SARVA-DARSANA-SAMGRAHA OR REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY -5

THE

SARVA-DARSANA-SAMGRAHA

OR

REVIEW OF THE DIFFERENT SYSTEMS

OF HINDU PHILOSOPHY.

BY

MiDHAVA iCHiBYA.

TRANSLATED BT

K B. COWELL,  

96 THE SARVA-DARSANA-SANGRAHA.

the highest end of all men, according to the text of the

Bhallaveya Upanishad : While merit, wealth, and enjoyment

are transitory, emancipation is eternal ; therefore a

wise man should strive unceasingly to attain thereto.

And emancipation is not won without the grace of Vishmf,

according to the text of the Narayana Upanishad : Through

whose grace is the highest state, through whose essence he

is liberated from transmigration, while inferior men propitiating

the divinities are not emancipated ; the supreme

object of discernment to those who desire to be liberated

from this snare of works. According also to the words of

the Vishnu-purana .

"If he be propitiated, what may not here be won?

Enough of all wealth and enjoyments. These are scanty

enough. On climbing the tree of the supreme essence,

without doubt a man attains to the fruit of emancipation/'

And it is declared that the grace of Vishnu is won only

through the knowledge of his excellence, not through the

knowledge of non-duality. N"or is theTe in this doctrine

any confliction with texts declaratory of the identity (of

personal and impersonal spirit) such as, That art thou (for

this pretended identity) is mere babbling from ignorance

of the real purport.

"The word That, when undetermined, designates the

eternally unknown,

" The word Thou designates a knowable entity ; how can

these be one ?

"

And this text (That art thou) indicates similarity (not

identity) like the text, The sun is the sacrificial post.

Thus the grand revelation :

"The ultimate unity of the individual soul is either

similarity of cognition,

Or entrance into the same place, or in relation to the

place of the individual ;

" Not essential unity, for even when it is emancipated

it is different,

THE SYSTEM OF PURNA-PRAJNA. 97

" The difference being independence and completeness

(in the Supreme Spirit), and smallness and dependence

(in the individual spirit)."

Or to propose another explanation of the text, AtmA

tdt tvam asi, That art thou, it may be divided, dtmd

atat tvam asi. He alone is soul as possessing independence

and other attributes, and thou art not-that (atat)

as wanting those attributes; and thus the doctrine of

unity is utterly expelled. Thus it has been said :

" Or the division may be Atat tvam, and thus unity will

be well got rid of,"

According, therefore, to the Tattva-vada-rahasya, the

words in the nine examples (in the Chhandogya Upanishad),

He like a bird tied with a string, &c., teach unity

with the view of giving an example of non-duality.

Accordingly the Mahopanishad :

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

trees ;

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

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

energy;

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

"Nevertheless frojn subtilty (or imperceptibility) of

form, the supreme Hari

"

Is not seen by the dim-sighted to be other than the

individual spirit, though he is its actuator;

"On knowing their diversity a man is emancipated:

otherwise he is bound."

And again

"

Brahma, &va, and the greatest of the gods decay with

the decay of their bodies ;

"Greater than these is Hari, uncjecaying, because his

body is for the sustentation of Lakshmt

"

By reason of all his attributes, independence, power,

knowledge, pleasure, and the rest,

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

him."

a

98 THE SARVA-DARSANA-SANGRAHA.

And again :

"Knowing Vishnu, full of all excellences, the soul,

exempted from transmigration,

"Kejoices in his presence for ever, enjoying painless

bliss. o

"Vishnu is the refuge of liberated souls, and their

supreme ruler.

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

That by knowledge of one thing there is knowledge of

all things may be evinced from its supremacy and causality,

not from the falsity of all things. For knowledge of the

false cannot be brought about by knowledge of real existence.

As we see the current assurance and expression

that by knowing or not knowing its chief men a village

is known or not known ; and as when the father the cause

is known, a man knows the son; (so by knowing the

Bupreme and the cause, the inferior and the effect is known).

Otherwise (on the doctrine of the Advaita-vadins that the

world is false and illusory) the words one and lump in the

text, By one lump of clay, fair sir, all that is made of clay

is recognised, would be used to no purpose, for the text

must be completed by supplying the words, By reason of

clay recognised. For the text, Utterance with the voice,

modification, name, clay (or other determinate object),

these alone are real, cannot be assumed to impart the

falsity of things made ; the reality of these being admitted,

for what is meant is, that of which utterance with the

voice is a modification, is unmodified, eternal ; and a name

such as clay, such speech is true. Otherwise it would

result that the words name and alone would be otiose.

There is no proof anywhere, then, that the world is unreal.

Besides (we would ask) is the statement that the world is

false itself true or false. If the statement is true, there

is a violation of a real non-duality. If the statement is

untrue, it follows that the world is true.

Perhaps it may be objected that this dilemma is a kind

of fallacious reasoning, like the dilemma: Is transitoriness

THE SYSTEM OF PURNA-PRAJNA. 99

permanent or transitory ? There is a difficulty in either

case. As it is said by the author of the Nyaya-nirvana :

The proof of the permanence of the transitory, as being

both permanent and transitory, is a paralogism. And in

the Tarkika-raksha

" When a mode cannot be evinced to be either such and

such, or not such and such,

" The denial of a subject characterised by such a mode

is called Nitya-saraa.

With the implied mention of this same technical expression

it is stated in the Prabodha-siddhi : Equality of

characteristic modes results from significancy. If it be

said, This then is a valid rejoinder, we reply, This is a

mere scaring of the uninstructed, for the source of fallacy

has not been pointed out. This is twofold, general and

particular : of these, the former is self-destructive, and the

latter is of three kinds, defect of a requisite element,

excess of an element not requisite, and residence in that

which is not the subjicible subject. Of these (two forms

of the fallacy), the general form is not suspected, no selfpervasion

being observed in the dilemma in question (viz.,

Is the statement that the world is unreal itself true or

false ? &c.) So likewise the particular; for if a water-jar

be said to be non-existent, the affirmation of its nonexistence

is equally applicable to the water-jar as that of

its existence.

If you reply: We accept the unreality (or falsity) of

the world, not its non-existence; this reply is about as

wise as the procedure of the carter who will lose his head

rather than pay a hundred pieces of money, but will at

once give five score; for falsity and non-existence are

synonymous. We dismiss further prolixity.

The meaning of the first aphorism, viz., Then hence the

absolute is to be desired to be known, is as follows : The

word then is allowed to purport auspiciousness, and to

designate subsequency to the qualification (of the aspirant).

TJie word hence indicates a reason.

loo THE SARVA-DARSANA-SAN.GRAHA. '

Accordingly it is stated in the Garu<Ja-purana :

"All the aphorisms begin with tlie^ words Then and

Hence regularly ; what then is the reason of this ?

" And what is the sense of those words, sage ? Why

are those the most excellent ?

