KashmirShaivismKss Text PDF
KashmirShaivismKss Text PDF
KashmirShaivismKss Text PDF
OF
KASHMIR SHAIVAISM.
Part
I.
known and
of Shaivaism
of India,
may have
to
still
commentary on them by
"Kshemaraja called the Vimarshini, have been published
as the opening volume of this set ies of publications, i e.
with
together
which,
the
distinctive
name
Dr.
the
Blihler
Spanda Sutras
Trika-shdsana,
or simply Trika?;
1,
of
'
Trjjca^hcietra
referred
to
as
the
them
The name
calls
Pradipika
of MS.),
);
refers,
among
Even Tsswuwsr,
2.
ning
among other
src-5rfta-ftrcRrij
3.
see Tantra-Sara,
Verse.
HfW.
The Spanda
*j?mtfT^C or 's^tf*
on Karika 11 ) and the Tantraloka (Ahn. i. p. 40
'fare:
Viv.
i.
9.
viz.
faw-tfrK-srsj
or qft-qro-qg.
the
Para Trim,
fa% occurs in
which
The phrase
Viv,
Intro,
~^
The
general
is
that, as a
1.
The
Tantral, i. p. 49.
^wlta^favfWi %3njrm*r
Here fMrow% is explained by the commentator as q^cft^
qmteft ^5%. From this it i^ clear that f^jrcpr means Shaivaism
or Shaiva Philosophy in general because the special Kashmiri
form or Trika is regarded as not q^forteq but only 3;^#
wtrTte?; see below p. 6, note 1,
fg*n
11
'
W-
3TTf*TT
as
well
ftre*
removal
of
arrcwrc^cTHT
same
3^3
which
fasrrci
the
cTcH^%
as
worship
JffcrftwRT^
is
11
( aTR*TfaHrn;3r
i.e.
as Shiva himself.
Shastra,
which
the Spanda
Shastra,
what is termed
Sahgraha of Madhavacharya,
'
as
Madhavacharya.
have made
first
its
of
is
^antiquity, indeed
of
eternal
but
Shastras,^fficlf are
Below p. 23.
Bhandarkar p. 76.
2.
would
It
be most interesting to trace the history of
Shaivaism in general from its very beginning, which is most
likely to be found outside the valley of Kashmir, and of its
subsequent spread from the valley under the form of the
*1.
itself
all objective
of them.
would
hold, as it
be thought,
or* that'
much
this
spoken, of as consisting of
the Para Vak puts forth, in other words,
less
'
Then
and
as the
its
its
is
the 'Vision'
undifferentiated
form.
(ff
discursive thought
and
exp6rieficeas they
1.
'
<TWrft ^frrffr^T
'
Shiva Dri$h.
ii.
35.
Comp.
2.
i.
ii,
fa<sft srfft
The explanation
iii.
p. 136.
Iterft,
indeed
Vak
all
five
'
maybe
sixty- four
systems
'
many
representing as
aspects of
were
all divisible
"a.
the essential
appears as the
many
i. e.
as a diversity, could be
Bheda
);
of
all
that
which, in this
way
Advaitafcr Abheda
only
identity
);
comprehended by some
*
and
"But
Deity
whom
he chraged
with the mission of establishing spiritual order and of
teaching men again the ancient and eternal Shaiva faith
and doctrine in their three aspects of Abheda, Bheda and
Bhedabheda of Unity, Diversity and Diversity-in-unity,
qrr*TcTCT
freely translated
is
^JT^^T^^^r-cT^frTf3?cr
q*qq*T&%^
f^ cTT
srrc-f^^qi^q^rciq3tq ^^if^rw:^2SjRf^^m-
cTn
*q
fit
rr^^^j^n
qs^at-
^mPrit qforo^
tftaraqjfr
qs$qw-(faqrcei-) fq^rmsq
q^rcftg
*qgf
^n&q ml qnq m\
rTc?t
tfa*
TOSWTRt
wmfa
q$* s%^
swmwmi
ff*TPTr
*ra rraanfa
^t^ ^^t^tg^vq:
%
epj
m$
cfcTt
3^5^
*ww^
11
argqislfaqq^
fqqrTWTcT
[ cpsrrsfto fio
\$ 50
tfqfaq*qi^i
lost
Shiva Drishpi
in the extract
Vritti
see below
However
this
may
its
or reappearance according
to the belief of
its
appearance
its
it
may
be
The
divisions
literature of the
falls
into three
broad
A.
B.
and
The
Trika
C.
THE AGAMA-SHASTRA,
THE SPANDA-SHASTRA.
THE PRATYABHIJNA-SHASTRA.
are
called,
A.
of
superhuman authorship.
1.
It % lays
is
down
Buhler's
regarded as
&
both
the
^Hif^^^^-f^ci^-^r^^cr^iirs;
73
^f.
As
is
Para,
Trim.
Viv.,
fo].
many
*f% ftre*n&3
Com.
If by
iF*ftft^5farfct
ftjnreffegra
Para Trim.
in Para Trim.
we
Fit?.,
Viv.
last verse.
fol.
124 ^.
Vimr
Intro, verse
2.
( jfi&na)
teacher to pupil
the works (if they may be so called ) belongShastra there is a number of Tantras, of which
the chief ones are the following:
Among
ing to
this
Ananda Bhairava
lost
Mrigendra
Mataiiga
Netra
Naishvdsa
Rudra-ydmala
Svdyambhuva
to be
taken
famous Pard<*
Shiva Sutras,
which therefore form, fr<5m the Trika point of view, the
Below
p. .10.
Shiv.
Sii,
it.
9
authorship
Their
is
attributed # io
Shiva
himself, 1
On
and
Of
c.
The Vritti
The Varttika of Bh&skara.
The Commentary called Vimarshinl
by Kshenfaraja.
is
century, 3
Shiva-Sitira Vritti
is
of
uncertain authorship.
Almost every word of this Vritti is to be found interspersed in the Vimarshinl of Kshemaraja. The Vritti may
thus be either an ext^ict from the Vimarshinl or it may
be an earlier work which was incorporated by Kshemaraja
in his commentary. This is, howeter, a point which I have
at present no means of 'deciding.
There are also commentaries on some of fh Mantras.
Of
Uddyota
do
the
dor
Vritti
on the
do
do
do
Svachchhanda
Netra
Vijndna-Bhairava
Matanga
Varttika,
2.
Below
Below
3.
^H\%
p. 23.
p. 37.
H\*atx*
or
ftrsp
*j5R#r^
10
following verses
From
Tantra
it.
is
regarded as one
originally* to
The
some of
them, may be gathered from allusions to them by Somananda,
for instance, in his reference to the Matanga and Svdyambhuva Tantras and their Tihds ( Shiva Driskti, iii. 13-15 )
1.
priority
of
the Tantras,
at
least
TantrdL
Viv.,
of
MO.
3.
older
crane *rfatorcrcc-
Vij.,
suit
p. 34; also
13.
As
work
i.
one's
of
treatise
#wn
purpose
Abhinava Gupta.
known
as
the
may be mentioned
It
is
admittedly
Adhdra-Rarikas.
the
based
Indeed,
Adhdra
Rdrikas with a few alterations here and there in wording and
with the addition of a few verses which are Abhinava
Gupta's own and the omission of a few others of the original.
Abhinava Gupta is quite frank about it. For at the
is
only the
is
going to
11
to
fcscfe^KRartTfar,
Para Trim.
),
Philosophy, see
note
p. 18,
ftjc^fe
will
subject,
124 ^
Viv. fol,
efe
j?t*
or
a^rec* 5rv3rreft
is
itself also
obvious,
means
may
ftj^ffesjisr
the
i.
e.
below.
<jf
199
fol.
the commentary on
may be
terms
Paramdrtha-sdra
it
work on
meaning ^sh
first
s^r
(or
ftj3Tg*T- (
or
f3j3itfc- )
%.
the
fti^TS/T-^nrer^
?tt%.
As
In
in
this connection it
translating
this
may
phrase
faereftenswrft^
by "in
July
mystic
719)
The commentator, Yogaraja
A. S.
for
mad a mistake.
known in Kashmir and not Yogamuni)
has, I fear,
(as he is
It.
1910,
p.
whom
Abhisee below
Svasvarupa which
is
Parana-
Adhara Kdrikds or
}
doctrines 0/
the
their
12
3.
marks:
little
nine Aryd verses; a considerable number of these are borrowed directly from our Paramarthasara, # and with them have
been incorporated others, t'ne whole wort being painted over
with Vaishnava colours, t Needless to say, it is valueless for
the criticism of our book." ( J. K. A., 8. 1910, p. 708 ).
work
is
the very
MSS,
very
title and not as Paramdrtha-tidra as the Calcutta, and presumably also the Madras text, is called are procurable in Kashmir
and I myself possess a copy. They contain practically the
same text as the Calcutta (or the Madras) edition. This being
the case, the text published in Calcutta ( and Madras ) is not
perhaps so valueless for the criticism of the Paramdrtha-Sdra
of Abhinava Gupta as Dr. Barnett would think. On the contrary, a comparison of the two texts would prove, to my mind,
interesting, and I propose to make it on another occasion.
of the
this
of
Adhdra Karikas
i. e.
the Karikas of
to the traditional
Kashmiri
13
Hwg<rrc^
Sft
Sfrr
*n^
mm
no
trace whatever in the existing writings of Utpala Vaishnava
either of this influence or of any allusion to Abhinava Gupta.
This would be very strange as Utpala seems to have been
a profound scholar and ajiotes from numerous works. Such a
writer, if he had lived later than Abhinava Gnpta, could not
have omitted to quote or allude to the one all dojninnnt and
supreme authority on Shaivaism as Abhinava ^has been
considered ever since he flourished in the 11th and 12th
evidence of the influence of
this
great author,
there
is
Moreover, what
Kashmir must
Gupta composed
is
now known
been given
which he not only adapted from
the original Karikas attributed to Sheshanaga, but to which he
gave even the very name of the original work. That the
original
b^ave
his verses,
in
Kashmir
also as
Paramd
lha~
Kashmiri designation
of
its
14
ancient
to the age of
from
It
is,
is
to be found treated
thought
isin
it
command influence, in
we may also surmise the place
the country.
It
would
Sankhya
From
).
considerations which I hope
on another occasion, the text published in Calcutta
and Madras as the Paramdrtha-Sdra and now known in
Siitras
all these
to develop
Kashmir
as the
interesting study
15
B.
Of the
treatises belonging to
this
Shastra, the
first
Spanda Karikas.
much
Spanda
entering
Sutrqsfia spoken
The
collection
as a sjHfTJPST 2
& a
work which gathers together the gieaning of the Shiva
of the
,of
Sutras.
are attributed
by I^shemaraja
On
The
like-
is,
all
of what
now remains
is
of the
Spanda Shastra.
As
to
as
16
bMjnd-Kdrikds.
ii.
not
the same
as
of
Pratyabhijnd but
earlier
It is
but
Spanda Nirnaya,
iv.
also
author of
by Ksheniaraja.
Pratyabhijnd,
the
likely a
generally
Of
this
Nihshyanda,
pupil
is
of Utpala,
called Utpaladeva
Spanda Pradipikd^ who was undoubtedly later than Utpaladeva whom he quotes. He would seem to have lived somewhat later than our Ramakantha also. For Utpala Via?hnava quotes Anandavardhana, author
of
the
Dhvanyaloka*
Now
the latter.
And
if
after
Ananda-
vardhana
2.
which
is
1; also p. 13.
and
was
Narastan in the
exists
17
0.
the founder
Siddha
the
this Shastra,
of
Somananda,
said to have
inoslr
The
first
work which
%&q
of
this
branch was
t ftie
by SomSnanda
1.
Shiva Drishti
As
himself.
Dr. Buhler's
M&
thet
name
work
of the
is
implies,
Shiva
entered in his
list
it.
But to judge from
the
which
MS.
is
said to consist I am
the number of leaves of
beyond
the
first
extends
Nihshyanda.
it
if
very doubtful
as a complete one.
2.
3.
star (
^TH^qi^rct
k feft &ft
<*
%^
*n
4.
q*
crfl
*&m&&n
%fo
^ftnftfgrR^
71.
qs.
3?r^
Tantrdh
Here Somananda
to ^T^t^rcirafHirr)
fol.
\*
i.
is spoken of as
and Utpala as its
know
10.
crfe*r Rcft
*n??qrar as
viz.
we
in
regard
positively
the latter was. Needless to say the plural use of *pf and
sttctts only implies
%w
18
Dri$hti,
which
is
#ar
ately the
at
work
have not
least
complete MS.
anywhere
in
not to
is
of it
succeeded
Kashmir.
So
securing a
yet in
far I
its
existence
first-
of a considerable size
But
not more. 2
if
The
1.
now meaning
'
a system of
of
things,
and
in this
Ahn.
iii.
9,
view
Hftafcn
?r
2.
is
^fcraft
also
meaning Philosophy, L
of things,
'
as,
for
instance,
Para. Trim.
verse quoted in
e.
a certain reasoned
in the passage:
*cn fl[
Para Trim.
Viv. (fol.
124)
19
work
is
ii
by Utpala, 1 the
a work in verses which
Sutras
is
work
Shiva Drishti
which even in its existing parts contains more than 307
anushtubh verses, while the total number, of verses in the
Pratyabhijha Sutras is only 190. 2
It
is
In his
a shorter
own
than
the
Pratyabhijnd
shorter and
'-..
'
1#
as
above,
said
other than
the
2.
Ahnikas
subdivided
31
do
18
do
in the Third
(
and
Adhikara
in the Fourth
Adhikara
There
is
different Mss.
numbers
all
in
leading at
them
first
really vary.
number
But
this is
of verses
the total
lehv.
Pra Vim.,
Intro. verse
20
that the whole system of the Shaiva Philosophy of Kash-
name Madhavacharya
Darshana Sangraha. 1
However
may
in his
Sarva
be,
Shaivaism.
still
available,
complete or in
either
The
a.
complete
by Utpala himself
verse c161 i. e. III. ii.
Vritti
up to
J).
a.
Gupta
complete
),
also
called
Abhinava
i.
c.
called
same author.
1.
What Madhavacharya
as a dualistic
describes as Shaiva
Darshana
system,
is,
'
the
rest,
we
Utpala
fragments.
it
like
from
also
Drishti, but it
what
21
Commentary
is
by
the Sutras
(a)
number
gbfc expression
to
number
and ceremonials
These two
of compositions
to be
performed by a Shaiva.
classes,
however,
may
be regarded as
is.
by
and
1.
