·PREFACE. The full name of this work, as my be made out from the colophons given at the end of the chapters and also from the last stanza of the last chapter in it, is Sariadarsana siddhanta-sangrahi, which obviously indicates it to be an epitome of the accepted conclusions of all the philosophic systems curient in India at the time of its production Nevertheless, it appears to have been known by the comparatively shorter title of Saiza-siddhūnia. sangraha also, as it is, for instance, found mentioned in the Pramānallırattu* of Manavalanamani, a well-known religious teacher of the Sri-Vaisnivas of South India In tho catalogue of the Sanskrit Maanscripts in the Indu Offro Libi ry in London, we find the work described under this shorter title Accordingly this shorter title has been adopted is the name of the work in this edition Lvidently the name of the well-known Sur a. dirsana sangraha of Suzana Nadhara is a soniewhat difforent abbreviation of the title Sarca dar sunt-suuldhantersandraha Firo wanuscripts have been used in preparing the text for tlus edition of the Suria-siddhāntı-sanyraha • Thu Tamil dame of the work means that it 193 collect on of aatl ontie 14 13 in fact task a collection tbe exthorities relcrred to in famande ouromea. tary on 3Aint Śchekopa . (atsil pelus kaos ut Tirmidymo being the town quoted and traced to their tources ·YI PREVACE One of these, marhed P, 13 a palm leaf manascript be longing to the ftovernment Oriental Manuscripts Library. here in Vadras Another, marked H, belongs to the Oriental library in Mysoie, and was very kindly placed at my disposal by Mr A Mabadeva Sastrin, the Curator of that Library The third, marked V, 15 a copy of another original, transcribed for the Wagras Government Oriental Manuscripts Library by Jr Sp V Ranganathacarfa, the proprietor of the Arsa Progs at Vizagapatam The fourth marked (", is a palm leaf inanuscript belonging to tho Palace Library of I A. the Maharaj i of ('ochia it was, through the kindness of the Vaharaja, permitted to be placed at my disposal for some months 110 Gifth, marhed T, belongs to the Travane sro Palice Library, and it became available to mo through the hindness of Vr VP Madhava Row, UIB, bo way at the time Dewan of Trivancort Of these P and Vi form the foundation of the text printed in this volume Both theso are full of lacuno, but it has been fortunate that the lacune in P could be izostly filled up with the aid of the material found intact in AL In spite of its incompletenes, due to the fact of its boing abruptly brought to an end with the eighth chapter the manngeri,at I proved to be of special ralue, for the reason that it contains a commentary Similarly O also is incomplete, contuning only the last fivo chapters of the pork The minuscript T 18 * fragmontary one containng very little more than the chapters on the Purseski and the Vyaụ i systems Proft 930rJ Lggeliog, who appears to be responsible for the description of the manuscript of the Sarı qınddhānta Fanorahe, under No 2442,10 the catalogue of the Sanskrit ·*TACE Javascripts in the Library of the India Office in London, has therein stated that the work 18" (wrongly) ascribed to Sankarácarya" What his re igops for this opinion are, 18 not evident Imelation to a work of this kind it is clearly not appropriate to rely largely upon style for a proof of its authorship In fact in regud to the question of anthorship the eyutence from styl 18 always bound to be of an uncert un chracter, inasmuch as one inan't esta mate of ? given tyle teed not be the same as that of another ma), and pasnuch as it is also well known that one and the same author may write in different stylos either at the same time or at different times However, according to one of the readings, the twentyfirst and the twenty second stanzas in the tist chapter may well seem to thiow solce doubt on Sankalacai ya's authorship of this work Those two stanzas would run thus in accordance with that reading पूर्वाध्यायचतुष्केण मन्त्रवाच्यात्र देवता । शङ्करणोदिता तद्धि देवताकाण्डमुच्यते ॥ भाण्य चतुर्मिरध्यायैर्भगवत्पादनिर्मितम् । चके विवरण तस्य तद्वेदान्त प्रचक्षते ॥ Ihese slākas are not very clear and cannot be quite easily interpreted But the occurrence therein of the naine Sankaj a and the reference to a bhasya by a Bhugaintpada are almost certain at the first instance to make the reader think tbat probably thu gieat Sankaracarya huimself is mentioned by name here, and that he could uot possibly have spoken of himself as Bhagalo tpada I liis difficulty is got over, if we observe that there is another reading सङ्कर्षणोदिता in the place of शङ्करेणोदिता, and that, ·YU PREYOX. in the commentary to be found in the man'script V, this word Sunkaro is interpreted to mean Siva More. over this same commentary gives out that the Bhagarat pāla montioned in this context 19 in fact Govinda, the well kdown preceptor of the famous Sankaracarya Targra stan TEFTATOMI Targe -his is how the expression is expluned in the cominentury In dealing with the first halt of the second stanzı given above, this commentary gives as introduction-_3779 देवताकाण्डस्य भाप्य सूत्राणा व्याख्यान मगवत्पादनिर्मितमित्याह. Similarly in relation to the second half of the same stanza we find the introductory rein ish -~-उत्तरचतुष्करयापि 775hrear Fair. Thore is further the explanitory remark--तस्योत्तरचनुष्कस्य वेदान्तसूत्रस्य विवरण शारीरकभाप्य यञ्चके तल्लोका वेदान्तमिति प्रबदन्तीत्यर्थ According to this commentator therefore, Govinda, the guru of Sankara carga must have nritten a commentaryon the Dealal anda apd znotber on the Jianskande of the ovo comprehensive Ni naman sastra of twenty adhtajas There is 210thing improbable in the for tradition ascribes very great learning to this Bhagái atpada Govinila This same giere of Gadharacirga is known to be the author, for instance of a Fork on lige known as Togala aralı" Accordingly, in the light of this cornwentary, the two stautas quoted above from the sana sıddi sunta sangraha cannot throt anı real doubt on Sankaracarja being its author On the other land they really tend to confirm his authorsbap in respect of that work • Tide 1357 in the Deser live Catalogne of the Sanelait NatiCItt She GoTopment Oz estal Vacuscript Library et Jadras ·PREPAOB Moreover, it is highly improbable that this commentator could be all informed about the matter. The heginaing of this commentary runs thusi- श्रीगणेशाय नम । श्रीशेषगुरुचरणाभ्यां नमः ॥ केचिल्लक्ष्मीरमणमपरे पार्वतीप्राणनाथं ब्रह्मवैके सकलजगदानन्दरूप तथान्ये । कर्तारं यं प्रकृतिपुरुष केशकर्माविहीन प्राहुलौकासमिह जगतामादिभूतं नमामि ॥ यत्प्रसादाधीनसिद्धि पुरुषार्थचतुष्टयम् । सरखत्यवतारं त वन्दे श्रीमधसूदनम् ।। भाचार्यशङ्करस्ते शेपगोबिन्दमूरिणा। गूढार्थकपदव्याख्या सरितं संप्रतन्यते ॥ At the conclusion of the commentary, which, as already pointed out, extonds only up to tho end of the systom of Bhatta Kumarıla, we have the following colophon इति श्रीशेषपण्डितसत शेषगोविन्द - विरचिते सर्वसिद्धान्तरह- स्यविवरणे भादृपक्ष. समाप्तः ।। गुरुणा मधुसूदनेन यद्यत्करुणापूरितचेतसोपदिष्टम् । तदिद प्रकटीकृत मयास्मिन् भगवच्छङ्करपूज्यपादमूले ।। It comes out from these extracts that Sesz Göunda is the name of the author of the commentury, that ho was the son of a certain Se-a and a disciple of Vadhusüdann Sarasvati, the outbor of tho Aduarta-siddhi, which is a famous polemical work ou Adrwla-kilänta' 'That a pupil of such an ardent and highly leirned follower of tho tent hugs of Ganharūcīja as Madhusudan enrassati should have been well informed about Bhagaratpūưa ·PIETAOL Govinda'a work, and ilso about the Saria-siddhantasangrale being a production of Sankaricarji, appears to mo to be very much inore than inorely probable It can be made oat, I believe, that this coinment tor Sesa Govinda lired about 350 jours ago But it is ordent that even before bis time the Sarıtt-riddhūntasangsara wis known to be the work of Sinkarucarya, for 11e find the alrea ly mentioued Srívarsnava teacher, Vanavalamumuni, quoting passages from this work in huis Pramanarthi attn with the roinnrk सर्वसिद्धान्तसवहे शङ्करेणोक्त , and thus Manuvalınmu 13 consuiered to have lired in the cancluding part of the fourteenth and the ently part of the fifteenth century of the Christian era Thus there is positive evidence to show that for over five hundred years at least the Saria siddhanta-sangi aho has been known to be the morh of Sanharácary 1 Moreover, Vadhava, the author of the Sarla-darsanu-sangraha, appears to have been familiar with this work, although he does not mention it or its author by name in lus Sanico durf 141-8 ingraha In the portions dealing with the Canal i da suna am the Bauddha darsana in the Sarıa da sana sangraha, there are ? fan ntautas quoted, shich obviously belong to thus Sarıa sadilhanta sangrcha Thero is for instance the stanza- अमिहोत्र वयो वेदास्त्रिदण्ड भरमगुण्ठनम् । शुद्धिपौरुपहीनाना जीविकेति वृहस्पति । This forms the penultimate Flola in the second cliapter of the ra siddhanta rangraha In addition to quoting this opinion of Brbaspats, 13 gun by anothor, the Sarno-darsun 1-sangraha quotes also passages directly ·PREFAOE from some work ittributed to the same Brhaspati, wherein the above stanza occurs with its last quarter running 19 जीविका धातृनिर्मिता. In the Buddhadan sana portion of the Sarva-darsana-sangraha, we find the stanza परिव्राट्कामुकशुनामेकस्या प्रमदातनौ । कुणप कामिनी भक्ष्य इति तिस्रो विकल्पना । This is found as the seventh stanzı in the Sögncāra section of the fourth chapter of the Saria-siddhantasangraha, and liere it is, as may be easily seen, in its proper contest I'rom this same lögucara section the fourth stanzı again is quoted in the Saria-larsana-sangraha Besides these it contains the following stanza also, which is found in the Mathyamika section of the fourth chapter of the Saiva-siddhanta sangruhn षट्रेन युगपद्योगे परमाणो. षडशता । पण्णा समानदेशत्वे पिण्ड स्यादणमात्रक ॥ Here again it may well be made out that this stanza can really be in its proper coutext in the latter work Therefore it must be somer hat hard to deny that Mădhava, the author of the Saria da, sana-sungiaha, was evidently familiar with the Sarra-siddhanta-sangraha, and that he looked upon its contents as being sufficiently trustworthy to be quoted as an authority បងហៃ លាពៅ បងឯof te ceសង ១ ដប determination of the authorship of the darva-siddhantasangraha is that it contrins to account of any system of thought which is positively known to be later in origin than the time of Sankaracarsa On the other hand, it Catinot be difficult to see how all the systems summarised ·zi PRITACE, m the Sarra-. Idi anto-8anganha must have had their origin in days before Sankaracarya If, nevertheless, the work is held by any one to be a forgery, that opinion has, as it is asurl in all such cases, to be based upon sono sort of alleged cunning on the part of a Hindu forger, who however, unlike all the other men of his tribe, has to be credited with the development of the historical sense so well in him that he could not betray his deceitful hund through chronological inconsistencies There is also another item of interdul euidence in tho Saria (1lanta sangraha, wluch londa fustler support to the view that Sanhar icarı& ipust really have been its author In the first half of the fifty fourth stanza of the last chapter of this work, the anthor, trisluog to say that the ma o raya loša, or what is often called the mand sheath of the soul, a capported by the Staprene Soul, wh 13 Lxistence knowledge Bliss, mentions this Sapreme Soul by the name of Gõrinda 1lthough Govinda is one of the well known names of Wisnu, rhy the Sapiemo So al shoull huve been here desıyanted by this particular nome of Visar requues some explontion The reason for this seems to be none other than that Görı da hap. pens to have been the name of the gu ve of Sankaricarja It is generally believed by almost all religious students in India that the guru almas deserves to be worshipped like God himself In support of this there is the authority of this oft-repeated stanzi गुरुर्बला गुरुविष्णमुरुर्देवो महेश्वर । गुरुरेव पर ब्रह्म तस्मै श्रीगुरवे नम ॥ 'lhe philo ophy of the adiartins enables them to actually alıntify the guru yith God according to thon the ·PREPÀCI. qui guru is not only to be honoured and worshipped like God, but has altaally to be looked upon as being none olher than God Himself We therefore find Sankarā. carya giving at the heginning of his Veveleucīdāmuni the following mangala-sloha सर्ववेदान्तसिद्धान्तगोचर तमगोचरम् । गोविन्द परमानन्द मद्गुरु प्रगतोस्म्यहम् ।। The identification of the guru with God 14 distinctly obvious in this stanzı, and one may very well suy that in Sankaracārya's Bhajagõvinda-slòtra also such an identification is very probably intended I hat both Madliava and Sāyana have maintained this same attitude of divine identity in relation to their guru, Vidratirtha, as well knoun to all rerders of their namt rous and varied works In proof of this the following stanza to be found at the beginning of Sayana's commentary on the Rgleda, for instance, may be quoted यस्य निश्वसित वेदा यो वेदेभ्योऽरिवल जगत् । निर्ममे तमह वन्दे विद्यातीर्थमहेश्वरम् ।। It is therefore clearly intelligible why the Supreme Soul 18 desigpated by the name of Görinda in the Saria. siddhanta sangrah, and this internal proof in the work atself is certainly such as 19 very well calculated to show thræc Sanderacerja must really hare been its author When the ascribed authorship of any old work is ques tioned, it is not always easy to give more satisfactory evidence to ostablish that authorship than what lias been found to le possible in this case, and it is not without value as evidence that all the minuscripts of the work that have been utilized for this edition ascribe its ·PBXIAO authorslup to Sankarıcāryn The camalatıve effect of all that has been stated here rogarding the authorship of the Sarra siddh nla sangraha appears to me to make it unnecessary to doubt that its author is the celebrated Sankaranarya himself Although there are here and there a few difficult interpretable stanzas, the work is on the whole remarkable for its simplicity and freedom from the rancorous spirit of heated controversy It is worthy of note that in the very frst chapter of this work the oneness of the Mimamsa as a Sastra--which extends ovor twenty ad) yayas--19 distinctly recogpisod Vost students of the Vedu ta literature in Sanskrit hnow that this idea of oneness commonly called falra kya has been a point of controversy between Adiartıns and I 1818tadiartins, since the days of Ramanujacarfa, who, in commenting upon the first word in the very first aphorism in the Pe lanta sulras. ugos with effect the idea of such a sastraikya to establish the accuracy of his oon interpretation of that word The importance attached by Ramanujacarya and his followers to the idea of the Pares temmsa and the Utara inimams being in fact one sastra is definitely recognised by Madhava ın has Sarra darsnina sangraha probably the necessities of controversy led later on to the belief that the two Mimamsars were really two distinct fæstras and attention has already been drawn to the fact tbat Madhara has not nentioned either the Sarta siddhanin sangraha or its uthor by name in the Saria darsana sangraha although as we have seen ho must have been famıl ar enough with the contents of the Saria siddl inta sangraha From the standpoint of Hindu Tedante contro versy, there is also another noteworthy feature in the Hence very ·PREFAOE ZY Sarta-siddhanta-sangi aha In this work we are given a Vyäsa-matu as distinguished from the Ved mta-mata l'he former of these two matas 13 said to be based upon the religious and philosophic teachings contamed in the Mahābhārata, while the lattei is declared to rest upon Bhagavatpada Govinda s explanation of the Vedānta-súlras held to have been composed by Vyasa It is to this ex. planation alone that Sankaracarfa would evidently give the name of Veduntu Whether Krsna Dvaipayana Vyaga, the original author of the Mahabharata is also the real author of the Vedanta-suta as 18 a question that need not be raised here Indiaa tradition says that Vouga r the author of both, and the Saria suldhanta san ji aha has dis tinctly adopted this tradition Krsna the son of Vasudēva and Dāvakı, evidently clumed to have been the Maker of the Terlanta,' as it comes out from a statement in the Bhagatadgsta-वेदान्तवेदविदेव चाहम् (x) }5) What this means also need not be discussed here Similarly we may ignore the perplexing personality of Badarayana as being either the same as, or another than the traditionally accepted author of the Vedanta sūtres If for the time being we agree with the Sarva rddhanta-sangraha, we have to distinguish between a Bharata-mata of Vyasa and a Sütra-nata of Vyasa Naturally then the question arises--whether one and the same Vyasa dıd really teach two distinct malas In this connection ode is reminded of Dr G Thibaut's view that Sankar ucarya's interpreta tion of the Vedanta sūtras 18 different from what they were meant to teach by the Sūtra lara himself Dr Thibaut has declared that “the philosophy of Saňhara would on the whole stand nearer to the teaching of the Upanisade thin the Sūtras of Badarayana' I know that there are many who will strongly object to the implication here that the ·*1 PREPAOZ by many teachings of the Sutras cf Badaray in i aro differont from the teachings of the Upanisa is Whether Bādarayana faith. fully interprets the lipanışnds i indeed a very legitimato investigation to undertake But it is cloir enough that the 7 of Badarayıda vas spider tly the harmonisation of the teachings of the Mahabhar ila with the terch. ings of the Upanisa ls and even so it cannot be held to be incontro ortible to say that he did not understand properly the teacbings of the Upanisads That there is not oven that amount of definiteness about the toachings of the Up: 118 uds, as there is about the I edantic teachings given in the Braq ir arzula and in the Wahabhūralu, is granted It is therefore no wonder that Sankaracuya's interpretation of the teachings of the Upanisur's appears to certain competent scholms to be noticeably different from Budırıyına's into pretation of those same teachings Sankaracaiya himself says about the end of huy short introduction in the Bh sya. यथा चायमर्थ सबैपा वेदान्ताना तथा वयमस्या शारीरकमीमासाया प्रदर्शयिप्याम , and this sentence is cert unly cupablo of making it appear that the aim of Suharacurga kas to try to evolve what ho himself took to b tue teachings of the Upu 1184ds out of the levanta sulras or Badirayana-tbat 15, to put into the Sutras what he himself anderstood to bo the touchings of the Urantsuds Eres orthodox Aduartins room to accept this vios in a gon ral sort of way, and there is a stanza attributed to Vladhusudana Sarasvati which gires a notably clever expression to it Iho stanza 13 न स्तौमित व्यासमशेषमर्थ सम्पड्न सूत्रैरपि यो बबन्ध । विनापि ते समथितारिखलार्थ त शङ्कर नौमि सुरेश्वरार्यम् ॥

