THE
SARVA-DARSANA-SAMGRAHA
OR
REVIEW
OF THE DIFFERENT SYSTEMS
OF
HINDU PHILOSOPHY.
BY
MiDHAVA
iCHiBYA.
TRANSLATED
BT
K
B. COWELL,
CHAPTEE
VIII.
THE
PRATYABHIJNA-DARSANA, OE RECOGNITIVE SYSTEM.
OTHER
MaheSvaras are dissatisfied with the views set out
in
the !aiva system as erroneous in attributing to motiveless
and
insentient things causality (in regard to the bondage
and
liberation of transmigrating spirits). They therefore
seek
another system, and proclaim that the construction
of
the world (or series of environments of those spirits) is
by
the mere will of the Supreme Lord. They pronounce
that
this Supreme Lord, who is at once other than and the
same
with the several cognitions and cognita, who is
identical
with the transcendent self posited by one's own
consciousness,
by rational proof, and by revelation, and
who
possesses independence, that is, the power of witnessing
all
things without reference to aught ulterior, gives
manifestation,
in the mirror of one's own soul, to all
entities
x as if they were images reflected upon it. Thus
looking
upon recognition as a new method for the attainment
of
ends and of the highest end, available to all men
alike,
without any the slightest trouble and exertion, such
as
external and internal worship, suppression of the breath,
and
the like, these MaheSvaras set forth the system of
recognition
(pratyabhijnd}. The extent of this system is
thus
described by one of their authorities
"The
aphorisms, the commentary, the gloss, the two
explications,
the greater and the less,
.
Head bkdvdn for Ihdvdt.
THE
PRATYABH1JNA-DARSANA. 129
"The
five topics, and the expositions, such is the
system
of recognition."
The
first aphorism in their text-book is as follows l
:
"
Having
reached somehow or other the condition of a
slave
of Mahe^vara, and wishing also to help mankind,
"
I set forth the recognition of Mahe^vara, as the method
of
attaining all felicity."
[This
aphorism may be developed as follows] :
"
Somehow or other," by a propitiation, effected by God,
of
the lotus feet of a spiritual director identical with God,
"having
reached," having fully attained, this condition, having
made
it the unintercepted object of fruition to myself.
Thus
knowing that which has to be known, he is qualified
to
construct a system for others: otherwise the system
would
be a mere imposture.
Mahe^vara
is the reality of unintermitted self-luminousness,
beatitude,
and independence, by portions of whose
divine
essence Vishnu, Virinchi, and other deities are
deities,
who, though they transcend the fictitious world,
are
yet implicated in the infinite illusion.
The
condition of being a slave to Mahe^vara is the being
a
recipient of that independence or absoluteness which is
the
essence of the divine nature, a slave being one to
whom
his lord grants all things according to his will and
pleasure
(i.e., ddsya, from dd).
The
word mankind imports that there is no restriction
of
the doctrine to previously qualified students. Whoever
he
may be to whom this exposition of the divine nature is
made,
he reaps its highest reward, the emanatory^rww^im
itself
operating to the highest end of the transmigrating
souls.
It has been accordingly laid down in the &vadrishti
by
that supreme guide the revered Somanandanatha
"
When once the nature of &va that resides in all things
1
Of. supra, p, 113. M&lhava in the beginning of the eleventh
here
condenses Abhinava Gupta's century (see Biihler's Tour in Cashcommentary.
Abhinava
Gupta lived mere, pp. 66, So;.
I
130
THE SARVA-DARSANA-SANGRAHA.
has
been known with tenacious recognition, whether
by
proof or by instruction in the words of a spiritual
director,
"There
is no further need of doing aught, or of any
further
reflection. When he knows Suvarna (6r
&va)
a man may cease to act and to reflect."
The
word also excludes the supposition that there is
room
in self which has recognised the nature of Mahelvara,
and
which manifests to itself its own identity with him,
and
is therefore fully satisfied, for any other motive than
felicity
for others. The well-being of others is a motive,
whatever
may be said, for the definition of a motive applies
to
it : for there is no such divine curse laid upon man that
self-regard
should be his sole motive to the exclusion of a
regard
for others. Thus Akshapada (i. 24) defines a motive :
A
motive is that object towards which a man energises.
The
preposition upa in upapddayami (I set forth) indicates
proximity
: the result is the bringing of mankind
near
unto God.
Hence
the word all in the phrase the method of attaining
all
felicities. For when the nature of the Supreme Being
is
attained, all felicities, which are but the efflux thereof,
are
overtaken, as if a man acquired the mountain Eohana
(Adam's
Peak), he would acquire all the treasures it contains.
If
a man acquire the divine nature, what else is
there
that he can ask for? Accordingly Utpalacharya
says
"
What more can they ask who are rich in the wealth
of
devotion ? What else can they ask who are
poor
in this ?
"
We
have thus explained the motive expressed in the
words
the method of attaining all felicities, on the supposition
that
the compound term is a Tat-purusha genitively
constructed.
Let it be taken as a Bahuvrihi or relative
compound.
Then the recognition of MaheSvara, the knowing
him
through vicarious idols, has for its motive the full
attainment,
the manifestation, of all felicities, of every
THE
PRATYABHIJNA-DARSANA. 131
external
and internal permanent happiness in their proper
nature.
In the language of everyday life, recognition is
a
cognition relative to an object represented in memory :
for
example, This (perceived) is the same (as the remembered)
Chaitra.
In the recognition propounded in this
system,
there being a God whose omnipotence is learnt
from
the accredited legendaries, from accepted revelation,
and
from argumentation, there arises in relation to my
presented
personal self the cognition that I am that very
God,
in virtue of my recollection of the powers of that
God.
This
same recognition I set forth. To set forth is to
enforce.
I establish this recognition by a stringent process
which
renders it convincing. [Such is the articulate
development
of the first aphorism of the Eecognitive
Institutes.]
Here
it may be asked : If soul is manifested only as
consubstantial
with God, why this laboured effort to
exhibit
the recognition ? The answer is this : The recognition
is
thus exhibited, because though the soul is, as
you
contend, continually manifested as self-luminous (and
therefore
identical with God), it is nevertheless under
the
influence of the cosmothetic illusion manifested as
partial,
and therefore the recognition must be exhibited
by
an expansion of the cognitive and active powers in
order
to achieve the manifestation of the soul as total
(the
self being to the natural man a part, to the man of
insight
the whole, of the divine pleroma). Thus, then, the
syllogism:
This self must be God, because it possesses
cognitive
and active powers ; for so far forth as any one
is
cognitive and active, to that extent he is a lord, like a
lord
in the world of everyday life, or like a king, therefore
the
soul is God. The five-membered syllogism is here
employed,
because so long as we deal with the illusory
order
of things, the teaching of the Naiyayikas may be
accepted.