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

Thus addressed by Narada, the most excellent Brahma

replied :

" The word Then is used of subsequency and of competency,

and in an auspicious sense,

"And the word Thence is employed to indicate the

reason."

It is laid down that we must institute inquiries about

the absolute, because emancipation is not attained without

the grace of Narayana, and his grace is not attained

without knowledge. The absolute, about which the inquiry

is to be instituted, is described in the words (of the

second aphorism) : From which the genesis, and so forth,

of this. The meaning of the sentence is that the absolute

is that from which result emanation, sustentation, and

retractation ; according to the words of the Skandapurai^

a

"He is Hari the sole ruler, the spirit from whom are

emanation, sustentation, retractation, necessity,

knowledge, involution (in illusion), and bondage

and liberation ;

and according to such Vedic texts, From which are these.

The evidence adducible for this is described (in the third

aphorism)*: Because it has its source from the system.

That the absolute should be reached by way of inference

is rejected by such texts as, He that knows not the Yeda

cogitates not that mighty one; Him described in the

Upanishads. Inference, moreover, is not by itself authoritative,

as is said in the Kaurma-purana

"

Inference, unaccompanied by revelation, in no case

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

of evidence;

THE SYSTEM OF PURNA-PRAJNA* 101

"Whatsoever other form of evidence, companioned by

revelation and tradition,

"Acquires the rank of probation, about this there can

be no hesitation."

* What a 3astra (or system of sacred institutes) is, has

been stated in the Skanda-purana :

"The Kig-veda, the Yajur-veda, the Sama-veda, the

Atharva-veda, the Mahabharata, the Paiicha-ratra, and

the original Kamayana, are called $astras.

"That also which is conformable to these is called

6astra.

"Any aggregate of composition other than this is a

heterodoxy."

According, then, to the rule that the sense of the sacred

institutes is not to be taken from other sources than these,

the Monist view, viz., that the purport of the texts of the

Veda relates not to the duality learnt from those but to

non-duality, is rejected: for as there is no proof of a God

from inference, so there is no proof of the duality between

God and other things from inference. Therefore there

can be in these texts no mere explanation of such duality,

and the texts must be understood to indicate the duality.

Hence it is that it has said :

" I ever laud Narayana, the one being to be known from

genuine revelation, who transcends the perishable

and the imperishable, without imperfections, and

of inexhaustible excellences."

It has thus been evinced that the sacred institutes are

the evidence of (the existence of) this (ultimate reality,

Brahman). (The fourth aphorism is) : But that is from

the construction. In regard to this, the commencement

and other elements are stated to be the marks of the construction,

in the Brihat-samhita :

" Commencement, conclusion, reiteration, novelty, profit,

eulogy, and demonstration, are the marks by which

the purport is ascertained."

It is thus stated that in accordance with the purport of

102 THE SARVA-DARSANA-SANGRAHA.

the Upanishads the absolute is to be apprehended only

from the sacred institutes. We have here given merely

a general indication. What remains may be sought from

the Anandatirtha-bhashya-vyakhyana (or exposition of

the Commentary of Ananda-tfrtha). We desist for felt

of giving an undue prolixity to our treatise. This mystery

was promulgated by Piirna-prajna Madhya-mandira;, who

esteemed himself the third incarnation of Vayu :

" The first was Hanumat, the second Bhima,

" The third Purna-prajna, the worker of the work of the

Lord."

After expressing the same idea in various passages, he

has written the following stanza at the conclusion of his

work :

" That whereof the three divine forms are declared in

the text of the Veda, sufficiently

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

the splendour of the Veda ;

"The first incarnation of the Wind-god was he that

bowed to the words of Eama (Hanumat); the

second was Bhima ;

" By this Madhva, who is the third, this book has been

composed in regard to Ke6ava."

The import of this stanza may be learnt by considering

various Vedic texts.

The purport of this is that Vishnu is the principle

above all others in every system of sacred institutes.

Thus all i% clear.1

. A. E. G.

i For a further account of Ananda- tary on the Brahma-sutras has been

tirtha or Madhva see Wilson, Works, printed in Calcutta,

vol. i. pp. 138-150. His CommenCHAPTEE

VI.

THE Pl^UPATA SYSTEM OF NAKUL^A.

CERTAIN MaheSvaras disapprove of this doctrine of the

Vaishnavas known by its technicalities of the servitude of

souls and the like, inasmuch as bringing with it the pains

of dependence upon another, it cannot be a means of

cessation of pain and other desired ends. They recognise

as stringent such arguments as, Those depending on another

and longing for independence do not become emancipated,

because they still depend upon another, being destitute of

independence like ourselves and others; and, Liberated

spirits possess the attributes of the Supreme Deity, because

at the same time, that they are spirits they are free from

the germ of every pain as the Supreme Deity is. Kecognising

these arguments, these MaheSvaras adopt the Pa6upata

system, which is conversant about the exposition of

five categories, as the means to the highest end of man.

In this system the first aphorism is : Now then we shall

expound the PaSupata union and rites of PaJupati. The

meaning is as follows : The word now refers to something

antecedent, and this something antecedent is the

disciple's interrogation of the spiritual teacher. The

nature of a spiritual teacher is explicated in the Ganakarika

: ,

*

" But there are eight pentads to be known, and a group,

one with three factors ;

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

a spiritual guide.

104 THE SARVA-DARSANA-SANGRAHA.

" The acquisitions, the impurities, the expedients, the

localities, the perseverance, the purifications,

" The initiations, and the powers, are the eight pentads ;

and there are three functions."

The employment in the above line of the neuter numer&l

three (trini), instead of the feminine three (tisrah), is a

Vedic construction.

(a.) Acquisition is the fruit of an expedient while realising,

and is divided into five members, viz., knowledge,

penance, permanence of the body, constancy, and purity.

Thus Haradattacharya says: Knowledge, penance, permanence,

constancy, and purity as the fifth.

(6.) Impurity is an evil condition pertaining to the soul.

This is of five kinds, false conception and the rest. Thus

Haradatta also says :

" False conception, demerit, attachment, interestedness,

and falling,

"These five, the root of bondage, are in this system

especially to be shunned."

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

to liberation.

These expedients are of five kinds, use of habitation, and

the rest. Thus he also says :

"Use of habitation, pious muttering, meditation, constant

recollection of Eudra,

"And apprehension, are determined to be the five expedients

of acquirements."

(d.) Locality is that by which, after studying the categories,

the aspirant attains increase of knowledge and

austerity, viz., spiritual teachers and the rest. Thus he

savs :

" The spiritual teachers, a cavern, a special place, the

burning-ground, and Eudra only."

(.) Perseverance is the endurance in one or other of

these pentads until the attainment of the desired end, and

is distributed into the differenced and the rest Thus it is

said:

THE NAKULISA-PASVPATA SYSTEM. 105

"The differenced, the undifferenced, muttering, acceptance,

and devotion as the fifth/

9

(/.) Purification is the putting away, once for all, of

false conception and the other four impurities. It is distfibuted

into five species according to the five things to be

put away. Thus it is said

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

interestedness,

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

of the state of bondage."

