SARVA-DARSANA-SAMGRAHA OR REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY -11

THE

SARVA-DARSANA-SAMGRAHA

OR

REVIEW OF THE DIFFERENT SYSTEMS

OF HINDU PHILOSOPHY.

BY

MiDHAVA iCHiBYA.

TRANSLATED BT

K B. COWELL,  

THE PATANJALI-DARSANA. 253

" the imagining of a thing in what is not that thing,"

l

[i.e.,

in its opposite] ; as, for instance, the imagining the "

eternal

"

in a " non-eternal

"

thing, i.e., a jar, or the imagining

the "

pure

"

in the "

impure

"

body,

2 when it has been

declared by a proverbial couplet

8

"The wise recognise the body as impure, from its

original place [the womb], from its primal seed,

from its composition [of humours, &c.], from perspiration,

from death [as even a Brahmin's body

defiles], and from the fact that it has to be made

pure by rites."

So, in accordance with the principle enounced in the

aphorism (ii. 15), "To the discriminating everything is

simply pain, through the pain which arises in the ultimate

issue of everything,

4 or through the anxiety to secure

it [while it is enjoyed], or through the latent impressions

which it leaves behind, and also from the mutual

opposition of the influences of the three qualities

"

[in the

form of pleasure, pain, and stupid indifference], ignorance

transfers the idea of "pleasure" to what is really

"

pain," as, e.g., garlands, sandal-wood, women, &c. ; and

similarly it conceives the "

non-soul," e.g., the body, &c.,

as the "

soul." As it has been said

" But ignorance is when living beings transfer the

notion of ' soul '

to the ' non-soul/ as the body, &c. ;

" This causes bondage ; but in the abolition thereof is

liberation."

Thus this ignorance consists of four kinds.6

" But [it may be objected] in these four special kinds

of ignorance should there not be given some general definition

applying to them all, as otherwise their special

1 Cf. Yoga Sut., i 8. his explanation of it ; he calls it

9 In p. 166, line 4 infra, read vaiydsaki gdtkd.

Icdyddau for kdryddau.

4 Since the continued enjoyment

* This couplet is quoted by Vyasa of an object only increases the desire

in his Oomm. on Yoga Sutras, ii. 5, for more, and its loss gives corresponand

I have followed Vachaspati in dent regret (cf. Bhag. G. xviii. 38).

5

Literally,

"

it has four feet."

254 THE SARVA-DARSANA-SANGRAHA.

characteristics cannot be established? For thus it has.

been said by Bhatta Kumarila

' Without some general definition, a more special defi*

nition cannot be given by itself ; therefore it must

not be even mentioned here/

"

This, however, must not be urged here, as it is sufficiently

met by the general definition of misconception, already adduced

above, as

" the imagining of a thing in its opposite."

"

EgoiJLn

"

(asmitA) is the notion that the two separate

things, the soul and the quality of purity,

1 are one and the

same, as is said (ii. 6),

"

Egoism is the identifying of the

seer with the power of sight/

1 " Desire

"

(rdga) is a longing,

in the shape of a thirst, for the means of enjoyment,

preceded by the remembrance of enjoyment, on the part of

one who has known joy.

" Aversion "

(dvesha) is the feeling

of blame felt towards the means of pain, similarly preceded

by the remembrance of pain, on the part of one who

has known it. This is expressed in the two aphorisms,

" Desire is what dwells on pleasure ;

" " Aversion is what

dwells on pain

"

(ii. 7, 8).

Here a grammatical question may be raised,

" Are we

to consider this word anuSayin (' dwelling ') as formed

by the Jcrit affix nini in the sense of ' what is habitual/

or the taddhita affix ini in the sense of matup ? It cannot

be the former, since the affix nini cannot be used after

a root compounded with a preposition as anu&i; for, as

the word supi has already occurred in the Siitra, iii. 2, 4,

and has been exerting its influence in the following siitras,

this word must have been introduced a second time in the

Stitra, iii. 2, 78, supy ajdtau ninis tdchchkilye? on purpose

to exclude prepositions, as these have no case terminations

; and even if we did strain a point to allow them, still

it would follow by the Siitra, vii 2, 115, acho ftniti* that

1 Thus "sight/' or the power of a root in the sense of what is habitual,

seeing, is a modification of the qua- when the upapada, or subordinate

lity of sattva unobstructed by rajas word, is not a word meaning 'genus

'

and tamos. and ends in a case."

8 " Let the affix nini be used after * "Let vjriddhi be the substitute

THE PATANJALI-DARSANA. 255

the radical vowel must be subject to vriddhi, and so the

word must be anu$dyin, in accordance with the analogy

of such words as ati&dyin, &c. Nor is the latter view

tenable (i.e., that it is the taddhita affix ini 1

), since ini is

forbidden by the technical verse

' These two affixes 2 are not used after a monosyllable

nor a krit formation, nor a word meaning

'

genus/

nor with a word in the locative case ;

'

and the word anusaya is clearly a krit formation jfe it ends

with the affix ach 3 [which brings it under this prohibition,

and so renders it insusceptible of the affix ini]. Consequently,

the word anuayin in the Yoga aphorism is one

the formation of which it is very hard to justify."

4 This

cavil, however, is not to be admitted ; since the rule is

only to be understood as applying generally, not absolutely,

as it does not refer to something of essential importance.

Hence the author of the Vritti has said

" The word iti, as implying the idea of popular acceptation,

is everywhere connected with the examples

of this rule 6

[i.e., it is not an absolute law]."

Therefore, sometimes the prohibited cases are found, as

kdryin, kdryika [where the affixes are added after a krit

formation], tandulin, tandulika [where they are added

after a word meaning "genus"]. Hence the prohibition is

only general, not absolute, after krit formations and words

meaning

"

genus," and therefore the use of the affix ini is

justified, although the word anu&aya is formed by a krit

affix. This doubt therefore is settled,

of a base ending in a vowel, when vdn; (4.) dandavati sold (i.e., dandd

that which has an indicatory ft orn axydip, santi).

follows ;

"

nini has an indicatory .

* By iii. 3, 56.

1 Sc. anusaya + ini = anusayin.

4 It is curious to see the great

2 Ini and than, which respectively grammarian's favourite study obleave

in and ika ; thus danda gives truding itself here on such a slender

daiujin and dandika. The line is pretext.

quoted by Boehtlingk, voLiLp.217, 5 See the KdtikA on Pn. v. 2,

on Pdn. v. 2, 115, and is explained 115. For vivakshdrtha (meaning

in the Kdsikd, ad loc. The different "

general currency "), compare Comprohibitions

are illustrated by the mentary on Pdn. ii 2, 27. The ediexamples:

(i.) evavdn, Ichavdn; (2.) tion in the Benares Pandit reads

kdrakavdn; (3.) vydghravdn, tiijifa- vuhayaniyamdrtha.