) is
2.
of
(
this
No. 4Gi in
also complete.
a.
MSS.
of this work, so
far as
had a commentary
It
available.
but I doubt
it
cxlviii
) is
is
very much.
and
called
also,
rare,
MS,
of
entered in his
list
Dr. Biihler's
is
pp. xxix
work
of this
For what
MS.
is
given
See lieport
Para
all.
Paramdrtha-Sdra
of
its
Commentary
22
the
that
first,
Tantra section of
and
Agama
the
is
Kashmir Shaiva
the
of
who
is
Shastra,
is
represented in the
this
He
is
see ante p.
10,
note
PrdtyabhijiidHridaya
3.
said to bear,
more or
is
a small
the same
less,
Vedahta-Sara of Sadananda
as the
The
c.
orthodox.
The
is
on a
to this
and
Kashmir
classification given
Parapara
different principle.
of
Higher-lower
the
According
i. c.
all-inclusive
).
^trjt^r
),
such as
Svachchhanda Tantra,
is
called Apara.
and
is
(ftrciirwrc),
like the
23
Shiva Himself, we have to regard Vasugupta and Somananda as the human founders of the Advaita Shaivaism
which is peculiar to Kashmir.
lineage of Vasugupta
we
tell
little
And we can
3?^fr
5Tf% STR^S
wlf^y^r
^n srrcr Tf#
1.
See below
2.
See illustration
valley
^f WItat^
?rre^n
p. 25.
No.
of the Mahadevagiri
and
its
24
WIU^H$I^Vr
rRT- ST
srsr$ jtrst
5^
n&n 3ft
srtefqr
SIT^T
VR&\%
^^cM^m^cb^
ii
^Mufo^TT
<T3Tr
11
II
^ ^31
^
K$
*^iP^m^u< ^Tf^T^rarm; ^^
fST^^r[^t?^TT
fsT^T
^ N cMJrf^ 3^:
WIuft44M^I44W
<r*t: st
511<ll f^
i :
st
II
rRTt STCreraift*:
II
ipbtt sr
^TR^fi^cbw^Tcsr
TOn^far
^r^
rTOTfe*:
srippr: srtarta*iRfT
11
11
fan
1
ii
is
aditya,
Ananda
that
Somananda was
born.
is
of this
25
2.
Ante
3.
passage occurs
p. 17. #
Tantral.
Ahn.
i.
9,
by Vasugupta
26
Thus
it
will be
seen
that
hand and
as the
respectively be called
both regarded as
^mananda, claimed
One
of them,
One
told.
of these stories
is
We
world immersed
from the profane gaze. But if he went there in the morning, he was also told in the dream, the rock would turn over
of its
own
1.
shim.
The peak
is
in the
Shiva-Sutra
Vimar-
27
t
There
is,
of a part
first
by
at
translation
the
Rajanaka
Theosophist
naturally
made many
He did
mistakes.
not even
know
that
it
for a
name
of Kailasa.
2.
tradition
of
the version
of
the
is
to
to be found in the
But
it
knows nothing
inscribed on a rock
as
of
related
found
Mahadeva appeared
to
him
kantha
as Shri-
local tradition.
is
some doubt.
Kallata,
it
Manuscript
of the
its
archetype)
now
its
in
For while
Vritti
scribe
of
it
by
the
Catalogue of Sanskrit
28
Rama
MSS.
kantha.
verse
(
is
832 ), as belonging to the Vivriti of RamaIn Dr. Bhandarkar's MS. also ( Report p. 77 ), the
p.
similarly treated
or Vivara^a
But
if
of
e.
as belonging
the
to
Vivriti
Ramakantha.
the verse
equally doubtful
i.
is
if it is
Ramakantha
to
whom
it is
it is
seen but
it without
he would be
For while
he were really its author that Vasugupta was
taught the Shiva Sutras by Mahadeva in a dream, he has
said just a few lines above, in explaining the 52nd Karika
(arnr^^^i^f^r &c.) that his master received these very
things for the words ^H^cfT^^^rfcT^^cT^^cT^ cannot possibly
mean anything else no from Shiva but from a Siddha.
Surely he could not coutradict himself so soon,
This Rama or Ramakantha is said to have been
1.
one of the pupils of Utpala, author of the Pratyabhijnti Sutras
and as such a fellow student of Lakshmana, Guru of
Abhinava Gupta, He therefore either was a contemporary
of or lived slightly earlier than Utpala Vaishijava, son of
Trivikrama and author, of the Spanda
Pradlpika. This
Utpala lived as we know later than Utpala, the Pratayabhijnakara, but must have been senior to Abhinava Gupta as I
have tried to show above (p. 10-14, note 3. )
contradicting himself.
saying,
if
in Ijbis verse,
29
This
is
Siddha
in
It,
however, seems
knew nothing
only writer
rock and
it
way
did know
the
Sutras
but in a dream,
so
'
However
this
may
be,
It is also clear
by
whom
pupil Kallata,
said above.
to the
Avanti-Varman
But there
is
Raja Tarangini,
855-883 A.
C.
a difference of opinion as to
),
as
how
was done. According to the tradition, which is recorded by Kshemaraja 1 and which would seem in later times
this
1#
%*>
\.
so
to
Spanda Sutras
Kdrikds basing
or
is
given,
and perhaps
correct,
by Rama, author
of 'the
to be the older,
among
others,
Spanda
Vivriti,
Utpala Vaishnava
" Formerly,
To judge from
1.
Karikas only
the
colophons
of
)
MSS.
of
the
Ramakantha
2.
end
the
of
explains
the
phrase
of
gswcrft
Vasugupta
at the
thereby
of his master.
sre^n^g^q^f^rpr
He
original
the
Spanda
%*ti ftfraT^
Vritti
is
by Kallata or
MSS.
of the
31
Translated, more or
1.
orgkial
leas freely,
The word
ft*&
incite above
as
might be
of the system or to
the triple
name
would seem
here as
the
Shiva Sutras
Shiva
Siitras, alluded to
of the
ft^r,
division of
three divisions,
now
lost*
We
was
called
now know
for instance in
it
Tattvdrtha
Chintamafyi and
the Shiv.
it,
as
fol.
is
made from
Viv. }
Kallata would seem to have written a Commentary, properly so called, also on the three divisions of the Shiva Sutras
32
t
From
it
much
As
like the
Paramdrtha-
is
expressly
dfcrisions of tfle*
work
later
writer).
2.
3.
This theory,
would account
for
referred to above
accepted,
if
the phrase
( p.
30
).
It
2, p.
27 above.
gs*rrcrft
would
in the
it
52nd Karika
also explain
why
the
it is
much
33
Sara
the
Spanda
meaning
is
called
Sai*vasva> Kallata
Spanda Sarvasva. In
'gathered
together 2
'
the
cousin of
his,
juna and he
to
to account,
of the
p.
MSS. which
I have seen of the Spanda Karikas by themwhich they are invariably attributed to Vasugupta.
selves, in
2.
See above
note
3.
above note
3,
p. 10,
2, p. 15;
See noto
1, p.
of as a sst^st;
in Sp.
31 above.
first
line of
to Kallata.
see
Prad. Intro.
1, p, 31.
The
*rr
in
34
from
it
as
religious doctrines,
detail
Yet
a country
in
like
where philosophic
India,
it
was
essential for
full philosophical
hold
its
any system
reasons in
its
of
to
give
was at
all to
religion
support,
if it
it
the beginning
of Kallata.
felt
mado
almost from
And
it
was undoubtedly
to
meet
this necessity
Somana'nda,
by
who
Kallata.
like Kallata
Vasugupta himself.
have handed down the doctrines as a system
1
a pupil of
be said to
of
religion,
Somananda supplied the logical reasoning in their support and made a system of Advaita Philosophy of what
was at
And as,
it
or
a religion in a philosophic
was necessary
to
1.
Above note
3, p. 25.
35
discipleship.
came to be regarded as so
was adopted, more or less, practically by
important that it
all subsequent writers on the subject.
writers are to be mentioned
Among
these later
1.
Ktfhemaraja,
who was
on
2.
Yogaraja, author of the Commentary
Abhinava Guptas Paramartha-Sdra'Sangraha and a
pupil
Abhinava Gupta and
apparently
of
both
Kshcmaifija; 2
1.
The
Kshemaraja arc:-
Pratyabhijnd llridaya
Spanda Sandoha
Spanda
Nirr.iaya
'
Svachchhandodc/yota
Netroddyota
Vijndna-Bhairavoddyota
(
rated in SShivopadh}
fiya's
commentary on the
Shiva Sutra
(
work
).
r
l
rilti(?)
see ante p. 9
Pard-Prdveshikd
Tattva Sandoha
&c.
2.
&c.
Paramartha*Sdra
Vivriti.
36
f
the Tantrdloka of
Jayaratha, commentator on
3-
4.
Vijri&na, Bhairava.
and Yogaraja, being junior to Kshemaraja, may be considered as having continued the labours of his masters
the beginning of the
till either the end of the same or
12th century whereas Jayar a tha and Shivopadhyaya must
2
1
have lived in the 12th and the 18th centuries A. 0.
;
respectively.
we do
may
literature
its
is still
living
3
a few Pandits
are also
of
regarded
be
literature
who
at least in
in
as
although
still
some
closed,
of
its
branches.
The
compendium
Such
is
of its history
which
may
of
Kashmir and
be summarised in a tabulated
form as follows:
82 and cxlix to
1.
Buhler's Report
2.
pp.
cliv.
History of Kashmir.
The word Pandit as used in Kashmir now unfortunately means any descendant of a Bhahmin family who still
keeps within the fold of the Hindu community, no matter how
ignorant and illiterate he may be, and there are hundreds, if
3.
who
36(a)
Guru
Shrikantha.
Vasugupta.
Kallata ( pupil of
above ) spread
the
teachings of his master
chiefly as a religion
lived in the second
of
half
the
9th
century A. C.
pupil of
Pradyumna Bhatta
cousin, i.e. matuleya,
and pupil ).
Prajiiarjuna
son
and pupil
his master.
Mahadeva
(
pupil
Bhatta
Shrikantha Bhatta
).
Bhaskara, ( pupil of
above and son of Divakara ); lived probably
in the 11th century
A. 0. and embodied in
his Shiva Sutra Varttika the teachings of
received
Vasugu pta
Lakshmana
(son and pupil).=
Utpala Vaishnava,
author of the Pradlpikd, a commentary on
the Spanda-Kdrikds,
He must have lived
about this time as the
authors he quotes are
all
earlier
but none
quent ages in
all
da-vivriti.
The labours
of the
Jayaratha
who
lived at the
Shivopadhyaya
who
37
I
As
may
1.
be useful
list
Vasu Guptca
received
inspirationally
the
Shiva Sutras.
wrote
Spanddmrita, probably
incorporated in the Spanda Kdrikds.
1.
^Commentary on the
Bhagavad GUd called
2.
the
Vdsavi-Tikd
of
corporated in
,
-j
of
naka
Lasakaka,
which MSS. are available.
2.
Kallata 1
wrote
1.
2.
Spanda Kdrikds
Spanda
Vritti
Spanda Sarvasva )
3.
lost
Madhuvahini
lost
Commentaries
Shiva Siiti*as.
Somananda
1.
Mukula,
wrote
who
)J
were
3.
or
Tativdrtha-Chintdmani
(
4.
on the
Shiva Drishti
2. A Vritti on the above.
1.
wrote the
Alahkdroddhararjia
and
is
however doubtful
if
38
f
4.
Ufcpalacharya
wrote
Pratyabhijha Kdrikds
1.
or Sutras.
Vritti on above; only in-
2.
3.
Vivriti (lost)
5.
Rama
wrote
4.
titotrdvall
5.
Ishvara-Siddhi
6.
Ajadapramatri-Sid<
dhi
1.
Spanda- Vivriti.
2.
on the
Commentary
Matanga Tantra. (?)
Commentary on the Bh.
3.
Utpala Vaiahnava
(?)
wrote
now
lost.
7.
Abhinava Gupta
wrote
1.
2.
Pard-Trimshikd-Vtva-
rana
3.
Sftiva-Drishtydlochana
(
4.
5.
lost )
Vimarshinl
Vritti
Brihati
G.
Tantrdloka
7.
Tantrasdra
8.
Paramdrthasdra
Besides numerous other
works.
39
8,
Bhaskara
wrote
9.
Kshemaraja
wrote
Shiva-Sutra' Vdrttika
1.
2.
Shiva-Siitra-VimarshiwZ
3.
PratyabJiijftd-Hridaya
(
mentary
4.
5.
Sp&nda-Sandoha.
Spanda- Nirnaya
(in-
complete
).
Besides
Commentaries
on several of theTantraa.
10,
Commentary
wrote
Yogaraja
on
Paramdrthasara
the
of
Abhinava Gupta.
11,
12,
wrote
Jayaratha
Shivopadhyaya
wrote
Commentary
on
Tantrdloka.
Commentary
on
Vijndna
the
the
Bhairava
Tantra.
The following
table
facts as to
the
also be
appended
here:
40
c6
t-t
s-
-w
fl .
c3
ej
^OCM
^P
5L
icfi
iS*po
*-
so
^^
ce
Oh
c3
c3
*a
5
O
WJ
t>
c8
w g
f^,
r-l
581
i<
O
W
ii
a
J-
^ o
GO
>
<
go
rH
r C3
c3
2 -a
3
e3
,-3
cu<q
cfi
cQ
?*
rh
ft
|
iS
la
SO
o
S o
.^
.Jtt
ft
ft
ft*
o
o
ft
Jo
ic3
,I0J
J
5.
n3
cS
II
c8
c8
iS
3
s
Pi
a
*:
e a
tea
CO
00
00
.5
^.S3
>o
Ld bd *o
fi8
ii
Wo
c8
a-
53
as
ii
Pn
do
(8
KASHMIR SHAIVAISM.
Part
II.
us
now
at
history
its
and
literature,
consider briefly
Philosophy of Kashmir*
is
intended to be but a
We may
2
be stated as follows
may
The Atman.
The Atman,
every being,
is
that
is
a changeless reality
innermost Self in
of
the nature of a
may assume
of the
means
the
form*
expeiicnced or
of experience.
1.
of either the
in support of
some
of the doctrines
of
2.
is
of
3.