·PBBAOE. XV11 It is evident from this that it is granted by some Advartins themselves that the Pėdānta-sūtrae of Vyāsa are not responsible for the whole of the philosophy of Sankarā. carya and one need not therefore be surprised when one sees them occasionally making a distinction between the sülra-hāra-nata and the Chāsya hara mata The distinction between a Vyāsa mata and a Vedanta mata, as brought out in the Sarva-siddhanta sangraha, is thus clearly confirmatory of the position of Dr Thibaut in regard to what kind of Vedānta it is that is really represented by the Vedānta sūtrus As he maintains, the whole question here is indeed one of interpretation What the philosophy of the Upanısadı 15, 18 itself dependent upon interpretation, which again 19, in its turn, dependent upon the interpreter's religious and philosophical predilections What that Vedinta 13, which 19 intended by Badaru yana to bo taught by means of his Sutras, 18 also clependent upon interpretation, although the interproter's predilections cannot naturally have here quite as much scope for their manifestation as in the work of outlining the philosophy of the Upanisadx Such are some of tho points which the Saria suddhinta sangraha brings to notice In a fer places the translation has had to be more or leeg tentatire, although the readings adopted in the body of the sorh laro been cho-on with considerable care On the whole the transintion is made to be ag near to the original as possiblo, words and ozpro9330ne introduced either for the sake of idiom or for the sake of clearboss being in Fariably enclosed suithin brackets This being the rery first edition of the work as a wholo, I am led to beliere that scholars will not judge its shortcomings too gorerels, particularly because 8

·Nyit1
PREFAOL
I feel that the work cannot fail to be of some interest
to them
It only remains for me to express my thanks
to all those who have helped me in connection with the
publication of this work and its English translation My
thanks are particularly due to Pandits Vēnkatēívıra
Sast rin and Sathakopacarja of the Government Oriental
Danuscripts Library at Vadras, and to Vir MB
Varadarajanyangar, Ba, B1, of Bangalore, and Vr K
Krsnaswami Alyangur, Bd, of the Madras Christian
College
V RANGĀCĀRYA
HAVKAS,
18th June 190

·THE
SARVA-SIDDHANTA-SANGRAHA
PART 1.
SANSKRIT TEXT.

·विषयसूचिका.
पुगनि
1
5
7
५
1 उपोद्धातप्रकरणम्
2 लोकायतिपक्षप्रकरणम्
3 आईतपक्षप्रकरणम्
(1) माध्यमिक्मतम् ।
(n) योगाचारमतम्
'4 पौद्धपक्षप्रारणम्
(1) सौत्रान्तिकमतम्
(iv) वैभाषिकमतम्
5 वैशेषिकपक्षप्रारणम्
6 नैयायिकपक्षप्रकरणम्
7 प्रभाकरपक्षप्रकरणम्
8 भाचार्यपक्षप्रकरणम्
9 साधपक्षप्रकरणम्
10 पतमलिपक्षप्रकरणम्
11 वदव्यासपक्षप्रकरणम्
12 वेदान्तपक्षप्रकरणम्
19
24
29
31
36
40
47
64