It has thus been said by the son of Udayakara
"What
self-luminous self can affirm or deny that self132
THE
SARVA-DARSANA-SANGRAHA.
active
and cognitive is Mahe^vara the primal
being
?
"
Such recognition must be effected by an expansion of
the
powers, the self being cognised under
illusiog,
and
imperfectly discerned."
And
again
"
The continuance of all living creatures in this transmigratory
world
lasts as long as their respiratory
inwlucrum,
; knowledge and action are accounted
the
life of living creatures.
"
Of these, knowledge is spontaneously developed, and
action
(or ritual), which is best at Ka6i,
"Is
indicated by others also: different from these is
real
knowledge/
1
And
also
"
The knowledge of these things follows the sequence
of
those things :
"
The knower, whose essence is beatitude and knowledge
without
succession, is Mahe^vara."
Somananda-natha
also says
"
He always knows by identity with &va : he always
knows
by identity with the real."
Again
at the end of the section on knowledge
"Unless
there were this unity with &va, cognitions
could
not exist as facts of daily life :
"
Unity
with God is proved by the unity of light. He
is
the one knower (or illuminator of cognitions).
"He
is Mahefivara, the great Lord, by reason of the
unbroken
continuity of objects :
"
Pure knowledge and action are the playful activity of
the
deity."
The
following is an explanation of Abhinava-gupta :
The
text,
"
After that as it shines shines the all of things,
by
the light of that shines diversely this ALL," teaches
that
God illumines the whole round of things by the
glory
of His luminous intelligence, and that the diversity
or
plurality of the object world, whereby the light
THE
PRATYABHIJNA-DARSANA. 133
which
irradiates objects is a blue, a yellow light, and the
like,
arises from diversity of tint cast upon the light by the
object.
In reality, God is without plurality or difference,
as
transcending all limitations of space, time, and figure.
He
is pure intelligence, self-luminousness, the manifester ;
and
thus we may read in the Saiva aphorisms,
"
Self
is
intelligence."
His synonymous titles are Intelligential
Essence,
Unintermitted Cognition, Irrespective Intuition,
Existence
as a mass of Beatitude, Supreme Domination.
This
self-same existing self is knowledge.
By
pure knowledge and action (in the passage of Somanandanatha
cited
above) are meant real or transcendent
cognition
and activity. Of these, the cognition is selfluminousness,
the
activity is energy constructive of tho
world
or series of spheres of transmigratory experience.
This
is described in the section on activity
"He
by his power of bliss gives light unto these objects,
through
the efficacy of his will : this activity is
creativeness."
And
at the close of the same section
"
The mere will of God, when he wills to become the
world
under its forms of jar, of cloth, and other
objects,
is his activity worked out by motive and
agent.
"
This process of essence into emanation, whereby if this
be
that comes to be, cannot be attributed to motiveless,
insentient
things."
According
to these principles, causality not pertaining
either
to the insentient or to the non-divine intelligence,
the
mere will of MaheSvara, the absolute Lord, when he
wills
to emanate into thousands of forms, as this or that
difference,
this or that action, this or that modification of
entity,
of birth, continuance, and the like, in the series of
transmigratory
environments, his mere will is his progressively
higher
and higher activity, that is to say, his
universal
creativeness.
*34
THE SARVA-DARSANA-SANGRAHA.
How
he creates the world by his will alone is clearly
exhibited
in the following illustration
* The
tree or jar produced by the mere will of thaumaturgists,
without
clay, without seed, continues
to
serve its proper purpose as tree or jar."
If
clay and similar materials were really the substantial
cause
of the jar and the rest, how could they be produced
by
the mere volition of the thaumaturgist ? If you say :
Some
jars and some plants are made of clay, and spring
from
seeds, while others arise from the bare volition of the
thaumaturgist;
then we should inform you that it is a
fact
notorious to all the world that different things must
emanate
from different materials.
As
for those who say that a jar or the like cannot be
made
without materials to make it of, and that when a
thaumaturgist
makes one he does so by putting atoms in
motion
by his will, and so composing it: they may be
informed
that unless there is to be a palpable violation of
the
causal relation, all the co-efficients, without exception,
must
be desiderated ; to make the jar there must be the
clay,
the potter's staff, the potter's wheel, and all the rest
of
it ; to make a body there must be the congress of the
male
and female, and the successive results of that congress.
Now,
if that be the case, the genesis of a jar, a
body,
or the like, upon the mere volition of the thaumaturgist,
would
be hardly possible.
On
the other hand, there is no difficulty in supposing
that
Mahadeva, amply free to remain within or to overstep
any
limit whatever, the Lord, manifold in his operancy,
the
intelligent principle, thus operates. Thus it is
that
Vasuguptdcharya says
"To
him that painted this world-picture without
materials,
without appliances, without a wall to paint it
on,
to him be glory, to him resplendent with the lunar
digit,
to him that bears the trident."
It
may be asked : If the supersensible self be no other
THE
PRATYABHIJNA-DARSANA. 135
than
God, how comes this implication in successive transmigratory
conditions
? The answer is given in the section
treating
of accredited institution
f
"
This agent of cognition, blinded by illusion, transmigrates
through
the fatality of works :
"
Taught
his divine nature by science, as pure intelligence,
he
is enfranchised."
It
may be asked: If the subject arid the object are
identical,
what difference can there be between the self
bound
and the self liberated in regard to the objects
cognisable
by each ? The answer to this question is given
in
a section of the Tattvartha-Saftgraha
"
Self
liberated cognises all that is cognisable as identical
with
itself, like MaheSvara free from bondage :
the
other (or unliberated) self has in it infinite
plurality."
An
objection may be raised: If the divine nature is
essential
to the soul, there can be no occasion to seek for
this
recognition ; for if all requisites be supplied, the seed
does
not fail to germinate because it is unrecognised.