256 THE SARVA-DARSANA-SANGRAHA.

The fifth "affliction," called "tenacity of mundane

existence" (abhinivefa), is what prevails in the case of

all living beings, from the worm up to the philosopher,

springing up daily, without any immediate cause, in the

form of a dread,

" May I not be separated from the body,

things sensible, &c.," through the force of the impression

left by the experience of the pain of the deaths which

were suffered in previous lives, this is proved by universal

experience, since every individual has the wish,

" May I not cease to be,"

" May I be." This is declared

in the aphorism,

"

Tenacity of mundane existence, flowing

on through its own nature, is notorious even in the case of

the philosopher

"

[ii. 9]. These five,

"

ignorance," &c., .are

well known as the "

afflictions

"

(kle&a), since they afflict

the soul, as bringing upon it various mundane troubles.

[We next describe the karmd&aya of ii. 12, the "stock

of works "

or " merits

"

in the mind.]

" Works "

(karman)

consist of enjoined or forbidden actions, as the jyotishtoma

sacrifice, brahmanicide, &c. " Stock

"

(dSayd) is the

balance of the fruits of previous works, which lie stored

up in the mind in the form of

" mental deposits

"

of merit

or demerit, until they ripen in the individual soul's own

experience as "rank," "years," and "enjoyment" [ii. 13].

Now " concentration

"

[yoga] consists [by i. 2] in " the

suppression of the modifications of the thinking principle,"

which stops the operation of the "afflictions," &c. ; and

this

"

suppression

"

is not considered to be merely the nonexistence

of the modifications [i.e., a mere negation],

because, if it were a mere negation, it could not produce

positive impressions on the mind ; but it is rather the site

of this non-existence,1 a particular state of the thinking

principle, called by the four names [which will be fully

described hereafter], madhumati, madhuprattkd, wokd,

and scwfiskdraSeshatd. The word nirodha thus corresponds

to its etymological explanation as " that in which the modifications

of the thinking principle, right notion, miscon-

1

i.e., Thus nirodha is not Vfitter abhdvah, but abhdvatydfryab.

THE PATANJALI-DARSANA. 257

ception, &c., are suppressed (nirudhyante). This suppression

of the modifications is produced by

" exercise

" and

"

dispassion

"

[i. 12].

" Exercise is the repeated effort that

the internal organ shall remain in its proper state

"

[i. 13],

This "

remaining in its proper state

"

is a particular kind

of development, whereby the thinking principle remains in

its natural state, unaffected by those modifications which

at different times assume the form of revealing, energising,

and controlling.

1 " Exercise

"

is an effort directed

to this, an endeavour again and again to reduce the internal

organ to such a condition. The locative case, sthitau,

in the aphorism is intended to express the object or aim, as

in the well-known phrase, "He kills the elephant for

its skin." 2

"Dispassion is the consciousness of having

overcome desire in him who thirsts after neither the

objects that are seen nor those that are heard of in revelation"

[i. 15]. "Dispassion" is thus the reflection,

" These objects are subject to me, not I to them," in one

who feels no interest in the things of this world or the

next, from perceiving the imperfections attached to them.

Now, in order to reduce the "

afflictions

" which hinder

meditation and to attain meditation, the yogin must first

direct his attention to practical concentration, and " exercise

" and "

dispassion

"

are of especial use in its attainment.

This has been said by Krishna in the Bhagavad

Gita [vi. 3]

" Action is the means to the sage who wishes to rise to

yoga ;

" But to him who has risen to it, tranquillity is said to

be the means."

Patanjali has thus defined the practical yoga :

"

Practical

concentration is mortification, recitation of texts, and

resignation to the Lord" [ii. i]. Yajnavalkya has described

"mortification"

1 I read in p. 168, last line, prakdiapravrittiniyamartipa, from Bhoja's

comment on L 12.

* See E&ika, ii. 3, 36.

B

258 THE SARVA-DARSANA-SANGRAHA.

* l By the way prescribed in sacred rule, by the difficult

chandrayana fast, &c.,

" Thus to dry up the body they call the highest of all

mortifications." 1

" Recitation of texts

"

is the repetition of the syllable

Om, the g&yatri,&G. Now these mantras are of two kinds,

Vaidik and Tantrik. The Vaidik are also of two kinds,

those chanted and those not chanted. Those chanted are

the sdmans; those not chanted are either in metre, i.e.

9

the richas, or in prose, i.e., the yaj^shi, as has been said

by Jaimini,

2 " Of these, that is a rich in which by the force

of the sense there is a definite division into pddas [or

portions of a verse] ; the name sdman is applied to chanted

portions ; the word ycijus is applied to the rest." Those

mantras are called Tantrik which are set forth in sacred

books that are directed to topics of voluntary devotion ;

8

and these are again threefold, as female, male, and neuter ;

as it has been said

" The mantras are of three kinds, as female, male, and

neuter :

" The female are those which end in the wife of fire

(i.e., the exclamation svdhd) ; the neuter those

which end in namas ;

" The rest are male, and considered the best. They are

all-powerful in mesmerising another's will, &c."

They are called "

all-powerful

"

(siddha) because they

counteract all defects in their performance, and produce

their effect even when the ordinary consecrating ceremonies,

as bathing, &c., have been omitted.

Now the peculiar

"

consecrating ceremonies

"

(saijisJcdra)

are ten, and they have been thus described in the draddtilaka

11 There are said to be ten preliminary ceremonies which

give to mantras efficacy :

1 This passage probably occurs in 9 Mlm&psa* Sutras, ii. I, 35-37.

the Td^awUkyctffUd of Yogi-yijfta-

* The tantras are not properly

valkya. See Colebrooke's Essays concerned with what is nil}a cr

(ed. 2), voL L p. 145, note. ^ natmttttfo; they are kdmya.

THE PATANJALI-DARSANA. 259

" These mantras are thus made complete ; they are

thoroughly consecrated.

" The *

begetting,' the '

vivifying/ the '

smiting/ the

'

awakening/

" The '

sprinkling/ the *

purifying/ the '

fattening/

" The '

satisfying/ the '

illumining/ the '

concealing/

these 'are the ten consecrations of mantras.