·सर्व सिद्धान्त सङ्ग्रह शङ्कराचार्यविरचित. अथ उपोदातप्रकरणम् । वादिभिर्दर्शनै सैदृश्यते यत्त्वनेकधा । वेदान्तवेद्य ब्रह्मे दमेकरूपमुपास्महे ॥ १ ॥ अङ्गोपाङ्गो पवेदा 'स्युर्वेदस्यैवोपकारका । धर्मार्थकाममोक्षाणामाश्रया 'स्युश्चतुर्दश ॥ २ ॥ वेदाङ्गानि पडेतानि शिक्षा व्याकरण तथा । निरुक्त ज्यौतिष कल्पश्छन्दोविचितिरित्यपि ॥ ३ ॥ मीमासा न्यायशास्त्र च पुराण स्मृतिरित्यपि । चत्वार्यतान्युपाङ्गानि बहिरङ्गानि तानि वै ॥ ४ ॥ आयुर्वेदोऽर्थवेदश्च धनुर्वेदस्तथैव च । 'गान्धर्ववेदश्चेत्येवमुपवेदाश्चतुर्विधा ॥ ५ ॥ शिक्षा शिक्षयति व्यक्त वेदोच्चारणलक्षणम् । वक्ति व्याकरण तस्य सहितापदलक्षणम् ॥ ६ ॥ वक्ति तस्य निरुक्त तु पदनिर्वचन स्फुटम् । ज्योतिश्शास्त्र वदत्यत्र काल वैदिककर्मणाम् ॥ ७ ॥ po for ' बौद्धादि for वादिभि v I for FF यस्तु for यत्तु 10 'कवत् tor क्या +1 शीक्षा for शिक्षा '1 विष्णुम, 1 त रुद्रम for ब्रह्मेदम ' गधर्म for गाधर्व • पवेदास्सर्वे tor पाहोपवेदा ·सर्वसिद्धान्तसङ्ग्रह . क्रम कर्मप्रयोगाणा कल्पसूत्रं प्रभापते । मात्राक्षराणां सहयोका छन्दोविचितिभिस्तथा ॥८॥ मीमासा सर्ववेदार्यविचारपरायगा । न्यायसूत्र प्रमाणादिसर्वलक्षणतत्परम् ।। ९ ॥ पुराण नष्ट शारवस्य वेदार्थस्योपबृहणम् । कथारूपेण 'महता पुरुषार्थप्रवर्तकम् ॥ १० ॥ वर्णाश्रमातुरूपेण धर्माधर्मविभागत । धर्मशास्त्रमनुष्ठेयधर्माणा तु नियामकम् ॥ ११ ॥ हेतुलिङ्गौषधस्कन्धेरायुरारोग्यदर्शक । आयुर्वेदो हनु छेय सर्वेषां तेन 'बोध्यते ।। १२ ।। अर्थवेदोऽनपानादिप्रदानमुरवतत्पर । दक्षिणाज्यपुरोडाशचरुसम्पादनादिभि ॥ १३ ॥ तत्पास्नाचतुर्वर्गपुरुषार्थप्रसाधक | धनुर्वेदो भवत्यत्र परिपन्धिानिरासक ॥ ११ ॥ सप्तस्वरमयोगो हि सामगान्धर्ववेदयो । समेतो लौकिको योगो वैदिकस्योपकारकः ॥ १५ ॥ महोपाडोपवेदानामेव वेदैकशेषता । चतुर्दशसु विद्यामु मामासैव गरीयसी ॥ १६ ॥ विंशत्यध्याययुक्ता सा प्रतिपाद्यानो द्विधा । कर्मार्था पूर्वमीमासा द्वादशाभ्यायविस्तृता ॥ १७ ॥ 10 प्रनक्षते प्रमारते शाखम् । सूत्रम् सारा शासस्य •°वम् for "गम्. महतामा महता 'मादि tor 'मानु' " "धानम् tr "ऐय P वर्तते for पोध्यते बादित विक F ·३ उपोद्रातप्रकरणम् . 'मस्या सूत्र जैमिनीय शाबर माध्यमस्य तु । मीमांसावार्तिक माह मष्टाचार्यकृत हि तत् ॥ १८ ॥ तच्छिष्योऽप्यल्पभेदेन शबरस्य मतान्तरम् । प्रभाकरगुरुश्चके तद्धि प्राभाकर मतम् ॥ १९ ॥ भवत्युत्तरमीमांसा त्वष्टाध्यायी 'द्विधा च सा । 'देवताज्ञानकाण्डाभ्या व्याससूत्र द्वयोस्समम् ॥ २० ॥ पूर्वाभ्यायचतुष्केण मन्त्रवाच्या देवता । सईर्षणोदिता तद्धि देवताकाण्डमुच्यते ॥ २१ ॥ भाष्य चतुर्मिरध्यापैगवत्पादनिर्मितम् । चके विवरण तस्य तद्वेदान्त प्रचक्षते ॥ २२ ॥ अक्षपाद कणादश्च कपिलो जैमिनिस्तथा । व्यास पतञ्जलिचैते' वैदिका सूत्रकारका ॥ २३ ॥ बृहस्पत्याहती बुद्धो वेदमार्गविरोधिन । एतेऽधिकारिता वीक्ष्य सर्वे शास्त्रप्रवनका' ॥ २४ ॥ 3 . सूत्राणा जैमिनीयानाम् for the fs quarter h re • ] 'मुच्यते tor मस्य तु . अटाtor स्वष्ट हिसा द्विधा tor द्विधा च सा *P प्रमार्या देवतार्था च for this quarter 1०च्याच lor च्यान V शङ्करणोदितम् for सद्धर्षणादिता P एतेष्वाधिकृतान् वश्ये, एतऽधिका- 1 शेति for श्वेते frete ding for the first quartor शान tor सूत्र PM सर्व tor सवै * त्यहयुद्धास्स्यु for "त्याहती 'सन् 10 °का वुद्धो 1A ·सर्वसिद्धान्तसङ्ग्रह.. वेदामामाण्यसिद्धान्ता बौद्धलोकायताईता. । युक्तया निरसनीयाले वेदप्रामाण्यवादिभिः ॥ २५ ॥ 'इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिहान्तसङ्गहे प्रयममुपो- द्वातप्रकरणम् . P वादिना for वादिमि . alone basthacolophora ·लोकायतिकपक्षप्रकरणम् . 5 अथ लोकायतिकपक्षप्रकरणम् . - लोकायतिकपक्षे तु तत्त्वं भूतचतुष्टयम् । 'पृथिव्यापस्तथा तेजो वायुरित्येव नोपरम् ॥ १ ॥ प्रत्यक्षगम्यमेवास्ति नास्त्यदष्टमदृष्यत । अदृष्टवादिभिश्चापि नादृष्टं दृष्टमुच्यते ॥ २ क्वापि दृष्टमदृष्टं चेददृष्टं त्रुवते कथम् । नित्यादृष्टं कथं सत्स्यात् शशशृङ्गादि मिस्समम् ॥ ३ ॥ न कल्प्यौ सुखद खाभ्यां धर्माधर्मों परैरिह । खभावेन सुखी दुखी जनोऽन्यन्नैव कारणम् ॥ ४ ॥ शिखिनश्चितयेत् को वा कोकिलान् क प्रकूजयेत् । स्वभावव्यतिरेकेण विद्यते नात्र कारणम् ॥ ५ ॥ स्थूलोऽह तरुणो वृद्धो युवेत्यादिविशेषणै. । विशिष्टो देह एवात्मा न ततोऽन्यो विलक्षण ॥ ६ ॥ जडभूतविकारेषु चैतन्य यत्त दृश्यते । ताम्बूलपूगचूर्णाना योगाद्राग 'इवोत्थितम् ॥ ७ ॥ इहलोकात्परो नान्य स्वगोंऽस्ति नरका न च । शिवलोकादयो मूढ़. कल्प्यन्तेऽन्यै प्रतारकै' ॥ ८ ॥ स्वर्गानुभूतिर्मुष्टाटिईयष्टवर्षवधूंगम । सूक्ष्मवस्वसुगन्धस्रक्चन्दनादिनिपेवणम् ॥ ९ ॥ 1 17 भूमिरा tor पृषिव्या 'सोनभम् tor मिस्समम्. V नास्य for नान. •y लेोऽयम् for 'लोऽहम् यत्र for यत्तु करोत्थिता tor इवास्थितम्, IV रिते. for कैः V, गति. गमः, ·6 सर्वसिद्धान्तसदहः नरकानुभवो वैरिशस्त्रव्याध्याद्युपद्रवः । मोक्षस्तु मरण 'तच प्राणवायुनिवर्तनम् ॥१०॥ अनस्तदर्थ नायासं कर्तुमर्हति पण्डितः । तपोमिरुपवासाद्यैर्मूढ एव प्रशुष्यति ॥ ११ ॥ पानिवत्यादिसवेतो बुद्धिमदुर्बल' कृतः । सुवर्णभूमिदानादि मृष्टामन्त्रणभोजनम् ॥ १२ ॥ क्षुत्सामकुतिभिलॉकैदरिद्ररुपंकल्पितम् । देवालयापाप्तनपारामादिकर्मणाम् ॥ १३ ॥ प्रशंसां कुर्वते नित्य पान्था एव न चापरे । अग्निहोत्रं त्रयो वेदास्त्रिदण्डं मस्म'गुण्ठनम ॥ १४ ॥ बुद्धिपौरुषहीनानो जीविकेति बृहस्पति । कृषिगोरक्ष वाणिज्य दण्डनीत्यादिभिर्बुधः ॥ दृष्टैरेव सदोपायौंगाननुमवेवि ॥ १५॥ इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिद्धान्तसङ्गहे लोकायति कपक्षो नाम द्वितीय प्रकरणम् . . प्राणतज्ञ for त प्राण • सैश्च for "साय. • मद्भिर्षाकृत for "मदुर्बल कृत P वणितम् For कल्पितम्. वनालया: for न चापरे. कुण्ठ for गुण्ट. • 1 काणिज्य for वाणिज्य 2 वार्ता for दण्डनी • मिरी' for मृत ·7 आहर्तपक्षप्रकरणम् . अथ आर्हतपक्षप्रकरणम् , लोकायतिकपक्षोऽयमाक्षेप्यस्सर्ववादिनाम् । स्वपक्षण क्षिपत्येप'तत्पदं क्षपणोऽधुना ॥ १ ॥ अग्ने प्ण्यमपां शैत्यं कोकिले मधुरः स्वरः । 'इत्यायेकप्रकारः स्यात् स्वमावो नापरः क्वचित् ॥ २ ॥ कादाचित्कं सुरवं दुःवं स्वमावो 'नात्मनो मतः । धर्माधर्मावतस्ताभ्यामदृष्टाविति निश्चिती ॥ ३ ॥ अदृष्टस्यात्र दृष्टत्वे नादृष्टत्वं भवेदिति । त्वयोक्तदोषो न स्यान्मे तत्सिध्यत्यागमाद्यतः ॥ ४ ॥ मदृष्टमग्निमादातुं, धूमं दृष्ट्वोपधावता । धूमेनाग्न्यनुमानन्तु त्वयाप्यड्गीकृतं ननु ॥ ५ ॥ प्रत्यक्षेणानुमानेन पश्यन्त्यत्रागमेन च । दृष्टादृष्टं जनाः 'स्पष्टमार्हतागमसंस्थिता. ॥ ६ ॥ सिद्धा बद्धा नारकीया इति स्युः पुरुषास्त्रिधा । केचित्परमसिद्धाः स्युः "केचिन्मन्त्रैर्महौपधैः ॥ ७ ॥ गुरूप"दिष्टमार्गेण ज्ञानकर्मसमुच्चयात् । 'मोक्षो बन्धाद्विरक्तस्य जायते भुवि कस्यचित् ॥ ८॥ 1 प्रत्यक्षम् for तत्पक्षम्. * Pण्यं जले tor ण्यमयाम् •v एवमादिस्वभावः स्यात् प्रकार: for इत्याद्यकप्रकारः स्यात् स्वभावः .v नात्मनाम् for नास्मनः SVवपि for “विति. Paदि for दिति हार्यम् for दातुम् or "ष्ट्वा प्र for वापे. * सर्वे स्पष्टमाहुरसस्थिता. for स्पष्टमार्हतागमसस्थिताः 10 P मन्तरिहीपः, । मन्त्रीपधैस्तथा for मन्त्रमहोपध. ny "देशमात्रेण for 'दिष्टमार्गेण. My 'धषि 1or "न्धादि 13 X omits this Bee ·8 सर्वसिद्धान्तसङ्ग्रहा. अर्हतामविलं ज्ञातुं कर्मानितकछेवरैः । भारतिवन्धनं मुक्ति निरावरणतात्मनाम् ॥ ९॥ पुद्रलापरसंस्तु धर्माधर्मानुगामिभिः । परमाणुभिराबद्धाः 'सर्वदेहा सहेन्द्रियः ॥ १० ॥ संदेहमाना ह्यात्मानो मोहादेहाभिमानिनः । क्रिमिकीठादिहस्त्यलदेहपरवतिनः ॥ ११ ॥ आत्मावरणदेहस्य वस्त्रा द्यावरणान्तरम् । 'न ह्यय यदि गृह्णाति तस्यापीत्यनवस्थिति ॥ १२ ॥ प्राणिजातमहि सन्तो मनोवाकायकममि । दिगम्ब राश्चरन्त्येव योगिनो ब्रह्मचारिणः ॥ १३ ॥ मयूरपिन्छहस्तास्ते कृतवीरासनादिका । पाणिपात्रेण मुञ्जाना लूनकेशाथ मीनिन ॥ १४ ॥ मुनयो निर्मलाश्राद्धाः प्रणताघौध दिन । सदीयमन्त्रफलदो मोक्ष मागे व्यवस्थित । सर्वविश्वसनीय स्यात् स सर्वज्ञो जगद्गुरु ॥ १५ ॥ इति श्रीमच्छदराचार्यविरचित सर्वदशनसिद्धान्तसङ्ग्रहे आहतपक्षो. नाम तृतीय प्रकरणम् P 11 देहास्सवें for सर्वदेहा ण्या tor या * नात्ययम्, तनायम् ॥ न वयम् साईम tor “सन्तो • "रा वदन्त्येवम् for राश्चरन्त्येवम् •P विम निर्म 1 Defore thus lune reads पजाजपपरा नित्यमाचार्यानुगतात्सदा। निरावरण एंवैधामीश्वरोऽनन्तशत्तिमान् ॥ P मन्नफर वानू for मन्त्रफरद. मागोऽपि तरकृत. for मार्गे व्यवस्थित ·वौद्धपक्षप्रकरणम् . अथ बौद्धपक्षप्रकरणम् . 4 माध्यमिकमतम्. बौद्धा. क्षपणकाचार्यप्रणीतमपि साम्प्रतम । पक्ष प्रतिक्षिपन्त्येव लोकायतमत यथा ॥ १ ॥ चतुर्णा मतभेदेन बौद्धशास्त्र चतुर्विधम् । अधिकारानुरूपेण तत्र तत्र प्रवर्तकम् ॥२॥ ज्ञानमेव हि सा बुद्धिर्न चान्तःकरण मतम् । जानाति बध्यते चेति पर्यायत्वप्रयोगत ॥ ३ ॥ त्रयाणामत्र बौद्धाना बुद्धिरस्त्यविवादतः । बाह्यार्थोऽस्ति द्वयोरेव विवादोऽन्यत्र तद्यथा प्रत्यक्षसिद्धं बाह्यार्थमसौ वैभाषिकोऽब्रवीत् । बुद्ध्याकारानुमेयोऽयों बाह्यस्सौत्रान्तिकोदित ' ॥ ५ ॥ बुद्धिमात्र वदत्यत्र योगाचारो न चापरम् । नास्ति बुद्धिरपात्याहं वादी माध्यमिक किल ॥ ६ ॥ न सन्नासन्न सदसन्नचोभाभ्यां विलक्षणम् । चतुष्कोटिविनिर्मुक्तं तत्त्व माध्यमिका विदु ॥ ७ ॥ यदसत्कारणैस्तन्न जायते शशशृङ्गवत् । सतश्नोत्पत्तिरिष्टा 'चेन्जनितं जनयेदयम् ॥ ८ ॥ एकस्य सदसद्भावो वस्तुनो नोपपद्यते । यौद्धम् for असौ "पाहेति for पात्याह. +Pार्था' for 'योों रकः tor रणे एकेन for "जनिक IP "दिताः for 'दितः. "द्धटम् for °दयम, •v न तरामुपपद्यते for this quarter बाह्या. for बाह्य.

·10 सर्वसिद्धान्तसहह . एकस्य सदसद्योऽपि वैलक्षण्य न युक्तिमत् ॥ ९॥ चतुष्कोटिविनिर्मुक्त 'शून्य तत्त्वमिति स्थितम् । जातिर्जातिमतो मिन्ना न वेत्यत्र विचार्यते ॥ १० ॥ भिन्ना चेत्सा च गृह्येत व्यक्तिभ्योऽङ्गुष्टवत्ष्टयः । अविवारितससिद्धा व्यक्ति 'मा पारमाणुकी ॥ ११ ॥ खरूप परमाणूना वाच्यं वैशेषिकादिभि । पटकेन युगपद्योगे परमाणोप्पडशता ॥ १२ ॥ पण्णा समानदेशत्वे पिण्ड स्यादणुमात्रक । बाह्मणत्वादिजाति कि वेदपाठेन जन्यते ॥ १३ ॥ सस्कारैवी द्वयनाथ तत्सर्व नोपपद्यते । वदपाठेन चेत्कश्चित शूद्रो देशान्तरङ्गत ॥ ११ ॥ तम्यकपठितवेदोऽपि ब्राह्मणत्वमवामुयात् । सर्वसस्कारयुक्तोऽत्र विप्रो लोके न दृश्यते ॥ १५ ॥ चत्वारिंशत्तु सस्कारा विप्रस्य विहिता यत । एकसस्कारयुक्तश्चेद्विप' स्यादविलो जनः ॥ १६ ॥ जातिव्यक्तयात्मकोऽयोऽत्र "नास्त्येवेति निरूपिते । 1Pइपो हि for गयोऽपि •Pगून्य शुन्यम् In"मेत , v मतम् for मिति विचारित for विचार्यत किम् tor सा .त tor'क "दश्च for 'दोऽपि V सो विप्रो विप्रो लोक * विद्यते युज्यते । गृधने, for दृश्यत uvद्विजस्य for विप्रस्य .: "द्विज for "द्विप ॥ नास्त्येवातो निरूप्यते for the quarter थ 1 'fa for ·11 बौद्धपक्षप्रकरणम. वि नमपि नास्त्येव' ज्ञेयाभावे समुत्थिते । इति माध्यमिकेनैव सर्वशून्यं विचारितम् ॥ १७ ॥ इति चौद्धपक्षे माध्यमिकमतम्. 1 स्त्येवम् for "स्त्येव, २P, M अतो 11 इति. Ap, N को वक्ति lor "फेनैव, • शून्यतत्वे for सर्वशून्यम् +V, A "ते for "तम.