Why,
then, this toilsome effort for the recognition of the
soul
? To such an objection we reply : Only listen to the
secret
we shall tell you. All activity about objects is of
two
degrees, being either external, as the activity of the
seed
in developing the plant, or internal, as the activity
which
determines felicity, which consists in an intuition
which
terminates in the conscious self. The first degree
of
activity presupposes no such recognition as the system
proposes,
the second does presuppose it. In the Eecognitive
System
the peculiar activity is the exertion of the
power
of unifying personal and impersonal spirit, a power
which
is the attainment of the highest and of mediate
ends,
the activity consisting in the intuition I am God.
To
this activity a recognition of the essential nature of
the
soul is a pre-requisite.
It
may be urged that peculiar activity terminating
in
the conscious self is observed independent of recog136
THE
SARVA-DARSANA-SANGRAHA.
nition.
To this it is replied : A certain damsel, hearing
of
the many good qualities of a particular gallant, fell in
love
with him before she had seen him, and agitated by
her
passion and unable to suffer the pain of not
seeing
him,
wrote to him a love-letter descriptive of her condition.
He
at once came to her, but when she saw him she did
not
recognise in him the qualities she had heard about ;
he
appeared much the same as any other man, and she
found
no gratification in his society. So soon, however, as
she
recognised those qualities in him as her companions
now
pointed them out, she was fully gratified. In like
manner,
though the personal self be manifested as identical
with
the universal soul, its manifestation effects no complete
satisfaction
so long as there is no recognition of those
attributes
; but as soon as it is taught by a spiritual director
to
recognise in itself the perfections of Mahe^vara, his
omniscience,
omnipotence, and other attributes, it attains
the
whole pleroma of being.
Jt
is therefore said in the fourth section
u
As the gallant standing before the damsel is disdained
as
like all other men, so long as he is unrecognised,
though
he humble himself before her with all
manner
of importunities : In like manner the personal
self
of mankind, though it be the universal
soul,
in which there is no perfection unrealised,
attains
not its own glorious nature ; and therefore
this
recognition thereof must come into play."
This
system has been treated in detail by Ablrinavagupta
and
other teachers, but as we have in hand a summary
exposition
of systems, we cannot extend the discussion
of
it any further lest our work become too prolix.
This
then may suffice.1 A. E. G.
p I
have seen in Calcutta a short the son of Udaydkara (cf. pp. 130,
Coroin.
on the Siva eutraa by Utpala, 131). E. B. C. J
(
137 )
CHAPTER
IX.
THE
RASE^VARA-DARlSANA OR MERCURIAL SYSTEM. 1
OTHER
Mahe^varas there are who, while they hold the
ideality
of self with God, insist upon the tenet that the
liberation
in this life taught in all the systems depends
upon
the stability of the bodily frame, and therefore
celebrate
the virtues of mercury or quicksilver as a means
of
strengthening the system. Mercury is called p&rada,
because
it is a means of conveyance beyond the series of
transmigratory
states. Thus it has been said
"It
gives the farther shore of metempsychosis: it is
called
pdmda"
And
again in the Easarnava
"It
is styled pdrada because it is ^saployed for the
highest
end by the best votaries,
"
Since this in sleep identical with me, goddess, arises
from
my members, and is the exudation of my
body,
it is called rasa"
It
may be urged that the literal interpretation of these
words
is incorrect, the liberation in this life being explicable
in
another manner. This objection is not allowable,
liberation
being set out in the six systems as subsequent to
the
death of the body, and upon this there can be no
reliance,
and consequently no activity to attain to it free
from
misgivings. This is also laid down in the same
treatise
1
Of. Marco Polo's account of the the practices of the Siddhop&akas
Indian
yogis in Colonel Yule's edit, in the &ankara-digvijaya, g 49, to
voL
ii. p. 300. Pdrada-pdna is one of obviate a/pamfityu, akdlamjrityut &c.
138
THE SARVA-DARSANA-SANGRAHA.
"
Liberation is declared in the six systems to follow the
death
of the body.
"
Such liberation is not cognised in perception like an
emblic
myrobalan fruit in the hand. r
"
Therefore a man should preserve that body by means
of
mercury and of medicaments."
Govinda-bhagavat
also says
"Holding
that the enjoyments of wealth and of the
body
are not permanent, one should strive
"After
emancipation; but emancipation results from
knowledge,
knowledge from study, and study is
only
possible in a healthy body."
The
body, some one may say, is seen to be perishable,
how
can its permanency be effected ? Think not so, it is
replied,
for though the body, as a complexus of six sheaths
or
wrappers of the soul, is dissoluble, yet the body, as
created
by Hara and Gauri under the names of mercury
and
mica, may be perdurable. Thus it is said in the
Easahridaya
"
They
who, without quitting the body, have attained to
a
new body, the creation of Hara and Gauri,
"
They
are to be lauded, perfected by mercury, at whose
service
is the aggregate of magic texts."
The
ascetic, therefore, who aspires to liberation in this
life
should first make to himself a glorified body. And
inasmuch
as mercury is produced by the creative conjunction
of
Hara and Gauri, and mica is produced from Gauri,
mercury
and mica are severally identified with Hara and
Gauri
in the verse
"Mica
is thy seed, and mercury is my seed;
"
The combination of the two, O goddess, is destructive
of
death and poverty."
This
is very little to say about the matter. In the
Raselvarasiddhanta
many among the gods, the Daityas,
the
Munis, and mankind, are declared to have attained to
liberation
in this life by acquiring a divine body through
the
efficacy of quicksilver.
THE
RASESVARA-DARSANA. . 139
"Certain
of the gods, Mahe^a and others; certain
Daityas,
ukra and others ;
"Certain
Munis, the Balakhilyas and others; certain
*
kings, Some^vara and others ;
"
Govinda-bhagavat,
Govinda-nayaka,
"
Charvati,
Kapila, Vyali, Kapali, Kandalayana,
"These
and many others proceed perfected, liberated
while
alive,
"
Having
attained to a mercurial body, and therewith
identified."
The
meaning of this, as explicated by Paramevara to
Paramelvari,
is as follows :
"By
the method of works is attained, supreme of
goddesses,
the preservation of the body ;
"And
the method of works is said to be twofold, mercury
and
air,
"
Mercury
and air swooning carry off diseases, dead they
restore
to life,
"
Bound they give the power of flying about."
The
swooning state of mercury is thus described
"
They
say quicksilver to be swooning when it is perceived,
as
characterised thus
"
Of various colours, and free from excessive volatility.