(#.) The five initiations are thus enumerated :

" The material, the proper time, the rite, the image, and

the spiritual guide as the fifth."

(A.) The five powers are as follow :

" Devotion to the spiritual guide, clearness of intellect,

conquest of pleasure and pain,

" Merit and carefulness, are declared the five heads of

power."

The three functions are the modes of earning daily food

consistent with propriety, for the diminution of the five

impurities, viz., mendicancy, living upon alms, and living

upon what chance supplies. All the rest is to be found

in the standard words of this sect.

In the first aphorism above recited, the word now

serves to introduce the exposition of the termination of

pain (or emancipation), that being the object of the

interrogation about the putting away of pain personal,

physical, and hyperphysical. By the word pa&u we are

to understand the effect (or created world), the word designating

that which is dependent on something ulterior.

By the word pati we are to understand the cause (or

prinripium), the word designating the Lord, who is the

cause of the universe, the pati, or ruler. The meaning of

the words sacrifices and rites every one knows.

In this system the cessation of pain is of two kinds,

impersonal and personal. Of these, the impersonal con*

sists in the absolute extirpation of all pains; the personal

io6 THE SARVA-DARSANA-SANGRAHA.

in supremacy consisting of the visual and active powers.

Of these two powers the visual, while only one power, is,

according to its diversity of objects, indirectly describable

as of five kinds, vision, audition, cogitation, discrimination,

and omniscience. Of these five, vision is cognition of

every kind of visual, tactual, and other sensible objects,

though imperceptible, intercepted, or remote. Audition

is cognition of principles, conversant about all articulate

sounds. Cogitation is cognition of principles, conversant

about all kinds of thoughts. Discrimination is cognition of

principles conversdnt about the whole system of institutes,

according to the text and according to its significance.

Omniscience is cognition of principles ever arising and

pervaded by truth, relative to all matters declared or not

declared, summary or in detail, classified and specialised.

Such is this intellectual power.

The active power, though one only, is indirectly describable

as of three kinds, the possession of the swiftness of

thought, the power of assuming forms at will, and the

faculty of expatiation. Of these, the possession of the

swiftness of thought is ability to act with unsurpassable

celerity. The power of assuming forms at will is the

faculty of employing at pleasure, and irrespective of

the efficacy of works, the organs similar and dissimilar

of an infinity of organisms. The faculty of expatiation

is the possession of transcendent supremacy even when

such organs are not employed. Such is this active

power.

All that is effected or educed, depending on something

ulterior, it is threefold, sentiency, the insentient, and the

sentient. Of these, sentiency is the attribute of the sentients.

It is of two degrees according to its nature as

cognitive or incognitive. Cognitive sentiency is dichotomised

as proceeding discriminately and as proceeding

indiscriminately. The discriminate procedure, manifestable

by the instruments of knowledge, is called the cogitative.

For by the cogitant organ every sentient being is

THE NAKULISA-PASVPATA SYSTEM. 107

cognisant of objects in general, discriminated or not discriminated,

when irradiated by the light which is identical

with the external things. The incognitive sentiency, again,

is either characterised or not characterised by the objects

of the sentient soul.

The insentient, which while unconscious is dependent

on the conscious, is of two kinds, as styled the effect and

as styled the cause. The insentient, styled the effect, is

of ten kinds, viz., the earth and the other four elements,

and their qualities, colour, and the rest. The insentient,

called the causal insentient, is of thirteen kinds, viz., the

five organs of cognition, the five organs of action, and the

three internal organs, intellect, the egoising principle, and

the cogitant principle, which have for their respective

functions ascertainment, the illusive identification of self

with not-self, and determination.

The sentient spirit, that to which transmigratory conditions

pertain, is also of two kinds, the appetent and nonappetent.

The appetent is the spirit associated with an

organism and organs ; the non-appetent is the spirit apart

from organism and organs. The details of all this are

to be found in the Panchartha-bhashyadfpika and other

works. The cause is that which retracts into itself and

evolves the whole creation. This though one is said to

be divided according to a difference of attributes and

actions (into Mahe^vara, Vishnu, &c.) The Lord is the

possessor of infinite, visual, and active power. He is

absolutely first as connected eternally with this lordship

or supremacy?

as possessing a supremacy not adventitious

or contingent. This is expounded by the author of the

AdarSa, and other institutional authorities.

Union is a conjunction of the soul with God through

the intellect, and is of two degrees, that characterised by

action, and that characterised by cessation of action. Of

these, union characterised by action consists of pious

muttering, meditation, and so forth ; union characterised

by cessation of action is called consciousness, &c.

io8 THE SARVA-DARSANA-SANGRAHA.

Rite or ritual is activity efficacious of merit as its end.

It is of two orders, the principal and the subsidiary. Of

these, the principal is the direct means of merit, religious

exercise. Eeligious exercise is of two kinds, acts of piety

and postures. The acts of piety are bathing with san^

lying upon sand, oblations, mutterings, and devotional

perambulation. Thus the revered NakulfSa says :

" He should bathe thrice a day, he should lie upon the

dust. Oblation is an observance divided into six

members."

Thus the author of the aphorisms says :

"He should worship with the six kinds of oblations,

viz., laughter, song, dance, muttering hum, adoration,

and pious ejaculation.

1 '

Laughter is a loud laugh, Aha, Aha, by dilatation of the

throat and lips. Song is a celebration of the qualities,

glories, &c., of MaheSvara, according to the conventions of

the Gandharva-6astra, or art of music. The dance also is

to be employed according to the ars sanatoria, accompanied

with gesticulations with hands and feet, and with motions

of the limbs, and with outward indications of internal

sentiment. The ejaculation hum is a sacred utterance,

like the bellowing of a bull, accomplished by a contact

of the tongue with th'e palate, an imitation of the sound

hudung, ascribed to a bull, like the exclamation Vashat.

Where the uninitiated are, all this should be gone through

in secret. Other details are too familiar to require exposition.

The postures are snoring, trembling, limping, wooing,

acting absurdly, talking nonsensically. Snoring is showing

all the signs of being asleep while really awake. Trembling

is a convulsive movement of the joints as if under an

attack of rheumatism. Limping is walking as if the legs

were disabled. Wooing is simulating the gestures of an

innamorato on seeing a young and pretty woman. Acting

absurdly is doing acts which every one dislikes, as if

bereft of aU sense of what should and what should not

THE NAKULISA-PASUPATA SYSTEM. 109

be done. Talking nonsensically is the utterance of words

which contradict each other, or which have no meaning,

and the like.

The subsidiary religious exercise is purificatory subsd^

uent ablution for putting an end to the sense of unfitness

from begging, living on broken food, &c. Thus it is

said by the author of the aphorisms : Bearing the marks

of purity by after-bathing.