%cn*rerc*Tf;
4.
There
experience
is
Shiv. Su. t
i.
in
its
based
I.
1.
in reality neither
which,
is
essence,
is
other
than
the
42
(
{
These two
Shiva.
here,
and
last
therefore
shall
refer to this
She nor
It,
in
principle
it is
to
the
neither He,
by any
or
all
of these terms.
It
impossible to
is
vey
that
all
is
therefore retain
it
experiencing being
but
and true
i.
is
self,
individually,
c,
which
the Reality
every thing
also
must
untranslated.
totality,
We
else
in
the
as well as a
i3
That
cending.
Experiencer.
Ifc is
signify
f^
sHk
wrfcrsffajfrK:
ii
mt^w
?fa srsffTFi^
all trans-
is
of the experienced.
*rcfrf;
say,
is also
He
i.
2,
to bo
recognised.
See
a later
Shiva
43
t
fold aspect
an immanent
aspect in which
Ho
pervades
He
beyond
Universal Manifestations.
all
immanent aspect
independent
with Him,
is
is
Parama Shiva
of
it.
If anything, it
Power
way
of,
himself.
called Shakti
not in any
is
variety of
is
infinite
all its
festation of the
It has
is
which,
),
different from, or
is
is
here
also.
number
infinite
which five are the most fundamental and primary ones. 3 These are
of,
aspects or modes, of
5T
cprJcT:
3T*q<^
whereby Shiva
fttf^
W%Wi
3TF5T
5T;
Pra. IIHd.
as
Vlfa
p.
8.
Ibid., p. 3.
f^p
arfSrc^OTrar- TOT^-ftra-2.
^fTK-^frCT^^ ffo
vjfjg
3,
The
sraro whsSfap
(
trc^nc*
wPp
five aspects
Ahn,
i.
cftjffi-
'
2 cm. #ar\,
wflrO ^f^prg^:
g^nfa*
[wftr.] ^fafalxftsft
sdra,
Shiv. Druh.,
3Brfifrf*rP5^r-
Prat. llrid.
Shiv. Drish.,
ii
Aim.
2.
p. 2.
2, 3.
iv.
76zU, Ahn.
Ibid. }
iii.
i.
Ahn.
it
ii.
^w- 5^?Hi^^fa3^
ftWR*
Tantra-
44
\
Parama Shiva
aspect cf Shakti
in reference to this
shines as
called
it
all
it
might reveal the existence. It is the ChitShakti of the Supreme Lord ( lit. the Power of Intelwhich
it
The Power
which
is
of realising absolute
ever satisfied in
itself
by
Bliss
itself
and
1
).
Joy,
moving out
Power
iii.
is
the
Ananda Shukti
of Joying).
The Power
of
of
Parana Shiva
an absolutely
irresistible Will,
called
the
the Power
feeling of
also of
wonder
'divine
what
and
the
(lit.
of feeling oneself as
what may be
free
to
do or
create.
This
is
Will Power.)
ffw^TWcTT f^TnrfTK:
1.
uproar
^icm^
2.
Tan.
s^frs^f^h
afFT^rfrfr
Tan.
Aim.
Stir.,
ar^fafcr
Stir.,
'
i.
Pra.
Aim.
Vi., III.
cwigajws^r
ii
Tan.
Stir.,
Pra. Vi.
Ahn.
Vi., fol.
i.
4.
i.
3.
the
( lit.
Tan.
Stir.
'
fol.
258.
i.
258.
And
is,
as
it
were ^
*r#t *r cre4t
2.
t
45
The Power
iv.
of
all
objects
in
conscious relations
another.
This
is
Power
the
( lit.
of
Knowledge
The Power
v.
This
is
of
Supreme Shiva. 2
svabhittau
3
).
is
only an "expansion"
5
a Universe,
1.
sTr^Wficrr
^n*TOfir?
Tan.
Aim.
S(ir. }
i.
srr*r$
is
again
defined as
as
i.
2.
tferkrcqtfn^ f^mjfa-.
3.
4.
^ffw^s^r ft^
Ibid..
2.
n
Shiv. iSu.;
srft^siTOT- TOT^rftra5.
friendly
European
fijsn
critic
30.
iii.
i
Shiv. Drish.,
II.
2.
i.
See
46
K
When
mishati
disappears as a manifestation,
of discursive thought
But
when
),
it is
Universe the
manifestation.
)*,
She
the Universe
as 'predicable' in terms
i. e.
and speech
vachya
2
).
She
out, or that
nimishati
un-
first
On
number
them
of
the Uni-
preceding it
Thus
it
Pra, Ifrid.,
2.
On
p. 2.-} also
Spa. Ka.
1.
its
existence in
compare,
among
ft^
Ibid.
snw^R*^ fafas5ts*r
5E?rTf^-R3^c[?R*cT sr^rsr^&^m;
^fcwpawjj WRRR3
*|w
I!
Ibid.
Ibid.
Ibid.
iii.
47
Such a phase
Shakti
called
is
or actuality of the
of manifestation
( lit.
an
and a complete
cycle consisting of a Srishti and a Pralaya ( a creation and
a dissolution ) is technically named a Kalpa ( lit. an
phase
termed a Pralaya
is
'imagining 'assuming' or
and a dissolution
'
dissolution
);
ideating/ namely, of a
creation
1
).
of
an
the things
infinite variety,
What
made
clear as
we go
on.
reference.
is,
as
1.
among
1;
it
is
to
terras in
in
see,
Com p.
also
which the
V. }
X. 190.
3.
Uriel., p. 2.
.Kalpa
of
tho doctrine of
st^tc
means
%ft,
^^iHr^sTiq^r'
Pra. Vi III.
}
i.
2,
48
be enumerated as follows
1
:
I.
may
is
may
be termed the
The
Prithivl or Dhara-Tattva ;
called the
2.
The
principle of Liquidity
Water.
3.
Ap;
lit.
principle of
technically Agni;
The
lit.
Fire.
principle of Aeriality
technically
Vfiyu;
lit.
5.
technically
Earth.
The
i. e.
4.
lit.
The
principle of Vacuity
cally
Akasha;
Lit. the
Avakasha
techni-
Firmament.
The above
termed the
are.
five
We may
II.
five
call
powers of
become the
the motor-nervous system when they
The Power
or
or
own
moving out
satisfaction in
what
is,
or
is
Upastha,
lit.
the recreative
or generative organ.
7.
The Power
See also
Hindu JiealUm
).
49
what
is
lit.
the
voiding
or
discarding organ.
8.
lit.
the
feet.
The Power
9.
lit.
of
Handling
technically
the Hasta,
the hand.
#
10.
techni-
11.
of
tanmatra.
12.
13.
14.
15.
do do
These
five
Shabda-tanmatra.
IV.
16.
viz.
endriya ).
Rasanendriya
17.
do do of Taste
18.
do do of Sight
19.
do do of Feeling-by-Touch
20. do
Darshanendriya
do of Hearing
The above
i. e.
may
).
Sparshendriya
Shravanendriya
driyas or Buddhlndriyas
).
50
21.
The Capacity
and imagination
of concretion
ing one.
22.
The Capacity
'
23.
The Capacity
The above
karana,
VI.
of
Judgment
the Buddhi.
Inner Organ.*
lit.
the
Two
'
individual subject-
object, viz:
24.
The Root
is,
And even
blissful,
distinguished
;
as
or awareness as
( iii )
Stupefaction or Dulness in
actionless,
from
( ii )
degree; or as
i. e.
passion
the experiencer
the movementless,
either as
Affection in the
(lit.
i,
forth.
Sahkhya point
to
the
while
final realities
the
from the
the analysis
Tattvas:
51
VII.
26.
Time.
27.
The determinant
space,
more
i.
e.,
of
in regard
Limitation
Technically Kala or
access,
'
when
'
).
as
in
or,
presence,
to
regard to
in
and so
there
onsuch
is
28.
The
Jit.
Technically
Restriction,
determinant of
where
'
it
is
or Regulation.
).
29.
i. e.
to
have
Vidya
30. ( e )
i. e.
ledge,
i.
i. e.
2) where
^tft,
create,
know-
62
,
modify
Art
lit.
i.
of limited creation.
The above
i. c.
1
sheaths or cloaks of the Purusha.
31.
dif-
Five
VIII.
is
Krii-
Universal
subject-
of Correlation in the
universal
Principles
of
the
object, viz
The
32.
Principle
experience,
i. e.
in feeling
experience between
what
the universal
The
34.
Principle of Being
technically
the Sada-
khya,
or the
Being begins, 2
The
35.
namely, of the
1.
ed here
The order
is
and
Potentialisation,
Universal experience,
i. e.
the
as Sat*
Not unlike
*w*n of
the
Vedanta in
its
aspect only
53
by itself,
with all experience of objects and means of
experiencing them entirely negatived and sup-
The
36.
pressed,
i. e.
'
I \
without
the experience
Tattva;
What
soon be
lit.
'
I am';
technically
made
clear.
know
purpose to
that the
as said above,
will,
the Shiva
it is
an expression of the
ideas, or,
more
is
when
correctly,
ence, of
Reality,
the experi-
who
is
no-
view,
what may be
And
as
if so,
is,
from
this
point of
same
is,
to,
the psychical
experiencing
is
out that
is
duction,
to say, of
as,
or similar
what may be
2.
It
may be
w^
said to correspond to
word mental
only,
54
1
).
is
called
2
and is in
Shining out* Abhasana or Abhasa,
reality only a form of what in the Vedanta is called the
Vivarta i. e. the whirling or unrolling out, in other
one of
'
The only
is
may
difference
be stated as follows
'
'
'
Supreme Reality
i.
in
e.
Brahman,
Reality in the
as the
Vedanta is termed are never experienced in true Freedom, i e. in Moksha, wheieein absolute oneness with the
And
tial
is realised.
Nor
character.
1.
is
Unmesha, which
to say
is
described as follows:
experience
sg
wwkpi
*5R
ti
),"
Comp.
2.
faffa".
cT^r
also the
aTrercwrr
Spanda Sandoha on
sre%cR<r^T*rp
Abhasa
Comp.
with coram, on it. The
doctrine of regarding
it.
as the process of
I.i.
Manifestation
is called
extract
made
in note
It
also
also
55
faith
one's
of
),
The Nama-Rupas
but forms,
is
are
tions of
or*not-Being
to it the predica-
unreai, of
Sadasadbhyfun anirvachya
The teachers
Being
).
of
Parama
i. e.
as the
experi-
What
essence. 1
With
two
Abhasa and Vivartamay be said to bo practithe same. They are really one and the same pro-
processes of
cally
cess in so far as it
is
a process only
'
1.
to
i.e.
And
as that
what
without reference
as a process
it
may
be described,
if
not defined,
Pw
Star-
56
beyond measure.
An
is
apparent strengthening
to say, the
when
it
the operation
may be
seems to be divided
c*T%*T
^T
STT^f
sforeiwrcnTt WTTRwrariW;
s*Rte^
to^wp*
wift*ra$fa
m^l^^
^q*i^*pirefrasnFTf^n
m\m sm wrawn^:
sn*rcnrc*n*hinF ?mnr^i^t *n
1.
awrossn
^ ofe3cM<45ifr
?X
^ wnfit
Comp.
clearly shown,
fo't?a
when
jjfaftfocr-
?<g*iqsufa
Pra. vi
it is
also the
vi.
3.
ii.
1,
way
yfa
^te irat^a
p. C.
Pra. ITHd. %
rT^r
^T^r #mftr<^
Shantip&#ia.
57
beautifully expressed by the immortal
Kalidasa in the
following lines:
with a son,
as to
that love
its object,
),
Such a statement may sound a paradox and a contradiction in itself; bui we all know that real love and other
emotions not only show no signs of diminution when distributed and divided over an increasing number of objects
but they only grow in volume and expansion, while the
source from which they spring remains inexhaustible.
Hindu
philosophic thinker
which
it
is
If so,
how
is
that there
as there
life also
was
is
as
much
of
is
new
in each
if
From
cells
of the
life
How
new
is
cells
the
Hindu point
of
Baghuvameha,
life
1.
may
iii,
24.
58
but remains
really divided
produced
centres.
may
Abhasa process in its aspect as production, or reproduction and expansion, without any real division.
But, as said above, Abhasa has another
In this aspect
come
aspect
also.
it is*a
into manifestation,
source remains
their
it
entirely
The
ducta
process of
Abhasa,
if
we
life
life.
would be an
cell-division
vital
is
we
could
perceive
not possible
Abhasa
in all its
aspects.
all life,
we may
to
spring
is
given birth
by a parent
is
to,
Abhasa procesa
We
some
is
Abhasa
in
abnormal psychology, as it
being studied in the West, if these findings were
now
The
instance of
what
meant by Abhasa.
how a number of
we
is
could see
to
59
intents
But what would seem to furnish a remarkably satisfactory example of the Abhasa, indeed would prove to
certain minds its existence and operation in nature, may
probably be found in the latest theory of Western Science
as
when
to
theory
is
fully
that
of this
it is
on all hands.
theory, one would not
tending in a direction
tible
matter will at
last
'
'
'
'
'
Matter,
the
its
product,
is.
in short
Abhasa
process.
Here
then
it is
we have
remarkable
1.
2.
60
illustration of
However
(a)
this
may
be,
what we have
to note here is
as
is
was; and
And
(b) that it is
this
is
it
ever
by
itself is
like, i.g.>
fore is
essentially
process there-
what may be
likened to
The
may bo
as
logical
necessities
each
step
following
as the
deduction
successive
preceding
it,
of
And
is
way
which
the
in
this
Hegelian doctrine of
1, p.
54.
61
affects the
may be shown
as follows
way
no
in
follows,
it
Shiva
i. e.,
who
time
as an idea, rather, as an
Ufti verse
own which
is
He
in himself.
is
there is Parama
and
still
complete
all
unmanifested
experience of his
becomes
and speech 3
So long as He,is
this,
that
Js,
so long as
He
both
is
Supreme Experience
the per-
of
is
no
section
For some
of
the whole of
this
is
There
is
as yet
if
one
is
to avoid confusion.
Of
'
is
now
'
and so
so only because
on.
But
we cannot
&
till
we come
list.
62
A.The
Universal Experience.
I.
Subject-Object.
The Shiva Tattya.