·12 सर्थसिद्धान्तसहा. अथ योगाचारमतम् . इति' माध्यमिकनीत शून्यलं शून्यवादिना । निरालम्बनवादी तु योगाचारी निरस्यति ॥ १ ॥ खयोक्तसर्यशून्यले प्रमाण शून्पमेधते । अतो वादेऽधिकारस्ते न परेणापपद्यते ॥ २ ॥ स्वपक्षस्थापनं तद्वत् परपक्षस्य दूषणम् । कयं करोत्यन मवान् विपरीतं वदेन किम् ।। ३ ।। अविभागो हि बुद्ध्यात्मा विपर्यासितदर्शने'। ग्राहाग्राहकसवित्तिभेदवानिव लक्ष्यते ॥ ४ ॥ मानमेयफलाद्युक्तं तानदृष्टयनुसारतः । अधिकारिपु जातेपु नस्लमप्युपदेश्यति ॥ ५ ॥ बुद्धिस्वरूपमेक हि वस्त्वस्ति परमार्थतः । प्रतिभानस्प' नानात्वान्न चैकत्वं विहन्यते ॥६॥ परिबाट्रकामुकशुनामेकस्यां प्रमदातनौ । कुणपं कामिनी भक्ष्यमिति तिस्रो विकल्पना ।। ७ ॥ 'अथाप्यौव सा बाला बुद्धितत्त्वं तथैव न । 'तदन्ययत्तु जात्यादि सन्निराक्रियता त्वया ॥ ८ ॥ क्षणिका बुद्धि रेवातस्त्रिधा भ्रान्तविकल्पिता । स्वयम्प्रकाशतत्त्वज्ञैर्मुमुक्षुभिरुपास्यते ॥ ९ ॥ इति बौद्धपक्षे योगाचारमतम्, * मन इति. .न: for ते. .दिशिन• for दर्शन P भासस्य भानस्य, •P तस्मादन्यत्तु तदन्यतु ॥"रेका तु for "स्वात. • प्राल्पिता विल्पिता.

·सौत्रान्तिकमतम्. 13 अथ सौत्रान्तिकमतम्. विज्ञानमात्रमत्रोक्तं योगाचारेण धीमता । 'ज्ञानं ज्ञेय विना नास्ति बाह्यार्थोऽप्यस्ति तेन न ॥ १॥ नीलपीतादिभिश्चिौर्बुड्याकारै रिहान्तरै । सौत्रान्तिकमते नित्य बाह्यार्थस्त्वनुमीयते ॥ २ ॥ क्षीणानि चक्षुरादीनि रूपादिवेव पञ्चसु । न पष्ठमिन्द्रिय तस्य ग्राहक विद्यने बहि. ॥ ३ ॥ षडंशत्वं त्वयापाद्य परमाणोनिराळात । युक्तस्तेनापि बाह्यार्थों न चेदज्ञान न सम्भवेत् ॥ ४ ॥ आकाशधातुरस्माभिः परमाणु रितीरित । सच प्रज्ञप्तिमात्र स्यान्न च वस्त्वन्तरं मतम ॥ ५ ॥ सर्वे पदार्थाः क्षणिका बुद्ध्याकारविजृम्भिताः । इदमित्येव भावास्तेऽप्याकारानुमितास्सदा ॥ ६ ॥ विषयत्वविरोधस्तु क्षणिकवेऽपि नास्ति नः । विषयत्व हि हेतुत्व ज्ञानाकारार्पणक्षमम ॥ ७ ॥ इति बौद्धपक्षे सौत्रान्तिकमत म्. IT rem la before this lino the following तम सभ्भवतीत्येव प्राह मात्रान्तिा स्वयम् । 'नास्तीत्येवमाक्षिप्यताधुना I नास्ति . ,votजा °for 'रिह. •"ले तया चान्य or 'त्व त्वयापाय. ये for रिती ·ससिद्धान्तसहा वैमापिकमतम. सौत्रान्तिकमतादल्पभेदो वैभापिके मते । प्रत्यक्षवं तु बाह्यस्य क्वचिदेवानुमेयता ॥ १ ॥ पूर्वापरानुमावेन पुझीभूतारसहस्रशः।। परमाणव एवान बाह्यार्थघनवत् स्थिताः॥ २ ॥ दूरादेय वन पश्यन् गत्वा तस्यानिकं पुनः । न वनं पश्यनि छापि वल्लीरक्षातिरेकत. ॥ ३॥ मृदों घटत्वमायान्नि कपालवन्तु ते घटाः । कपालानि च चूर्णत्वं ते पुनः परमाणुताम् ॥ ४ ॥ चतुर्णामपि बौद्धानामैक्यमध्यात्मनिर्णये व्यावहारिक भेदेन विवदन्ने परस्परम् ॥ ५ ॥ बुद्धितत्त्वे स्थिता बौद्धा अद्विवत्तिबिधा मना । ज्ञानाज्ञानात्मिका चेति तत्र ज्ञानात्मिकामिह' ॥ ६॥ प्रमाणत्वेन जानन्ति ह्यविद्यामूलिकाप्रमा । मूल्ाज्ञाननिमित्तान्या स्कन्धायतनधानुजा' ।। ७ ।। प्रपञ्च जातमविल शरीर भुवनात्मकम् । पञ्चकन्या भवन्त्यत्र द्वादशायतनानि च ॥८॥ ' पायार्थावत for पात्यायन, and याबारिम्भका स्मृता bor पानार्थ । ता • P read, मही for मृद , आयाति for आयान्ति IP and read the for the end omila the line beginning with AIUT- वेन. •p and read धातुजम् for धातुजी +4 जारम् for ज्ञातम्.

·15 वैभाषिकमतम् . सर्वेषामपि बैडानां तथाष्टादश धातवः । ज्ञानसंस्कारसंज्ञानां वेदनारूपयोरपि ॥ ९॥ समूहःस्कन्धशब्दाः तत्तसन्तति'वायक. । ज्ञानसन्ततिरेवात्र विज्ञानस्कन्ध उच्यते ॥ १० ॥ संस्कारस्कन्ध इत्युक्तो वासनानान्तु संहतिः । सुखदुःश्वात्मिका बुद्धिस्तथापेक्षामिका च सा ॥ ११ ॥ वेदनारकन्ध इत्युक्त संज्ञारकन्धस्तु नाम यत् । रूपस्कन्धो भवत्यत्र 'मूर्तिभूतस्य सहति ॥ १२ ॥ 'रूपत्त्योपचय स्तम्मकुम्भादिरणुकलिंपन । पृथिव्यारस्थैर्यरूपादि द्रवत्वादि मवेदपाम् ।। १३ ॥ उप्णत्वं तेजसो धातोर्वायुधातोस्तु शीतता । एषां च तु धातूनां वर्णगन्धरसौजसाम् ॥ १४ ॥ पिण्डाजाताः पृथिव्याद्या. परमाणुचया अभी । श्रीवन्त्वक चक्षुषी जिद्दा घ्राणं प्रत्ययपञ्चकम् ॥ १५ ॥ वापादपाणिपाय्यादि ज्ञेय कारकपत्रकम् । पामुदायिक चैतन्यं बुद्धि स्यात्करण मन ॥ १६ ॥ सामनातिगुणद्रव्यकियारूपेण पभधा । कल्पितं भ्रान्तदृष्टचैव शरीरभुवनात्मकम् ॥ १७ ॥ बौद्धशास्त्रप्रमेयन्तु प्रमाणं द्विविध मतम् । कल्पनापोढमभ्रान्तं प्रत्यक्षं 'कल्पना पुन ॥ १८ ॥ V reads तथा पोडश or तपाटादश. ए समुदायस्थ for सामुदायिक. * सहाते for सन्तति. । भ्रान्ति for भ्रान्त • ॥ मूर्त for भात. शरीरम् । शरीर. + Pand x read रूपस्यैव or पस्योप', • निविकल्परम for पल्पना पुनः. वर्णा गन्धरसादयः for 4. • साम्.

·सर्यसिद्धान्ततहहः. नामजातिगुणद्रव्यक्रियारूपेण' पचा। लिङ्गदर्शनतो ज्ञान लिजिन्यत्रानुमानना ॥ १९ ॥ चतुर्विध यदज्ञान प्रमाणाम्या निवर्तते । नटे चहविधेऽज्ञाने' मूलानान निवर्तते ॥ २० ॥ मूलाज्ञाननिरत्तौ च विशुद्दज्ञानसन्तति । शुद्धबुद्धचविशेपो हि मोक्षो युद्धमुनारित • ॥ २१ ॥ उत्पत्तिस्थितिभङ्गदोपरहितासाशयोन्मृलिनी ग्राहोत्सर्गवियोगयोगजनिता नामावभावान्वितान । 'नामन्तईयवर्जिता निरुपमामाकाशवन्निर्मला 'प्रज्ञा पारमिता धनस्य जननी शृण्वन्तु बुद्धचर्थिन ।॥ २२॥ 'अतिस्तुतिपरुक्तो यन्तु वैशेषिकादिमि. । ईश्वरो नेप्यतेऽश्मामि स निराक्रियतेऽधुना ॥ २३ ॥ हेयोपादेयत त्त्वश्व मोक्षोपायश्च वेत्ति य । स एव न प्रमाण स्यान्न सर्वज्ञस्त्वयोरित ॥ २४ ॥ दूर पश्यतु वा मा वा तत्त्वमिष्ट प्रपश्यतु । प्रमाण दूरदर्शी चेद्वय गृध्रानुपास्महे ॥ २५ ॥ देशे पिपीलिकादीना सख्यान कश्रिदस्ति किम् । सर्वकर्तृत्वमीशस्य कथित नोपपद्यते ॥ २६ ॥ यदि स्यात् सर्वकर्नाऽसावधर्मेऽपि प्रवर्तयेत् । अयुक्त कारयन् लोकान् कथ युक्त प्रवर्तयेत् ।। २७ ।। योगेन tor रुपण • y rends प्रज्ञापारामेताम् . विधाज्ञाने for "विधेऽज्ञाने 1 इति for आते 1 साश्रयो मिर्वाशया" Paner म for तत्वञ्च • तामन्तर्भव tor ता ईय • एवात. for एवन vgree मोक्षो युद्धन मुनिना स्वतन्त्र समुदीरित + ·17 or वैभापिकमतम. उपेक्षैव च साधूना युक्तासाधौ क्रिया' भवेत् । नक्षतक्षारविक्षेप. साधूना साधुवेष्टितम् ॥ २८ ॥ ईश्वरेणैव शास्त्राणि सर्वाण्यधिकतानि चेत् । कथ' प्रमाण तद्वाक्य पूर्वापरपराहतम् ॥ २९॥ कारयेद्धर्ममात्रञ्चेदेकशास्त्रप्रवर्तक । कथ प्रादेशिकस्यास्य सर्वकर्तृत्वमुच्यते ॥ ३० ॥ ईशः प्रयोजनाकाड्डी जगत सृजति वा न वा । काइते चेदतपूर्णो नो चेन्नैव प्रवर्तते ॥ ३१ ॥ प्रवर्तते किमीशस्ते भ्रान्तवन्निष्प्रयोजने । अगादीनां पुरपातुलीकरणेन किम् ॥३२ ॥ क्रीडाथैय प्रवृत्तिश्रेत् क्रीडते किन्न बालवत् । अजल क्रीडतरतस्य दु खमेव भवत्यलम || ३३ ॥ अज्ञो जन्तुरनशिोऽयमात्मनस्सुरवदु वयो । ईश्वरमेरिनो गच्छेत् स्वर्ग वा श्वभ्रमेव च ॥ ३४ ॥ तप्तलोहाभितापायरीशेनाल्पसरवेचना। प्राणिनी नरके कटे वत प्राणेवियोजिता ॥ ३५॥ वरप्रदाने शक्तयेत् ब्रह्महत्यादिकारिणे । वर्ग दद्यात्वतन्त्र स्यान् नरक सोमयाजिने ॥ ३६ ।। कर्मानुगुणदाता चेदीशः स्यादखिलो जनः । दाने खातन्यहीनस्सन सर्वेश. कथमुच्यते ॥ ३७॥ landप्रियागमे or मया भरत सर्वाच्या t० मवाण्यांध व तस्य tor क्य प्र. and पिराजितम् lor पूर्वापर राशि वानम् जगन् । भवेत्परम् for भवन्यलम्. लोहादिपाता tur रोहाभतापा सन् for स्यात् 'Pand राहेन्यात् for हीनस्सन .