(It has been stated above that omniscience, a form of

the cognitive power, is cognition of principles ever arising

and pervaded by truth, relative to all matters declared or

not declared, summary, or in detail). The summary is the

enouncement of the subjects of attributes generally. This

is accomplished in the first aphorism: (Now then we

shall expound the Pa^upata union and rites of Paupati).

Detail is the fivefold enouncement of the five categories

according to the instruments of true knowledge. This is

to be found in the Ka&kara-bhashya. Distribution is the

distinct enouncement of these categories, as far as possible

according to definitions. It is an enumeration of these

according to their prevailing characters, different from

that of other recognised systems. For example, the cessation

of pain (or emancipation) is in other systems (as in

the Sankhya) the mere termination of miseries, but in this

system it is the attainment of supremacy or of the divine

perfections. In other systems the create is that which

has become, and that which shall become, but in this

system it is eternal, the spirits, and so forth, the sentient

and insentient. In other systems the principium is determined

in its evolution or creative activity by the efficacy

of works, whereas in this system the principium is the

Lord not thus determined. In other institutes union results

in isolation, &c., while in these institutes it results

in cessation of pains by attainment of the divine perfections.

In other systems paradise and similar spheres

involve a return to metempsychosis, but in this system

they result in nearness to the Supreme Being, either

no THE SARVA-DARSANA-SANGRAHA.

followed or not followed by such return to transmigratory

experiences.

Great, indeed, an opponent may say, is this aggregate

of illusions, since if God's causality be irrespective of the

efficacy of works, then merits will be fruitless, and fll

created things will be simultaneously evolved (there being

no reason why this should be created at one time, and that

at another), and thus there will emerge two difficulties.

Think not so, replies the Pa^upata, for your supposition is

baseless. If the Lord,,irrespective of the efficacy of works,

be the cause of all, and thus the efficacy of works be without

results, what follows ? If you rejoin that an absence

of motives will follow, in whom, we ask, will this absence

of motives follow ? If the efficacy of works be without

result, will causality belong to the doer of the works as to

the Lord ? It cannot belong to the doer of the works, for

it is allowed that the efficacy of works is fruitful only

when furthered by the will of the creator, and the efficacy

so furthered may sometimes be fruitless, as in the case of

the works of Yayati, and others. From this it will by

no means follow that no one will engage in works, for they

will engage in them as the husbandman engages in husbandry,

though the crop be uncertain. Again, sentient

creatures engage in works because they depend on the

will of the creator. Nor does the causality pertain to the

Lord alone, for as all his desires are already satisfied, he

cannot be actuated by motives to be realised by works.

As for your statement, continues the Pa^upata, that all

things will be simultaneously evolved, this is unreasonable,

inasmuch as we hold that causal efficiency resides in

the unobstructed active power which conforms itself to

the will of the Lord, whose power is inconceivable. It has

accordingly been said by those versed in & acred tradition:

" Since he, acting according to his will, is not actuated

by the efficacy of works,

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

causes."

THE NAKULISA-PASUPATA SYSTEM. in

Some one may urge : In another system emancipation

is attained through a knowledge of God, where does the

difference lie ? Say not so, replies the Pa6upata, for you

"will be caught in a trilemma. Is the mere knowledge of

G*d the cause of emancipation, or the presentation, or the

accurate characterisation, of God ? Not the mere knowledge,

for then it would follow that the study of any

system would be superfluous, inasmuch as without any

institutional system one might, like the uninstructed,

attain emancipation by the bare cognition that Mahadeva

is the lord of the gods. Nor is presentation or intuition

of the deity the cause of emancipation, for no intuition of

the deity is competent to sentient creatures burdened with

an accumulation of various impurities, and able to see only

with the eyes of the flesh. On the third alternative, viz.,

that the cause of emancipation is an accurate characterisation

of the deity, you will be obliged to consent to our

doctrine, inasmuch as such accurate characterisation cannot

be realised apart from the system of the Pa^upatas.

Therefore it is that our great teacher has said :

"If by mere knowledge, it is not according to any

system, but intuition is unattainable ;

"There is no accurate characterisation of principles

otherwise than by the five categories."

Therefore those excellent persons who aspire to the

highest end of man must adopt the system of the Paupatas,

which undertakes the exposition of the five categories.

A. E. G.

CHAPTEE VIL

THE 6AIVA-DAR6ANA.

[THE seventh system in Madhava's Sarva-darlana-saftgraha

is the jaiva-darana. This sect is very prevalent

in the South of India, especially in the Tamil country ; it

is said to have arisen there about the eleventh century A.D.

Several valuable contributions have been lately made to

our knowledge of its tenets in the publications of the Rev.

H, B. Hoisington and the Eev. T. Foulkes. The former

especially, by his excellent articles in the American

Oriental Society's Journal, has performed a great service

to the students of Hindu philosophy. He has there

translated the Tattuva-Kattalei, or law of the Tattwas, the

&va-Gnanapotham, or instruction in the knowledge of

God, and the &va-Pirakasain, or light of iva, and the

three works shed immense light on the outline as given

by Madhava. One great use of the latter is to enable us

to recognise the original Sanskrit names in their Tamil

disguise, no easy matter occasionally, as arul for anugraha

and tidchei for dflcshd may testify.

The aivas have considerable resemblance to the Theistic

Sankhya ; they hold that God, souls, and matter are from

eternity distinct entities, and .the object of philosophy is to

disunite the soul from matter and gradually to unite it to

God. Siva is the chief deity of the system, and the relation

between the three is [quaintly expressed by the allegory

of a beast, its fetters, and its owner. Paupati is a wellknown

name of Siva, as the master or creator of all things.

THE SAIVA-DARSANA. 113

There seem to be three different sets of so-called Saiva

siitras. One is in five books, called by Colebrooke the

Pa6upati-6astra, which is probably the work quoted by

Madhava in his account of the Nakulfta Palupatas;

aftother is in three books, with a commentary by Kshemaraja,

with its first siitra, chaitanyam dtmd. The third

was commented on by Abhinava-gupta, and opens with

the 31oka given in the Sarva-Darana-Safigraha, p. 91, lined

1-4. The MS, which I consulted in Calcutta read the

first words

Kafhcunchid dsddya Mahcsvarasya ddsyam.

None of these works, however, appear to be the authority

of the present sect. They seem chiefly to have relied

on the twenty-eight Agamas and some of the Puranas.

A list of the Agamas is given in Mr. Foulkes' " Catechism

of the Saiva Religion;" and of these the Kirana and Karana

are quoted in the following treatise.]

THE &AIVA-DARgAETA.

Certain, however, of the Mahe^vara sect receiving the

system of truth authoritatively laid down in the aiva

Agama,1

reject the foregoing opinion that " the Supreme

Being is a cause as independent of our actions, &c.," on the

ground of its being liable to the imputation of partiality

and cruelty. They, on the contrary, hold the opinion

that " the Supreme Being is a cause in dependence on our

actions, &c. ;

" and they maintain that there are three categories

distinguished as the Lord, the soul, and the world

(or literally "the master," "the cattle," and "the fetter").

