha.* Here It casts off the subtle body, and is received by Amanava. It (the Soul) is now robed in an immaterial divine Form, four-armed, and is decorated Brahman- fashion. It (now) enters the City of Vaikuntha,* with the permission of the sentinels bearing the names Indra and Prajapati.*’ Passing through a towerd gate flying with banners and flanked by stretching ramparts, It feasts its eyes with the nectar-lake the Airammada, and the ficus _ tree the Soma-savana. It is now greeted by five hundred damsels, in groups of hundred, as stated in the text:— ‘A hundred (damsels) with garlands’ in hand etc,’**” and is beautified by Brahma-perfume *The Heaven of heavens, or that Spiritual State which is delvered of all hindrances or limitations, See further, foot-note 2, to page 574, Avrtha-Paicaka, JRAS, for July, 1910. . ™ See Kanshitaht-Brahmay-opanishat; as also Chan- dogya and Brhad-ararya-Up ° for all the descriptions134 YATINDRA-MATA-DIPIKA — [Advent etc. \t then salutes (the Eternals or Archangels) Ananta, Garuda, Vishvaksena efc, resident there and is equally treated so in return. It then pro- ceeds to the Superb-gemmed Pavilion, and rend- ers obeisance, at the (blessed) Seat, to Its Spiritual Teachers (who are there). Now It (Soul) approa- ches nearer the (Divine) Seat, where It finds the throne thereon, Dharma (efc).,-made, the Lotus over it, and Ananta over again. On the sides stand Vimala eéc, with fans (waving) in their hands, serving God (Bhagavan); Who is installed there with His (Queens) Sri, Bhi and Nila;-Who is be- decked with the Divine Weapons : Conch, Discus etc.;-Who is blazing with the countless Divine Ornaments, the Crown, the Diadem; and, for the head, ears, neck, breast, arms, wrists, waist and ankles, such (jewels) as Cadavatarhsa, Makara- kundala, Graiveyaka-hara, Keyura, Kataka, Sri- vatsa, Kaustubha, Mukta-damodara-bandhana, Pitambara, Kaiiciguna, Napura efc ;***-and Who here given of the Heavenly Sphere and the Heavenly Journey ; also Mundak-opanishat. **° Consult Pafcaratva works for these details. The idea of the Perspnal God is here seen emphasis-VIILJ THE SOUL 135 is the boundless Ocean of Graces. God so in- stalled, the Soul sees; and approaching, plants Its foot on the Seat and is received into the lap of the Lord. To the inquiry ‘Who art thou’, Soul says, ‘1 am Thy-make’, and His benign looks are dowered on It. From the ineffable bliss en- suant on joying with the Lord, Soul is.lovingly stablished in Service to Him, at all places and for all times, in al] situations and for all varieties (of service). The Octuple Graces*** dawn on the Soul, and It is for ever more installed in the joy of the Lord (Brahm-anubhava). Such Soul is the Absolved (mukta). Its equality with the Lord (Brahman) is as respects the bliss alone thereof *° ; for all concern with kosmic functions ed to an extent satisfying as well the sage as the boor, and covers the whole scale of God’s Being lying between the most absolute Ideal and the most concrete Symbol. For symbological explanations, see (my) Lives of Saints. 8° See Chandogy-opanishat VIIL 1.5: (1) Apahata- bapma, (2) vijavo, (3) vimytyur, (4) visoko (5) viji- ghatso, (6) (a)-pipdsas, (7) satya-kmas, (8) satya sarekalpah. : 260 See Vedanta-Sitras. IV. 4. 21: ‘Bhoga-matva- , sdmya-lingac ca ; See Mundak-opgntshat ; IIL, 1. 3.136 YATINDRA-MATA-DiPIKA [Advent is precluded by hypothesis.“ It could assume any form and visit any part of the Universe (at will). But if it be asked how, if the Absolved (mukta) returns not, as it is said, It can be free to roam there, we say: Not so, the return precluded is that (entailed) by karma ; not ex- cursions at Its own (freed) will (and pleasure). Hence the Absolved Soul, ever in harmony with the Will of the Lord (Bhagavan), freely every- where tours. : The Eternals (Nityas or the Ever-Free), are those whose function is never at variance with the Will of the Lord (Bhagavan), and never therefore are they subject to their consciousness (ever) becoming dimmed. They are Ananta, Garuda, Vishvaksena and others. The functions appointed them in perpetuity are determined by the Eternal Will of God. Their Incarnations, like the Incarnations of God Himself, are deter- mined by choice (i. e. not compelled by karma). In the manner aforesaid, the (Category: of ) Soul, comprised of the varieties of bound 9 See Ibid IV. 4. 