·18 सर्वसिद्धान्तसाहहः एवं नैयापिकायुक्तसर्वशनिराकिया। हेपोपादेयमात्रज्ञो प्रायो बुद्धमूनिस्ततः ॥ ३८॥ चैत्यं बन्देन चैत्याद्या धर्मा बुद्धायमोदिताः । अनुष्ठेया न यागाद्या वेाद्यागमचोदिता.' ॥ ३९॥ क्रियाया देवताया योगे' शून्यपदे कमान् । वैमापिकादयो वौद्धा स्थिताश्चत्वार एव ते ॥ १० ॥ इति बौद्धपक्षे वैमापिकमतम् ॥ लोकायताहतमाध्यमिकयोगाचारसौत्रान्तिकवैभाषिकमतानि पद तमातानि ॥ इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिद्धान्तस हे बौद्धपक्षो नाम चतुर्थ प्रकरणम ॥ 1 धर्मा वेदादियोधिता. for वेदा •p वेदिता. For चोदिता • योगशून्यपदे, । येऽपि शुन्यपदे or योगे .मात ·वैशेपिकपक्षः 19 अथ वैशेपिकपक्ष. नास्तिकान् वेदबाह्यास्तान 'बौहलोकायतार्हतान् । निराकरोति वेदार्थवादी वैशपिकोऽधुना ॥१॥ वेदमार्ग परिभ्रष्टा विशिष्टा परदर्शने। बौद्धादयो विशिष्टास्ते न भवन्ति द्विजा पुन ॥ २ ॥ अतो बुद्धादिमिनित्य वेदबाह्मणनिन्दया । आत्मवञ्चकता कष्टा सर्वत्राघोषिता भुवि ॥ ३ ॥ प्रमाणमेव वेदारस्यु सर्वेश्वरकृतत्वत । स एव कर्मफलदो जीवाना पारिशेप्यत ॥ १ ॥ जीवा वा जीवकर्माणि प्रकृति परमाणव । नेशते पत्र जीवाना तंतत्कर्मफलार्पणे ॥ ५॥ जीवा कर्मफलावाप्तौ शक्ताश्चत्वसुरवे रता । अप्रार्थितानि दुरवानि वारयन्तु प्रयत्नत ॥ ६॥ अशक्तान्यत्र कर्माणि जीवाना स्वफलार्पणे । अचेतनवादगते स्वर्गादिफलपूमिषु ॥ ७ ॥ नाचेतनत्वात्प्रकृते फलदातृत्वसम्भव । अचेतना फल दातुमशक्ता परमाणव ॥ ८॥ कालोऽप्यचेतनस्तेषां न हि कर्मफलप्रद । IT यायांच, ४ पायोस्तु tor पायर्यास्तान् . मार्गात् tor मार्ग । अतिशिष्टा for विशिष्टा . v ततो kor अतो° and यौद्धादिशाने for युद्धादमिनित्यम् . नेशतेऽन्यता 1 नेशतेऽप्यत्र for नेशते खत्र 2-A ·20 सर्वसिद्धान्ततः अतोऽन्य फन्दो लोके भवत्येभ्यो विलक्षण || ९॥ स तु माणिविशपांच देशानपि तदाश्रयान् । जातन् सर्वज्ञ' एवेष्टो नान्ये चौद्वादिसमता ॥१०॥ अजानन्' पाणिनो लोके हयापादेयमानवित् । प्रादेशिको न सर्वज्ञो नास्मदादिविलक्षणः ॥ ११ ॥ वैदेकदेश दृष्ट्वा तु कारीरीष्टियोधकम् । अदृष्ट याश्च विश्वास कार्यः खर्गापवर्गयी. ॥ १२ ॥ कारीरीष्टयुक्तराष्टिश्च द्रष्टव्यादृष्टनिर्णय । चित्रादे पुत्रपश्वाप्तिद्रष्टव्यादृष्टनिर्णये ॥ १३ ॥ ज्योतिशास्त्रोतकालस्य ग्रहण तनिदर्शनम् । दृष्टैकदेशमामाण्य यत्तुक्त सौगतादिभि ' ॥ १४ ॥ तच वेदादपहृत सर्वलोकमतारकै । मन्त्रव्याकरण दृष्ट्वा मन्त्रा विरचिता पुन ॥१५॥ लिपिमम्मि प्रजातास्ते मिद्धमन्त्रालया कृता । बौदागमेभ्यो दृष्टार्था न हता" वैदिकै क्वचित् ॥ १६ ॥ वेदस्यैव पड़हानि नश्शीक्षादिकानि वै । नान्यागमाङ्गता तेषा न काप्युक्ता परैरपि ॥ १७ ॥ ' पारीरीष्टयर्थ दृष्टिश्च orin 4 निधये निर्णय "सर्वत । गए अज्ञानां प्राणिनाम् tor अजानन् प्राणिन • रोकान् for लोरे • दृष्टय श्रेष्टभाईकम for यातरी कम् • दृष्ट्या सर्वत्र tor अदृष्ट्याश्च म - Threino a toned onlyat , मौगतादिना tor सी. - त्वया तथा 17 भृता for ता ·21 वैशपिकपक्ष.. अतो वेदवलीयस्वं.नास्तिकागमसचयात् । (षट पदार्थपरिज्ञानान्मोक्षं वैशेषिका विदुः ॥ १८) तदन्तर्गत एवेशो जीवास्सर्वमिद जगत् । द्रव्यं गुणस्तथा कर्म सामान्यं यत्परापरम ॥ १९ ॥ विशेषस्समवायश्च पट् पदार्था इहेरिताः । १ पृथिव्यापस्तथा तेजो वायुराकाशमेव च ॥ २० ॥ दिकालात्ममनांसीति' नव द्रव्याणि तन्मते ।। पृथिवी गन्धवत्याप सरसास्तेजस प्रभा ।। २१ ॥ अनुष्णाशीततस्पों वायुश्शब्दगुण नमः । दिक्पूर्वापरधीलङ्गा काल क्षिप्रचिरागतः ॥ २२ ॥ आत्माहंप्रत्ययात्सिद्धो मनोऽन्त करण मतम् । अयोगमन्ययोगञ्च मुक्त्वा द्रव्यानिता गुणा ॥ २३ ॥ चतुर्विंशतिधा भिन्ना गुणास्तेऽपि यथाक्रमात् । शब्दः स्पर्शी रसो रूप गन्धसयोगवेगताः ॥ २४ ॥ संख्याद्रवत्वसस्कारपरिमाणविभागताः । प्रयत्नसुरखदु ग्वेच्छाबुद्धिद्वेषपृथक्त्वताः ॥ २५ ॥ परत्वचापरत्वच धर्माधौ च गारवम् । इमे गुणाश्चतुर्विशत्यथ कर्म च पञ्चा | R६ ॥ 17 मनास्थासन् for मनामीति. : मन्मते for तन्मते +p चिरोद्ने for चिरागत • व्याधितो गुण. for द्रव्याश्रिता गुणा • , अपरत्वमपरत्वं च for परत्वञ्चापरत्वचा All the JISS giro thug metrically and grain matioully erron 20113 read128) it way, however, te read गुणाश्चतुर्विशतिधा ह्यथ कर्म च पश्चधा.

·22 सर्वसिद्वान्तसह . (मसाराकुभनोक्षेपा गत्यवक्षेपणे इति । परश्चापरमित्यत्र सामान्य विविध मतम् ॥ २७ ॥ पर सत्तादि सामान्य दव्यत्वाद्यपर मतम् । परस्परविर्व'कोऽत्र द्रव्याणा यैस्तु गम्यते ॥ २८ ॥ विशेषा इति ते ज्ञेया द्रव्यमेव समाश्रिता । सम्बन्धस्समवायस्स्यात् द्रव्याणान्तु गुणादिभि ॥ २९॥ पट् पदार्था इमे ज्ञेयास्तन्मय सकल जगत् । तेषा साधर्म्यवैधर्म्यज्ञान मोक्षस्य साधनम् ॥ ३० ॥ द्रव्यान्तर्गत एवात्मा भिन्नो जीवपरत्वत । देवा मनुष्यास्तिर्यको जीवास्त्वन्यो महेश्वर ॥ ३१ ॥ तदाज्ञप्तक्रिया' कुर्वन् मुच्यतेऽन्यस्तु बभ्यते । श्रुतिस्मृतीतिहासाद्य पुराण भारतादिकम् ॥ ३२ ॥ ईश्वराज्ञेति विज्ञेया न लड्या वदिकै क्वचित् । विधा प्रमाण प्रत्यक्षमनुमानागमाविति ॥ ३३ ॥ त्रिभिरेते ' प्रमाणैस्तु जगत्कर्तावगम्यते । तस्मात्तदुक्तकर्माणि कुर्यात्तस्यैव तृप्तये ॥ ३४ ॥ भक्त्यैवावर्जनायोऽसी भगवान्परमेश्वर । तत्प्रसादेन मोक्ष स्यात् करणोपरमात्मक ॥ ३५ ॥ 1 V क्षपग' for क्षेपा ग° and क्षेपणा मकम् for क्षेपणे इति Pand x आप for झाते हासाथ for हासायम् • PM विशेष tor विवेक ईश्वराशैव or ईश्वराशति • रक्ष्यते । रभ्यते for गम्यते * गमावपि forमाविति • जीन ter जीदा * Blata for fara •निया for क्रियाम् P भक्त्यैव चार्चनीया" for भक्त्य- वावर्जनीयो ·वैशेपिकपक्षः. 28 करणोपरमे त्वात्मा पापाणवदवस्थितः। दुःवसाध्यः सुरवोच्छेदो दुःरवोच्छेदवदेव नः ॥ ३६ ॥ अतस्संसारनिर्विण्णो ममुक्षुर्मुच्यते जनः । पश्रान्नैयायिकस्तः साधयिष्यति नश्शिवम् । 'नातिभिन्न मतं यस्मादावयो।दवादिनोः ॥ ३७ ॥ इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिद्धान्तसङ्गहे वैशेषिक- पक्षो नाम पञ्चमं प्रकरणम. 'P तनातिभिनं सिद्धान्तम् for नाति . स्मात्.