/.
may
there
be a Universe,
He
manifests
the ideal
and lets
Universe disappear from His view and allows
as the principle of Negation
itself
Himself, as
want
it
of
a Universe, but
for
complete in Himself.
In
this state
He
is
what He was
and in every
in all essentials
respect,
as
Parama Shiva
eli-
Parama
feels as
The experience
of this state
called
is
the Shiva
way whatsoever
He
ever was
before
existing
affecting
as
as
Shiva Tattva.
cTcrt
of the
(Chinmatra,
f^vTBqrtn^qr
is
Comm. on Par.
Sav. Ka.
}
f^-*simffmFJT^^^
Hrid.y pp. 8,
anything
4.
*w*
Pra.
ii
9.
ctt^
point.
others,
on
this
63
uponwithout
whatsoever to shine
It is
or feel-
meaning I
am
am
is
'
It
the pure
'
2
*
the
is
first
stage
doubt
suppression or suspense
2.
And
is
it is
in the process
a state in which
most manifest,
there,
all
but held as
the other
it
were in
4
.
The Shakti
Tattva.
the
of
Divine
make such
This the
Universe-negativing
Ante
1.
jprrfi 5
2.
3.
4.
This
is
JflRRirarccWT *$tfcr
aspect of the
p. 62, note. 1.
III.
i.
3.
1.
fijsps
According to
Comm, on Shiva
aspects of
Dfishti%
ii.
1,
the Shakti as
primary in which the other two, Chit and Ananda are merged.
64
'
stage
it
But
counted separately,
if
Ananda aspect
tion of the
it is
of the Divine
nature of Ananda, as perfect Bliss and Supremest Selfsatisfaction, is absolute* Rest in what is one's own, and
1
and movement. 2
there
movings
unless there
As
out.
there
is
is,
is
For no perfect
complete absence of
a cessation of
in the stage
all
we
goings and
are considering,
Thus
come
as they
and
the one
itself as
much
which that
upon and
I \ without the
of
a Universe
reveal;
and the
among
1.
See,
U.
3?R^[ or
3.
%&
bliss.
ity,
lb
is
less
'
the
*rtft
is
or ftaraw as
referred
to in Pra. Hrid. %
65
other as the realisation of the feeling of only the pro-
Ananda which
all
understanding
as
is
very
'first flutter,'
of
movement towards
vibratory
'
movement
Restraint.
the
Parama Shiva,
shown
in
Shiva-Shakti
Tattva.
there
State
may
gradually
be formulated in
am/
at
Srishti.
st
ptr: *q?^ is
rT^|f. H
come
JDrishfi,
<7w3[
firsb
1.
Tattva
'
the
is
thought as
in this
a Universal manifestation
The Sadakhya
3.
From
of
Prana
life ( or
of the
Tattva- Sand.
first flutter
of
1.
life.
66
This experience of an
<
as said above,
am
this
'
'
'
is
come up
just beginning to
to the
an object which,
being of a naturally buoyant character but having remained submerged under pressure, may begin to float* up
of the
surface
experience again,
like
The
as
is felt,
it
were, as a vague
And
ence.
begins as
in
it
as
it
were
collect, as
man may
as a
and
state,
'
2.
Sbakti
the
of
is
i.
'heart',
to
so
3.
i. e.
the 'Beloved',
also
c<
He
the
Atman) was
as
much
Brih. Up.
"
Now
as a
nothing that
as
9
man and
w few M
is
Trerc^,
is
is
wfo
is
knows
wife in
I. iv. 3.
know nothing
iii.
21,
67
and
bo
ring
being as yet
'
all
in the
'I
what may be
virtue of
called a
human
about a stage of
movement
'
mind, brings
'
in suppression
the
first
feeling
is,
Ideal Universe
of the
at this stage
is,
as said
is
'
dominant
a more
',
in the experience
factor,
the notion of
is
this
I
*
re-
just beginning to
a consequence,
as
am
still
indistinct.
is,
than the
'
being
'
which there
is
in the experience
1
that
am
this/
and
which there
is for the first time the experience which may be spoken
of as Being. It is also called the Sada Shiva Tattva, which
is
the
therefore called
Sadakhya
in
Sadakhya should be distinguished from Sada Shiva the meaning of which term
by itself will be explained later.
as only another
name
It is the state
Divine Shakti
1.
is
s^ipri
of the
h4,
in
m-
jpjfrr sft[fa
w&n.
i.
2.
68
And
held in suppression 1.
be
so.
one of
may
it is
its
of
what is
precedes actual movement and
do
resolve as to
as yet no actual
only a will to
Bliss
it is
is,
wonder
be done
to
act,
to
and as such
And
activity.
what
as to
'
as there
is
wonder of
what
this sort as to
'
most manifest. 2
As the manifestation
may
tion as
Being or
'
'
This Self-realisation
be said of
which is able
as Bteing and Force
Force
'
at a lower stage,
it
is
a realisation
thing
or,
as
may
it
is
can be undertaken.
to those
our daily
we
life
are
now
consider-
may
as
as
It is true that in
ing.
may
or,
of realising one-self as a
That
action.
to start
be said of
it,
But
it is
And the Sadakhya step in the life proUniverse may be said to correspond to this step
cess of the
1.
while ;^OTff%
is
Shiva Drishti,
2.
man ifest
ii.
in the
Shiva
a^rfira
Tattva.
is
^rrasrfarcT^
Utpala on
1.
of actual movement.
state
69
Further, although counted as the third Tattva, the
Sadakhya is, as a matter of fact, the first manifestation in
the Universal process.
And
4.
In
The Aishvara
next stage,
the
this
Tattva.
\mental
stock-taking/
'
'
'
ground.
Self-realisation
realisation
by
as
being
a full survey
of
followed
is
what
by the
constitutes the
We may
observe in our
own
am
so
in short.
And
it is
dominant is
mere somebody, which
'
is
'
70
but the notion of what constitutes the 'so and so* or the
His experience in this state is
this/ i. e. his state.
'
may
be called his
so-and-so-ness
'
brought about in
is
of
what
full
survey
Ideal Universe as
must be
it
being,
what
of,
the Experience^
namely,
e.,
the
the
of
Tattva of
Identifica-
under similar
lives
is
to be dis-
like*the Sada-Shiva
ed above.
And
1
This L
'
This
as
e.,
it
is
emerges into
and
full
is
taken,
in which the
and
1.
But according
is arwtacir;
(p. 45 note 1
),
Tattva the
btt*t
It
is
is
as ifc^*n %sfcg*sm
71
experience may, as said above, be respectively formulated
in thought as
'I
and
'
am
This
This'
am
1/
nant, the
TRis
is
more domi-
'
case the
first
of the relation
'-side
state, that
is
<
'
I '-side being
This/
The Sad-Vidya.
5.
an
arises
'
'
'
'
much
equal clearness, so
so
'
'
that,
felt as
#
separated in thought
so that
This
and
realise the
way
as a
'
'
'
'
my
'
can be realised as
'
'
reason, the
This as
man
the
and
'
'
of
yet
somehow
realises himself
them as this
are mine 2/
is
as the possessor
my
'
body or these
'
1.
2.
Comp.
imt
swnnfSiw*f
fi[
*rf^p^:}
sf^sfa9c;*ft
i.
3.
i.
3.
72
may
ous ones
state follows
own
individual experiences
in similar circumstances.
From
the
'
'
in this state,
and
bheda) 1
This
really be said
to
'
what corresponds
to himself as the
as
'
what we have
to it in
'
a lower state
of the Experience
or
drawn equally
and
to the
'
This
the
which
',
',
is
felt as
Unity as
the germs of diver-
and, on
it
at least
is
yet
somehow
we may
feelings, if
Comp.
Or, as
also
it is also called,
^^fa*forwRH*^i
human
In
beings, the
73
corresponding experience of diversity-in-unity-and-identity in regard to the body and thoughts and feelings is
possible, because, while our attention is simultaneously
feelings
'
and bodily
states, a contrast
Experience, also
felt
the
'I'
being
fel])
'
attention
chiefly to the
'gaze'
is
the
in
of the Experiencer
'
'
principally on the
fixed
There
Experiencer.
may
chance of what
i. e. }
is,
it is
it
drawn
on
what
State, of the
these states,
in
as
Tattva the
This '-side
the Lordly
therefore,
is,
Shuddha
ones, because in
identical
1/
and the
as a Unity
rest as a diversity
as a consequence
is,
little
'
am
As another
of the
1
This
and
of the experience
undivided
this
'
is
now
e.,
an
'
and
All-
this/
5
is
of the nature
and originated and created by, the Experiencer himself, in much the same way as
a limited human being realises his own thoughts and
feelings as his
own
creations.
may
be btated as follows:
assumes
74
am
all-thi$
and
aU-this is
is
by me
mine
all this
am
the author of
some movement
obvious,
There
all
this 1.
'
is
'
to
round the
This
',This/ so as to realise it as
as distinguished
state.
all
is,
the 'This'
and
of
and
as part
is all
'
This
'
an All-this*
'
of the previous
of the divine
stillness
'
festation,
manifest. 2
So
far,
Order
'
Shuddhadh van
it is
is
a purely
Way
it.
may perhaps be spoken of as the Universal AhanComp. h^t imA fipr^: Ish. Prat. IV. i. 12 as an expression
1.
kara.
of
It
the experience of
this
state;
i.
this
*wi
stage
is
ttcrarftFTFfarc*
in
described; Pra.
6.
There
Sad Vidya
also
is
in the various
The
and Utpala
and description
given here are substantially those of Utpala and Abhinava
quotes several views
of
it.
definition
Gupta.
2.
Kriya Shakti
is
according to Utpala,
viz.
Ichchha,
Jiiana
75
Pure Order, the things are realised as they truly are, and
therefore they are the regions of pure and true knowledge
(
Sad Vidya
or
Shuddha Vidya.
and have
who
ally as such,
for their
'
'
This
hidden away
'
from them,
B.The Limited
II.
Individual Experience.
Maya and
6 11.
hep progeny.
All-this
'
it,
and who
may
also
entities.
therefore be spoken of as
process
described above.
And
vas
may be due
to
this
several manifestations of
Gupta.
fact.
76
How what
is
essentially pure
this Order,
it, is
what
as it is put
at all enters the
be impure, and how evil
Universe will be explained later. For the present it is
enough for our purpose just to recognise that, from this
'
is
This
Maya
is,
Its
And
and therefore, as a
is
both what
Force or Shakti,
Shakti.
what may be
first
is
in
regard to the
true nature of
or a similar law, as
we
find
in
we have been
enjoying, or
been acting
on, is obscured
begins,
to feel as it
the
what we have
Shuddha Vidya
for a
'AU-this'
time,
if
fctfteH^tf
i.
7.
Comp.
gFR^rpft^si^; Tantrasara,
Ahn.
8.
77
is
And
or Force.
this
it is
Force which
is
Maya.
called
were
it
falls asleep,
All-this
rather a feeling., of a
something which
of a
'
Nothing.
And
vague,
place but an
indistinct
practically the
is
passes
is to say,
it
is
Experience,
and undefined
same
as
the feeling
'
happens,
this
as
its
'
i.
the
as
e t)
All-Experiencer
changed.
Although countless
Experiencer of the
Universal
c
Universal
AU-thia'
indistinct something
types, only five,
Shuddha Vidya
prior to 4he
are, as
latter fading
clearly defined
1.
into
an
and
distinct
of manifesta
follows.
Co-evality or an alwaysness
of presence with,
in
alwaysness or eternity
2.
the
to
of,
the whole
Sanskrit, Nityatva.
(lit.
).
'All-this',
that
all-pervasiveness
is,
confined
to a restricted
area,
and
of
or
being
having
Sanskrit,
Vyapakatva
all-obtainiugness.
1.
presence in
t. e.
e.
occasion
( lit.
and the
in
like;
all-reachingness or
all space,
transcending
all
is
78
3.
All-interestedness, that
is,
interest
fullness
in,
).
4.
all-knowledge
All-consciousness,
or all-vision,
omniscience.
and
5.
Now,
in
all-knowingness or
All-authorship;
( lit.
( lit.
'All-this';
in
all-makingness.
Sarva-kartritva,
Sanskrit,
)
And
this'.
a.
Time
i.
e.
limited duration
that
'All-
Restriction
or
Regulation,
presence in sp&ce,
i. e. y
as
of
lit,
the
present
past,
called Kala;
The determinant
to say
is
counting
When )
viz.,
regard to
in
of operation
and
of having
experiences
so on, leading to
the necessity
is
in the case
always and
Regulation,
Niyati;
lit.
The determinant
of
to,
every-
Restriction
Where
);
or
79
g\
Limitod Interest,
to,
technically, Raga;
particular,
and
it
moves on
);
pure awareness
( i. e.
technically, Vidya;
Limited Authorship,
c.
it
to another thing
Limited Consciousness
knowledge,
an4
sticking
d.
lit.
or
knowledge); 1
lit.
Kala;
techrflcally,
art
lit.
And
this
the Experience.
is
when
the latter
or
other,
at
is
least
so
long as
it
himself.
possible only
is,
as
realises, it
an inseparable
The super-imposition,
therefore, is
it is
in the
1.
jrri 3**:
Shuddha Vidya
Maya
Jfiana sometimes
at
to
it
identify
has once
least to a
State.
By
means
also
Shiv, Su.,
i.
limited
2.
certhis
with
knowledge in
81
and limited. They change, as also said above, respectively into the vague experiences of
feet
Change
which
1.
change
Time
of
e.
is
Kala
i.
2.
3.
and
4.
Limited Consciousness
5.
Limited Authorship
And
way
the
Vidya
(
(
Kala
2
.
Maya
something
is
like the
The Experiencer,
after he has
for a
time gazed
'
at
'
thought
As
All-this' is mine; I
c
:
'
am
the author of
'
All-this.'
'
and mine
'
With
'
when thinking
much
too
of a thing as
'.
'
1.
i.
e.,
The order
Limitations
is
that
given
of
Utpalacharya
see
Vritti
on Ish.
Prat.y
IIL
i.
9).
11
follow-
82
As
'All-this'
lost,
in
itself,
grows dim.
first
a clear and
as
'
Nothing
'
'
All-this,
Shunya 1
'
),
of the
life.
With
1.
this
What was
indis-
to himself:
and now
am
tinctly, the
feeling but a
is
in this experience
T, such
scar*
would
be necessary if the experience of this state were
really expressed in words.