" The '

begetting

'

(janana) is the extracting of the

mantra from its vowels and consonants. I

" The wise man should mutter the several letters of the

mantra, each united to Om,

"According to the number of the letters. This they

call the '

vivifying

*

(jivana).

"

Having written the letters of the mantra, let him

smite each with sandal-water,

"

Uttering at each the mystic

' seed ' of air.1 This is

called the '

smiting

'

(tddana).

"

Having written the letters of the mantra, let him strike

them with oleander flowers,

" Each enumerated with a letter. This is called the

' awakening

'

( bodhana).

" Let the adept, according to the ritual prescribed in his

own special tantra,

"

Sprinkle the letters, according to their number, with

leaves of the Ficus religiosa. This is the '

sprinkling'

(dbhisheka).

"

Having meditated on the mantra in his mind, let him

consume by the jyotir-mantra

"The threefold impurity of the mantra. This is the

'

purification

'

(vimali-karana).

" The utterance of the jyotir-mantra, together with Om,

and the mantras of Vyoman and Agni,

" And the sprinkling of every letter with water from a

bunch of ku6a grass,

" With the mystical seed of water 2

duly muttered, this

is held to be the '

fattening

'

(dpydyana).

1 The vija of air ia the syllable jaip*

3 The vija of water is the syllable barji.

260 THE SARVA-DARSANA-SANGRAHA.

" The satiating libation over the mantra with mantrahallowed

water is the '

satisfying

'

(tarpana).

" The joining of the mantra with Om and the ' seeds

'

of Maya 1 and Kama 2 is called its 'illumining'

(dipana).

*

"The non-publication of the mantra which is being

muttered this is its '

concealing

'

(gopana).

" These ten consecrating ceremonies are kept close in

"And the adept who practises them according to the

tradition obtains his desire ;

" And ruddha, kilita, vichhinna, supta, Sapta, and the rest,

" All these faults in the mantra rites are abolished by

these excellent consecrations."

But enough of this venturing to make public the tantra

mysteries connected with mantras, which has suddenly led

us astray like an unexpected Bacchanalian dance.i

The fhird form of practical yoga, "resignation to the

Lord" (tevara-pranidhdna^is the consigning all one's works,

whether mentioned or not, without regard to fruit, to the

Supreme Lord, the Supremely Venerable. As it has been

said

" Whatever I do, good or bad, voluntary or involuntary,

" That is all made over to thee ; I act as impelled by thee."

This self-resignation is also sometimes defined as " the

surrender of the fruits of one's actions," and is thus a

peculiar kind of faith, since most men act only with a

selfish regard to the fruit. Thus it is sung in the Bhagavad

Gfta [ii. 47]

" Let thy sole concern be with action and never with

the fruits ;

" Be not attracted by the fruit of the action, nor be thou

attached to inaction."

The harmfulness of aiming at the fruit of an action

has been declared by the venerable Nflakantha-bharatf

*

2V*9<fatt la the frantic dance of the god Siva and his votaries.

THE PATANJALI-DARSANA. 261

"Even a penance accomplished by great effort, but

vitiated by desire,

" Produces only disgust in the Great Lord, like milk

which has been licked by a dog."

Now this prescribed practice of mortification, recitation,

and resignation is itself called yoga, because it is a

means for producing yoga, this being an instance of the

function of words called

"

superimponent pure Indication,"

as in the well-known example,

" Butter is longevity."

" Indication

"

is the establishing of another meaning of a word

from the incompatibility of its principal meaning with the

rest of the sentence, and from the connection of this new

meaning with the former; it is twofold, as founded on

notoriety or on a motive. This has been declared in the

Kdvya-prakdSa [ii. 9]

"When, in consequence of the incompatibility of the

principal meaning of a word, and yet in connection

with it, another meaning is indicated through notoriety

or a motive, this is

'

Indication/ the superadded

function of the word."

Now the word "this"t[i.e., tat in the neuter, which the

neuter yat in the extract would have naturally led us to

expect instead of the feminine sd] would have signified

some neuter word, like

"

implying," which is involved as a

subordinate part of the verb "is indicated." But sd is

used in the feminine [by attraction to agree with lakshand],

"this is indication," i.e. t the neuter "this" is put in the

feminine through its dependence on the predicate. Thia

has been explained by Kaiyata,

" Of those pronouns which

imply the identity of the subject and the predicate, the

former takes the gender of the former, the latter of the

latter." l Now "

expert (ku&ala) in business

"

is an example

of Indication from notoriety ; for the word kudala, which is

1

Literally "they take severally in providum, acutum, plenum rationia

order the gender of one of the two." et consilii, quern vocamuci hominem,"

Of. " Thebee ipsse quod Bceotiae caput die., Legg, \. 7.

eat," Livy, xlii. 44; "Animal hoc

262 THE SARVA-DARSANA-SANGRAHA.

significant in its parts by being analysed etymologically as

kuSarfi+ldti,

" one who gathers ku6a grass for the sacrifice,"

is here employed to mean "expert

"

through the relation of

a similarity in character, as both are persons of discernment;

and this does not need a motive any more than

Denotation does, since each is the using a word in its recognised

conventional sense in accordance with the immemorial

tradition of the elders. Hence it has been said

" Some instances of ' indication ' are known by notoriety

from their immediate significance, just as is the

case in 'denotation* [the primary power of a

word]."

Therefore indication based on notoriety has no regard

to any motive. Although a word, when it is employed,

first establishes its principal meaning, and then by that

meaning a second meaning is subsequently indicated, and

so indication belongs properly to the principal meaning and

not to the word ; still, since it is superadded to the word

which originally established the primary meaning, it is

called [improperly by metonymy] a function of the word.

It was with a view to this that the author of the KavyaprakaSa

used the expression, "This is 'Indication/ the

superadded function of the word." But the indication based

on a motive is of six kinds : I. inclusive indication,

1 as

"the lances enter" [where we really mean "men with the

lances "] ; 2. indicative indication, as

" the benches shout

"

[where the spectators are meant without the benches] ; 3.

qualified

*

superimponent indication, as " the man of the

Panjab is an ox" [here the object is not swallowed up in

the simile]; 4. qualified introsusceptive indication, as

"that ox" [here the man is swallowed up in the simile] ;

5. pure superimponent indication, as "ghi is life ;" 6. pure

1 I have borrowed these terms from his stupidity ; pure indication

from Ballantyne's translation of the from any other relation, as cause and

Stfhitya-darpana. effect, &o., thus batter is the cause of

*

Qualified indication arises from longevity,

likeness, as the man is like an oz

THE PATANJALI-DARSANA. 263

introsusceptive indication, as "verily this is life." This

has been all explained in the Kavya-praka^a [ii. 10-12].