·21 सर्वसिद्धान्तसदहः. अथ नैयायिकपक्षः नै गायिकस्य पक्षोऽय संक्षेपात्प्रतिपाद्यते। पत्तकरक्षितो वेदो ग्रामः पापण्डदर्जन.' ॥ १ ॥ अक्षपाद प्रमाणादिषोडशार्थप्रबोधनात् ।। जीवानां मुक्तिमाचष्टे प्रमाण, प्रमेयता ॥ २ ॥ निर्णयरमशयोऽन्यथ प्रयोजननिदर्शने । सिदान्तावयवी तकों वादो जल्पो वितण्डता ॥ ३ ॥ हेत्वाभासवलं जातिनिग्रहस्थानमित्यपि । प्रत्यक्षमनुमाना ख्यमपमानागमाविति ॥ १४ ॥- चत्वार्यत्र प्रमाणानि नोपमानन्तु कस्य चित् । प्रत्यक्षमस्मदादीनामस्त्यन्यद्योगिनामपि ॥ ५॥ पश्यन्नि योगिनस्सर्वमीश्वरस्य प्रसादत. । स्वभावेनेश्वरस्सर्वं पश्यति ज्ञानचक्षुषा ॥ ६ ॥ यनेनापि न जानन्ति सर्वेशं मांसचक्षुषः । ईश्वर साधयत्येतदनुमानमिति स्फुटम् ॥ ७ ॥ मभूधरादिक सर्व सर्वविहेतुकं मतम् । कार्यत्वाइटवञ्चेति जगत्कीनुमीयते ॥ ८ ॥ कार्यत्वमप्यासिद्धश्चेदमादेस्सावयवत्वत । 17 पक्षोऽयम tor पक्षोय P दुर्जनात् for दुर्जन ९ मपि torमात P सर्वविवर्तृपूर्वम् for सवितुक मतम्. •y मादेरवयवित्वत for मादेस्मा- वयवत्वत. ॥ "मान स्यादुप for मानाख्यमुप स्तत्त्वम् for स्सर्वम् युक्तिमानण पश्यन्ति for ग्रन नन्ति ·नैयायिकपक्ष. 25 घटकुड्यादिवच्चेति कार्यत्वमापि साध्यते ॥ ९ ॥ दृष्टान्तसिहदेहादेर्धर्माधर्मप्रसङ्गत । न विशेषविरोधोऽत्र वाच्यो भट्टादिभि क्वचित् ।। १० ।। उत्कर्षसमजातित्वात्सम्यग्दोषो न तादृश । कार्यत्वमात्रात्कर्तृत्वमात्रमेवानुमीयते ॥ ११ ॥ दृष्टान्तस्थविशेषैरत्व विरोध यदि भापसे । धूमेनाग्न्यनुमानस्याप्यभावोऽपि प्रसज्यते ॥ १२॥ अशरीरोऽपि कुरुते शिव कार्यमिहेच्छया । देहानपेक्षो देह स्व यथा चेष्टयते जन ॥ १३ ॥ इच्छाज्ञानप्रयत्नाख्या महेश्वरगुणास्त्रय । शरीररहितेऽपि स्यु परमाणुस्वरूपवत् ॥ १४ ॥ कार्य क्रिया विना नात्र सा किया यत्नपूर्विका । क्रियात्वात् साध्यतेऽस्माभिरस्मदादिक्रिया यथा ॥ १५ ॥ सर्वज्ञीयकियोद्भूतक्ष्मादिकार्योपपत्तिभि । (ईश्वरामवमुक्त यन्निरस्त पारिशेप्यन ॥ १६ ॥ यथा वैशेषिकेणेश पारिशेप्येण साधित । तत्तोऽत्रानुसन्धेय समान शास्त्रमावयो ॥ १७ ॥ कालकर्मप्रधानादेरचैतन्याच्छिवोऽपर । अल्पज्ञत्वात्तु जीवाना ग्राह्यस्सर्वज्ञ एव स ॥ १८॥ सर्वज्ञेशमणीतत्वाद्वेदप्रामाण्यामिप्यते । PM धर्मवत्वप्रसहत for धर्माधर्मप्रसङ्गत • विशेपैस्तु for विशेषैस्त्वम् pमानस्य ह्यभाव for मानस्याप्यभाव • I reads after th a Inc the following अशरीरस्तथापीशो यतते कार्यसिद्धये + Pनिया विगीतान क्स्याचेद्यन्नपावरा for निया विना परिशेषत for पारिशेष्यत तम् for शास्त्रम पूावका y ·28 सर्वसिद्धान्तसहह स्मृत्यादीना प्रमाणत्व तन्मूलत्वेन सिध्यति ॥ १९ ॥ श्रौत स्मार्तश्च यत्कर्म यथावदिह कुर्वताम् । वर्गापवर्गी स्याता हि नैव पापण्डिनां क्वचित् ॥२०॥ त्रियम्बकादिभिर्मन्त्रैरपि देवो महश्वर । अनुष्ठानोपयुक्तार्थस्मारकै प्रतिपाद्यते ॥ २१ ॥ कारीरीष्टयर्थ वृष्ट्यादि दृष्ट्वा स्वर्गापवर्गयो । विश्वासोऽदृष्टयो कार्य कारणाये प्रपत्रित ॥ २२॥ अप्रमाणमशेप शास्त्र बुद्धादिकल्पितम्। स्यादनाममणीतत्वादुन्मत्ताना यथा वच ॥ २३ ॥ वीनप्ररोहरक्षायै शनि कण्टकिनी यथा। वेदार्थतत्वरक्षार्थ तथा तर्कमयी इति ॥ २४ ॥ प्रमानु ग्राहकस्तर्क स कथात्रयसरत । 'वादो जल्पो वितण्डेति तिस्त्र एव कथा मता ॥ २६ ॥ आचार्येण तु शिप्यस्य वादस्तत्त्वबुभुत्सया । जय पराजयो नात्र तौ तु जल्पवितण्डयो ॥२६॥ वादीच प्रतिवादी च प्राश्निकश्र समापति । चत्वार्यानि जल्पस्य वितण्डायास्तथैव च ।। २७ ।। सदुत्तरापरिज्ञानात् पराजयमये सति । जयेच्छलेन जात्या वा प्रतिवादी तु बादिनम् ॥ २८ ॥ छल जाति बुवाणस्य निग्रहस्थानमीरयेत् । Pस्मार्त यदुत्तश्च kor स्मार्तश्च यत्कर्म M कारारीयुक्त for कारोरीटपर्थ' Vत काणाद ! कारणायै • xशेप तु for "शेषश्च 'यथा कण्टाकेनी वृति For वृति •PM कृता 6 तथा 'मानानु' tor अमानु +2 सप्तः स्मृत 'ए स्थानमाचरेत् for स्थानमारपेत् यथा ·ने नैयायिकपक्ष. निग्रहस्थानमित्युक्त कथाविच्छेदकारकम् ॥ २९ ॥ तत्रोपचारसामान्यवाक्पूर्व त्रिविध छलम् । चतुर्वेदविदित्युक्ते कस्मिंश्चिद्वादिना द्विजे ।। ३० ॥ किमत्र चित्र बाह्मण्ये चतुर्वेदज्ञतोचिता । एव सामान्यदृष्ट्या तु दूषिते प्रतिवादिना ॥ ३१ ॥ वदेद्वाक्यैरनेकान्त निग्रहस्थानमप्यथ । नववस्त्रो वटुरोति वाद्युक्ते तत्र वाक्छलम् ॥ ३२ ॥ कुतोऽस्य नव वासासीत्याचक्षाणस्य निग्रह । तात्पर्यवैपरीत्येन कल्पितार्थस्य बाधनम् ॥ ३३ ॥ स्वस्थ व्याघातक वाक्य दूषणक्षममेव वा। उत्तर जातिरित्याहु चतुर्विशतिभेदमाक् ।। ३४ ।। चतुर्विंशतिजातीना प्रयोक्त प्रतिवादिनः । वक्तव्य निग्रहस्थानमसदुत्तरवादिन ॥ ३५ ॥ यथा साधर्म्यवैधात्तमोत्कर्षापकर्षत । वर्ष्यावर्ण्यविकल्पाश्च 'प्राप्त्यप्राप्तीतिसाध्यता ॥ ३६ ॥ प्रसङ्गप्रतिदृष्टान्तावनुत्पत्तिश्च सशय । अर्यापच्यविशेषौ च हेतुप्रकरणाहयौ ॥ ३७ ।। कार्योपलव्यनुपलब्धिनित्यानित्याश्च जातय । साम्यापादक हेतुत्वात समताजातयो मता ॥ ३८ ॥ सदुत्तरापरिज्ञाने स्यादेकान्तपराजय । 1 P कारकम् for कारणम् *y alone roads this and the next two lines प्राप्तथप्राप्तिसमा तथा for प्राप्तयप्राप्तीतिसाध्यता: . दृष्टान्तानुपपत्तिश्च for दृष्टान्तावनुत्पत्तिय • साभ्यापादन for साम्यापादक ·- 28 सर्वसिद्धान्तसङ्कर एव जल्पवितण्डाभ्या वेदबाह्याग्निरस्य तु ॥ ३९ ॥ वैदैकविहित कर्म कुर्यादीश्वस्तृतये । तत्प्रसादाप्तयोगेन मुमुक्षुमक्षिमाप्नुयात् ॥ ४० ॥ नित्यानन्दानुभूति स्यान्मे क्षे तु विषयाइन । वरं वृन्दावने गम्ये मृगालव रणोम्यहम् ॥ ४१ ॥ वैशेषिकोक्तमोक्षात सुग्वलेशविवर्जितात् ।। यो वेद विहितैर्य रीश्वरस्य प्रसादत ॥ ४२ ॥ मूर्गमिच्छति यनेन पापाणवदवस्थितिम । मोक्षो हि हरिभक्त्याप्तयोगेनेति पुरोदित' ।। ४३ ।। अष्टावङ्गानि योगस्य थमोऽधनियमस्तथा । आसन पबनायाम प्रत्याहारोऽथ धारणम् ॥ ४४ ॥ ध्यान समाधिरित्येव तत्सासयो विस्तरिष्यति ॥ १४ ॥ इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिद्वान्तसबहे नैयायिक- पक्षो नाम पाठप्रकरणम् - स्थित totगितिम xशिव for हरि 1 पदितम् tor पुरदित अमोहि for घमोड • °माधेिरैवैतत् or समाधिरित्त्येवम् ·29 प्रमाकरपक्ष . अथ प्रमाकरपक्ष. अपाकर गुरो'पक्ष तक्षेपाइथ कथ्यते । तुष्टाव पूर्वमीमासामाचार्यस्पर्धयापि य ॥ १ ॥ द्रव्य गुणास्तथा कर्म सामान्य परतन्त्रता पञ्चाश्शक्तिप्तादृश्यसङ्ख्याभिस्त्वष्टधा स्मृता ॥ २ ॥ न विशेषो न चाभावो भूतलायतिरेकत । वेदैकविहित कर्म मोक्षद नापर गुरो' ॥ ३ ॥ बध्यते स हि लोकस्त य काम्यप्रतिषिद्धकृत् । विध्यर्थवाद मन्त्रैश्च नामवेयैश्चतुर्विध ॥ ४ ॥ वेदा विधिप्रधानोऽय धर्माधर्मावबोधक । आत्मा ज्ञातव्य इत्यादिविधयस्त्वारुणे स्थिता ॥ ५ ॥ यथावदात्मना तत्र बोध विदधते स्फुटम् । बुद्धीन्द्रियशरीरेभ्यो भिन्न आत्मा विभव ॥ ६ ॥ नानासू। प्रतिक्षत्रमर्थज्ञानेषु भासते । घट जानाम्यह स्पष्टमित्यत्र यगपत्त्रयम् ॥ ७ ॥ घटो विषयरूपेण काहप्रत्ययागत । स्वयप्रकाशरूपेण ज्ञान भाति जमरय हि ॥ ८ ॥ 1 P गुरोरुक्ति for गुरो पक्ष 1°माचाराप्राइयच for 'मा चार्यस्पर्धयापि मतम for गुरो • 1 देह" for बुद्धी 61 प्रत्ययात प्रत्यरामत भूतम् for भाति FAT for हि er for Thus and the following two hnan ere to be found 11 y alone ·30 इति श्रीमच्छङ्कराचार्यविराचते सर्वदर्शनसिद्धान्तसरहे प्रमाकरपक्षो सर्वसिद्धान्तसङ्गह- करणोपरमान्मुक्तिमाह बैशेपिको यया । दुस्सहापार'संसारसागरोत्तरणोत्सुकः ॥ ९ ॥ प्रियमतुरबदुःश्वेच्छाधर्माधर्मादिनाशनः । पाषाणवदवस्यानमात्मनो मुक्तिमिच्छति ॥ १० ॥ दुःखसाध्यसरवोच्छेदो दबोच्छेदबदिप्पते । नित्यानन्दानुभूतित्व निर्गुणस्य न चेप्यते ॥ ११ ॥ न वृद्धिभेदं जनयेइज्ञानां कर्मसजिनाम् । अन्यरसन्न्यासिनो भागों जापटीति न कर्मिणाम् ॥ १२ ॥ तस्माद्यागादयो धर्माः कर्तव्या विहिता यतः । अन्यथा प्रत्यवायस्याकर्मण्येवापिकारिणाम् ॥ १३ ॥ कर्ममात्रैकशरणाः श्रेयः प्राप्स्यन्त्यनुत्तमम् । न देवता चतुर्थान्तविनियोगादृते परा ॥ १४ ॥ वेवाह्यानिराकृत्य मष्टाचार्यगते पयि । - चक्रे प्रभाकरश्शास्त्रं गुरुः कर्माधिकारिणाम् ॥ १५ ॥ . नाम सप्तमप्रकरणमा हासार tor "हापार. 'तारण for 'तरण. नादानम् tor नाशतः भूतिस्तु for भूतिया ·भट्टाचार्यपक्ष. 33 स यद्यागमकल्पस्स्यान्नित्योऽनित्य किमागम । नित्यश्चेत्त प्रतीशस्य केय कर्तृत्वकल्पना ॥ २१ ॥ अनित्यागमपक्षे स्यादन्योऽन्याश्रयदूषणम् । मागमस्य प्रमाणवमीश्वरोक्तयेश्वरस्तत ॥ २२ ॥ आगमात्सिध्यतीत्येवमन्योऽन्याश्रयदूषणम् । स्वत एव प्रमाणत्वमतो वेदस्य सुस्थितम् ।। २३ ॥ धर्माधर्मो च वेदैकगोचरावित्यपि स्थितम । ननु वेद विना साक्षात्करामल्कवत्स्फुटम् ॥ २४ ॥ पश्यन्ति योगिनो धर्म कथ वेदैकमानता । तदयुक्त न योगी स्यादस्मदादिविरक्षण ॥ २५ ॥ सोऽपि पन्द्रियै पश्यन् विषय नातिरिच्यते । प्रत्यक्षमनुमानाख्यमुपमानमनन्तरम् ॥ २६॥ अपत्तिरभावश्च न धर्म बोधर्यान्त वै तत्तदिन्द्रिययोगेन वर्तमानार्थबोधकम ॥ २७ ॥ प्रत्यक्ष न हि गृह्णाति सोऽप्यतीतमनागतम् । धर्मेण नित्यतम्यान्धिरूपस्याभावत क्वचित् ॥ २८॥ नानुमानमपि व्यक्त धर्माधर्मावबोधकम् । धर्मादिसदृशाभावाटुपमानमाप क्वचित् ॥ ९ ॥ सादृश्यग्राहक नैव धर्माधर्मावबोधकम् । सुरवस्य कारणं धर्मो दु स्वस्याधर्म इत्यपि ॥ ३० ॥ 11 दन्योऽन्यव्यापे। दन्योन्याश्रय गणम P A T fura ·-- 32 सर्वसिद्धान्तसह, . बोध विदधते ब्रह्मण्यात्मनां परमात्मनि ॥ १० ॥ दूपयन्त्यनुमानाम्या बौद्धा वेदमपि स्फुटम् । तन्मूललब्धधर्मादरपलापस्तु' सिध्यति ॥ ११ ॥ वेदोऽप्रमाण वाक्यत्वाथ्यापुरुषवाक्यवत् । अयानाप्त प्रणीतत्वादुन्मत्ताना यथा वच ॥ १२ ॥ तदयुक्तमिमी हेतू भवेतामप्रपोजको । वास्यत्वमात्राद्वेदस्य न मवत्यममाणता ॥ १३ ॥ मनातपुरुपोक्तत्व हेनुस्ते न प्रयोजक । स्यादनातोक्ततामात्रादप्रामाण्य न च श्रुते ॥ १४ ॥ मित्यवेदस्य चानाप्तमणीतस्व न दुप्यति । विप्रलम्भादयो दोपा विद्यन्ते पङ्गिरा सदा ॥ १५ ॥ वंदस्यापौरुषेपत्वादोषाश व नाति न । वेदस्थापौरुषेयत्व केचिन्नैयायिकादर ॥ १६ ॥ दृषान्तीश्वरोतन्त्रान्मन्यमाना प्रभाणताम् । पौरुषेयो भवेदो वाक्यत्वाद्वारतादिवत् ॥ १७ ॥ সর্বশ্বসানির সামর্থ ধাপমু । प्रामाण्य विद्यते नेति पौरुपयेषु युज्यत ॥ १८ ॥ 'वेदे वक्तुरमावाच नद्वापि सुदुर्लमा । वेदस्य नित्यता प्रोक्ता 'प्रामाण्येनोपयुज्यते ॥ १९ ॥ सर्वेश्वरप्रणीतत्व प्रामाण्यस्यैव कारणम् । तदयुक्त प्रमाणेन केनानेश्वरकल्पना ।। २०॥ । रापोऽपि for रापस्तु अधवातात अशानात प्रामाए नाप यु°E प्रामाण्येनोपयु ·भट्टाचार्यपक्ष . 33 स यद्यागमकल्पस्स्यानित्योऽनित्यः किमागम । नित्यश्वेत्तं प्रतीशस्य केयं कर्तृत्वकल्पना ।। २१ ॥ अनित्यागमपक्षे स्यादन्योऽन्याश्रयदूषणम्' । मागमस्य प्रमाणवमीश्वरोक्तयेश्वरस्तत ॥ २२ ॥ आगमात्सिध्यतीत्येवमन्योऽन्याश्रयदूषणम् । खत एव प्रमाणत्वमतो वेदस्य सुस्थितम् ।। २३ ।। धर्माधर्मों च वेदैकगोचरावित्यपि स्थितम् । ननु वेद विना साक्षात्करामल्कवत्स्फुटम् ॥ २४ ॥ पश्यन्ति योगिनो धर्म कथं वेदैकमानता । तदयुक्तं न योगी स्यादस्मदादिविलक्षण. ॥ २५ ॥ सोऽपि पञ्चेन्द्रियै पश्यन् विषय नातिरिच्यते । । प्रत्यक्षमनुमानाख्यमुपमानमनन्तरम् ।। २६॥ अर्थापत्तिरभावश्च न धर्म बोधयन्ति वै । । तत्तदिन्द्रिययोगेन वर्तमानार्थबोधकम् ॥ २७ ॥ प्रत्यक्ष न हि गृह्णाति सोऽप्यतीतमनागतम् । धर्मेण नित्यसम्बन्धिरूपस्याभावत' क्वचित् ।। २८ ॥ नानुमानमपि व्यक्त धर्माधर्मावबोधकम् । धर्मादिसदृशाभावापमानमापि क्वचित् ॥ २९॥ सादृश्यग्राहकं नैव धर्माधर्मावबोधकम् । सुखस्य कारणं धर्मो दुरवस्याधर्म इत्यपि ॥ ॥ ।" दन्योऽन्य यापट for दन्योन्याश्रमान IPL for 4. ३ ·34 सर्वसिद्धान्तसङ्कहः, अर्थापत्त्यात्र सामान्यमाने 'ज्ञाते न दुष्पत्ति । सामान्यमननुष्ठेय किश्चातीतं तदा भवेत् ।। ३१ ।। पागादयो धनुष्टेपा 'विशेषा विधिचोदिता । अमावास्यं प्रमाण न पुण्यापुण्यप्रकाशकम् ॥ ३२ ॥ प्रमाणपञ्चकामावे तत् सदा वर्तते यत । वेदैकगोचरौ तस्माद्धर्माधर्माविति स्थितम् ।। ३३ ।। वेदैकविहितं कर्म मोक्षद नापरं ततः। मोक्षार्थी न प्रवतेत तत्र काम्यनिपिद्धयोः ॥३४॥ नित्यनैमित्तिके कुर्यात्प्रत्यवायजिहासपा। आत्मा ज्ञातव्य इत्यादिविधिभिः प्रतिपादिते ॥ ३१ ॥ लीवात्मनां प्रयोपस्तु नायते परमात्मनि । प्रत्याहारादिक योगमभ्यस्यान्विहितक्रियः ।। ३६ ॥ मन'करणकेनात्मा प्रत्यक्षेणावसीयते । भिन्नाभिन्नात्मकरत्वात्मा गोवत्सदसदात्मनः ।। ३७ ॥ जीवरूपेण भिन्नोऽपि वभिन्न पररूपतः । असत्रयाज्जीवरूपेण सद्रूप पररूपत ॥ ३८ ॥ शावळेयादिगोपेच यथा गोत्व प्रतीयते । परमात्मा सनत्यूतवृत्ति वेऽपि बुध्यताम् ॥ ३९ ॥ त्रियम्बकादिभिर्मन्त्र पूज्यो ध्येयो मुमुक्षुभि । ध्यात्ववारोपिताकार कैवल्य सोऽघि गच्छति ॥ ४० ॥५ 1ज्ञान न for इति न. विशेषविधि विशेषाधि जि_सया for जिद्दासया •मभ्यसन् tor "मभ्यस्यन् .हिपक forपत' .0 सोऽपि tor सोधि, ·मट्टाचार्यपक्ष, 35 परानन्दानुमति स्यान्माक्षे तु विषयादृते । विषयेषु विरक्तास्यनित्यानन्दानुभूतित ॥ गच्छन्त्यपुनरावृत्ति मोक्षमेव मुमुक्षव ॥ ११ ॥ इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिद्धान्तसनहे भट्टाचार्य- पक्षो नाम अष्टमप्रकरणम. 3.A ·30 सर्वसिद्धान्नसह अथ साहचपक्ष. साहय दर्शनसिद्धान्त संक्षेपाद्ध कथ्यते । साचशास्त्र विधाभृतं सेश्वरच निरीश्वरम् ॥ १ चक्रे निरीश्वर साहय कपिलोऽन्यत्पतञ्जलि । कपिलो बासदेवस्स्यादनन्तस्स्यात्पतञ्जलिः ॥ २ ज्ञानेन मुक्ति कपिलो योगेनाह पतञ्जलि । योगी कपिलपक्षोक्त तत्त्वज्ञानमपेक्षते ॥ ३ ॥ श्रुतिस्मृतीनिहातेष पुराणे भारतादिके। साङ्याक्त दृश्यते स्पष्ट तथा शैवागमादिषु ॥ ४ ॥ व्यक्ताव्यक्तविवेकेन पुरुपस्यैव वेदनान् । दु स्वत्रयनिवृत्ति स्यादेकान्तात्यन्तनो नृणाम् ॥ ५ ॥ दुखमाध्यात्मिक चाधिभौतिक चाधिदैविरम् । माध्यात्मक मनोदु रब व्याधय पिटकादय ॥ ६ ॥ आधिमातिकदु ख स्यात् कीटादिमाणिसम्भवम् । वर्षातपादिसम्भूत दु ख स्याराधिदैविकम् ॥ ७ ॥ एका नात्यन्ततो दुख निवर्तेनात्मवेदनात् । उपायान्तरतो मोक्ष क्षयातिशयातयुत ॥ ८ ॥ न चौपधेर्न यागाी स्वर्गादिफलहेतुमि । वैगुण्यविषयमोशतत्त्वज्ञानादृते पौ ॥ ९ ॥ प्रभाविंशतितत्वानि व्यक्ताव्यक्तादिकानि च । येति तस्येव विस्पष्टमात्मज्ञान भविष्यति ॥ १० ॥ पविशतितत्त्वनी यत्र कुनाश्रमे वसेत् । जटी मुण्टी शिवी वापि मुच्यते नात्र संशय ॥ ११ ॥ । 10 दुर्गम र दर्शन तिम् । परम् ·सासयपक्षः 37 पञ्चविशतितत्त्वानि पुरुषः प्रकृतिर्महान् । अहङ्कारश्च शब्दश्च स्पर्शरूपरसास्तथा ॥ १२ ॥ गन्धः श्रोत्रं त्वक्व चक्षुर्जिहा घ्राणन वागपि । पाणिः पादस्तथा पायुरुपस्थश्च मनस्तथा ॥ १३ ॥ पृथिव्यापरतथा तेजो वावुराकाशमित्यपि । सृष्टिप्रकारं वक्ष्यामि तवात्मकमिदं जगत् ॥ १४ ॥ सर्व हि प्रकृते. कार्य नित्यैका प्रकृतिर्जडा । प्रकृते स्त्रिगुणावेशानुदासीनोऽपि कर्तृवत् ॥ १५ ॥ स चेतनावत्तद्योगात्सर्गः पङ्गन्धयोगवत् । प्रकृतिर्गुणसाम्य स्याद्गुणारसवं रजस्तमः ॥ १६ ॥ सत्त्वोदये सुरवं प्रीति शान्तिर्लज्जाङ्गलाघवम् । क्षमा धृतिरकार्पण्यं दमो ज्ञानप्रकाशनम् ॥ १७ ॥ रजोगुणोदये लोभ. सन्तापः कोपविग्रही । अभिमानो मृपावाद प्रवृत्तिर्दम्भ इत्यपि ॥ १८ ॥ तमोगुणोदये तन्द्री मोहो निद्राङ्गगौरवम् । आलस्यमप्रबोधश्च प्रमादश्चैवमादय ॥ १९ ॥ व्यासाभिप्रेतासिद्धान्ते वक्ष्येऽहं भारते स्फुटम् । त्रैगुण्यवितति सम्यग्विस्तरेण यथातथम् ॥ २० ॥ प्रकतेः स्यान्महांस्तस्मादहद्वारस्ततोऽप्यभूत् । तन्मात्राख्यानि पच स्यु मूक्ष्मभूतानि तानि हि ॥ २१ ॥ वाक्पाणिपादसंज्ञानि पायूपस्थी तथैव च । शब्दस्पर्शस्तथा रूपं रसो गन्ध इनीरिताः ॥ २२ ॥ .' लचश्चक्षुः for वरूच चक्षुः 1 Alone reads this line • I.N प्रकृतिः for प्रकृतेः. + C प्रकाशाम् for प्राशनम् SPI यथा तथा or ययातयम.