As has been said by those well versed in the Tantra

doctrines

" The Guru of the world, having first condensed in one

1 Colebrooke speaks of the Pcw'u- to be twenty-eight (see their names

pati-tditra (Mahesvara-tiddhdnta or in the Rev. T. Foulkes' " Catechism

Sivdffama), as the text-book of the of the Saiva Religion ").

Pasupata sect The Agamas are said

114 THE SARVA-DARSANA-SANGRAHA.

siitra the great tantra, possessed of three categories

and four feet, has again declared the same at full

length/

1

The meaning of this is as follows ; Its three categories

are the three before mentioned ; its four feet are learning,

ceremonial action, meditation, and morality, hence it is

called the great Tantra, possessed of three categories and

four feet. Now the " souls

"

are not independent, and the

"fetters" are unintelligent, hence the Lord, as being

different from these, is first declared; next follows the

account of the souls as they agree with him in possessing

intelligence ; lastly follow the "

fetters

"

or matter, such

is the order of the arrangement.

1 Since the ceremony of

initiation is the means to the highest human end, and this

cannot be accomplished without knowledge which establishes

the undoubted greatness of the hymns, the Lords of

the hymns, &c., and is a means for the ascertainment of

the real nature of the "cattle," the "fetter," and the

"

master," we place as first the " foot" of knowledge (jndna)

which makes known all this unto us.2 Next follows the

"foot" of ceremonial action (kriya) which declares the

various rules of initiation with the divers component parts

thereof. Without meditation the end cannot be attained,

hence the " foot

"

of meditation (yoga) follows next, which

declares the various kinds of yoga with their several parts.

And as meditation is worthless without practice, i.e., the

fulfilling what is enjoined and the abstaining from what is

1 "There must be three eternal 9 These four feet are the four

entities, Deity, soul, matter ;

" "as stages of religious life (see J. A. O. S.

the water is co-eternal with the sea iv. pp. 135, 180), called in Tamil

and the salt with the water, so soul sarithei, Icirikei, yokam, and gndnam.

is co-eternal with the Deity, and The first is the stage of practical

pdia is eternally co-existent with piety and performance of the presoul

"

(J. A. O. 8. iv. pp. 67, 85). scribed duties and rites ; the second

In p. 58 we find the advaita of the is that of the "

confirmatory sacra-

Vetknta attacked. In p. 62 it is xnent

" and the five purifications insaid

that the soul is eternally en- volved in true p&jd; the third is

tangled in matter, and God carries that of the eight observances of the

on his five operations (see infra) to yogin ; the fourth is that of knowdisentangle

it, bringing out all that ledge which prepares the soul for

is required for previous desert. intimate union with God.

THE SAIVA-DARSANA. 115

forbidden, lastly follows the fourth "foot" of practical

duty (charyd), which includes all this.

Now &va is held to be the Lord (or master). Although

participation in the divine nature of &va belongs to

liberated souls and to such beings as VidyeSvara, &c., yet

these are not independent, since they depend on the

Supreme Being; and the nature of an effect is recognised

to belong to the worlds, &c., which resemble him, from t}ie

very fact of the orderly arrangement of their parts. And

from their thus being effects we infer that they must have

been caused by an intelligent being. By the strength of

this inference is the universal acknowledgment of a

Supreme Being confirmed.

" But may we not object that it is not proved that the

body is thus an effect ? for certainly none has ever, at any

time or place, seen a body being made by any one." We

grant it : yet it is not proper to deny that a body has some

maker on the ground that its being made has not been

seen by any one, since this can be established from inference

[if not from actual perception]. Bodies, &c., must

be effects, because they possess an orderly arrangement of

parts, or because they are destructible, as jars, &c. ; and

from their being effects it is easy to infer that they must

have been caused by an intelligent being. Thus the subject

in the argument [sc. bodies, &c.] must have had a

maker, from the fact that it is an effect, like jars, &c. ; that

which has the aforementioned middle term (sddhana) must

have the aforementioned major (sddhya) ; and that which

has not the former will not have the latter, as the soul,

&C.1 The argument which establishes the authority of

the original inference to prove a Supreme Being has been

given elsewhere, so we refrain from giving it at length

here. In fact, that God is the universal agent, but not

irrespective of the actions done by living beings, is proved

by the current verse 2

1 Cf. Colebrooke, Ettayt (2d ed.), vol. L

p. 315.

9 Nydyena may here mean "

argument

' r

116 THE SARVA-DARSANA-SANGRAHA.

" This ignorant jivdtman, incapable of its own true

pleasures or pains, if it were only under God's direction

[and its own merits not taken into account],

would always go to heaven or always to hell." l

Nor can you object that this opinion violates Go^s

independence, since it does not really violate an agent's

independence to allow that he does not act irrespectively

of means ; just as we say that the king's bounty shows

itself in gifts, but these are not irrespective of his treasurer.

As has been said by the Siddha Guru

"It belongs to independence to be uncontrolled and

itself to employ means, &c. ;

" This is an agent's true independence, and not the acting

irrespectively of works, &c."

And thus we conclude that inference (as well as

establishes the existence of an agent who knows the various

fruits [of action], their means, material causes, &c., according

to the laws of the various individual merits. This has

been thus declared by the venerable Brihaspati

" He who knows the fruits to be enjoyed, their means

and material causes,

"

Apart from him this world knows not how the desert

that resides in accumulated actions should ripen."

" The universe is the subject of our argument, and it

must have had an intelligent maker,

" This we maintain from its being an effect, just as we

see in any other effect, as jars, &c."

God's omniscience also is proved from his being identical

with everything, and also from the fact that an ignorant

being cannot produce a thing.

2 This has been said by the

illustrious Mrigendra 8

(

l Scil. if there were only one cause meaning of the passage ; it occurs

there would be only one invariable Mahribhdrata, ill. 1144 (cf. Gaudaetfect.

The very existence of various pdda, S. Kar. 61).

effects proves that there must be a In p. 82, line 3, infra, I read

other concurrent causes (as human JKarandaambhardckcha.

actions) necessary. The argument a This may be the same with the

seems to me to require here this Meykanda of the Tamil work in

unnatural stress to be laid on era, J. A. O. S. His poem was called

but this is certainly not the original the Mf-igendra (?).

THE SAIVA-DARSANA. 117

"He is omniscient from his being the maker of all

things : for it is an established principle

" That he only can make a thing who knows it with its

means, parts, and end."

" Well/

1 our opponents may say,

" we concede that God

is an independent maker, but then he has no body.