But enough of this churning of the depths of rhetorical

discussions.

This yoga has been declared to have eight things ancillary

to it (anga) ; these are the forbearances, religious observances,

postures, suppression of the breath, restraint, attention,

contemplation, and meditation [ii. 29], Patanjali

says,

" Forbearance consists in not wishing to kill, veracity,

not stealing, continence, not coveting

"

[ii. 30]. *Keligious

observances are purifications, contentment, mortification,

recitation of texts, and resignation to the Lord" [ii.

32] ; and theses are described in the Vishnu Purana [vi. 7,

36-38]-

"The sage who brings his mind into a fit state for

attaining Brahman, practises, void of all desire,

"

Continence, abstinence from injury, truth, non-stealing,

and non-coveting ;

"

Self-controlled, he should practise recitation of texts,

purification, contentment, and austerity,

"And then he should make his mind intent on the

Supreme Brahman.

" These are respectively called the five * forbearances '

and the five '

religious observances ;

'

"They bestow excellent rewards when done through

desire of reward, and eternal liberation to those

void of desire."

" A '

posture

'

is what is steady and pleasant

"

[ii. 46] ;

it is of ten kinds, as the padmay lhadra, mrat swastika,

dandaka, sopd&raya, paryanka, krauftchanishadana, ushfranishadana,

samasaijisthdna. Yajnavalkya has described

each of them in the passage which commences

"Let him hold fast his two great toes with his two

hands, but in reverse order,

"

Having placed the soles of his feet, chief of Brdhmans,

on his thighs ;

" This will be tbepadma posture, held in honour by all"

264 THE SARVA-DARSANA3ANGRAHA.

The descriptions of the others must be sought in that

W0rk. When this steadiness of posture has been attained,

"

regulation of the breath

"

is practised, and this consists

in " a cutting short of the motion of inspiration and expiration

"

[ii. 49]. Inspiration is the drawing in of the

external air; expiration is the expelling of the air within

the body; and "regulation of the breath" is the cessation

of activity in both movements. " But [it may be

objected] *his cannot be accepted as a general definition

of 'regulation of breath/ since it fails to apply to the

special kinds, as rechaka, ptiraka, and kumbhaka" We

reply that there is here no fault in the definition, since the

"

cutting short of the motion of inspiration and expiration"

is found in all these special kinds. Thus rechaka,

which is the expulsion of the air within the body, is

only that regulation of the breath, which has been mentioned

before as "expiration;" and ptiraka, which is

the [regulated] retention of the external air within the

body, is the "

inspiration ;

" and kumbhaka is the internal

suspension of breathing, when the vital air, called prdna,

remains motionless like water in a jar (kumbha). Thus

the "

cutting short of the motion of inspiration and expiration

"

applies to all, and consequently the objector's

doubt is needless.

Now this air, beginning from sunrise, remains two

ghatikds and a half 1 in each artery

2

(nddi), like the revolving

buckets on a waterwheel.3 Thus in the course

of a day and night there are produced 21,600 inspirations

i /.., an hour, a ghafikd being tras repeated with the offerings to

twenty-four

minutes. the seasons, is discussed. "The

9 The nddis or tubular vessels are seasons never stand still ; following

generally reckoned to be 101, with each other in order one by one, as

ten principal ones ; others make spring, summer, the rains, autumn,

sixteen principal ndfU. They seem the cold and the foggy seasons, each

taken afterwards in pain. consisting of two months, and so

9 Mddhava uses the same fllus- constituting the year of twelve

tration in his commentary on the months, they continue revolving

passage in the Aitareya Brahmana again and again like a waterwheel

(iiL 29), where the relation of the (ghatiyantravat) ; hence the c

vital airs, the seasons, and the man- never pause in their course."

THE PATANJALI-DARSANA. 265

and expirations. Hence it has been said by those who

know the secret of transmitting the mantras, concerning

the transmission of the ajapdmantra l

"Six hundred to GaneSa, six thousand to the selfexistent

Brahman,

" Six thousand to Vishnu, six thousand to

" One thousand to the Guru (Brihaspati), one thousand

to the Supreme Soul,

" And one thousand to the soul : thus I mak| over the

performed muttering."

So at the time of the passing of the air through the

arteries, the elements, earth, &c., must be understood,

according to their different colours, by those who wish to

obtain the highest good. This has been thus explained

by the wise

" Let each artery convey the air two ghafis and a half

from sunrise.

" There is a continual resemblance of the two arteries 2

to the buckets on a revolving waterwheel.

" Nine hundred inspirations and expirations of the air

take place [in the hour],

" And all combined produce the total of twenty-one

thousand six hundred in a day and night

" The time that is spent in uttering thirty-six guna

letters,

8

" That time elapses while the air passes along in the

interval between two arteries.

" There are five elements in each of the two conducting

arteries,

1 This refers to a peculiar tenet of 8 I cannot explain this. We

Hindu mysticism, that each invo- might read guruvarndndm for gunaluntary

inspiration and expiration varndndip, as the time spent 'in

constitutes a mantra, as their sound uttering a guruvarna is a vipala,

expresses the word to'faup (Le., sixty of which make a pala, and two

hcn?uah\

*' I am he." This mantra and a half polos make a minute ; but

is repeated 21,600 times in every this seems inconsistent with the other

twenty-four hours ; it is called the numerical details. The whole pasajapdmantra,

i.e., the mantra uttered sage may be compared with the

without voluntary muttering. opening of the fifth act of the Mdla-

9

I.e., that which conveys the in- timddhava.

baled and the exhaled breath.

266 THE SARVA-DARSANA-SANGRAHA.

"They bear it along day and night; these are to be

known by the self-restrained.

" Fire bears above, water below ; air moves across ;

" Earth in the half-hollow ; ether moves everywhere.

"

They bear along in brder, air, fire, water, earth, ether ;

" This is to be known in its due order in the two conducting

arteries.

" The palas

l of earth are fifty, of water forty,

" Of

fii^ thirty, of air twenty, of ether ten.

" This is the amount of time taken for the bearing ; but

the reason that the two arteries are so disturbed

" Is that earth has five properties,

2 water four,

" Fire has three, air two, and ether one.

" There are ten palas for each property ; hence earth has

fifty palas,

" And each, from water downwards, loses successively.

Now the five properties of earth

" Are odour, savour, colour, tangibility, and audibleness ;

and these decrease one by one.

"The two elements, earth and water, produce their

fruit by the influence of '

quiet,'

" But fire, air, and ether by the influence of '

brightness/

'

restlessness/ and '

immensity.'