It is only a dim
experience of the change and therefore of Time;
and it would be expressed in the way stated
cely a clear realisation of the
above only
if
ness of daily
life, or,
better
waking
still,
as
were as
conscious*
in the
Shuddha
Vyapakatva changes into Niyati as the Experiencer is constrained to the dim perception of the
vague 'some-this' and nothing else as an
inevitable sequence
of
'4B-this\
3.
Purnatva
is
the universal
sleep of
1,
Maya
overtaken by the
as the Experiencer now is.
All-this
doctrine of the
'
flags,
light
regarded as a reality.
'
in
on
*
the
Nothing,
Buddhist
'
is still
83
4.
'Something* which
And
is
as good as Nothing.
5.
of accomplishing.
And with
five other
forms of Limitation,
who
as a baby
own
glory,
III.
now been
'All-this* of
reduced.
Two
who
has hidden away from him his own Divine State and Glory,
fully restrained
his
experience
experience
is
this
'
Experiencer
in
this
state
of
we may
Man; hence
to be referred to as he).
Shuddha Vidya.
to bring the
both in
84
forms of limitation, these together with herself are called
the six Kafichukas
cloaks or swaddling
sheaths,
i. e.
And
Maya,
while
together with
the five
other
i. e.
of the Purusha
is
only
possible, the
the Divine
Purusha
Experiencer
by allowing himself to be enwrapped and enshrouded by Maya and her progeny, but
yet without undergoing any real change in himself inas-
much
as he
still
limited
it
were,
them
all
the
Abhasa
as
when
85
who
such Purusbas
number
of
living cells
may
us say, a
experience themselves as
as,
let
'
'
'
'
'
'
all
unaffected
1
.
he
is
to say,
is
Pct
rrc*r
ftorafavtf
%&*
srrf$t
is
Maya which
first
Tattva Sand.,
5.
86
as himself, what he assumes as a
aspect every
moment
of time
'
sleeping' or
a fresh or a
is
new
limited
one; and
i. e.
even
in itself
Tfcere indeed
is
Order
is
all so
alike in all
For
if
in each
there be
a unity.
But
later.
in
'
'
'
'
'
and
any one
any way whatsoever limitexcluding the others belonging to the same stage.
ing or
And
if
they are
all identical in
87
experience they are not limited by time or space either.
is to say,
which
is
tensions
e.
of space.
all-space,
'
'
and
differentiation
Purushas
into
as,
by
multiplication,
existence,
each
lim^ation
obscuration,
of
Maya
brings
the
numberless
these
measure as
'
it is
technically called.
middle
13.
he
is,
and
the Purusha
indefinite
1.
'
still
<$wmftT
qftflnren^
'
wgBPft Prat.
Vrit,, III.
ii.
4.
88
object
if
Now,
of the Experience.
definite
For
now
it
Something
'
may
such a term
'
is
a factor which
source of
shown
future experience.
all
presently.
cognise
and as such
Maya
it
How
present
'For the
is
ifc
'
All-tins'
in this
the root
dim
and
so will
is
we have
be
just to re-
its
Purusha
in-
not to be ignored.
is
and
is
so long as
it,
Purushas
all
till
For a Purusha
kaa
is^
must be
in the Purusha.
Only these
nature,
while
previin
the
But however
contracted.
Thus
it is
him
which
Purusha as a
me
repeat, are
Purusha
existence of the
for the
with the
relate
relations, let
the Purusha
is
related.
And
this second
term in
this state
can be no other than the Indefinite Something mentioned above. It is thus a most important factor as important
'
'
'
'
'
89
All-this
now
'
Coming
Purusha,
it
into manifestation
is
Universal
is
called
Prakriti
his
She who
affects the
number
Shuddha Vidya
state.
And
as the
diversely reflected in the ocean of Maya, as different persons may perceive the same sua as so many different
reflections in different parts of the sea. 2
v&m
era
[wr]
*$, cT^W^T
f*n?r
Tantramra Ahn.
%
q*t% ^arr
Jifrrgf^rcT^T^
ttgssftratf'-;
wft^
%fa
Tantral.,
*n^
8.
Ahn.
^^r^t^f
9.
<raidsft
Viveka on above.
Tantrdl. Ahn. 9.
asaTOCTqwrf^
Note this fundamental difference between the Trika
Ht^fct
2.
*if&'-
aracft jft*
11
and Appendix V.
1?,
Maya
of the Prakriti,
for all
The Sankhya
of the Trika.
above,
90
The Experience
of his
on the part of a
Prakriti,
there
it
movement what-
being a state, as
it
were, of
him
is
And
no one element or
feature which is more prominent, rather more prominently
it being merely a
manifest, than others in the Prakriti
Something in which all the disvague and undefined
this is so, because there is
'
'
so that
and
and undefined Something itself of the experience at this stage, is and must be a thing in which all
Elements or Features capable of inducing, or affecting as,
indefinite
'
'
Now,
91
dulling Stupefaction (ofSukha,
as
feelings
Attributes or Features.
And
as,
the Prakriti,
in
all
Feeling-inducing or
Gunas
of Sattva, Rajas,
And
as there
experience in his
and Tamas 1
From
is
called 'the
is
pro-
duced everything of
as objects
or as
specific experiences,
experienced.
And
objects of experience
come
these
means and
into manifestation is
much
1.
Comp.
cr^r
Tantrasara, Aim.
8.
[ iTfrf&ncr ]
g WNnmuiwf
*rajt*FRT
g*mrwc$
92
There are
tially
any
is
differences
slight
of course, but
it is
substan-
of the reasons
why
there are
One
two systems
Sankhya
Sankhya i.
the
by the Karikas
as represented
e.
Ishvara
of
Tattva-Samasa and
apparently also the Sankhya Sutras, which is a much
later work, but not the Sankhya of the Puranas
makes
no such distinction At least this distinction is not apparent
from the above named main Texts on the subject, even
though Vijnana Bhikshu seeks to establish it by regard-
e.
is
However
manifestation from now on,
this
process of
as
is
Sankhya.
practically the
We may
as
be,
the
recognised by
in the
in the
may
the
Collective
the Ttfika,
viz.,
as a
'
Something/ which
and undefined.
nite
any
mere
Nor
Indeed
its
'
as the
Something
to the
'
is
as the
self-realisation
All-this
ence.
'
'
'
'
of
the Experi-
is
of the
'
as
vague
Experience,
realisation of the
'
in the
And it
is
be clearly noted.
93
have
immediately
may
Manas
).
Now, to understand
Ahahkara and Manas or,
what
as
we
we must make an
which
daily
is
When we
saying
it is
Buddhi,
take them here in
these
shall
really
and Buddhi
analysis of the
three,
psychical process
in us.
so
and
so
'
it
is
words
or expressible,
i.
e.,
or speak of
it,
our
as expressed in
conceived or thought
of,
involves
They may be
stated as follows
1.
Comp.
2.
several
gBtfaTdfaTHtfj
Yoga- Vdrltika on
ii.
19.
others.
94
The
as
operation
first
it is called;
Alochana in Sanskrit 1
operation there
first
what may be
the senses,
that of
is
called Attention,
from experience,
In this very
).
is
sensation
even when
all,
as
is
what are
known
the
called
But,
which operation
may be
'Attention'
the
of
work
have to take
into
it
consideration
on
later
there
is
'
'
1.
s^nf^g
What
speakable
is
i.
srrerhnwrfa^ %fa
<T$fFn**
'
uncommunicable
e,
absolute particularity.
Hence
to others,
it is
as
said that
absolutely un-
is
it
consists of
an
it is
various meanings of
s^t
see also
described as sarcNNr.
the
s^f%w
is
First there
assimilated
is
arf$mcr
by Ahankara. Nar&yana
Vachaspati
the function of
Mishra
Manas
Tattva-kau,
as <Rnr*d{,
27
'^wfaF^
also
<Rrct
^cj?&,
speaks of
^ej^ftL'
95
marked out
ally
my
ceiving
group. 1
am
cow, I
me
as the surrounding
am
those
per-
me, a
affecting
scenery,
These are all being left out and only those affecting me as
the cow are being sought and singled out and built into
the image of the cow.
group from among a whole crowd of sensations with the intention of building up, with the selected
group, the image of an object (or, which is the same thing,
certain special
the object
itself)
this
is
an operation which
quite other
my
perception of
of it
first
is
c6w
what may be
It is
and speak
Image-making or
so as to be able to think
Imaginative Operation
called
the
the
'
'
operation, in this
instance,
receiving
in
consists in
cow, like so
like so
sensation
many
many
The
senses give us
what
is
the
*W
faforetfteff^
2.
r^
flT*faft
See Appendix V.
f%faci;?T^r
(
*nrffir
m *Fn
Chap. 254 of
QWQ
h*Mlcl
Mahabharata,
Kumbakonam
xii.
edition
ffct
247.
).
9.
96
into
ing a particular shape and form, namely, that of a particular cow, there must be a second operation in the
chical process
by which, these
psy-
the
points of sensation/
'
of*a
form
in
However
that
may
be,
my present
perceiving,
me
to
For what
perception as a cow.
i. e.
am
is
actually
no more
would include
that of sight,
viz.,
revealing to
me
is
not perceiving
when
it is
somewhere
else
a, out of myself.
There is
absolutely no other source but myself from which they
can be supplied. Nor can the elements supplied be anything else but a part of
i.
as
of experiences I
up
have
my
built
That
of
is
to say, before
97
thinking of
as
my
cow,
am
it
something of myself.
It
has to be assimilated
is
in
to
and identi-
'
process giving
But even
me
the perception of
my
cow.
'
What
I see before
me
is
a cow
1.
3?f*WT;
tification' in
:
;
as
now
Aim.
9.
cow
assimilated
Tantraloka,
quoted. a?faRFTt$$frc
it
me my
give
See
other
infra passage
vanity and the like are derived from this primary meaning.
There can be no pride or arrogance in regard to anything unless the same is thought of and felt as one's own, as belonging
to oneself.
13
98
cows I have seen and known in the past as my personal
Till
experiences, but also refer it to the species cow.
this is done I can never speak of the image which is
being perceived as a cow, which statement only means
that
it is
But whence do we
my
personal
such
i. e.
abstract or general
as
cannot be
pictured
as "It
such
is
a cow".
This reference
to
such a standard
is
the fourth
'
'as
as a
1.
friwr^n'
speaking
'*ffc% arc,
*r
gs^' *3ptt
faarcrfcr^i jftp
Tattva-Samasa.
is
Rama
realisation
or Jones,
by the cons-
Buddhi, from
it
way as
99
Now,
is
carried on by
the senses
so far as this
first
means
means
operation
is
as
is,
obvious,
is
what are
of
called
of gaining experience in
concerned.
first
operation,
there are and must be for the other operations also what
And
1!
of the three
are
respectively
?WTf3^
means
these
subsequent
called the
it is
TantraL with
Ftv.,
Aim.
cr^r
11
9.
On
way
con-
Appendix VII.
the whole
of
among
others,
the following:
m gfas^rrawHT
sN^q:
11
Tantraloka, Aim.
ffc
*?$%% suffer:,
4<f>fciOT:, ajfiTTOfMircr^TOF
ix,
11
$m\ fiftfaap,
i.
12,
with comm,
qm^^nq^sfir ftflm
^3
*ftftft ira<)
ajw^
100
Manas
what
is
'
desires
i. e.,
'
seeks for
and
singles out
or, to
carves an image
From another
at the time.
synthesises
builds
up mental images
c
the
and
senses,
is
'
sum
total,
realise as
'
'
such as
'
is
experiences the
'
'
particular
what
is
of them.
'
it
Ahan kara
of
point of view
'
human
in so far as
it is
man
as
Rama
or Jones,
only an aggre-
it is
Aharikara
is,
in other
'made up' I of
an individual, as distinguished from the real and innermost I \ which every one is as Parama Shiva. The artificial I is only produced by the identification with and
words,
artificial
'
or
'
'
'
'
^fa^fcp
%*m
And
tixw^m^^iw ft^r
Ibid.
11
also:
rrcr-
**
...
q* ipHNg qstafarf^M^u
ii
33Crrs?Rft^
ii
Ibid. % I. 89. ,
II. 32,
with variations.
and
liar.
also
27,
and
by Ani-
101
the real Self of the
assimilation to
now produced
not-
aelf.
Finally
Buddhi
'
'
is
it
such
facts,
facts
'
Ego
the
i. e.
impersonal or swperpersonal
of as the
state of conscious-
limit-
ed y.
"
3T? wft
3?R*Tifa*n^ gift
%^
^smrfttHH^
nf^rftfaf^cf
i
stct
*& %\x
%vm%
?sm
*&$%
jfrnnrelr
ar^CTPr
Tantrasara Ahn.
%
2.
It
is
<
8.
Buddhi
of the
That such a state exists, indeed that all the states and their
respective means or instruments mentioned above exist, in
the depth of a man's being, can be ascertained, apart from
all
Hindu
Philosophers,
at
least
if
those of
in
as
well
i.
e.
we
them
practical
who
have,
experience
torters
102
But though
super-personal,
or absolutely inconceivable.
Buddhi
We
all
not entirely
is
of us probably have
give us an idea as to
public,
who
also
specially to the
the possibility
life,
spiritual,
to be able to
have
Century,
would
rise
he would
feel as
though
others,
to a state
all
of
consciousness in which
of
words, or syllables of
is said
by the Yogins
be that, while
to
brings on a
it also
first-hand
experience
of
super-sensible
at
realities,
first
is
from
must be main-
tense attention,
must also be
disturbance and movement caused by
dullness or sleepiness,
all feeling of
it
Hindu Realism
pp.
experience,
own name, a
state
may
be,
Hindu
See
that
curi-
or
Buddhi
103
be
in so far only as
like,
there
is
personal
no
definite
and clear
Ego/ This
an experience in which
is
it
experience which
the
is
times had,
profound sleep, a
man opens
his eyes
oblivious of himself as an
Buddhi
is
in the
'
of the
realisation
'
is
some-
state of deep
and
is
or
'
and
conscious
while yet he
quite
is
is
Buddhi no thought
of the
'
as yet, the
latter
when
the Expcriencer, as
it
principle
which we
lives, as
Now
in
find
why
that
rest,
body
of the
is
to
itself,
say, its
say,
being
of the
'
flesh
'
'
Spirit.
If it finds itself
it is
it
is
only because
it
and experience.
only the sleepiness of the flesh which can at
identifies itself
And
asleep,
Note
'
in feeling
1.