"
A man should regard that quicksilver as dead, in which
the
following marks are seen
"
Wetness,
thickness, brightness, heaviness, mobility."
The
bound condition is described in another place as
follows
:
"
The character of bound quicksilver is that it is
"
Continuous,
fluent, luminous, pure, heavy, and that it
parts
asunder under friction."
Some
one may urge: If the creation of mercury by
Hara
and Gaurf were proved, it might be allowed that the
body
could be made permanent; but how can that be
proved
? The objection is not allowable, inasmuch as that
can
be proved by the eighteen modes of elaboration. Thus
it
is stated by the authorities
140
THE SA&VA-DARSANA-SANGRAHA.
"Eighteen
modes of elaboration are to be carefully
discriminated,
"
In the first place, as pure in every process, for perfecting
the
adepts." t
And
these modes of elaboration are enumerated thus
"
Sweating,
rubbing, swooning, fixing, dropping, coercion,
restraining,
"Kindling,
going, falling into globules, pulverising,
covering,
"Internal
flux, external flux, burning, colouring, and
pouring,
"And
eating it by parting and piercing it, are the
eighteen
modes of treating quicksilver."
These
treatments have been described at length by
Govinda
- bhagavat, Sarvajna - rame^vara and the other
ancient
authorities, and are here omitted to avoid prolixity.
The
mercurial system is not to be looked upon as merely
eulogistic
of the metal, it being immediately, through the
conservation
of the body, a means to the highest end,
liberation.
Thus it is said in the Rasarnava
"
Declare to me, god, that supremely efficacious
destruction
of the blood, that destruction of the body,
imparted
by thee, whereby it attained the power of flying
about
in the sky. Goddess (he replied), quicksilver is to
be
applied both to the blood and to the body. This makes
the
appearance of body and blood alike. A man should
first
try it upon the blood, and then apply it to the
body."
It
will be asked : Why should we make this effort to
acquire
a celestial body, seeing that liberation is effected
by
the self-manifestation of the supreme- principle, existence,
intelligence,
and beatitude ? We reply : This is no
objection,
such liberation being inaccessible unless we
acquire
a healthy body. Thus it is said in the Easahridaya
"
That intelligence and bliss set forth in all the systems
THE
RASESVARA-DARSANA. 141
in
which a multitude of uncertainties are melted
away,
"
Though
it manifest itself, what can it effect for beings
f
'whose bodies are unglorified ?
"
He who is worn out with decrepitude, though he be
free
from cough, from asthma, and similar infirmities,
"He
is not qualified for meditation in whom the activities
of
the cognitive organs are obstructed.
"A
youth of sixteen addicted to the last degree to the
enjoyment
of sensual pleasures,
"
An old man in his dotage, how should either of these
attain
to emancipation ?
"
Some
one will object : It is the nature of the personal
soul
to pass through a series of embodiments, and to be
liberated
is to be extricated from that series of embodiments
;
how, then, can these two mutually exclusive conditions
pertain
to the same bodily tenement ? The objection
is
invalid, as unable to stand before the following
dilemmatic
argument : Is this extrication, as to the nature
of
which all the founders of institutes are at one, to be
held
as cognisable or as incognisable ? If it is incognisable,
it
is a pure chimera ; if it is cognisable, we cannot dispense
with
life, for that which is not alive cannot be cognisant of
it.
Thus it is said in the Easasiddhanta
f<
The liberation of the personal soul is declared in the
mercurial
system, subtile thinker.
"In
the tenets of other schools which repose on a
diversity
of argument,
"
Know that this knowledge and knowable is allowed
in
all sacred texts ;
"
One not living cannot know the knowable, and therefore
there
is and must be life."
And
this is not to be supposed to be unprecedented,
for
the adherents of the doctrine of Vishnu-svamin maintain
the
eternity of the body of Vishnu half-man and halflion.
Thus
it is said in the Sakara-siddhi
142
THE SARVA-DARSANA-SANGRAHA.
"
I glorify the man-lion set forth by Vishnu-svamin,
"
Whose only body is existence, intelligence, and eternal
and
inconceivably perfect beatitude/'
If
the objection be raised that the body of the man-lion,
which
appears as. composite and as coloured, is incompatible
with
real existence, it may be replied : How can the body
of
the man-lion be otherwise than really existent, proved
as
it is by three kinds of proof: (i.) by the intuition of
Sanaka
and others ; (2.) by Vedic texts such as, A thousand
heads
has Purusha; and (3.) by Puranic texts such as,
That
wondrous child, lotus-eyed, four-armed, armed with
the
conch-shell, the club, and other weapons ? Eeal existence
and
other like predicates are affirmed also by $rfkantamifoa,
the
devoted adherent of Vishnu-svamin. Let, then,
those
who aspire to the highest end of personal souls be
assured
that the eternity of the body which we are setting
forth
is by no means a mere innovation. It has thus
been
said
"
What higher beatitude is there than a body undecaying,
immortal,
"The
repository of sciences, the root of merit, riches,
pleasure,
liberation ?
"
It
is mercury alone that can make the body undecaying
and
immortal, as it is said
"
Only
this supreme medicament can make the body undecaying
and
imperishable."
Why
describe the efficacy of this metal ? Its value is
proved
even by seeing it, and by touching it, as it is said
in
the Easarnava
"
From seeing it, from touching it, from eating it, from
merely
remembering it,
"
From worshipping it, from tasting it, from imparting
it,
appear its six virtues.
"
Equal
merit accrues from seeing mercury as accrues
from
seeing all the phallic emblems
"On
earth, those at Kedara, and all others whatsoever,"
THE
RASESVARA-DARSANA. 143
In
another place we read
"
The adoration of the sacred quicksilver is more beatific
than
the worship of all the phallic emblems at
KaSi
and elsewhere,
"Inasmuch
as there is attained thereby enjoyment,
health,
exemption* from decay, and immortality."
The
sin of disparaging mercury is also set out
"
The adept on hearing quicksilver heedlessly disparaged
should
recall quicksilver to mind.
"
He should at once shun the blasphemer, who is by his
blasphemy
for ever filled with sin."
The
attainment, then, of the highest end of the personal
soul
takes place by an intuition of the highest principle
by
means of the practice of union (ei>a><m) after the
acquisition
of a divine body in the manner we have described.