8

" The characteristic signs of earth, water, fire, air, and

ether are now declared ;

" Of the first steadfastness of mind ; through the coldness

of the second arises desire;

"From the third anger and grief; from the fourth

fickleness of mind ;

" From the fifth the absence of any object, or mental

impressions of latent merit.

" Let the devotee place his thumbs in his ears, and a

middle finger in each nostril,

1

Sixty polo* make a gkafikd

* Cf. Colebrooke's Essays, voL i.

(50 + 40 4- 30 + 20 + 10 = 150, t.e^ p. 256.

the polat in two and a half gha^ikdt Literally "the being erer more,"

or one hour).

THE PATANJALI-DARSANA. 267

"And the little finger and the one next to it in the

corners of his mouth, and the two remaining fingers

in the corners of his eyes,

" Then there will arise in due order the knowledge of

the earth and the other elements within him,

"The first four by yellow, white, dark red, and dark

blue spots,

1 the ether has no symbol."

When the element air is thus comprehended and its

restraint is accomplished, the evil influence of works

which concealed discriminating knowledge is aestroyed

[ii. 52]; hence it has been said

"There is no austerity superior to regulation of the

breath." 2

And again

" As the dross of metals, when they are melted, is consumed,

" So the serpents of the senses are consumed by regulation

of the breath." 3

Now in this way, having his mind purified by the "

forbearances"

and the other things subservient to concentration,

the devotee is to attain

"

self-mastery

"

(samyama)

4

and " restraint

"

(pratydhdra).

" Eestraint

"

is the accommodation

of the senses, as the eye, &c., to the nature of the

mind,6 which is intent on the soul's unaltered nature, while

they abandon all concernment with their own several objects,

which might excite desire or anger or stupid indifference.

This is expressed by the etymology of the word; the

senses are drawn to it (d + hri), away from them (pratipa).

" But is it not the mind which is then intent upon the

soul and not the senses, since these are only adapted for

external objects, and therefore have no power for this

supposed action ? How, therefore, could they be accommoi

For these colours cf. Chhdndogya 4 This is defined in the Yoga Sut,

Up., viii. 6; Maitri Up., vi. 30. Hi. 4, as consisting of the united

* This is an anonymous quotation operation towards one object of conin

Vyasa's Comm. temptation, attention, and medita-

* This seems a variation of Sloka tion.

7 of the Amrtia-ndda Up. See *

Lc., the internal organ (chitta).

Weber, Induchc Stud., iz. 26.

268 THE SARVA-DARSANA-SANGRAHA.

dated to the nature of the mind ?

" What you say is quite

true ; and therefore the author of the aphorisms, having

an eye to their want of power for this, introduced the

words "as it were," to express "resemblance." " Restraint

is, as it were, the accommodation of the senses to the

nature of the mind in the absence of concernment with

each one's own object" [it 54]. Their absence of concernment

with their several objects for the sake of being

accommodated to the nature of the mind is this

" resemblance"

which we mean. Since, when the mind is restrained,

the eye, &c., are restrained, no fresh effort is to

be expected from them, and they follow the mind as bees

follow their king. This has been declared in the Vishnupurana

[vi 7, 43, 44]

" Let the devotee, restraining his organs of sense, which

ever tend to pursue external objects,

" Himself intent on restraint, make them conformable

to the mind ;

" By this is effected the entire subjugation of the unsteady

senses ;

"

If they are not controlled, the yogin will not accomplish

his yoga"

l

" Attention

"

(dhdranfi) is the fixing the mind, by withdrawing

it from all other objects, on some place, whether

connected with the internal self, as the circle of the

navel, the lotus of the heart, the top of the sushumnd

artery, &c., or something external, as Prajapati, Vasava,

Hiranyagarbha, &c. This is declared by the aphorism,

" ' Attention '

is the fixing the mind on a place

"

[iiL i] ;

and so, too, say the followers of the Puranas

" By regulation of breath having controlled the air, and

by restraint the senses,

" Let him next make the perfect asylum the dwellingplace

of his mind." *

i This couplet is corrupt in the *

Vishnu-pur., vl 7, 45, with one

text I follow the reading of the or two variations. The "perfect

Bombay edition of the Puraga (only asylum

"

is Brahman, formless or

reading in line 3 ckaldtmandm). possessing form.

THE PATANJALLDARSANA. 269

The continual flow of thought in this place, resting on

the object to be contemplated, and avoiding all incongruous

thoughts, is

"

contemplation

"

(dhydna) ; thus it

is said,

" A course of uniform thought there, is

* contemplation

' "

[iii. 2]. Others also have said

" A continued succession of thoughts, intent on objects

of that kind and desiring no other,

"This is 'contemplation/ it is thus effected by the

first six of the ancillary things." 9

We incidentally, in elucidating something else, discussed

the remaining eighth ancillary thing,

" meditation

"

(samddhi, see p. 243). By this practice of the ancillary

means of yoga, pursued for a long time with uninterrupted

earnestness, the "

afflictions

" which hinder meditation are

abolished, and through

"

exercise

" and "

dispassion

"

the

devotee attains to the perfections designated by the names

Madhumati and the rest.

" But why do you needlessly frighten us with unknown

and monstrous words from the dialects of Karnata,

Gauda,1 and Lata ?

" 2 We do not want to frighten you,

but rather to gratify you by explaining the meaning of

these strange words; therefore let the reader who is so

needlessly alarmed listen to us with attention.

i. The Madhumati perfection, this is th*e perfection of

meditation, called "the knowledge which holds to the

truth/* consisting in the illumination of unsullied purity

by means of the contemplation of

"

goodness," composed of

the manifestation of joy, with every trace of

"

passion

"

or

" darkness

"

abolished by

"

exercise/'

"

dispassion/' &c.

Thus it is said in the aphorisms,

" In that case there is

the knowledge which holds to the truth

"

[i. 48]. It holds

" to the truth," i.e., to the real ; it is never overshadowed

by error.

" In that case," i.e., when firmly established, there

arises this knowledge to the second yogin. For the yogins

1 The old name for the central and part of Guzerat ; it is the Aapucj

part of Bengal. of Ptolemy.