See ante
2.
p. 81,
3.
1 9.
104
<
and make
it
this
body with which the Spirit is identified the waking up from sleep also depends on some change in the
bodily condition. And, as, following this law, the sleeping
Experiencer of the Purusha-Prakriti state, wakes up into
a new consciousness again, he does so only because there
takes place some change, some disturbance ( Kshobha ) in
the Prakriti which served the Experiencer in the PurushaPrakriti state, as his body, and with which he had already
identified himself in feeling and thus fell asleep.
of the
would be interesting
disturbance this Kshobha, as
It
Sanskrit
inert,
at
all
cannot of
to
it is
discuss
here
technically
itself
move-
called in
it
involves
it
will
into
the consideration
this
go
how
up only
as
of
we
it is
of all
whole.
its
'
The
Yogins
of India
real
latter.
p. 124,
105
waking
conci-
the conscious-
nature
of
moving
feeling
in
it
is
what
is called
Buddhi.
And
as the
first
and in
so
far as
it
is
and can
product of
it is
the
may
bo called the
memory
of the
'Something
i. e.
Bhasbya on
14
first
si^raftss
s?*r*n Ptto
2 toi*tw^$
ii.
of that indefinite
of Prakriti.
wvgm^sm 1 sfr
ci^wrifaaffii^sr
anew
It
3^
spiers
sr
t far^ Tantrasara,
1
hr
jt^cp
Ahm.
8,
see below.
19.
jtRt
siiyt
Comp,
also
106
As
such, it
is
Stupefaction. It
is
moving Passion
therefore the
its
or inert, senseless
manifestation of
the
of
the three
which
is
That
to
is
way
vague feeling
say, Buddhi is
unmoving
feeling of mere presentation (prakasha only), by the
Prakriti in that Affective Feature ( Guna ) of hers which
can so affect ( L e. in her aspect as the Sattva Guna ), and
the 'affection' of the Purusha, as the blissful but
And
e.
the
memory
state of pure
1,
mind
if
This
one
is
is
is
of
such a manifestation of
'
All-this
'
at
this
stage,
Dhi
it
is
to understand
properly
When
the
teachings of
tho
Guna
107
feeling
one of
is
bliss
of a inoving, reacting
the Sattva
now
is
nature
or passional
in
Thus
it.
pointed
out in passing,
result of
it.
which there
is
one in
is
of
without
'
its
^hief Affective
Feature,
far
we have
i.
e.
Samskaras
essences
life.
and, as
of
the distilled
were,
experiences of
be considered
wW'fta^ wvn
5TRt^r^iT^!3Jt
it
the concrete
These will
SfRFrft H^cT^rr
g^ St^
2.
refined
abstracted out
one's daily
1.
the
gf^-.
^ ^^h
later.
For
Tattva-Sandoha 15.
Tanlral^ Aim.
9.
Satta-rnatra.
cmmfo^m^rR^crr^
Vijfiana on
also
as
it.
The Buddhists
by the name
it
literally
call
raeana
mental operation.
Samskaras,
or, as in
the
lust
Pali, Saiikharas,
of sesa-chetasika
108
it is
as
cular
cow
of kindness
for
of
experience as belonging
in
which, brings
life,
above,
to that
a state of wakefulness,
From
Buddhi
is
produced the
above mentioned
Ahankara.
Its manifestation
tion as
an Experience
i. e.
its
realisa-
Buddhi,
may
for similar
reasons.
we have taken
On waking up in
for our
example
first
110
consist
stage,
this
only of
Buddhi
And
this
as
parti-
are
particularisation
on
so
it
as
to
make
it
It
is so selected one's
it
is,
own, as
T,
my
particularised
consisting of materials
when
as for instance,
self,
is
the body,
from a general
regarded as the
of
a man,
*
Following
the Buddhi
is
this process,
selected
and
'this is
'I
am
of
what may be
so and
so'
mine
is
its
own and
or these are
there
is,
mine',
of a
is
'I
the
arises
am
this or
called self-apperception.
and owner
there
and
as the
what
is
self
from
of
the
Ahankara.
let
ones,
consists,
this stage,
and
at
so'
of
this'
words,
it
general
or the
is,
at
'so
this
mere
am' (asmita-nmtra) 1 both as a 'being and 'possessor', and not I am 'Rama or 'Jones' (na tu Chaitro Maitro
'
1.
Yoga Bhdshya
ii.
it.
Ill
ham
The
va
asmlti).
difference
and
all this is
'mine' in reference to
possession or as
the function
exists
and specialised
selected
itself, it is
engaging
itself in, or
so selected
by making
in
elements either as a
a thing of which
Sanskrit,
may
of building up
being a power,
mode
it is
is
in
it.
by
what
inasmuch as there
is
power
).
or
ultimately,
which obvi-
what may be
existence,
self-
materials into
a product,
Ahankara
Finally,
Abhimana
own
its
energy of 'self-arrogation'
'Ego'; and,
or
Indeed, Ahankara
ously
called 'appropriation' or
arrogation' or identification
an
essentially
what may be
is
this
it.
Further, as Ahankara
is
is
am all
"all this
certain
is
called
of the
a static
individual
movement
much
way
the same
following
the
as
Self-oblivious
waking up from
sleep of our
consciousness
illustration,
of the
is
a state of
1,
of the
It
is
this
Buddha
also
which
to the teaching
first
Nama-Rupa making up an
Bhikshu
112
are to follow directly.
may
now
It is
and realising, as
it were, what he is and what he can do; and as such it may
be said to correspond to the Sada-shiva state of the Pure
Way, mentioned before. 1 It is a state of forming resolves
as to
what
to do,
by a survey and
what one
realisation of
and is capable ot doing by feeling oneself as a somebody with a will to do. It is thus a state in which, as* in
is
aspect
will
the Divine
of
Shakti
is
feeling, as it were,
it is
towards and
is
all
and so',
manifest, to some
round the
already
'so
can
such
the Rajas
That
amoving feeling,
or
is
suppressed
less
to say,
Ahankara
is
dominant elements. 2
But, although Ahankara
the Rajas
is
in
an
is
experience in which
it
contains
Ante
1.
Rajas
affects
p. 74.
^n*r rrfta^fffaTT^^Tfa^
2.
is
that Affective
Tatlva-Sandoha, 14.
activity.
is
painful
'
or
as
some form
of
Prakasha
'revelation' or
'light
1
,
i.
e.
mere presentation
5^
w ftwrwwn*
farar fir
aecasiw*
Tantral^ Ahn.
9.
is
113
in
it
way
theTamas
theBuddhi, even though Sattvamay be most
and Rajas in
prominently manifest
the
Gunas
in
it.
as there are
Ahankara and the others to be mentioned later, cannot but have in them all the three Gunas,
even though it is only one of them which is prominently
maftifest at a time while the remaining two subsist in a
as the Buddhi,
is
manifestation.
is
tioned Manas.
From what
be seen that
it is
ed in building up images, as
it
will
many
it
is
supply the
not
its
only
function. It has
activities besides.
'sensation whatever,
if
what
is
absent from
them
minded/
senses, therefore,
The
if
one
is,
as
it
is
put
is
'absent-
must receive the co-operation of this something vaguely called mind before they
can at all act. Nor can this 'mind' be any other than
what builds up images out of the 'given' of the sense;
that is to say, it is none other than the Manas because
Manas is the factor which comes into operation immedi;
ately
after
the manifold of
sense
is
given, all
other
114
cow or a
horse,
picture
built
is
and then
it
is
First the
they can at
all
give
us
it
that
is
Manas, lying, as
ting
is
it
other.
There
is
no
Manas
in this
is,
synthesising factor.
'
manifold' supplied
sense
of perception, should be
also, 1
a
it
concreting
and
as so
many
points or
hem
1
p.
95.
115
Thus
Manas
that
intensely active
is
its
own store-house.
Manas
State
Kiyietic
Static
in
following
it
and
follows
comparatively
of the
for
the Ahankara in
more or
state of Self-recollection,
man
begins .to
the
less
when
that
Ahankara.
And
way
is,
move
the same
same reasons
as
is
much
by that
of
the
waking
activity
or n^ove about.
cat or a tiger
when catching
behaviour of a
the
prey.
going immediately
This
is
to
be followed by one
of activity.
is
See below,
*r*#
p.
is
fit ftf->
w Jwrfa *r^ w*
a great struggle
compare:
i
Bhag,
Gita
vi.
Si
116
and
This
fierco activity.
is
Manas.
This illustration would be
could suppose that our
in the
three positions
more complete if we
remained simultaneously
still
tiger
existing
tigers,
of the
first.
is
For,
>ve
simultaneously as three
of
the
Ahankara
But although
in
affecting
Manas
so active,
not an experience
primarily as % moving
fueling
moving the
of
Ahankara but
also to
we have
seen,
not only
unless the
Ahankara,
experiencer identifies
i. e>
experience.
1.
anschauun#
of
Kant
that perceptions
117
ence of activity in the dark, unseen and unrevealed by
the light of Buddhi, and not
he
with
identifies himself
Tamas Guna
the
is
it in
till
one in which
still
Manas
is
however
unintelligent ly.
It
'desires'.
Indeed Manas
is 'desire
the seat of
therefore
is
incarnate. 2
And, as said above, this manas comes into manifestation from the Ahankara.
Principles
of Sensible Experience.
17-13.
and
The
Powers of Action
five
But Manas
is
Two
viz
a.
The decad
pp. 43-49
above.
of the
Powers or
wfore^ffrfa s
Tamas
the Feature
is
mentioned
consisting of the quintad
of Indriyas
),
powers,
or
powers of
fa3^ftft
which
action; 3
and
'affects
as
the want of
?vn& srer^U^nfoTa:
*refa
H^^ *WffPa
Edn.
5tfcT
Sarhyutla
Tantral.
*Rt
Aim.
9.
Mahabhar
^ ^^ faTO% arfaT^
Nik XXII.
47.
5.,
3T$T
P.
wsp*
S.
118
The quintad
senses
b.
also
or
e. t
called in Sanskrit.
Before considering
how
i, e.
first
group,
By
Indriyas,
the
Shaiva
merely the physical organs of hearing, feeling-by- touch, seeand smelling, and the so-called muscular sense
and the bodily organs of action, but also those powers
ing, tasting
rather
Purusha as
endowed with and manifesting these faculties and powers
which show themselves as operating through or by
these physical organs. While they may therefore bo
spoken of as 'senses' and organs, we must, in speaking of
or
faculties
of
the
Puruslia
the
them
The Indriyas
which
may be
spoken
of,
in reference only
two
to their
classes
physical
of
action.
The former,
i. e.
the
the
Power
do
of hearing
temperature
tactile
senses
and
are
the
contact
included.
or
For
this
119
Hindu
who knew
philosop-
in regard
to these
tho
Appendix IX
Power
of seeing
do
of tasting
and do
).
of smelling:
>
The Karmendriyas
or
also five,
namely
Tho Power
do
of
grasping or handling
do
of
locomotiort
do
of
do
of
sexual
action,
sexual activity,
i.
comprising
e.
all
all
activity
which,
of the
when
opposite sex,
so performed,
and
results
Force or power,
this particular
is
this
kind of
desire
for
restfulness.)
but
it
should be clearly
borne in mind that these are not the five powers of action
themselves. These physical limbs and organs are no
120
Indeed, they have been
power
may
still
If, for
its task.
which
of action, for
find
it
served
as
an
as
within limits.
Similarly, while the five physical
skin, eye, nose
outward means
dependent on them.
them but
In India
without the
is
use of the
when no
use
of
specially
the
is
even
organs ordinarily
special physical
Now
latter.
made.
these Powers of
the Spirit
five
powers of
power of mere
awareness ( i. e. vidya, see Appendix IX ) and five of
action, i. e. the ten Indriyas come into manifestation,
as said above, from the Aharikara and they do so
simultaneously with the Manas. The way they are produced
is
We
or rather
as follows
Manas
is
the Purusha
is
when
121
which
state of manifestation in
it is
to hoar,
to feel-by-touch
),
to see,
to taste,
and
or, to act in
to smell
to
to speak
action viz:
of
to grasp or hold
move about
to excrete
so on
and
ways
five
expectorate and
void,
to
to act being
prompted by a sensual
when
still
loved and
'
'
so
enjoining what
is felt
as one's
svarupa-vishnlnti
own
is
self.
never exist by
And
itself. It is
therefore the
Purusha when
it
moment
the
And
Indriyas, to perceive
as the
desire,
the ten
e.
moment
or to act
Manas,
five for
the powers,
Not only
perception
are
Tanxnatras, that
1G
this.
is
five
Indriyas of
called
the
iive
primary elements of
122
perception mentioned above, also
come
manifesta-
into
tion
correlated.
the
moment
the
Manas
arises
desire, the
as
Ahaiikara
12
In
ground; and
is
the
Ahankara
in the
back-
'Desire*
(
which
is
js
the object of
perception.
a part of his
own
Self as a person,
i.
e.
of his
Ahankara.
its
we
are
now
considering there
is
therefore
this
from
itself.
1,
ds
X.
For references
to texts
123
Thus
five
But these
every one of
to say, they
is
as
from
distinguished
forms of sound
i. e.
particular
tone and so on
Feel-as-such, as distinguished from the varying forms
of
it,
experienced as cold,
warmth and
heat,
Colour-as-such,
from
distinguished
particular
red, green,
blue and so on
Flavour-as-such,as distinguished from particular forms
of flavour,
sweet,
bitter,
sour and so on
and
no reason
there should be a perception, even a mental percepof any one particular form or shade, rather than
because,
why
tion,
in the
another, of
any
first
place,
of these
there
is
as yet
sense objects.
Such
particulars
are perceived only when, at a later stage with the experience of a physical
as the 'given' of the
world,
we have
these particulars
ed by these purely special senses of hearing, fecling-bytouch, seeing, tasting and smelling.
we can
And
and odour as
such, as distinguished from the particulars of these, shows
that these must already exist somewhere in some part
or aspect of our nature as facts of experience; and remaining there serve as a standard, reference to which alone
i.
e.
of sound,
temperature, colour,
flavour
124
can enable us to talk of the particulars in purely general
If the general notions of the particulars of each
terms 1
.