Thereafter
"
The light of pure intelligence shines forth unto certain
men
of holy vision,
*
"Which,
seated between the two eyebrows, illumines
the
universe, like fire, or lightning, or the sun :
"Perfect
beatitude, unalloyed, absolute, the essence
whereof
is luminousness, undifferenced,
"From
which all troubles are fallen away, knowable,
tranquil,
self-recognised :
"
Fixing
the internal organ upon that, seeing the whole
universe
manifested, made of pure intelligence,
"
The aspirant even in this life attains to the absolute,
his
bondage to works annulled."
A
Vedic text also declares: That is Rasa (mercury),
having
obtained this he becomes beatitude.
Thus,
then, it has been shown that mercury alone is the
means
of passing beyond the burden of transmigratory
pains.
And conformably we have a verse which sets
forth
the identity between mercury and the supreme self
"
May that mercury, which is the very self, preserve us
from
dejection and from the terrors of metempsychosis,
144
THE SARVA-DARSANA-'SANGRAHA.
"
Which is naturally to be applied again and again by
those
that aspire to liberation from the enveloping
illusion,
"
Which perfected endures, which plays not again when
the
soul awakes,
"Which,
when it arises, pains no other soul, which
shines
forth by itself from itself." A. E. G.
(
145 )
CHAPTEE
X.
THE
VAI^ESHIKA OK AULtfKYA DAR^ANA.1
WHOSO
wishes to escape the reality of pain, which is
established
by the consciousness of every soul through its
being
felt to be essentially contrary to every rational
being,
and wishes therefore to know the means of such
escape,
learns that the knowledge of the Supreme Being
is
the true means thereof, from the authority of such passages
as
these (vetdvatara Upan. vi. 20)
"
When men shall roll up the sky as a piece of leather,
"
Then shall there be an end of pain without the knowledge
of
Siva."
Now
the knowledge of the Supreme is to be gained by
hearing
(sravana), thought (manana), and reflection (bhdvand),
as
it has been said
"
By scripture, by inference, and by the force of repeated
meditation,
"
By these three methods producing knowledge, he gains
the
highest union (yoga)."
Here
thought depends 9n inference, and inference depends
on
the knowledge of the vydpti (or universal proposition),
and
the knowledge of the vydpti follows the
right
understanding of the categories, hence the saint
Kanada
2 establishes the six categories in his tenfold
1
The Vai&shikas are called Anlu- 1. 23), Akshap&la, Kandda, Uluka,
kyaT?
in Hemachandra's Abhidhdna- and Vatsa are called the sons of diva.
chintdmani
; in the Vdyu-pnrdna
z He
is here called by his synonym
(quoted
in Aufrecht's Catal. p. 53 6, Kanabhaksha.
K
146
THE SARVA-DARSANA-SANGRAHA.
treatise,
commencing with the words,
"
Now, therefore, we
shall
explain duty."
In
the first book, consisting of two daily lessons, he
describes
all the categories which are capable of intimate
relation.
In the first dhnika he defines those which possess
"genus"
(jdti), in the second "genus" (or "generality")
itself
and "
particularity."
In the similarly divided second
book
he discusses "
substance,"
giving in the first dhnika
the
characteristics of the five elements, and in the second
he
establishes the existence of space and time. In the
third
book he defines the soul and the internal sense, the
former
in the first dhnika, the latter in the second. In
the
fourth book he discusses the body and its adjuncts,
the
latter in the first dhnika, and the former in the second.
In
the fifth book he investigates action ; in the first dhnika
he
considers action as connected with the body, in the
second
as belonging to the mind. In the sixth book he
examines
merit and demerit as revealed in Sruti ; in the
first
dhnika he discusses the merit of giving, receiving
gifts,
&c., in the second the duties of the four periods of
religious
life. In the seventh book he discusses quality
and
intimate relation ; in the first dhnika he considers the
qualities
independent of thought, in the second those
qualities
which are related to it, and also intimate relation.
In
the eighth book he examines " indeterminate
"
and
" determinate
"
perception,
and means of proof. In
the
ninth book he discusses the characteristics of intellect.
In
the tenth book he establishes the different kinds of
inference.1
The
method of this system is said to be threefold,
"enunciation,"
"definition," and "investigation."
2
"
But,"
it
may- be objected,
"
ought
we not to include '
division,'
1
It is singular that this is in- difference of the qualities of the
accurate.
The ninth book treats of soul, and the three causes,
that
perception which arises from a For this extract from the old
supersensible
contact, c,, and infer- WidtJiya of Vdtsydyana, see Coleence.
The
tenth treats of the mutual brooke's Essays (new edition), voL L
p.
285.
THE
VAISESHIKA OR AULUKYA DARSANA. 147
and
so make the method fourfold, not threefold ?
"
We
demur
to this, because "
division
"
is
really included in a
particular
kind of enunciation. Thus when we declare
that
substance, quality, action, generality, particularity, and
intimate
relation are the only six positive categories,
this
is an example of enunciation. If you ask " What is
the
reason for this definite order of the categories ?
"
we
answer
as follows : Since "substance" is the chief, as being
the
substratum of all the categories, we enounce this first;
next
"quality," since it resides in its generic character in
all
substances [though different substances have different
qualities]
; then "
action,"
as it agrees with " substance
"
and
"
quality
"
in
possessing
"
generality
;
"
l then "
generality,"
as
residing in these three; then "particularity,"
inasmuch
as it possesses "intimate relation;"
2
lastly,
"intimate
relation
"
itself;
such is the principle of arrangement.
If
you ask,
"
Why do you say that there are only six
categories
since ' non-existence '
is
also one 1
"
we answer :
Because
we wish to speak of the six as positive categories,
i.e.,
as being the objects of conceptions which do not
involve
a negative idea.
"
Still,"
the objector may retort,
"how
do you establish this definite number 'only six'?
for
either horn of the alternative fails. For, we ask, is
the
thing to be thus excluded already thoroughly ascertained
or
not ? If it is thoroughly ascertained, why do you
exclude
it? and still more so, if it is not thoroughly
ascertained
? What sensible man, pray, spends his strength
in
denying that a mouse has horns ? Thus your definite
number
'
only
six
'
fails
as being inapplicable." This, how-
'
ever,
we cannot admit; if darkness, &c., are allowed to
form
certainly a seventh category (as
"
non-existence
"),
we
thus (by our definite number) deny it to be one of the
six
positive categories, and if others attempt to include
1
Cf. Ehdthd-parichchlieda, 61oka by
"
intimate relation
"
in
the eter-
14.
nal atoms, &c.