2 A country comprising Khandesh

270 THE SARVA-DARSANA-SANGRAHA.

or devotees to the practice of yoga are well known to be

of four kinds, viz.,

I. The prdthamaTcalpika, in whom the light has just

entered,

1 but, as it has been said,

" he has not won the light

which consists in the power of knowing another's thoughts,

&c.;" 2. The madhubhtimika, who possesses the knowledge

which holds to the truth ; 3. The prajftdjyotis, who has

subdued the elements and the senses ; 4. The atikrdnta-

Ihdvantyn, who has attained the highest dispassion.

ii The Madhupratika perfections are swiftness like

thought, &c. These are declared to be " swiftness like

thought, the being without organs, and the conquest of

nature" [iii. 49]. "Swiftness like thought" is the attainment

by the body of exceeding swiftness of motion, like

thought ;

" the being without bodily organs

" 2 is the attainment

by the senses, irrespective of the body, of powers

directed to objects in any desired place or time ;

" the conquest

of nature

"

is the power of controlling all the manifestations

of nature. These perfections appear to the full

in the third kind of yogin, from the subjugation by him of

the five senses and their essential conditions.8 These perfections

are severally sweet, each one by itself, as even a

particle of honey is sweet, and therefore the second state

is called Madhupratikd [i.e., that whose parts are sweet],

iii The Vi6ok& perfection consists in the supremacy

over all existences, &c. This is said in the aphorisms,

" To him who possesses, to the exclusion of all other ideas,

the discriminative knowledge of the quality of goodness

and the soul, arises omniscience and the supremacy over

all existences" [iii 50]. The "supremacy over all existences

"

is the overcoming like a master all entities, as

these are but the developments of the quality of

"

goodness

"

in the mind [the other qualities of

"

passion

" and

1 In p. 178, 1. 2, infra, read pro- aspati explains it as " vidchdndm invfitto

for pravfitti. Cf. Yoga &, driydndrp, icaranabhdvah."

iii. 52 in Bhoja'a Comm. (50 in * Vyaea has karanapaflchakartipa-

Vyasa's Comm.) jaya; Vaohaspati explains rdpa by

a Bead i&aranabhdvah ; Vdoh- groha^ddi (of. iii 47).

THE PATANJALI-DARSANA. 271

" darkness

"

being already abolished], and exist only in

the form of energy and the objects to be energised upon.

1

The discriminative knowledge of them, as existing in the

modes "

subsided,"

"

emerged," or " not to be named/1 2 is

"

omniscience." This is said in the aphorisms [i. 36],

" Or

a luminous immediate cognition, free from sorrow 8 [may

produce steadiness of mind]."

iv. The SamsTcdra&shatd state is also called asamprajftdta,

i.e.,

" that meditation in which distinct recognition of an

object is lost;" it is that meditation " without a seed" [i.e.,

without any object] which is able to stop the "afflictions"

that produce fruits to be afterwards experienced in the

shape of rank, length of life, and enjoyment; and this

meditation belongs to him who, in the cessation of all

modifications of the internal organ, has reached the highest

"

dispassion."

" The other kind of meditation [i.e., that

in which distinct recognition of an object is lost] is preceded

by that exercise of thought which produces the entire

cessation of modifications ; it has nothing left but the

latent impressions

"

[of thought after the departure of all objects]

[i.e., santskdraesha, i. 1 8]. Thus this foremost of men,

being utterly passionless towards everything, finds that the

seeds of the "afflictions," like burned rice-grains, are bereft

of the power to germinate, and they are abolished together

with the internal organ. When these are destroyed, there

ensues, through the full maturity of his unclouded "

discriminative

knowledge," an absorption of all causes and effects

into the primal prakriti ; and the soul, which is the power

of pure intelligence, abiding in its own real nature, and

escaped from all connection with the phenomenal understanding

(buddhi), or with existence, reaches "absolute

isolation" (kaivalya). Final liberation is describedby Patanjali

as two perfections :

" Absolute isolation is the repressive

absorption

4 of the 'qualities' which have consummated

1 I read in p. 179, L II, vyava-

* Viiokd.

fdyavyawateydtmdkdndm, fromVya- * This is explained by Vdchaspati,

sa's Gomm. " The latent impressions produced

8

/.e., as past, present, or future, by the states of the internal organ

272 THE SARVA-DARSANA-SANGRAHA.

the ends of the soul, i.e.t enjoyment and liberation, or the

abiding of the power of intelligence in its own nature

"

[iv. 33], Nor should any one object, "Why, however,

should not the individual be born again even though this

should have been attained ?

"

for that is settled by the

well-known principle that "with the cessation of the

cause the effect ceases," and therefore this objection is

utterly irrelevant, as admitting neither inquiry nor decision

;

fc$ otherwise, if the effect could arise even in the

absence of the cause, we should have blind men finding

jewels, and such like absurdities ; and the popular proverb

for the impossible would become a possibility. And so,

too, says the Sruti, "A blind man found a jewel; one

without fingers seized it ; one without a neck put it on ;

and a dumb man praised it."

l

Thus we see that, like the authoritative treatises on

medicine, the Yoga-^astra consists of four divisions; as

those on medicine treat of disease, its cause, health, and

medicine, so the Yoga-6astra also treats of phenomenal

existence, its cause, liberation, and its cause. This existence

of ours, full of pain, is what is to be escaped from ;

the connection of nature and the soul is the cause of our

having to experience this existence ; the absolute abolition

of this connection is the escape ; and right insight is the

cause thereof.2 The same fourfold division is to be similarly

traced as the case may be in other Sastras also. Thus all

has been made clear.

called vyutthdna (when it is chiefly ment of these '

qualities

' when one

characterised by '

activity,

' or ' dark- or another becomes '

predominant.

ness,

1

iii. 9) and nirodha (when it is 1 This curious passage occurs in

chiefly characterised by the quality the Taittiriya - Aranyaka i. 1 1, 5.

of 'goodness'), are absorbed in the M&dhava in his Comment, there

internal organ itself ; this in 'egoism* explains it of the soul, and quotes

(owwfci); 'egoism' in the 'merely the&vet&v. Up., iii. 19. Mddhava

once resolvable' (i.c., buddhi); and here takes avindat as "he pierced

buddhi into the 'irresolvable' (i.e., the jewel," but I have followed MB

prakriti)" Prafytoi consists of the correct explanation in the Gomm.

three '

qualities

' in equilibrium ; and * This is taken from V&haspati's

the entire creation, consisting of Comm. on Yoga S. ii. 15. Of. the

causes and effects, is the develop-

" four truths

"

of Buddhism.

THE PATANJALI-DARSANA. 273

The system of ankara, which comes next in succession,

and which is the crest-gem of all systems, has been explained

by us elsewhere ; it is therefore left untouched

here.1 R B. C.

NOTE ON THE YOGA.