Avould
the
by the
being
particulars
that
all
we thus get
for
that
world,
And
surely
by means
we never
of the senses
before
the particulars
of physical
And
considering,
when they
now
as
so
of
which
The general
of a
no doubt general in regard to the particulars of that sense only but it is itself only a particular in
regard to what constitutes the contents of the Buddhi
special sense
is
it
'
of view, of
Appendix VII.
of
125
a something which possesses both colour as-such, and
many
sound-as-such, besides
of a general character
other attributes
a particular cow
for
no doubt
all
a thing
is
what
into
has
further
still
even as so
these
many
particulars.
is
the
of
particulars
of
a special
Buddhi and
And
is
ib is
latter.
'
means
of,
realisation, as
And
'
',
that
is,
as the Aharikara.
and
their objects.
'
ments
only
).
Tanmatras
i. e.
perception;
are,
as
That
( lit.
said
above,
the following
Shabda-Tanmatra
1.
Sound-as-such
2.
Feel-as-such
Sparsha-Tannmtra),
3.
Colour-as-such
Riipa-Tanmatra),
4.
Flavour-as-such
Rasa-Tanmatra
),
),
126
and
Odour-as-such
5.
And
Gandha-Tanmatra
).
How
may
be shown as follows
There
one speak,
is
a tendency in us that,
we
This instinct
seen
is
lower animals: in
jackals,
so that
for instance,
when a
this instinct
fowlers
in certain
in a
marked
degree; so
parts of India
which pos-
also
much
so that
take advantage of
it,
The
mon^ent this is done, all birds of the species in the neighbourhood begin to respond at once and the fowlers spot
them
exactly. 1
it
desires to respond
,i. e.
cold in
hand
Indian cuckoos
respond that
anything
tickles us or
a clever
kokila) respond
is
evolved.
to that pait
known
I have
if
is
to
there
is
ventriloquist
we
feel
instinc-
an instinctivo
to
m this fashion.
make wild
127
desire
handle that
to
tickles us or
makes us
part, rather,
feel
when
the Sparsha-tanmatra
e.
i.
handle what so
to
produced,
is
what so produced
the sensation and therewith the power to handle, i e.,
to handle
the desire
when we
or
see
a thing suddenly
bursting
is
run aw ay from,
T
or,
as in
some
cases, towards,
it.
No
power
to
or
towards
is
is
is
realised,
it, i. e. }
the
the
power
developed.
first
moment
the sensation of
is
sense of taste.
Finally, the experience of Odoar-as-such gives rise
what
For it is
an act of enjoyment and therefore restfulness, and no
mo vement such as activity generally implies. Audit comes
about in much the same way as when, with all the other
to
is
senses closed
we
made
be regarded to be
we
are
are
to
at the super-
considering must
smell some odour
128
compared.
when hearing
activity of responding as
an
to
nor of
a sound,
anything,
it
If
in
a state of
five special
senses or
sleep
passive enjoyment.
The power
speaking
en
the
to respond
by making sounds
or
the Vagindriya
the Hastendriya
2.
The power
3.
The power
of
wards,
of locomotion
4.
i.
i,
of handling
e. y
The power
to-
the padendriya
out
of discarding or throwing
the payvindriya
and
5.
The power
of
same
is
at
the
feels as
move
when
as
out,
uniting sexually,
embracing or otherwise
From Ahankara,
i.
to
e.
the Upasthendriya,
and
Mind and
2.
The Karmendriyas
3.
The general
Powers
objects of
of action
the Jnanendriyas
i. e.
the Tanmatras.
to be
129
Purusha which, at
of the
Ahankara together
as the Ahankara in
this stage, is
it
and
all
'
The
VIII.
Principles of Materiality.
32-36.
it,
and experiences
as
full
Hedged
individual.
There
last
of the Soul
And
may
step
it
i.
e.
of the
Purusha
witli its
endowments.
l
we have
seen,
general character
of a
sound-,
feel-,
colour-, flavour-
of
these
may be
beginning,
i.
c,
when
they
are
first
produced,
they
state, or of
life,
aspect of
the
hiding'
if
Divine Shakti.
we
We
find
it
as such a thing
in
it,
we
unless we are
in our
this
in us, that
section see
130
it
or
variation or variations in
we
fall asleep,
means a change
further one
when
then,
when we wake
the Soul
is
ifc
ceases to notice
first
arose as an object of
way
as sound
by a
it
at
would cease
still
up.
may have
the Soul
as sleep itself
much
which how-
to
it
same
be perceived consciously
if
why
fall
asleep
already
is
much
the
all
same way
the
as the
is
Parama Shiva.
1
Viclya
to
Maya;
effect of
i.
7.
131
Thus
it is
that from
Similarly from
the perception
of
Colour.,
Feel-,
Not only
Along with
this.
tlte
manifestation of
also
are and
if
we
how
when
What
results.
these
there are
now
in a position
to
these varieties
Then
or,
be perceived.
us further imagine that there suddenly arises,
let
which
sounds.
is
for
equal
What would
stantly, instinctively
follow,
this
reasons ceased
is
to
perceived
a variety of
in-
it
would now
be, there
there
is
as
as
it
being as
yet no
physical body.
Directions
It goes
dishah
Empty-Space
that
is
to say of
Wide Expanse
or
132
Sanskrit
For, the
).
are perceived
Akasha
1.
tions*
or Ether
lines of
e.
is
^hat may be
These
or radiating everywhere.
who
or Distyah
directions
lines,
is
therefore
called
Vyomakesha, i. e.> 'He who has for his hairs the Vyoman
which is another name for both Dish or Direction and Akasha
or Space ( See Nirukta, I. 3 and G ). The word Vyoman is
derived from the root 'Ve' or 'Va* meaning 'weaving* as with
threads, together with the prefix
Vi meaning diversity.
'
'
'
is
made up
essentially
everywhere as
of
which uphold
lines of force,
54v61
of
*
woven
'
lines
like
see
Hindu
interweave themselves
which
enveloping fabric
Space,
all
These
).
universally
things in
all
Space.
is
the
Realism^
into that
The
simile
That Dishah or
'
Directions
'
Hearing,'
is
meaning without
find repeatedly mentioned in the Upanishads.
reference to
Sound,
as
the 'hairs
of
Shiva/
appear as
which
'lines'
'lines'
current
Electricity is again,
we
are told,
mysterious-
made up
somehow
is,
Akasha which
Dishah or
is
of the 'Hairs
133
That
experience of a
Expanse, that
Wide Expanse
or Space,
This
Wide
of
it is
in all
is
Vacuity or Empty-Space. It
perhaps be translated by Ether, ( rather, Ether-
locale possible
may
Akasha, by which
called
In Sanskrit
jfbove.
iality
as this
),
and
is
also
while what
however
of
and spreading
the fact
that
'
'
May
not
these
'lines'
of
Energy
of
be
Etherial
every magnet,
1.
See
Hindu Emlum
p.
52
134
whatever, nor has
it
Inasmuch as
this
very
i. e.
is
earth,
real,
for
all
practical purposes
'
'
of Vacuity.
It is this realisation of the
Akasha
or Ether
From
And this is
said,
this
way men-
said that
it is
variety produced
Sound there
c.
is
when
i.
is
in
Tanmatra
the
produced Akasha,
of
"
in
aW directions.
may
There
be
other
be there or necessarily
experiences, as
that
of
Akasha.
Further,
the experience of
from that
Next
and
of the varieties of
let
us suppose that
uniform temperature
Akasha
is
necessarily, as
a necessary
we have
seen,
Sound.
we
object,
i.
e.,
but the
already produced varieties of Soundas would be the
case under the circumstances we are considering.
Then,
let us further suppose that there arises a variety in this
uniform and homogeneous temperature and we begin to
feel more hot or more cold, a freezing or burning
sensation.
What would
be the
necessarily
objects
and inevitably
135
how should we
most
would
It
feel
but a
as
be,
these
movements
like that of air or the aerial atmosphere that is, of what
may be called aeriality technically Vayu ( lit. the air).
There need not necessarily be any other experience whatexperience of
;
temperature but
the
may
although there
experiences
air-currents,
on there will
be, as later
be,
other
as
well,
in temperature.
of this nature,
liks
the experience
of
aeriality
is
said
to
speaking
Or,
technically,^
from
Vayu
i.
e.
the
Variations
there
comes into
Aeriality,
we
are face
to face
with an
Then,
and Vayu.
let
of
Akasha
realised
a patch of
it
'
'
136
the Colour, because without
at the time,
colour,
it
as thus
perceived
And
therefore
of saying
of a variety
of
forms
of
so
so
that there
arose
much
The ex-
way
experience of a variety
Akasha
as
of
Sounds,
experience
same
is
or
It
is
the consequent
or
Aeriality
is
rather an identical
thing,
is
is
that of a
some-
destroys
these
forme
for,
as
Thus
1.
form.
it is,
of
variety in
137
Colour-as-such, there arises the experience of the form*
builder ( the formative agency or simply Formativity ).
Or speaking
technically,
Principle, or Formativity.
Next, let us imagine that our experience of Flavouras-such, which has already ceased to be an object of
perception, changes into that of a variety of Flavours,
The necessarily consequent experience to this would be,
liquidity; for
i. e.
as can be easily seen, that of moisture
'
',
what
tasted,
is
i.
e different
flavours,
always found
is
that
seems simply
it
absurd to assert that, from this comparatively unimportant experience of tasting a variety of flavours, there
is
we must not
considering, there
is
forget,
body
as yet no physical
The sense
the body.
localised as
of
we
are
the soul
they are in
were
all
ed organism such
we
should not
Besides,
as
itself, in
these stages,
point.
is
forget
merely an
either,
Anu
the
soul
a non-spatial
idea
which
is
technically
other.
put when
it is
said
"
18
From
139
is
the
same
is,
experienced by the
of smell, as
as
it
and overwhelming
were,
any
as
over
all
and
it
as all-
is
other.
of variety
in the five
ve
important
factors
or
principles
of
experience,
namely,
or
in other
sical
world
in so far as
ly experienced
),
it is
call
the phy-
by the technical
in Sanskrit
we
narfie of the
Bhutas
(lit
What
',
and
organic forms
which
physical world.
as
we have
It
is,
also
is
found
manifest in the
for
is
produces
all
we have
the diversity
of forms.
At a lower
stage,
as
of
these
Bhutas,
140
as actually experienced,
an aggregate
tionsof
in
2.
Varieties of Feel,
4*
5.
do
things which
Vishayas,
i. e. y
and permuta-
countless combinations
Varieties of Sound,
do
do
as can be
1.
3.
and
is,
of Colour
e. }
Form
of Odour,
<
are
collectively
'objects' or
what
called in
'lies
Ap
and
Prithivl,
that
is,
of
Sanskrit he
and
the same
variously in front'
Agni,
),
of Flavour,
is
A kasha, Vayu,
Aeriality
Etheriality,
There
is
which
is
is
an ingre-
as actually experienced,
universe,
The term Formativity might perhaps be substituted by Principle of Appearance or Apparition or even by
Apparence and Apparancy, all of which words suggest
the idea of vision, i. e. of what is visible, as is implied by the
But as all these words have other
Sanskrit word Rupa.
c
1.
'
'
'
'
'
'
'
ance
'
ativity,'
sion
Agni
'
as well, the
ing visible
'
word
Agni
Form
word expression
in
'.
Principle of Expres*
this
connection imply-
Expression
'
',
'
',
141
And they Come into manifestation from the Tanmatras when varieties are produced in the latter.
And
Physical
the
if
factors,
we
is
of
all
made.
palled the Tattvas,
experience,
They, in
up the
all
possible combinations
universe, physical
be reduced.
is,
all
be
recapitulated
The
I.
ly,
a. Solidity (Prithivi),
6.
Liquidity (Ap),
c.
Formativity
d. Aeriality
5.
The
II.
and
Bhutas, name-
e.
Etheriality
Powers
five
called the
Agni),
Vayu ),
(
Akasha ).
Capacities
or
Karmendriyas,
of
activity
namely,
the
capacities of
a.
&.
avoided
as
'
and
Pay vindriya ),
Locomotion (Padendriya),
which attaches
ance
c.
Upasthendriya ),
to
it,
its allied
equally as
forms.
it
Appear*
142
9
III.
10.
and
The
five
11
12
13
14
15,
IV.
The
16
17
18
19
20.
*
V.
cL
The
e.
Odour-as-such (Gandha-Tanmatra),
Flavour-as-such ( Rasa- do ),
bg
Colour-as-such ( Rupa- do ),
c.
d. Feel-as-such ( Sparsha- do),
and e. Sound-as-such ( Shabdado).
a.
five
Ghranendriya ),
6. Tag ting ( Rasanendriya ),
a Seeing ( Darshanendriya ),
d. Feeling-by-touch ( Sparshendriya
and e. Hearing ( Shravanendriya ).
a.
Smelling
),
21
22
VI.
a.
&,
23.
and
24.
The
c.
Manas
Ahankara
Buddhi.
Prakriti
that
VII,
25.
limited
envelopment
26
27
28
29
30.
a.
Kala,
Vidya,
c. Raga,
d. Kala,
6.
and
e.
Niyati.
individual
i. e.,
143
VIII.
31.
Mayathe producer
of the
Purusha and
Prakriti.
viz
32
a.
Sad-Vidya or Shuddha-Vidya,
33
b.
34.
And
Way'
35
36.
a.
what may be
called,
for
want
of
The
ever-existing,
mutually
inseparable
realities of
1
2...
II.
III.
and
a.
b.
of the,
'
a.
b.
Sad-Vidya or Shuddha-Vidya.
5.
and
6.
Maya the
c.
Prakriti.
IV.
7.
The Purusha
or the
limited
individual
a.
Niyati,
b.
Kala,
10
c.
Raga,
11
d. Vidya,
144
V.
13.
The Prakritithat
Kanchukas, as well
is,
that follows,
as of
and
VI.
The
three, psychical or
14
15
16.
VII.
The
and
mental factors of
a.
Buddhi,
b.
Ahankara,
Manas.
c.
Shravanendriya ),
b. F^eling-by-torch ( Sparshendriya ),
c. Seeing ( Darshanendriya ),
d. Tasting ( Rasanendriya ),
20
21... and e. Smelling ( Ghranendriya ).
17
18
19
VIII.
The
five
a.
Hearing
Generals of the
Specific
Sense-percep-
Tanmatras, namely,
a. Sound-as-such (Shabda-Tanmatra),
22
b. Feel-as-such ( Sparsha- do ),
23
24
& Colour-as-Such ( Rupa- do ),
d. Flavour-as-such ( Rasa- do ),
25
26.,.and& Odour-as-such ( Gandha- do ).