- *
"
Particularity
"
(vtiutha]
resides
148
THE SARVA-DARSANA-SANGRAHA.
"
capacity,"
"
number,"
&c., which we allow to be certainly
positive
existences, we thus deny that they make a seventh
category.
But enough of this long discussion.
Substantiality,
&c. (dravyatvddi), i.e., the genera of substance,
quality,
and action, are the definition of the triad
substance,
quality, and action respectively. The genus of
substance
(dravyatva) is that which, while it alike exists
with
intimate relation in the (eternal) sky and the (transitory)
lotus,
is itself eternal,
1
and does not exist with
intimate
relation in smell.2
The
genus of quality (gunatva) is that which is immediately
subordinate
to the genus existence, and exists with
intimate
relation in whatever is not an intimate or mediate
cause.8
The genus of action (karmatva) is that which is
immediately
subordinate to the genus existence, and is
not
found with intimate relation in anything eternal.4
,
Generality (or genus, sdmdnya) is that which is found in
many
things with intimate relation, and can never be the
counter-entity
to emergent non-existence.6
Particularity
6
(vi&sha)
exists with intimate relation, but it is destitute
1
This clause is added, as other- the MS. in the Calcutta Sanskrit
wise
the definition would apply to College Library.
"duality"
and "conjunction."
5
I.e.,
it can never be destroyed.
2
This is added, as otherwise the Indestructibility, however, is found
definition
would apply to
"
exist-
in time, space, &c. ; to exclude these,
ence
"
(sattd),
which is the summum therefore, the former clause of the
yenus,
to which substance, quality, definition is added.
and
action are immediately sub- 6
"Particularity"
(whence the
ordinate.
name Vais*eshika) is not " individu-
8
Existence (sattd] is the genus of ality, as of this particular flash of
draw/a,
guna, and kriyd. Dravya lightning," but it is the individualone
can
be the intimate cause of ality either, of those eternal subanything
;
and all actions are the stances which, being single) have no
mediate
(or non-intimate) cause of genus, as ether, time, and space;
conjunction
and disjunction. Some or of the different atomic minds ; or
qualities
(as samyoga, rtipa, &c.) of the atoms of the four remaining
may
be mediate causes, but this is substances, earth, water, fire, and
accidental
and does not belong to air, these atoms being supposed to be
the
essence of gwia, as many gunas the neplus ultra, and as they have
can
never be mediate causes. no parts, they are what they are by
4
As all karmas are transitory, their own indivisible nature. Ballanl-
armatw
is only found in the anitya. tyne translated vtic&ha as "ultimate
I
correct in p. 105, line 20, nityd- difference." I am not sure whether
tzmavetatva
; this is the reading of the individual soul has vtietha.
THE
VAISESHIKA OR AULUKYA DAJtSAtiA. 149
of
generality, which stops mutual non-existence.1 Intimate
relation
(samavdya) is that connection which itself has
not
intimate relation.2 Such are the definitions of the
|ix
categories.
Substance
is ninefold, earth, water, fire, air, ether, time,
space,
soul, and mind. The genera of earth, &c. (prithi-
#$m),are
the definitions of the first four. The genus of earth
is
that generality which is immediately subordinate to
substance,
and resides in the same subject with colour
produced
by baking.
3
The
genus of water is that generality which is found
with
intimate relation in water, being also found in intimate
relation
in river and sea. The genus of fire is that generality
which
is found with intimate relation in fire, being
also
found with intimate relation in the moon and gold.
The
genus of air is that which is immediately subordinate
to
substance, and is found with intimate relation in the
organ
of the skin.4
As
ether, space, and time, from their being single, cannot
be
subordinate genera, their several names stand
respectively
for their technical appellations. Ether is the
abode
of particularity, and is found in the same subject
with
the non-eternal (janya) special quality which is not
produced
by contact.6
Time
is that which, being a pervading substance, is the
abode
of the mediate cltuse 6 of that idea of remoteness
1
Mutual non-existence (anyonyd-
4
The organ of touch is an aerial
Ihdva)
exists between two notions integument. Colebrooke.
which
have no property in common, 5 Sound is twofold,
"
produced
as
a "pot is not cloth;" but the from contact," as the first sound,
and
genus
is the same in two pots, both "produced from sound," aa the
alike
being pots. second. Janya is added to exclude
3
"
SamavdyasambanddlJidvdt
so- God's knowledge, while aamyogdmavdyo
na
jdtih," Siddh. Mukt. janya excludes the soul's, which is
(Samyoga
being a guna has gwtiatva produced by contact, as of the soul
existing
in it with intimate rela- and mind, mind and the senses, &c.
tion)
.
6
The mediate cause itself is the
3
The feel or touch of earth is said conjunction of time with some body,
to
be "neither hot nor cold, and its &c., existing in time, this latter
is
colour,
taste, smell, and touch are the intimate cause, while the knowchanged
by
union with fire" (Bhd- ledge of the revolutions of the sun
shaparichchheda,
d. 103, 104). is the instrumental cause. In p.
106,
line 12, read adhikaranam.
ISO
THE SARVA-DARSANA-SANGRAHA.
(paratva)
which is not found with intimate relation in
space
;
l
while space is that pervading substance which possesses
no
special qualities and yet is not time.2 The general
terms
dtftiatva and manastva are the respective definition
of
soul (dtmari) and mind (manas). The general idea of soul
is
that which is subordinate to substance, being also found
withintimate
relation in that which is without form8 am^rtrto).
The
general idea of mind is that which is subordinate
to
substance, being also found existing with intimate relation
in
an atom, but [unlike other atoms] not the intimate
cause
of any substance. There are twenty-four qualities;
seventeen
are mentioned directly in Kanada's Sutras (i. 1,6),
"
colour,
taste, smell, touch, number, quantity, severalty,
conjunction,
disjunction, remoteness, proximity, intelligence,
pleasure,
pain, desire, aversion, and effort;" and,
besides
these, seven others are understood in the word
"and"
viz., gravity, fluidity, viscidity, faculty, merit,
demerit,
and sound. Their respective genera (rtipatva,
&c.)
are their several definitions. The class or genus of
"
colour
"
is
that which is subordinate to quality and exists
with
intimate relation in blue. In the same way may be
formed
the definitions of the rest.
"Action"
is fivefold, according to the distinction of
throwing
upwards, throwing downwards, contracting, expanding,
and
going: revolution, evacuating, &c., being
included
under "
going."