·38 सर्वसिद्धान्तसङ्ग्रहः रखवास्यान्यम्बुपृथ्व्यस्स्यु. सूक्ष्मा एव न चापरे । पटः स्पाच्छुकतन्तुभ्यः शुल्क एवं यथा तथा ॥ २३ ॥ त्रिगुणानगुणं तस्मात्तवसृष्टिरपि त्रिघा । सत्वात्मकानि सृष्टानि तेभ्यो ज्ञानेन्द्रियाण्यथ ॥ २४ ॥ श्रोत्रं त्वक् चक्षुपी जिहा घाणमित्यत्र पत्रकम् । तैशब्दस्पर्शरूपाणि रसगन्धौ प्रवेत्त्यसो ।॥ २५ ॥ रजोगुणोद्भवानि स्युस्तम्यः कर्मेन्द्रियाण्यथ । वाक्पाणिपादसंज्ञानि पायूपस्थौ तथैव च ॥ २६ ॥ वचनादानगमनविसर्गानन्दकर्म च । मनोऽन्त करणाख्यं स्यात् ज्ञेयमेकादशेन्द्रियम् ॥ २७ ॥ तमोगुणोद्भवान्यम्यो महाभूतानि नक्षिरे । पृथिव्यापस्तथा तेजो वायुराकाश' इत्यपि ॥ २८॥ पञ्चविंशतितत्त्वानि प्रोक्तान्येतानि वै मया । एतान्येव विशेपेण ज्ञातव्यानि गुरोर्मुवान् ॥ २९ ॥ आत्मानः प्रळये लोना 'प्रकृतौ सूक्ष्मदेहिनः । गुणकर्मवशाब्रह्मस्थावरान्तस्वरूपिणः ॥ ३०॥ प्ररुती सूक्ष्मरूपेण स्थितमेवारिवलं जगत् । अभिव्यक्त भवत्येव नासदुत्पत्तिरिप्यते ॥ ३१ ॥ असदुत्पतिपक्षे च शशशृङ्गादि सम्भवेत् । असलं तिलादी चेत्सिकताभ्योऽपि तद्भवेत् ॥ ३२ ॥ JC rende करणानविधायित्वात् कार्यच त्रिगुणात्मरम् instead or the uns been nung wilnत्रगुण. • पञ्च वै for पञ्चकम्. • वायुराकाशामे" for वायुराकाश. प्रयालीना: for प्रलये लीला.

·39 साड्यपक्ष . जनित जनयेच्चेति यस्तु दोषस्त्वयरितः । अभिव्यक्तिमने न स्यादभिव्यजक कारणे ३३ ॥ आत्मानो बहव साध्या देहे देहे व्यवस्थिता । एकशेयुगपत्सर्वे म्रियेरन् सम्भवन्तु वा ॥ ३४ ॥ पश्येयुयुगपत्सर्वे पुस्येकस्मिन् प्रपश्यति । अतः स्यादात्मनानात्वमद्वैत नोपपद्यते ॥ ३५ ॥ आत्मा ज्ञातव्य इत्यादिविधिभि प्रतिपादित । निवृत्तिरूपधर्म स्यान्मोक्षदोऽन्य प्रवर्तक ।। ३६ ॥ अग्निष्टोमादयो यज्ञा काम्या स्युविहिता अपि । प्रतिधर्मास्ते 'ज्ञेया यत पुसा प्रवर्तका ॥ ३७ ॥ धर्मेणो गति पुसामधर्मात्स्यादधोगति । ज्ञानेनैवापवर्ग स्यादज्ञानाद्वध्यते नर ॥ ३८ ॥ ब्रह्मार्पणतया यज्ञा कृतास्ते मोक्षदा यदि । अयज्ञत्वप्रसङ्गरस्यान्मन्त्रार्थस्यान्यथामते ॥ ३९ ॥ तस्माद्यागादयो धस्सिसारेषु प्रवर्तका । निषिद्धेभ्योऽपि कर्तव्या पुसा सम्पत्तिहेनव ॥ ४० ॥ इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनासद्धान्तसङ्कहे कपिलवासु- देवसायपक्षा नाम नवमप्रकरणम 10व्यञ्जन for व्यक ० यज्ञा lor शेया.

·10 सर्वसिद्धान्तसङ्कहः अथ पतञ्जलिपक्षः. अथ सेश्वरसालयस्य वक्ष्ये पक्ष पतशले'। पतञ्जलिरनन्त स्याद्योगशास्त्रप्रवर्तकः ।। १ ॥ पञ्चविंशतितच्चानि पुरुप प्रकृतेः परम् । जानतो योगसिद्धि. स्यायेगाहोपक्षयो भवेत् ॥ २ ॥ पविशतितत्त्वानि पुरुषः प्रकृतिर्महान् । अहङ्कारश्च तन्मात्रा विकारावापि पोडश ॥ ३ ॥ महाभूतानि चेत्येतदृषिणेव सुविस्तृतम् । ज्ञानमात्रेण मुक्ति स्यादित्यालस्यस्य लक्षणम् ॥ ४ ॥ ज्ञानिनोऽपि भवत्येव दोपैर्वृद्धिभ्रम. क्वचित् । गुरूपदिष्टविद्यातो नष्टाविद्योऽपि पूरुषः ॥ ५ ॥ देहदर्पणदोषारतु योगेनैव विनाशयेत् । सम्यगज्ञाता रसो यद्रुडादेर्नानुभूयते ॥ ६ ॥ पित्तज्वरयुनेस्तस्माद्दोपानेव विनाशयेत् । गुरूपदिष्टविद्यस्य विरक्तस्य नरस्य तु ॥ ७ ॥ दोषक्षयकरस्तस्माद्योगादन्यो न विद्यते । मविद्योपात्तकर्तृत्वात्कामात्कर्माणि कुर्वते ॥ ८ ॥ तत कर्मविपाकेन' जात्यायुर्भागसम्भव । पवलशास्त्वविद्या च रागहेपौ तद्वौ ॥ ९॥ अस्मिताभिनिवेशौ च तत्राविद्यैव कारणम् । आत्मबुद्धिविधा स्परमात्मनि काळेपरे ॥ १० ॥ भागेत for पावन.