There is an interesting description of the Yogins on the Mountain

Raivataka in M&gha (iv. 55) : *

"There the votaries of meditation, well skilled in Benevolence

(maitri) and those other purifiers of the mind, having successfully

abolished the ' afflictions ' and obtained the * meditation possessed

of a seed,' and having reached that knowledge which recognises

the essential difference between the quality Gooc^pess and the Soul,

desire yet further to repress even this ultimate meditation."

It is curious to notice that maitri, which plays such a prominent

part in Buddhism, is counted in the Yoga as only a preliminary

condition from which the votary is to take, as it were, his first start

towards his final goal. It is called a parikarman ( = prasadhaka) in

Vydsa's Comm. i. 33 (cf. iii. 22), whence the term is borrowed by

Mdgha. Bhqja expressly says that this purifying process is an

external one, and not an intimate portion of yoga itself ; just as in

arithmetic the operations of addition, &c., are valuable, not in themselves,

but as aids in effecting the more important calculations which

arise subsequently. The Yoga seems directly to allude to Buddhism

in this marked depreciation of its cardinal virtue.

x NOTE ON P. 237, LAST LINE.

For the word vitdkopa in the original here (see also p. 242, 1. 3

infra), cf. Kusumanjali, p. 6, 1. 7.

1 This probably refers to the Pa&- tddhydya-bralimana, p. x), but, if

chada&L A Calcutta Pandit told this is the same as the vivaraname

that it referred to the Prameya- prameya-sangraha, it is by Bhdravivarana-

sangraha (cf. Dr. Burnett's tftirthavidydranya (see Dr. Burnett's

preface to his edition of the Deva- Cat of Tanjore MSS. p, 88).

APPENDIX.

ON THE TJPA'DEI (cf. supra, pp. 7, 8, 174, 194).

[As the upddhi or " condition

"

is a peculiarity of

Hindu logic which is little known in JSurope, I have

added the following translation of the sections in the

Bhdshd-parichchheda and the Siddhanta-muktdvalf, which

treat of it.]

cxxxvii. That which always accompanies the major term

(sddhyd), but does not always accompany the middle

(hetu), is called the Condition (upddhi) ; its examination

is now set forth.

Our author now proceeds to define the upddhi or

condition,

1 which is used to stop our acquiescence in a

universal proposition as laid down by another person ;

" that which always accompanies," &c. The meaning of

this is that the so-called condition, while it invariably

1 The upddhi is the " condition

" smoke. Similarly, the alleged arwhich

must be supplied to restrict gument that " B is dark because he

a too general middle term. If the is Mitrd's son

"

fails, if we can estabmiddle

term, as thus restricted, is lish that the dark colour of her forstill

found in the minor term, the mer offspring A depended not on

argument is valid ; if not, it fails, his being her son, but on her hap-

Thus, in " The mountain has smoke pening to have fed on vegetables

because it has fire

"

(which rests on instead of ghee. If we can prove

the false premiss that

"

all fire is ac- that she still keeps to her old diet,

companied by smoke "), we must add of course our amended middle term

"wet fuel" as the oonditionof "fire;" will still prove B to be dark, but

and if the mountain hat wet fuel not otherwise.

as well as fire, of course it will have

276 , APPENDIX.

accompanies that which is accepted as the major term,

does not thus invariably accompany that which our opponent

puts forward as his middle term. [Thua in the false

argument,

" The mountain has smoke because it has fire,"

we may advance " wet fuel," or rather " the being produced

from wet fuel," as an up&dhi, since " wet fuel

"

is necessarily

found wherever smoke is, but not always where fire

is, as e.g., ^n a red-hot iron ball.]

"

But," the opponent may suggest,

"

if this were true,

would it not follow that (a) in the case of the too wide

middle term in the argument,

' This [second] son of Mitra's,

whom I have nofc seen, must be dark because he is Mitra's

son/ we could not allege

' the being produced from feeding

on vegetables

' 1 as a '

condition/ inasmuch as it does not

invariably accompany a dark colour, since a dark colour

does also reside in things like [unbaked] jars, &c., which

have nothing to do with feeding on vegetables ? (6)

Again, in the argument,

' The air must be perceptible to

sense 2 because it is the site of touch/ we could not allege

the '

possessing proportionate form ' as a ' condition ;

' because

perceptibility [to the internal sense] is found in the

soul, &c., and yet soul, &c., have no form [and therefore the

*

possessing proportionate form ' does not invariably accompany

perceptibility], (c) Again, in the argument,

' Destruction

is itself perishable, because it is produced/ we could

not allege as a ' condition ' the '

being included in some

positive category of existence ' 8

[destruction being a

form of non-existence, called "

emergent/ 'dvairidbJidwa]9

1 The Hindus think that a child's fire, are *partavatt but by 1. 27 of

dark colour comes from the mother's these air is neither pratyaksha nor

living on vegetables, while its fair rtipavat.

colour comes from her living on * This condition would imply that

ghee. we could only argue from this middle

1 By Bhasha-parich. 6L 25, the term 44 the beingproduced "in cases of

four elements, earth, water, air, and positive existence, not non-existence.

APPENDIX. 277

inasmuch as perishability is found in antecedent nonexistence,

and this certainly cannot be said to be included

in any positive category of existence."

We, however, deny this, and maintain that the true meaning

of the definition is simply this, that whatever fact or

mark we take to determine definitely, in reference to the

topic, the major term which our condition is invariably to

accompany, that same fact or mark must be equally taken

to determine the middle term which our said condition is

not invariably to accompany. Thus (a) the "

being produced

from feeding on vegetables" invariably accompanies

" a dark colour," as determined by the fact^that it is Mitr&'s

son, whose dark colour is discussed [and this very fact is

the alleged middle term of the argument; but the pretended

contradictory instance of the dark jar is not in

point, as this was not the topic discussed]. (6) Again,

"possessing proportionate form" invariably accompanies

perceptibility as determined by the fact that the thing

perceived is an external object; while it does not invariably

accompany the alleged middle term " the being

the site of touch," which is equally to be determined by the

fact that the thing perceived is to be an external object.

1

(c) Again, in the argument "destruction is perishable

from its being produced," the "being included in some

positive category of existence" invariably accompanies

the major term "perishable," when determined by the

attribute of being produced. [And this is the middle term

advanced; and therefore the alleged contradictory instance,

" antecedent non-existence," is not in point, since

nobody pretends that this is produced at all.]

But it is to be observed that there is nothing of this

kind in valid middle terms, i.e., there is nothing there

1 "

Soul," of course, is not external ; but our topic was not soul, but air.