1

Now experience shows that all effects, as jars, &c., are

produced by beings possessed of bodies, as potters, &c. ;

but if God were possessed of a body, then he would be

like us subject to trouble, and no longer be omniscient or

omnipotent." We, however, deny this, for we see that

the incorporeal soul does still produce motion, &c., in its

associated body ; moreover, even though we conceded that

God did possess a body, we should still maintain that the

alleged defects would not necessarily ensue. The Supreme

Being, as he has no possible connection with the fetters

of matter, such as mala? action, &c., cannot have a

material body, but only a body of pure energy (Sakta),

3

since we know that his body is composed of the five

hymns which are forms of $akti, according to the wellknown

text :

" The Supreme has the Idna as his head,

the Tatpurusha as his mouth, the Aghora as his heart, the

Vdmedeva as his secret parts, and the Sadyojdta as his

feet." 4 And this body, created according to his own will,

is not like our bodies, but is the cause of the five operations

of the Supreme, which are respectively grace, obscuration,

destruction, preservation, and production.

6 This has

been said in the Srimat Mrigendra

1 Should we read tdvadanatartrah of &va (see J. A. O. S. iv. p. 101).

in p. 83, line 2 ? These five mantras are given in the

* I retain this word, see infra. inverse order in Taitt. Aranyaka, x.

8 " Mdyd (or Prakriti) is the mate- 43-47 (cf. Nydyd-mdldvist. p. 3).

rial, Sakti the instrumental, and These are the operations of the

Deity the efficient cause "(J. A. O.S, five manifestations of Siva (see

iv. p. 55). J. A. O. S. iv. 8, 18) which in their

4 These are the five first names of descending order are Sdthdkkiyam

the eleven mantras which are in- (i.c.,SaddJc9haya?)orSadd-S'iw) who

eluded in the five kalds (J, A. O. S. is Siva and Sakti combined, and the

iv. pp. 238-243). The divalinga (the source of grace to all souls ;/c/Aiwm

visible object of worship for the en- or Maycsuran, the obscure ; Suttalightened)

is composed of mantras, vittei (KuMhavidyd) which is proand

is to be regarded as the bod/ perlythe Hindu t

US THE SARVA-DARSANA-SANGRAHA.

" From the impossibility of its possessing mala, &c., the

body of the Supreme is of pure energy, and not

like ours."

And it has also been said elsewhere v

" His body is composed of the five mantras which are

subservient to the five operations,

" And his head, &c., are formed out of the tsa, Tatpurusha,

Aghora, Varna, and other hymns."

If you object to this view that " such passages in the

Agamas as ' He is five-faced and fifteen-eyed,' assert prominently

the fact that the Supreme Being is endowed

with a body, organs, &c.," we concede what you say, but

we maintain that there is no contradiction in his assuming

such forms to show his mercy to his devoted servants,

since meditation, worship, &c., are impossible towards a

Being entirely destitute of form. This has been said in

the Paushkara

" This form of his is mentioned for the preservation of

the devotee."

And similarly elsewhere

" Thou art to be worshipped according to rule as possessed

of form ;

"For the understanding cannot reach to a formless

object."

Bhojaraja

1 has thus detailed the five operations

"Fivefold are his operations, creation, preservation,

destruction, and obscuration,

" And to these must be added the active grace of him

who is eternally exalted."

Now these five operations, in the view of the pure Path,

are held to be performed directly by &va, but in that of

the toilsome Path they are ascribed to Ananta,2 as is

declared in the Srimat Karana 8

and Brahma. They are respectively

* Ananta is a name of Siva in the

symbolised by the ndda, vindu, m, Atharva-tiras Upanishad (see Init,

and a of Om. disohe Stud, i 385).

i In Wilsons Mackenzie Cat. i * This is the fourth of the twenty,

p. 138, we find a Tdntrik work, the eight Agamas (see Foulkes' Gate-

Narapa^i-jaya-ckaryA^ ascribed to chism).

Bhoja the king of Dhar.

THE SAIVA-DARSANA. 119

"In the Pure Path Siva is declared to be the only

agent, but Ananta in that which is opposed to the

One Supreme."

It must here be understood that the word &va includes

in its proper meaning "the Lord," all those who have

attained to the state of &va, as the Lords of the Mantras,

MaheSwara, the emancipated souls who have become ivas,

and the inspired teachers (vdcliakas), together with all the

various means, as initiation, &c., for obtaining the state of

$iva. Thus has been explained the first category, the

Lord (pati).

We now proceed to explain the second category, the

soul (pai). The individual soul which is also known by

such synonyms as the non-atomic,1 the Kshetrajfta, or

knower of the body,

2

&c., is the Pa&u. For we must not

say with the Charvdkas that it is the same as the body,

since on this view we could not account for memory, as

there is a proverb that one man cannot remember what

another has seen. Nor may we say with the Naiyayikas

that it is cognisable by perception,

8 as this would involve

an ad infinitum regressus. As has been said

"

If the soul were cognisable, there would need to be

again a second knower ;

*

"And this would require another still, if the second

were itself to be known."

Nor must we hold it non-pervading with the Jainas,

nor momentary with the Bauddhas, since it is not limited

by space or time. As has been said

" That object which is unlimited in its nature by space

or time,

"They hold to be eternal and pervading, hence the

soul's all-pervadingness and eternity."

i Ann f "The soul, when clothed 3 See Ind. Studien, I. *or.

with these primary things (desire,

' The mind or internal sense perknowledge,

action, ic.), i an exceed- ceives soul (see Bhdsha* Parichingly

small body*' (Foulkes). Ananu chheda, sloka 49).

is used as an epithet of Brahman in 4 Dele the tii in p. 84, line 5,

Bfihad AT. Up. iii. 8. 8. infra.

120 THE SARVA-DARSANA-SANGRAHA.

Nor may we say with the Vedantin that it is Only one,

eince the apportionment of different fruits proves that

there are many individual souls ; nor with the Sankhyas

that it is devoid of action, since, when all the various

."fetters" are removed, $ruti informs us of a state $f

identity with &va, which consists in intelligence in the

form of an eternal and infinite vision and action.1 This

has been declared in the &rirnat Mrigendra

" It is revealed that identity with Siva results when all

fetters are removed."

And again

"

Intelligence consists in vision and action, and since in

his soul

*' This exists always and on every side, therefore, after

liberation, ruti calls it that which faces every

way."

It is also said in the Tattva-praka^a

"The liberated souls are themselves &vas, but these

are liberated by his favour ;

"He is to be known as the one eternally liberated,

whose body is the five Mantras."