The genus of throwing upwards,
&c.,
will be their respective definitions. The genus of
throwing
upwards is a subordinate genus to action; it
exists
with intimate relation, and is to be known as
the
mediate cause of conjunction with a higher place. In
the
same manner are to be made the definitions of throwing
downwards,
&c. Generality (or genus) is twofold,
extensive
and non-extensive; existence is extensive as
found
with intimate connection in substance and quality,
1 Paratva
being of two 4
kinds,
ever, is not pervading but atomic.
dai&ika
and kdlika. > The three other paddrthas, beside
9
Time, space, and mind have soul, which are am&rtta, time, ether,
no
special qualities ; the last, how- and space, are not genera.
THE
VAISESHIKA OR AULUKYA DARSANA. 151
or
in quality and action ; substance, &c., are non-extensive.
The
definition of generality has been given before. Particularity
and
intimate relation cannot be divided, in
^Jie
former
case in consequence of the infinite number of
separate
particularities, in the latter from intimate relation
being
but one ; their definitions have been given before.
There
is a popular proverb
"
Duality,
change produced by baking, and disjunction
produced
by disjunction, he whose mind vacillates not in
these
three is the true VaisSeshika ;
"
and therefore we will
now
show the manner of the production of duality, &c.
There
is here first the contact of the organ of sense
with
the object ; thence there arises the knowledge of the
genus
unity ; then the distinguishing perception apekshdbuddhi
[by
which we apprehend
"
this
is one,"
"
this
is
one,"
&c.] ; then the production of duality, dvitva (in the
object);
1
then the knowledge of the abstract genus of
duality
(dmtvatva) ; then the knowledge of the quality
duality
as it exists in the two things ; then imagination 2
(saniskdrd)?
But
it may here be asked what is the proof of duality,
&c.,
being thus produced from apekshdbuddhi 1 The great
doctor
(Udayana) maintained that apekshdbuddhi must be
the
producer of duality, &c., because duality is never
found
separated from it, while, at the same time, we
cannot
hold apekshdbuddhi as the cause only of its being
known
[and therefore it follows that it must be the cause
of
its being produced
4
],
just as contact is with regard to
sound.
We, however, maintain the same opinion by a
i
All numbers, from duality up- material previously supplied to it by
wards,
are artificial, i.e., they are the senses and the internal organ or
made
by our minds; unity alone mind. (Of. the tables in p. 153.)
exists
iii things themselves each 3 Here and elsewhere I omit the
being
one ; and they only become metrical summary of the original, as
two,
&c., by our choosing to regard it adds nothing new to the previous
them
so, and thus joining them in prose,
thought.
4
Every cause must be either
8
Sawsk&ra is here the idea con- jftdpaka or janaka; apefahdbuddhi,
ceived
by the mind created, in not being the former, must be the
fact,
by its own energies out of the latter.
152
THE SARVA-DARSANA-SANGRAHA.
different
argument ; duality, &c., cannot be held to be made
known
(jfidpya) by that non-eternal apprehension whose
object
is two or more individual unities (i.e., apekskdbuddhi),
because
these are qualities which reside in a plurality <^f
subjects
[and not in any one individual 1
]
just as "severalty
"
does
[and, therefore, as apekshdbuddhi is not their
jftdpaka,
it must be their janaJca].
Next
we will describe the order of the successive destructions.
From
apeksJidbuddhi arises, simultaneously with the
production
of duality (dvitva), the destruction of the knowledge
of
the genus of unity ; next from the knowledge of
the
genus of duality (dvitvatva) arises, simultaneously with
the
knowledge of the quality duality, the destruction of
apeksJidbuddhi;
next from the destruction of apekshdbuddhi
arises,
simultaneously with the knowledge of the two substances,
the
destruction of the duality; next from the
knowledge
of the two substances arises, simultaneously
with
the production of imagination (saniskdra), the destruction
of
the knowledge of the quality; and next from
imagination
arises the destruction of the knowledge of the
substances.
The
evidence for the destruction of one kind of knowledge
by
another, and for the destruction of another knowledge
by
imagination, is to be found in the following
argument;
these knowledges themselves which are the
subjects
of the discussion are successively destroyed by
the
rise of others produced from them, because knowledge,
like
sound, is a special quality of an all-pervading substance,-
and
of momentary duration.2 I may briefly add,
that
when you have the knowledge of the genus of unity
simultaneously
with an action in one of the two things
themselves,
producing that separation which is the opposite
1
Apekshdbnddhi
apprehends "this pervading substance, but the in:
is
one/' "this is one," &c. ; but dividual portions of each have
differduality,
for
instance, does not reside ent special qualities ; hence one man
in
either of these, but in both to- knows what another is ignorant of,
gether.
and one portion of ether has sound
9
The Vaiseshikas held that the when another portion has not. Dr.
jivdtman
and space are each an all- Boer, in his version of the Bhash
THE
VAISESHIKA OR AULUKYA DARSANA. 153
to
the conjunction that produced the whole, in that
case
you have the subsequent destruction of duality produced
by
the destruction of its abiding-place (the two
things)
; but where you have tids separate action taking
place
simultaneously with the rise of apeksh&buddhi, there
you
have the destruction of duality produced by the
united
influence of both.1
Apekshdbuddhi
is to be considered as that operation of
the
mind which is the counter-entity to that emergent
non-existence
(i.e., destruction) which itself causes a subsequent
destruction.2
Parichchheda,
has mistranslated an
important
Sutra which bears on this
point.
It is said in Sutra 26-
avyapyavrittih
kshaniko vixcshaguna
ishyate,
which
does not mean "the special
qualities
of ether and soul are limitation
to-
space and momentary duration,"
but
"the special qualities of
ether
and soul (i.e., sound, knowledge,
&c.)
are limited to different
portions
and of momentary duration."
1
The author here mentions two
other
causes of the destruction of
dvitva
besides that already given
in
p. 152, 1. 14 (apckshdbuddki-ndta),
viz.,
dfoayandta, and the united action
of
loth ;
Avayava-kriyd
. . .
Ayayava-vibhaga
. .
Avayava
- samyoga-
Dvitvddbarasya
(i.e.,
avayavinah)
na^ah
Dvitva
-ndfa (i.e., of
avayavin).
. . .
1.
Ekatva-jndna . ,
2.
Apekshdbuddhi ,
3.