IX.
The
27
28
a.
29
c.
30
d.
b.
Indriya
(Payv-
),
re-creating
Upasthendriya )
145
The
X.
ly,
32...
a. Etherialifcy (
33
b.
34
c.
35.
...... d.
36..
Aeriality
cending
Liquidity
and e. Solidity
tlicra all,
Akasha
Vayu
Formativity
and
yet
),
Agni
Ap
),
),
Prithivl
that
all,
),
).
is to
say, trans-
them
all,
tence
of
stands
there
constituted
of
the
Tattvas, possible.
And
this
is
whereby
all this
is
produced
is,
as said
at the
though,
it
may
be,
respect,
is
also
is
true of
Parama Shiva
in
19
146
But, as each preceding ( i. e. previously manifested
or experienced ) Tattva, while remaining what it is, still
permeates and pervades all the succeeding ones, it hap-
whole of
is
Each successively
moves, and has its entire
may be
lives,
That
it
is to
say,
many
concen-
from
another point of view, standing, like a number of mathematical points all occupying the same position and yet
tric
decreasing extent
of gradually
circles
somehow maintaining
of the lower as its
very
their
and
life
soul.
the heart
in
individuality,
or,
the higher
The
spoken
involved,
It
Tattvas may,
therefore, be
at which
it.
as,
it
is
of,
as
it
indeed
is,
as
one of involu-
so to speak, it
a process
besides
of
differentiation,
or rather, multiplication.
repeatedly involving
produces not a
itself,
single
limited
For,
it
will
list
given above
Maya
i.
c,
( p.
down
to
143),
the
first
Sad-Vidya
Maya
for all
mentioned
are
no. 5
for there is
),
individual Purushas*
147
even though they may not, indeed do not, realise her as one
and identical, in the same way as the Experiences of the
Pure Order realise their respective objects of experience
in a given stage as one and identical in every respect* 1
But from the Purusha with its fivefold Kafichuka or
veil
downwards, the Tattvas are all limitedly individual;
that is to say, they are not only many but mutually
exclusive.
is
which
number
of Purusha-Prakriti twins,
also,
single
an endless number of
triads,
produced Tattvas.
Finally, this countless
number
of individual, limited
and
Purushas in the
point of view, is one
Purushas as recognised by that system.
all
148
Thus
as
in the direction of
involution and differentiation,
are an infinite number
of Anus of the various classes of Tattvas, from the
Purusha, wrapped in his fivefold Kailchuka, down to the
multiplication,
And
Piithivi.
into
reacts*
complication,
still
of
little later
be enough just to
existence
results
as
be considered a
it will
its final
many
as so
many
practical purposes, so
classes of
ex-
This, however,
is
They have a
collective
of
exis-
In the
own which
i.
e.
The
cells of
idea
individual
may
living
life
body.
There the
and existence of
its
have each an
own, which for all
cells
State of Freedom or
means of
Mukti which
is
realising
called
the Divine
AnavopSya
in
later.
the
149
These
the
Tattvas,
Tattveshas
Presiding Deities,
their
or
Adhishthatrl Devatas.
these collective
of
or
entities
Shrl-kantha or Shrl-Kantha-natha
Tattva;
Prakrifci
and
2.
Brahma
Thus there
ence,
as
distributive
entities,
And
Universe of experi-
done by a process
logical Experiencing out and of Involution and differ-
as collective wholes.
of
down
Anus as
the
in
all this is
entiation.
And
once this
is
done,
it
e.,
i.
the
were, an
ed and differentiated.
Before, however, going into a consideration,
briefly, of this
question
however
of Evolution,
The
Trika,
first is
by the
as recognised
abstractions
which
by mcst human
comprehension is no doubt
But there is not one of us, not
philosophical reflection.
even the least reflecting and most incapable of forming
any intellectual comprehension of the Tattvas who is
of realisation
I.
Who
also,
but in
150
nob actually using them every
moment
of his life
even
may
though he
inasmuch as they all stand as the permanent background and ever-present presuppositions of experience
moment
at every
For
of one's
instance, a I
life.
am
my
the Tattvas.
of
series
am
in
of the
objects
before
me
as
solid,
moist
it
as
far
i.
e.
of
am
more or
liquidity
both the
affected
much by
am
it.
experiencing
Akasha
as
occupying
there
is
'
The
am
realising they
or directions,
area,
of
space,
and as
while
'
being realised,
however vaguely and subconsciously, every moment I am
is
our
as I
am
thinking of
),
of the Colour
151
referring these
varieties
to
me
namely,
the
Tanmatras
particulars
of
the
are.
The Indriyas
am
perceiving
and hearing
the sound
am
and
am
the leaves
of
Tattva when I
and
am
selecting out
of,
i. e.
of
Manas
as
e.
my mind. I am experiencing
when I am turning my attention now
imaging them, in
to the paper
am
Manas
is
putting
tree
sense-perception of colours
the
am
away
building
is
is
passing
and what
is
at
am
second,
far,
far
and
am
still
making, of what
what
is
am
really receiving, I
and realising it as
This however is not an
of
152
Tho
existence of Ahatikara
am
is
being recognised in
perceiving only a
actually
am substantiating this
my own experiences of
it
things
The presence
fact that I
which
is
am
Buddbi
of the
is
the picture,
it
other
and previous experiences of my owr^ and as I am thinking of the one that it is a tree and of the other that it
is a building, I am able to do so only bacause there already exists somewhere in the background of my being
and Consciousness such an experience of the Generals.
And Buddhi being none other than this experience of
the Generals, I am realising Buddhi as I am making such
a reference.
The
fact
that
existence of Prakriti
while the
is
perception
of
as
me
a feeling of pleasure, I
climb
make me
up
its
if
scaly
were a
trunk
lovely
am
for
blue sky
thinking
child, to
its
how
be so active
the
fruit,
and
their
nests on such
trees.
In
153
other words, I
am
am
realising
as
it, is,
how
and
me
there are in
of
realising Prakriti as
it
nature,
and
at present
which feeling as
were, welling
my
am
up
am
me
from a
also thinking
in
Prakriti
is
for
The Purusha
what
being recognised in
is
realises
Prakriti as the
pleasant,
feelings,
The Kanchukas
painful
or otherwise,
'
the
Purusha
the tree,
now
b.
Freedom
am
of the building
which
now
and
so
writing
as
where,
to
the
Niyati
);
Interest, so that
its intereat
20
it
154
these thoughts, and being obliged to
down
ing
The Sphere
so that
of the
or,
as
it
of its consciousness
can have
perceptions
'reflected', in the
( i. e.
visions
ideas or
it is said,
its
purview,
its
i. ?.,
what
lies
Vidyfi
Buddhi) only
has percep-
it
Power of accomplishment,
e.
even
if
it
would,
building as
the
it
make
is
so that
or
could not,
it
unmake
the tree or
composing these
lines as it
pleases. (Kala).
Maya
is
are being perceived as the tree and the building are really part
tions,
and parcel
of
me,
my own
my own Ahaiikara
the back-ground of my own Buddhi
So
is
far, it is
direct in
every individual
human
the
Tattvas
The
any given
situation or sphere of
realisation of the
155
whatever, so as to make one set of experiences, in any
given stage, in any
way whatsoever
different
content
in
Parama Shiva.
For
will
it
Tattvas:
i.
The Sad-Vidya
is
of corre-
aspects of Experience, as
in
it
principle,
it is
obvious,
is
were, in
in
equal
equilibrium
perfect
prominence.
way
as
is,
all,
Such a
but not
for instance,
This
is,
which, as a general,
itself as
me
c.
universal,
principle, only
shows
as experiencers to
enced.
Your
less strong
as
of the experienced
no
i.
is
no greater or no
than my
capacity, to
my
establishes
this
relation,
in
both
no
more or
the same kind of
the experi-
less
What
therefore
is
156
This being the nature of the principle of correlation
between the Experiencer and the Experienced, i e. of the
Sad-Vidya,
in
it is
you gives
me
wider
field of
experience
does to me.
Similarly:
in
all,
you and
I,
as limited
individuals,
experience
iii.
The Sadakhya
is
The Shakti-Tattva
is
Negation; and
and
all
is
the most
neither the
'
Western Chemistry, if
the existence of the Universal Ether were denied. It has
been made clear, I hope, that the appearance and existence of the Tattvas are as necessary for experience,
( or,
which
is
157
Universe
mands
and atoms' are for the existand the same logic which de-
as the 'ions'
'
of the latter
demands
the recognition of
also
Parama
And
of
the
if
we understand
way
in this
however
trival.
The presence
these Tattvas
(
though not
every experience,
in
of
Sad-Vidya is to be recognised
in the fact that there is a correlation between the perception of the tree and the building on the one hand and
myself on the other the correlation of subject and object,
of the Experiencer on the one hand, and, of the Experienced on the other, as distinguished from all means of
experience such as the Senses, Manas, Ahankara and the
of the
distinct,
recognised as two.
The presence
i.
e.
differentiated, facts so as to be
This something
of
Sad-Vidya.
is tiic
the Aishvara
is
similarly
be
to
must already
L
e.
exist as
the subject,
The Sadakhya
is
also there
inasmuch
is,
am
am
as,
while I
not only
am
realis-
myself a 'Being', a
but I
am
also thinking
158
that
is,
am
is
them a something
in
fleeting
ing in
me
as
most general of
the Sadakhya.
all
conceptions
and
as one of the
is
as such constitutes
'
'
'
'
am
',
therefore
every
moment
the
pure
'
'
is
being
is
'Negates'
the
experience of
is
the
'am',
And
it
is
this
T of the
from
which
any more than they can be
other as
Power
to the
Powerful,
therefore
that
Some-
159
me,
as
i.
my
e.,
of experience.
It is this
that
all
experience
all
Something which
is
the
Parama
Shiva in me.
Thus
it is
that
all
the
Tatfcvas arc
am
them
such a
am
a building which I
am
looking at out of
my
active-
is
having
trivial
The
present in
even
tree
and
window.
most dimly
them.
They
is,
as the guiding
namely
essential
in the follow-
ing way:
1.
Tattvas
The
Prithivi,
are
acting
Ap, Agni,
as
the
Vayu and
general
Akasha
experiences,
form-building
the
res-
merely chemical
and Sound
of
as such:
as the principles
these two
and
Feel-by-touch
physical experiences.
2.
and
and
five
the
powers of Action
five
are
powers of Perception
and active
160
The
4.
Prakriti
manifesting herself
is
feeliugs
all
pleasure,
up
constantly welling
is
of these forms
the
as
that
as
individual
pain and
or other
in one
soul
having
is
its
The Puruslia
5.
is
acting
stfinding
in our
as that principle
daily
which
life
as
it
i.
down by them
which
is
become
as to
which
e.,
is
insensible;
is
either
being so struck
words,
in other
The
C.
five
acting constantly
Kafictfukas are
as
sticking to
limited
it,
subject,
limited subject,
1
all
*^t*r
appear as
the time
it is
having experiences as a
wr^tfef^ *nfor
slicking
to the
Experience!-
That
i.
9.)
is to
They
say,
the
it
veil
there
first as
is
for ever
presupposed,
it
being
individual experience
is
had.
is
properly understood,
Kant
called
'
inevitable
presuppositions
and indispensably
pre-requisite
161
Maya
is
makes one
realise a separation
The Sad-Vidya
8.
is
acting
the Principle of
as
experience at alL #
The Aishavara
9.
is
term can at
acting, if such a
all
conditions of experience.
'
Kala and
Thus
it
already been
known
in India
German was
born.
Yet
this
discovery
many #centuries
this
it is
'
of
Kant had
discovery of the
Forms
the principal
Brahman
of the poor
bub in
able indeed
detail,
is
from Europe
philosophers of
the degradation of
even things
in
general out-
philosophical, wherein at
21
any rate
162
when
Experienced,
what
a magnet, imply
The Sadakhya
is
for
poles.
which
think and
feel,
ciple of
Ego
as
Ahankara
of the
is
showing
itself as
distinguished from
of the pure
else, so
the personal
of everything
the Prin-
that
it
is
being
Shiva Tattva
I\
The second
fact
the Trika,
is
them
that, if the
account,
we
a dim
if
we
of them,
is
is
there certainly
is
such a means.
is called
Yoga, in the
163
make of the real Experiencer such a limited entity and to rise to those regions
of experience which the highest Tattvas are.
Those who
off the very limitations that
train themselves
by
this
method
of Yoga,
we
more
sense-objects
by
clearly than,
and
as
they
ally,
class
it is
However
here
is
that
mere
philoso-
They
of
human
beings as
limited individuals.
are,
true
Yoga
leads.
principles
164
us,
however
trivial,
moment
of
is
his Jive
his
life,
They
fact
may
having at every
which has
be repeated
are,
own
its
They
are
principles
limited
of
experiences themselves on
Maya. 1
simile
is
Purusha
constiutes both the principles of experiences and the
experiences themselves, on the part of that particular
1.
company
In
From
is
Sankya point
the Prakjiti
which
as the three
in
the
Gupas
equipoise,
of Sattva,
constitute
of view
is
for each
one for
all
the Puruhas.
the
may be
company. From
Prakriti,
conceived
a Magician to
be likened.
165
Purusha, because the experiences are only the various
combinations, permutations and differentiations,
of the
principles.
similar circumstances, so
by the
are
for
And
with
if
differences
in
and
obvious
the
all
well-known
as mutually exclusive
still
our part,
it
several experiences
For as we
identical.
no
tely
on
difference
in
the
is
there too
though there
contents of
is
their
quite
is,
in
absoluseveral
experiences.
Even
then,
identical,
performances
ences
is
though
'
really his
it
may
own, and
is,
be quite similar
all
in
and every
way as the vision of one eye is different from that of the other.
As is well known, one sees with one's two eyes not one and
the same picture of a thing, but two pictures, which are no
But
mean
solipsism
see
i. e.
Appendix
X JI,
'
166
And
respect.
company
in their case is
womb
and severally
so
experi-
a matter of fact,
That is to say,
is a single unity in and as Parama Shiva.
the Tattvas have both a distributive and a collective
existence the former as many units and the latter as a
single unit.
And
experiences of
stages-
existing
(he collective
entities
at
the different
any
is
restriction
timeless
to experience at
and
as
to
spaceless.