17: ' Jagad-vyépara-varjamn etc. ** See Ibid : [V. 4. 22]: ‘ Anaopttis sabdat etc.VIE] THE SOUL : 137 (baddha), freed (mukta), and eternal (nifya), has been depicted.”* . Thus ends Advent VIII, The Treatment of the Soul (/iva) : in the ‘Light of the School of Ramanuja.’ yy 78 Read Artha-paiicaka, Pp: 572, JRAS, for July, 1910. If svarga, the Material paradise be trans- lated as heaven, Vatkuntha, the Spiritual Heaven becomes the Heaven of heavens. In all religions, the portrayal of this blessed state is necessarily made in material language. The saints of Christianity are, for example, said to be crowned with palms and amaranths, and perpetually singing hallelujas to God. Metaphorical -language is thus unavoidable ; but this ‘is certain that whether such language be of the con- ventional type germane to the genius of the European or of the Asiatic, the idea of the blessed state is never of the sensual but of the spiritual, quite a different order therefore of existence. For a dissertation on this subject, which. oft embarasses mankind, see Introductions, to (my) Lives of Saints, page: xi passim. 18ADVENT IX. GOD (JSvara). Now (the category of ) God (/Svara) will be inquired into. The characteristics of God are All-Lordship, All-Mastership, All-worshipfulness by work, All-fruit-givership, All-Support, All- energising, AJl-Word-indicated, All-knowledge- goal, All-bodiedness excepting His own body and consciousness.* God thus indicated is the Material (or Formal) Cause of the Universe by virtue of His aspect as the constituted of the Conscients and Non-cons- cients (cid-acid-viSishjah); is the Efficient (or Spiritual) Cause by virtue of His aspect as the Willer ; and is the Instrumental Cause by virtue of His immanence in Time e¢c. The Material Cause is that which results as Effect by under- going modification. The Efficient Cause is that *The epigrammatic style here employed, is, it is hoped, sufficiently lucid. It at any rate obviates the nesessity for otherwise long-phrasing, detracting from the poetry attaching to terseness,IX.] GoD 139 which causes modifications so as to result into Effect. The Instrumental Cause is that which helps the resulting into Effect. Or this- wise:—The Material Cause is that imevitable antecedent state adequate to effectuate the immediate consequent state; as illustrated by the consequent state of being the jar effect- ed from the antecedent state of being the elod of earth. The Effective Cause is that which is required to be different from the Modification (or the modifying). In this case the Instrumental Cause is included in the Effective (cause). Whichever be the position adopted, the three-foldness or the two-foldness of the Cause, the characteristics of Cause is evident, and this is found in the (Prime) Cause of the Universe, the Blessed All-God (Bhaga- van Narayana). If it be asked how in Narayana rests (or abides) the (ultimate) causality, the reply is :—Such con- clusion is arrived at after an examination of all the Vedanta Texts (bearing on the question), rationally argued out. Thus: To begin with, matter cannot be the Cause of the Universe, for140 YATINDRA-MATA-DIPIKA [Advent it is devoid of thinking™ etc. In the Chhandogya (-Upanishat) however, that which is indicated by the terms: Sat, AkaSa (Ether), Prana, is seen to be (stated as) the Cause of the Universe. In the Vajasaneyaka (Up°), the term Brakman is discovered (to be so). By the canon known.as the ‘resultant import of all the branches (of the Veda)’,** all the texts which relate to Cause (of the Universe) must be interpreted to signify one Specific Object. Hence terms of general import such as Sat (Being) efc., must ultimately connote, the specific Brahman, according to the (ana- logical) rule of ‘goat-animal ’.** In the manner 2¢ Read [Vedanta-Sutvas I. 1. 5): Thshater na "Sab- dam. Thinking or mind. 788 Known as the sarva-sakha-pratyaya-nyays. 8° Known as the Chage-pasu-nydya, which means that when an animal is mentioned as eligible for sacrifice, the question necessarily arises as to what animal is particularly meant. ‘Goat’ is the answer, which is decisive. Hence general terms such as sat etc, find their ultimate decisive significance in a definite (specific) term, which is found to be Nara- yaya, by an examination of the various generic terms bearing on the subject and which are scattered in various parts of the Veda.