278 APPENDIX.

which invariably accompanies the major term when

determined by a certain fact or mark, and does not so

accompany the middle term when similarly determined*

This is peculiar to the so-called condition, [Should the

reader object that " in each of our previous examples there

has been given a separate determining mark or attribute

which was to be found in each of the cases included under

each; how then, in the absence of some general rule,

are we to mid out what this determining mark is to be in

any particular given case ?

" We reply that] in the case

of any middle term which is too general, the required

general rule consists in the constant presence of one or

other of the following alternatives, viz., that the subjects

thus to be included are either (i.) the acknowledged site

of the major term, and also the site of the condition,

1 or

else (ii.) the acknowledged site of the too general middle

term, but excluding the said condition ;

2 and it will be

when the case is determined by the presence of one or

other of these alternatives that the condition will be considered

as

"

always accompanying the major term, and not

always accompanying the middle term/' 8

1 As, e.g., the mountain and though possessing the respective

MitrfiVs first eon in the two false middle terms "fire

" and " the being

arguments,

" The mountain has MitraVs offspring" do not possess the

smoke because it has fire

"

(when respective conditions " wet fuel

" or

the fire-possessing red-hot iron ball " the mother's feeding on vegehaa

no smoke), and "

Mitrtt'a first tables," nor, consequently, the

son A is dark because he is respective major terms ($ddkya)

Mitrtfs offspring

"

(when her second " smoke " and " dark colour."

eon B is fair). These two subjects

' This will exclude the objected

possess the respective tddKyat or case of "dark jars" in (a), as it

major terms "smoke" and "dark falls under neither of these two altercolour,"

and therefore are respeo- natives ; for, though they are the

tively the subjects where the con- sites of the addhya "dark colour/'

ditions "wet fuel" and "the they do not admit the condition

mother's feeding on vegetables" are "the feeding on vegetables," nor

to be respectively applied. the middle term "the being

*

As, w, the red-hot ball of iron Mitrf's son."

and Mitri's second son ; as these,

APPENDIX. 279

cxxzviii. All true Conditions reside in the same subjects with

their major terms;

l

and, their subjects being thus common,

the (erring) middle term will be equally too general

in regard to the Condition and the major term?

cxxxix. It is in order to prove faulty generality in a

middle term that the Condition has to be employed.

The meaning of this is that it is in consequence of the

middle term being found too general in regftrd to the

condition, that we infer that it is too general in regard

to the major term ; and tence the use of having a condition

at all. (a.) Thus, where the condition invariably

accompanies an unlimited s

major term, we infer that the

middle term is too general in regard to the major term,

from the very fact that it is too general in regard to the

condition ; as, for example, in the instance " the mountain

has smoke because it has fire," where we infer that the

"

fire

"

is too general in regard to "

smoke," since it is too

general in regard to

" wet fuel ;

"

for there is a rule that

what is too general for that which invariably accompanies

must also be too general for that which is invariably

accompanied. (6.) But where we take some fact or mark

to determine definitely the major term which the condition

is invariably to accompany,-^ there it is from the middle

term's being found too general in regard to the condition in

cases possessing this fact, or mark that we infer that the

middle term is equally too general in regard to the major

term. Thus in the argument,

" B is dark because he is

Mitra's son/' the middle term "the fact of being Mitr&'s

1

/.&, wherever there is fire pro- ball of iron), there the upddki also

duced by wet fuel there is smoke, is not applicable.

The condition and the major term *

/.e., one which require* no deterare

''equipollent"in their extension, mining fact or mark, such as the

3 Where the hetu is found and three objected arguments required

not the tddhya (as in the red-hot in 137.

28o APPENDIX.

son

"

is too general in regard to the sddhya,

" dark colour,"

because it is too general in regard to the upddhi, "feeding

on vegetables," as seen in the case of Mitra's second son

[Mitra's parentage being the assumed fact or mark, and

Mitra herself not having fed on vegetables previous to his

birth].

[But an objector might here interpose,

"

If your definition

of a condition be correct, surely a pretended condition

whicft fulfils your definition can always be found

even in the case of a valid middle term. For instance, in

the stock argument 'the mountain must have fire because

it has smoke/ we may assume as our pretended condition

'the being always found elsewhere than in the mountain;'

since this certainly does not always 'accompany

the middle term/ inasmuch as it is not found in the

mountain itself where the smoke is acknowledged to be ;

and yet it apparently does '

always accompany the major

term/ since in every other known case of fire we certainly

find it, and as for the present case you must remember

that the presence of fire in this mountain is the very point

in dispute." To this we reply] You never may take?such

a condition as "the being always found elsewhere than in

the subject or minor term "

(unless this can be proved by

some direct sense-evidence which precludes all dispute) ;

because, in the first place, you cannot produce any argumeg^

cugogyince your antagonist that this condition does

ay the major term [since he naturally

^ present case is exactly one in point

adly, because it is self-contradictory

[

condition may be equally employed

argument].

L it by direct sense-evidence, then

Kind elsewhere than in the subject"

APPENDIX. 281

becomes a true condition, [and serves to render nugatory

the false argument which a disputant tries to establish].

Thus, in the illusory argument

" the fire must be non-hot

because it is artificial," we can have a valid condition in

"

the being always found elsewhere than in fire," since we

can prove by sense-evidence that fire is hot,

1

[thus the

up&dhi here is a means of overthrowing the false argument].

Where the fact of its always accompanyinj the major

term, &c., is disputed, there we have what is called a

disputed condition.2 But "the being found elsewhere

than in the subject

"

can never be employed even as a disputed

condition, in accordance with the traditional rules

of logical controversy.

8

E. B. 0.

1 The disputant says, "Tire must

be non-hot because it is artificial."

"Well," you rejoin, "then it must

only be an artificiality which is always

found elsewhere than in fire,

i.e. t one which will not answer

your purpose in trying to prove

your point." Here the proposed

upddhi "the being always found

elsewhere than in fire

" answers to

the definition, as it does not always

accompany the hetu "

possessing artificiality,"

but it does always accompany

the sddhya

"

non-hot," as fire is

proved by sense-evidence to be hot.

2 As in the argument,

" The earth,

&c., must have had a maker because

they have the nature of effects,"

where the Theist disputes the Atheistic

condition " the being produced

by one possessing a body." See

Kusumdnjali, v. 2.

8 In fact, it would abolish all disputation

at the outset, as each

party would produce a condition

which from his own point of view

would reduce his opponent to silence.

In other words, a true condition

must be consistent with either

party's opinions. 

THE END.

Om Tat Sat

  End

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

Sreeman K B Cowell  for the collection)