Now the souls are threefold, as denominated mjfldndkaldfy,

pralaydkaldkt and sakal&h? (a.) The first are those

who are under the influence of mala only, since their

actions are cancelled by receiving their proper fruits, or

1 Cf. the Nakulis*a P&upatas, p. where it is said that the five vidyd-

76, 4 (fupro, p. 103). tattvas (kola, vidyd, rdga, niyati, and

1 For these three classes see kaM) and the twenty-four dtma-

J. A. O. 8. iv. pp. 87, 137. They tattoos (tc. the gross and subtile

are there described as being respeo- elements, and organs of sense and

tively under the influence of dnavam action, with the intellectual faculties

malam only, or this with Icanmam rnano9,buddhi,ahaTjikdr<iy Q,ndchitta}t

malam, or these with mayci malam. are all developed from mdyd. This

The dnavam is described as original exactly agrees with the quotation

sin, or that source of evil which was from Soxna Sambhu, infra. We may

always attached to the soul ; lean- compare with it what Miidhava says, mam is that fate which inheres in p. 77, in his account of the Nakuli6a

the soul's organism and metes out r&upatas, where he describes Icald

its deserts ; mayci is matter in its as unintelligent, and composed of

obscuring or entangling power, the the five elements, the five tanmdtras,

source of the senses. Madhava uses and the ten organs, with buddhi,

"JWd," fto., for mdyd. The reason ahamkdra and mana*.

is to be found in J. A. O. S. p. 70,

THE SAIVA-DARSANA. 121

by abstraction, contemplation, and knowledge, and since

they have no "

fetters

"

in the form of enjoyments, such

as Jcald, &c. (which fetters would, however, be the cause of

cancelling actions by bringing about their proper fruit).

(0.) The second are those who are under the influence of

mala and barman, since in their case kald, &c., are destroyed

by mundane destructions, hence their name pralaydJcala.

(c.) The third are those who are bound in the

three fetters of mala, mdyd, and karman, hence their name

saJcala. The first class are again subdivided into samdptakalwhdh

and asamdpta-kalush&h, according as their inherent

corruption is perfectly exhausted or not. The

former, having received the mature penalties of their

corruptions, are now, as foremost of men and worthy of

the privilege, raised by Diva's favour to the rank of the

Lords of Knowledge (the Vidye^varas), Ananta, and the

rest. This ogdoad of the Lords of Knowledge is described

in the Bahudaivatya

"

Ananta, and Sukshma, and &vottama,

"

Ekanetra, and again Ekarudra and Trimiirttika,

"Srikantha and Sikhan<Jin, these are declared to be

the VidveSvaras."

The latter Siva, in his mercy, raises to the rank of the

seventy million Mantras.1 All this is explained in the

Tattva-praka^a.

2

Similarly Soma-^ambhu has said

"One class is named mj/fld?idkala> the second pralaydkala,

"The third sakala, these are the three whom the

astra regards as objects of mercy.

" The first is united to mala alone, the second to mala

and karma,

" The third are united to all the tattvas beginning with

kald and ending with "

earth." 8

1 SeeJ. A.O. S. iv.p. 137. I read vijfldna-Jcevdla, pralaya-lctvala, and

anugrakakarandt in p. 86, line 3. takala.

8 I omit the quotation, as it only

8

/.., thu including five of the

repeats the preceding. It, how* vidyrftattva* and all the twenty-four

ever, names the three classes as dtmatattvat.

122 THE SARVA-DARSANA-SANGRAHA.

The Pralaydkaldfy are also twofold, as being pakvapdSar

dvaya or not, i.e.9 those in whom the two remaining fetters

are matured, and those in whom they are not. The

former attain liberation, but the latter, by the power qjf

karman, are endowed with the puryashfaka

1

body, and

pass through various births. As has been said in the

Tattva-praka6a

" Those among the Pralayakalas whose karman and mala

are immature,

"Go, united with the puryashtaka body, into many

births by the power of karman"

Tihepuryashtakaia also thus described in the same work

"The puryashfaka is composed of the internal organ,

thought (dhf), karman, and the instruments."

This is thus explained by Aghora $iva Acharya,

" the

puryashfaka is a subtile body apportioned to each individual

soul, which continues from the creation until the

close of the kalpa, or until liberation : it is composed of

the thirty

2 tattvas beginning with 'earth* and ending

with kald." As has been said in the Tattva-sangraha

" This set of tattvas, commencing with ' earth ' and ending

with kald, is assigned to each soul,

" And wanders by the law of karman through all the

bodies produced by the world."

The following is the full meaning of this passage:

The word "internal organ,'

9 which properly includes

"mind," "intelligence," "egoism," and "reason,"

8 includes

also the seven tattvas which enter into the production of

enjoyment [or experience], viz., those called kald, time,

fate, knowledge, concupiscence, nature, and quality ;

4 the

* This term seems to be derived prdkjritit and guna. Hoisington, howfrom

puri, "body" (of. purUaya for ever, puts purutkan "the principle

pwru&a, Brihad Ar, Up. ii 5, 18), of life," instead of guna, which seems

and athtaJca (cf. also the Sankhya better, as the threegruno* are included

Pravaohana Bhashya, p. 135). inpraJcriti. He translates kald by

1 Or rather thirty-one ? "

oontinency," and describes it as

1 Jfamu, buddki, akarpJcdra, chitta.

" the power by which the senses are

4 These are the seven wfyd tattvat, subdued and the carnal self brought

told, Ma, myott (fate), vidyd, rdga, into subjection."

THE SAIVA-DARSANA. 123

words "

tluwjht

'

(dht) and karman signify the five cognisable

gross elements, and their originators, the subtile

rudiments. By the word " instruments

"

are comprehended

t^e ten organs of sense and action.

"But is it not declared in the rfmat Kalottara that

' The set of five, sound, touch, form, taste and smell, intelligence,

mind and egoism, these constitute the puryashtaka?'"

How, then, can any different account be maintained ?

We grant this, and hence the venerable Kama Kantha has

explained that stitra in its literal meaning \i.et as puryashtdka

t is derived from ashta,

"

eight "], so why should we

be prolix in the discussion ? Still, if you ask how we can

reconcile our account with the strict nominal definition of

puryashfaka, we reply that there is really no contradiction,

as we maintain that it is composed of a set of eight in the

following manner: (i.) The five elements; (2.) the five

rudiments; (3.) the five organs of knowledge; (4.) those

of action; (5.) the fourfold internal organ; (6.) their instrument

;

l

(7.) nature [prakriti] ; and (8.) the class composed

of the five, beginning with kald, which form a kind

of case. 2

Now in the case of some of those souls who are joined

to the puryashfaka body, Mahe^vara Ananta having compassionated

them as possessed of peculiar merit, constitutes

them here as lords of the world ; as has been said

" Mahe^vara pities some and grants them to be lords of

the world."

The class called sakala is also divided into two, as

pakvakalitsha and apakvakalwha. As for the former, the

Supreme Being, in conformity with their maturity (parii

This "instrument" (larana)

a The thirty-one tattvas are as

seems to mean what Hoisington calls follow : Twenty-four dtma-tattvas,

jntruihan or "the principle of life five elements, five tanmdtras, ten

which establishes or supports the organs of sense and action, four

whole

system in its operation ;

" he organs of the aniahkarana, and seven

makes it one of the seven vidyd- vidydtattvai as enumerated above.

tativat. According to Mrfdhava, it (See J. A. 0. 8. iv. pp. 16-17.)

should be what he calls puna.