Dvitvotpattiandek
atva-jiidna-ndsa
4.
Dvitvatvajndna .
5.
Dvitvaguna-buddhi
and
apekshdbuddhindsa
....
6.
Dvitva - ndsa and
dravya-buddhi
. .
The
second and third columns
represent
what takes place when, in
the
course of the six steps of ekatvajftdna,
&c.,
one of the two parts
is
itself divided either at the first
or
the second moment. In the first
case,
the dvitva of the whole is destroyed
in
the fifth moment, and
therefore
its only cause is its immediately
preceding
dvitvddhdra-ndsa,
or,
as MacLhava calls it, dsrayanivfitti.
In
the second case, the ndsa
arrives
at the same moment simultaneously
by
both columns (4) and
(3),
and hence it may be ascribed to
Avayava-kriyjL
Avayava-vibhaga.
Avayava-samyoga-uiiya.
Adhdra-nd^a
yavin).
Dvitva-ndsa.
(of
avathe
united
action of two causes,
apeksfuibuddhi-ndsa
B,ndddhdra-nd*a.
Any
kriyd which arose in one of the
parts
after the second moment
would
be unimportant, as the ndia,
of
the dvitva of the whole would^take
place
by the original sequence in
column
(i) in the sixth moment;
and
in this way it would be too late
to
affect that result.
2
I.e.,
from the destruction of
apelcshdbuddhi
follows the destruction
of
dvitva ; but the other destructions
previously
described were followed
by
some production, thus
154
THE SARVA-DARSANA-SANGRAHA.
Next
we will inquire in how many moments, commencing
with
the destruction of the compound of two atoms (the
dvyanuka),
another compound of two atoms is produced,
having
colour, &c. In the course of this investigation tj^e
mode
of production will be explained. First, the compound
of
two atoms is gradually destroyed by the series
of
steps commencing with the contact of fire ;
l
secondly,
from
the conjunction of fire arises 'the destruction of the
qualities
black, &c., in the single atom; thirdly, from
another
conjunction of fire arises the production of red,
&c.,
in the atom ; fourthly, from conjunction with a soul
possessing
merit arises an action 2 in the atom for the
production
of a substance ; fifthly, by that action is produced
a
separation of that atom from its former place;
sixthly,
there is produced thereby the destruction of its
conjunction
with that former place ; seventhly, is produced
the
conjunction with another atom ; eighthly, from these
two
atoms arises the compound of two atoms; ninthly,
from
the qualities, &c., of the causes (i.e., the atoms) are
produced
colour, &c., the qualities of the effect (i.e., the
dvyawuka).
Such is the order of the series of nine moments.
The
other two series,
3
that of the ten and that of
the
eleven moments, are omitted for fear of prolixity.
Such
is the mode of production, if we hold (with the
Vai^eshikas)
that the baking process takes place in the
the
knowledge of dvitvatva arose length in the Siddhaiita Muktdvali,
from
the destruction of ekatvajfldna, pp. 104, 105. In the first series we
&c.
(cf. Siddd. Mukt., p. 107). I have I. the destruction of the dvyamay
remind
the reader that in Hindu nuka and simultaneously a disjunclogic
the
counter-entity to the non- tion from the old place produced by
existence
of a thing is the thing itself. the disjunction (of the parts); 2.
1
From the conjunction of fire is the destruction of the black colour
produced
an action in the atoms of in the dvyanuka, and the simulthe
jar
; thence a separation of one taneous destruction of the conjuncatom
from
another; thence a de- tion of the dvyanuka with that place ;
etruction
of the conjunction of atoms 3. the production of the red colour
which
made the black (or unbaked) in the atoms, and the simultaneous
jar
; thence the destruction of the conjunction with another place ; 4.
compound
of two atoms. the cessation of the action in the
3
/.&,
a kind of initiative ten- atom produced by the original condency.
junction
of fire. The remaining
9
These are explained at full 5-10 agree with the 4-9 above.
THE
VAISESHIKA OR AULUKYA DARSANA. 155
atoms
of the jar.
1
The Naiyayikas, however, maintain
that
the baking process takes place in the jar.
"Disjunction
produced by disjunction" is twofold,
tl|at
produced by the disjunction of the intimate [or
material]
causes only, and that produced by the disjunction
of
the intimate cause and the non-cause [i.e., the place],
We
will first describe the former kind.
It
is a fixed rule that when the action of breaking arises
in
the [material] cause which is inseparably connected
with
the effect [i.e., in one of the two halves of the pot],
and
produces a disjunction from the other half, there is
not
produced at that time a disjunction from the place or
point
of space occupied by the pot ; and, again, when there
is
a disjunction from that point of space occupied by the
pot,
the disjunction from the other half is not contemporary
with
it, but has already taken place. For just as
we
never see smoke without its cause, fire, so we never see
that
effect of the breaking in the pot which we call the
disjunction
from the point of space,
2
without there having
previously
been the origination of that disjunction of the
halves
which stops the conjunction whereby the pot was
brought
into being. Therefore the action of breaking in
the
parts produces the disjunction of one part from another,
but
not the disjunction from the point of space ; next, this
disjunction
of one part from another produces the destruction
of
that conjunction which had brought the pot into
existence;
and thence arises the destruction of the pot,
according
to the principle, cessante causd cessat effectus.
The
pot being thus destroyed, that disjunction, which
1
The Vais*eshikas hold that when followers of the Nydya maintain that
a
jar is baked, the old black jar is the fire penetrates into the different
destroyed,
its several compounds of compounds of two or more atoms,
two
atoms, &c., being destroyed ; and, without any destruction of the
the
action of the fire then produces old jar, produces its effects on these
the
red colour in the separate atoms, compounds, and thereby changes not
and,
joining these into new com- the jar but its colour, &c., it is still
pounds,
eventually produces a new the same jar, only it is red, not
red
jar. The exceeding rapidity of black.
the
steps prevents the eye's detect- 2 In p. 109, line 14, I read gagaing
the
change of the jars. The navilhdyalcartritvatya.
156
THE SARVA-DARSANA-SANGRAHA.
resides
in both the halves (which are the material or
intimate
causes of the pot) during the time that is marked
by
the destruction- of the pot or perhaps having reference
only
to one independent half, initiates, in the case rof
that
half where the breaking began, a disjunction from
the
point of space which had been connected with the
pot
; but not in the case of the other half, as there is no
cause
to produce it.
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)
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