124 . THE SARVA-DARSANA-SANGRAHA.

pdka), puts forth a power agreeable thereto, and transfers

them to the position of the hundred and eighteen Lords of

the Mantras, signified by the words MaridaH, &c., as has

been said

" The rest are denominated sakala, from their connection

with Jal&t &c., seized by time whose mouths are

days;

" The Supreme of his own will makes one hundred and

eighteen of these the Lords of the Mantras.

"

Eight of these are called Mandolins ; eight again are

Krodha, &c. ;

"VireSa, ^rikantha, and the hundred Eudras, these

together are the hundred and eighteen."

In their case again, the Supreme, having assumed the

form of a teacher, stops the continued accession of maturity

and contracts his manifested power, and ultimately grants

to them liberation by the process of initiation; as has

been said

"These creatures whose mala is matured, by putting

forth a healing power,

"

He, assuming the form of a teacher, unites by initiation

to the highest principle."

It is also said in the Srimad Mrigendra

" He removes from that infinitesimal soul all the bonds

which previously exerted a contrary influence over

it."

1

All this has been explained at great length by Narayana-

Kantha, and there it is to be studied; but we are

obliged to pass on through fear of prolixity.

But as for the second class, or those called apakvakalusha,

the Supreme Being, as impelled by the desert of

their respective actions, appoints them, as bound and

endued with infinitesimal bodies, to enjoy the rewards of

their previous actions.8 As has been said

* I take anu in this verse as the mdyd-mala, the second dnava-mala,

soul, but it may mean the second the third kanma-mala (kaarman).

kind of mala mentioned by Hoiaing-

* " The soul, when clothed with

ton. The first kind of mala is the these primary things (desire, knowTHE

SAIVA-DARSANA. 125

" The other souls, bound [in their material bonds] he

appoints to enjoy their various deserts,

'According to their respective actions: such are the

various kinds of souls."

* We now proceed to describe the third category, matter

(or pda). This is fourfold, mala,1 karman, mdyd, and

rodha-Sakti}- But it may be objected,

"

Is it not said in

the aiva Agamas that the chief things are the Lord, souls,

and matter? Now the Lord has been shown to mean

Siva,

' souls ' mean atoms (or beings endowed with atomic

bodies), and matter (or

' bond ') is said to be the pentad,

2

hence matter will be fivefold. How then is it now

reckoned to be only fourfold?" To this we reply as

follows : Although the vindu or nasal dot, which is the

germinal atom of m&y&t and is called a Siva-tattva,

may be well regarded as material in comparison with

the highest liberation as defined by the attainment of

the state of Siva, still it cannot really be considered

as matter when we remember that it is a secondary

kind of liberation as causing the attainment of the

state of such deities as Vidye^vara, &c. Thus we see

ledge, action, the l-al'idipanchalca, developed. From this atom are

&c.), is an exceedingly small body

"

developed the four sounds, the fifty-

(Foulkes). One of the three malas one Sanskrit letters, the Vedas,

is called diiava, and is described as Mantras, &c., the bodily, intellecthe

source of sin and suffering to tual, and external enjoyments of

souls. the soul that have not attained to

1 The first three are the three spiritual knowledge at the end of

kinds of mala in the J. A. O. S., viz., each period of the world's existence,

dnavam, kanmam, and mdyei, the last and have been swept away by the

is the "

obscuring

"

power of Mdye- waters of the world - destroying

suran (cf. vol. iv. pp. 13, 14. The deluge; after these the three stages

Saivas hold that- Pda, like the S&n- of heavenly happiness are developed,

khya Prakriti, is in itself eternal, to be enjoyed by the souls that have

although its connection with any a favourable balance of meritorious

particular soul is temporary (see deeds, or have devoted themselves

J. A. O. S. iv. p. 228). to the service of God or the abstract

3 Tftese are the five, vindu, mala, contemplation of the Deity, viz.,

Jcarman, mdyd, and rodhcrfakti. Vindu (I .) the enjoyment of the abode of

is described in Foulkes' translation Siva ; (2.) that of near approach to

of the Siva-prakdsa-patalai : "A him; (3.) that of union with him."

sound proceeds out of the mystical Vindu is similarly described, J. A.

syllable om; . . . and in that sound O. fc>. iv. pp. 152, 153 (cf. also Weber,

a rudimentary atom of matter is Rdmatdyanyia Up. pp. 312-315).

126 THE SARVA-DARSANA-SANGRAHA.

there is no contradiction. Hence it has been said in the

Tattva-prak&Ja

"The bonds of matter will be fourfold."

And again in the Srfmad Mrigendra

"The enveloper-controller (mala), the overpoweifer

(rodha), action, and the work of Maya,

" These are the four c bonds/ and they are collectively

called by the name of ' merit/

"

The following is the meaning of this couplet :

(i.) "Enveloping," because mala exceedingly obscures

and veils the soul's powers of vision and action ;

" controlling,"

because mala, a natural impurity, controls the

soul by its independent influence. As has been said

"

Mala, though itself one, by manifold influence interrupts

the soul's vision and action ;

"It is to be regarded as the huskin rice or rust on copper."

1

(2.) The "

overpowerer

"

is the obscuring power; this is

called a " bond "

[or matter] in a metaphorical sense, since

this energy of &va obscures the soul by superintending

matter [rather than by itself partaking of the nature of

matter].

Thus it has been said

" Of these I am the chief energy, and the gracious friend

of all,

"I am metaphorically called pdfa,* because I follow

desert,"

(3.) Action [or rather its consequences, barman] as

being performed by those who desire the fruit. It is in

the form of merit or demerit, like the seed and shoot, and

it is eternal in a never-beginning series. As has been

said in the rimat Kirana

" As Mala has no beginning, its least actions are beginningless

:

" If an eternal character is thus established, then what

cause could produce any change therein ?

"

1 See the same illustrations in J. A. O. 3. iv. p. 150.

1 Some forced derivation seems here intended as of pdia from patchdt.

THE SAIVA-DARSANA. 127

(4.)

" M&ya? because herein as an energy of the Divine

Being all the world is potentially contained (mdti) at a

mundane destruction, and again at a creation it all comes

(ydti) into manifestation, hence the derivation of the

U&me. This has been said in the $rfmat Saurabheya

" The effects, as a form of the Divine energy, are absorbed

therein at a mundane destruction,

"And again at a renovation it is manifested anew in the

form of effects as kald, &c." *

Although much more might be added on this topic, yet

we stop here through fear of extending this treatise too

far. Thus have the three categories been declared, the

Lord, the soul, and matter.

A different mode of treating the subject is found in the

JiianaratnavaU, &c., in such lines as

* The Lord, knowledge, ignorance, the soul, matter, and

the cause

"Of the cessation thereof, these are collectively the

six categories,"

But our readers must seek for full information from the

work itself. Thus our account of the system is complete.

E. B. 0.

1 In p. 90, line 2, read sd kdryena.

Om Tat Sat

(Continued ..)

(My humble salutations to the lotus feet of Madhavacharya and my humble greatfulness to

Sreeman K B Cowell  for the collection)