·पतसलिपक्षः. पचभूतात्मको देहों देही 'वात्मा ततोऽपर । तज्जन्यपुत्रपौत्रादिसन्तानेऽपि ममत्वधी ॥ ११ ॥ अविद्या देहभोग्ये वा गृहक्षेत्रादिके तथा । नष्टाविद्योऽथ तन्मूलरागद्वेपादि'वर्जित ॥ १२ ॥ मुक्तये योगमभ्यस्यदिहामत्रफलास्पृह । चित्तरत्तिनिरोधे स्याद्योग. 'स्वस्मिन्व्यवस्थिति ॥१३॥ उत्तयो नान वर्ण्यन्ते क्लिष्टाक्लिष्टविभेदिता । क्रियायोग प्रकुर्वीत साक्षाद्योगप्रवर्तकम् ॥ १४ ॥ क्रियायोगस्तपो मन्त्रजपो भक्तिर्दृढेश्वरे । क्लेशकविपाकादिशून्य सर्वज्ञ ईश्वर ॥१९ ।। स कालेनानवच्छेदाब्रह्मादीना गुरुर्मत । तहाचक स्यात्प्रणवस्तज्जपो वाच्यमावनम् ॥ १६ ॥ योगान्तरायनाश स्यात्तेन प्रत्यक्ष्मनो भवेत् । आलस्य व्याधयस्तीवा प्रमादस्त्यानसशया ॥ १७ ॥ अनवस्थितचित्तत्वमश्रद्धा भ्रान्तिदर्शनम् । दु रवानि” दौर्मनस्यञ्च विषयेषु च लोलना ॥ १८ ॥ श्वासप्रश्वातदोपौ च देहकम्पो निरङ्कुश । इत्येवमादयो दोषा योगविना स्वभावत ॥१९॥ 10 होत्या' for 'हा त्वा 331 ममाते ! ममत्व 1 'देषावे for "देयादे "त" for "स्ल. +ck for भव्य "pºa forta वर्य for वर्ग • योगात्मजायेत तपा' for योगम्तपो मन्त्रजपो", भावना for भावनम् ७१ सुखानि for दुखान ·42 सर्चसिदान्तसकहः । ईश्वरप्रणिधानेन तस्माद्विमान्दिनाशयेत् । मैन्यादिमिर्मनश्शुद्धि कुर्याद्योगस्य साधनम् ॥ २० ॥ मैत्री कुर्यात्सुधीलोके करुणां दुःखिते जने । धर्मेऽनुमोदनं कुर्यादुपेक्षामेव पापिनाम ।। २१ ।। मगवत्क्षेत्रसेवा च सज्जनस्य च सङ्गतिः । मगधच्चरिताभ्यासो भावना प्रत्यगात्मनः ॥ २२ ॥ इत्येवमादिभिर्यले. 'संशुद्धं योगिनो मन । शक्तं स्यादतिसूदमाणां महतामपि भावने ॥ २३ ॥ योगाङ्गकारणाहोपे नष्टे ज्ञानप्रकाशनम् । अष्टावङ्गानि योगस्य यमोऽथ नियमसथा ।। २४ ॥ आसनं पवनायाम प्रत्याहारोऽय धारणा । ध्यान समाधिरित्येव तानि विस्तारतो यथा ॥२५॥ अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रही। यमा पच मवन्त्येते जात्यायनुगुणा मताः ॥ २६ ॥ नियमाश्शीचसन्तोपतपोमवेशसेवना'। यमस्य नियमस्यापि सिद्धी वक्ष्ये फलानि च ॥ २७॥ अहिंसायाः फलं तस्य सन्निधौ वैरवर्जनम् । सत्यादमाघवाक्त्वं स्यादस्तेयाद्रलसङ्कनि. ॥ २८॥ [ ब्रह्मचर्याहीर्यलाभो जन्मधारपरिग्रहात् । शीचात्स्वा ऽनुगुप्ता स्यादुर्जनस्पर्शवर्जनम् ॥ २९॥ सत्त्वशुद्धिरसीमनस्यमैकात्म्येन्द्रियवश्यते । आत्मदर्शनयोग्यत्वं मनशीयफलं मवेत् ॥ ३० ॥ 10 सुशुद्धम् for सद्धम्. • सन्तापाः for सन्तोप. • सेवन or सेवना. स्थप for "स्थापित ज ·43 पतञ्जलिपक्षः अनुत्तमसुखावाप्ति सन्तोपाद्योगिनो भवेत् । इन्द्रियाणाच कायस्य सिद्धि स्यात्तपत फलम् ॥ ३१ ॥ इन्द्रियस्य तु सिध्या स्याद्रालोकादिप्तम्भव । कायसिध्याणिमादि स्यात्तस्य दिव्यशरीरिण ॥ ३२॥ जपेन देवताकर्प समाधिस्त्वीशसेवया । आसन स्यात् स्थिरसुख द्वन्द्वनाशस्ततो भवेत् ॥ ३३ ॥ पद्मभद्रमयूराख्यै:रखस्तिककुक्कुटे । आसनैयोगशास्त्रोक्तरासितव्यञ्च योगिमि' ॥ ३४॥ प्राणापाननिरोध स्यात् प्राणायामस्त्रिधा हि स । कर्तव्यो योगिना तेन रेचपूरककुम्भकै ॥३५॥ रेचनाद्रेचको वायो पूरणात्पूरको मवेत् । सम्पूर्णकुम्भवस्थानादचलस्स तु कुम्भक ।। ३६ ।। प्राणायामश्चतुर्थ स्याद्रेचपूरककुम्भकान् । हित्वा निजस्थितियोरविद्यापापनाशिनी ॥ ३७॥ इन्द्रियाणाच' चरता विषयेभ्यो निवर्तनम् । प्रत्याहारो भवेत्तस्य फलमिन्द्रियवश्थता ॥ ३८ ॥ चित्तस्य देशबन्ध स्याद्धारणा द्विविधा हि सा। देशबाह्यान्तरत्वंन बाह्य स्यात्प्रतिमादिक ॥ ३९ ॥ देशस्त्वाभ्यन्तरो यो नाभिचक्रहदादिकः'। चित्तस्य यन्धन त रत्तिरेव न चापरम् ॥ ४० ॥ "भामितव्य हि योगिना lor आसतव्यञ्च योगाभ. In दि ter गाय. . देशात्याभ्यन्तरा या नाभिवहादय tor देशस्त्वाभ्यन्तरो यो नामि. पदादिर .०स्तयन.

·" सर्वसिद्वान्तसङ्ग्रह नाभिचक्रादिदेशेषु प्रत्ययस्यैकतानता । ध्यान समाधिस्तव त्यात्मन शून्यवस्थिति ॥ ११ ॥ धारणादित्रये त्वेकविषये पारिमापिकी। सज्ञा सयम इत्येमा प्रयोचारणलाघवात् ॥ १२ ॥ योगिनस्सयमजयात् प्रक्षालोक प्रवर्तते । सयमस्स'तु कर्तव्यो विनियोगोऽत्र मूमिपु ॥ १३ ॥ पचम्योऽपि यमादिम्यो धारणादित्रय भवेत् । अन्तरङ्ग हि निजि समाधि स्यात्तत परम् ॥ ४४ ॥ अजित्वा'त्वपरां मूर्मि नारोहेमिमुत्तराम । अजित्वारोहणे भूमेयोगिनस्स्युरुपद्रवा ॥ ४५ ॥ हिकाश्वासप्रतिश्यायकर्णदन्ताक्षिवेदना । मूकताजडताकासशिरोरोगज्वरास्त्विति ॥ ४६ ॥ यस्येश्वरप्रसादेन यागो भवति तस्य तु । न रोगा सम्मवन्त्येने येऽधरोत्तरभूमिजा ॥ १७ ॥ एक एवारिवला घों बाल्यकौमारयौवनै । वार्धकेन तु काला परिणामाद्विनश्यति ॥ १८ ॥ पराग्भूतस्य यातीडापिङ्गळाभ्यामहर्निशम् । कालस शमयेत्प्रत्यगभियात सुपुम्नया ॥ ४९ ॥ मुक्तिमार्ग सुषुम्ना स्यात् कालस्तत्र हि वधित । चन्द्रादित्यात्मक कालस्तयोर्मार्गद्वय स्फुटम् ॥ ५० ॥ P व मानता यपदास्गत for व वारमन सूयवत् स्थिति • Pantufa far 'santara प्रभवत्यते for सम्पत्येते C"भ्यो नि for 'भ्योऽपि 10 "स्तु श for "स्त श •M'जस्स" for'जस' धराम for लपराम Cसयमस्य tor सयमस्त ·पतलिपक्ष:, क्षीरात्समुद्धृतं वाज्यं न पुनः क्षीरतां व्रजेत् । प्रथकृतो गुणेभ्यस्तु भूयो नात्मा गुणी भवेत् ।। ५१ ।। यथा नीता रसेन्द्रेण धातवश्शातकुम्भताम् । पुनरावृत्तये न स्युस्तदात्मापि योगिनाम् ॥ १२ ॥ नाडीचक्रगतिनेया योगमभ्यस्यता सदा । सुषुम्ना मध्यवंशास्थिद्वारेणत शिरोगता ॥ ५३ ॥ झ्डा च पिङ्गळा प्राणप्रदेशे सव्यदक्षिणे । इडा चन्द्रस्य मार्गः स्यात्पिङ्गळा तु रवेस्तथा ॥ १४ ॥ कुहूरधो गता लिङ्गं वृषणं पायुमप्यतौ । विश्वोदरा धारणा सव्येतरकरौ क्रमात् ॥ ५५ ॥ सव्येतराधी विज्ञेयौ हस्तिजिह्वा यशखिनी । सरखती तु जिह्वा स्यात् सुषुम्नापृष्ठानर्गता ॥ ५६ ॥ तत्पार्श्वयोः स्थिती कर्णौ शड्डिनी च पयस्विनी । गान्धारी सव्यनेत्र स्यान्नेत्र पूपा तु दक्षिणम् ॥ १७ ॥ ज्ञानकर्मेन्द्रियाणि स्युर्नान्यः 'कण्ठाहिनिस्सृता । नाग्यो हि योगिनां क्षेया सिरा एव न चापराः ।। ५८ ॥ प्राणादिवायुसञ्चारो नाडीवेव यथा तथा । ज्ञातव्यो योगशास्त्रेषु तव्यापारश्च दृश्यताम् ॥ १९ ॥ योगी तु संयमस्थाने सयमात्सर्वविद्ववेत् । पूर्वनातिपरिज्ञानं संस्कारे संयमादवेन् ॥ ६ ॥ हस्त्यादीनां बलानि स्युईत्यादिस्थानसम्मान । पेव्यादि लमते योगी मैयादिस्यान्यन्न IC "मता सता ir 'स्थता महा. .0 मांगण द्वारण, ' पुटे द्वे for प्रदेवो. .0 गान्धारा, + ·46 सर्वसिद्धान्तप्तवह. चन्द्रे' स्यात्सयमात्तस्य तारकाव्यूहवेदनम् । ध्रुवेऽनाग विज्ञान सूर्ये स्यादुवनेषु धी ॥१२॥ (कायव्यूहपरिज्ञान नामिचके तु सयमात् । क्षुत्पिपासानिवृत्ति स्यात्कर्णकूपे तु सयमात् ॥ १३ ॥ कर्णनाच्या अवस्थैर्यमर्थज्योतिपि सिद्धधी। निहाये रससवित्स्यान्नासाग्रे गन्धवेदनम् ॥ ६ ॥ अभ्यासादनिश तस्माद्देहकान्तिश्शुभाकृति । क्षुदादिविनिवृत्तिश्च जायते वत्तराद्यत ।। ६५ ।। सवत्सरेण विविधा जायन्ते योगतिडय । यथेष्टचरित ज्ञानमतीताद्यर्थगोचरम् ॥ ६६ ॥ स्वदेहेन्द्रियसशुद्धिरामरणसक्षय । वैराग्येण निवृत्ति स्यात्ससारे योगिनोऽचिरात् ॥ ६७ ॥ आणिमाद्यष्टक तस्य योगसिद्धस्य जायते । तेन मुक्तिविरोधो न शिवस्येव यथा तया ॥ ६८ ॥ आगेमा लघिमा चैव महिमा प्राप्तिरीशता । प्राकाम्यच तथेशित्व वशिल यत्र कामदम् ॥ ६९ ।। इति श्रीमच्छङ्कराचार्यविराचिने सर्वदर्शनसिहान्तसङ्गाहे पतशाल- सेश्वरसाङ्घचपक्षो नाम दशमप्रकरणम् . + चन्द्रस्य समtor चन्द्र स्यात् मय - पविद्धये tor सिद्धधी. * चरना for वेदनम् वत्सरार्धत for वत्सरायत •० तति for अनागत शुद्धिश्च for सशुद्धि.

·घेदव्यासपक्ष 47 अथ वेदव्यासपक्ष सर्वशास्त्राविरोधेन व्यासोक्तो मारते द्विजै । गृह्यते साङ्ख्यपक्षाद्धि वेदसारोऽथ वैदिकै ॥ १ ॥ पुरुष' प्रकृतिश्रेति 'द्वयात्मकमिद जगत् । परश्शयानस्तन्मात्रपरे तु पुरुप स्मृत ॥ २ ॥ तन्मात्रास्सूक्ष्मभूतानि प्रायस्ते त्रिगुणास्स्मृता । प्ररुतिर्गुणसाम्य स्याद्गुणास्सत्त्व रजस्तम ॥ ३ ॥ बन्ध पुसो गुणावेशो मुक्तिर्गुणविवेकधी । गुणस्वभावैरात्मा स्यादुत्तमो मध्यमोऽधम ॥ ४ ॥ उत्तम साविक श्लेष्मप्रकृतिरस जलात्मक । राजसो मध्यमो ह्यात्मा स पित्तप्रकतिर्मत ॥ ५ ॥ अधमरतामसो वातमतिर्यत्तमो मरुत् । सच्च शुक्ल रजो रक्त धूम्र कृष्ण तमो मतम् ॥ ६ ॥ जलाग्निपवनात्मान शुरक्तासितास्तत । तत्तदाकारचेष्टाद्यैर्लक्ष्यन्ते साविकादय ॥ ७ ॥ मियदुर्वाशवाजमवर्ण कफात्मक । गूढास्थिवन्धस्तुस्निग्धपृथुवक्षा बृहत्तन ॥ ८ ॥ ४ वैदिव for वैदिक In other MSS • प्रकृति पुरुपयेति for पुष्प प्रनिति + P द्विपात्मक द्रयामा • पुरेत्र x पुरेतु निगुणामरा for त्रिगुणास्स्मृता •व्यज्जर कप for "स्स जलात्मर Cbas रजो रक्त धम्रम् another read ing be ng धम्रवर्ण रज .Cयत for मतम् .० यहत्तर for पृहत्तनु ·46 . सर्वसिद्धान्तसङ्ग्रह. चन्द्रे' स्यात्सयमात्तस्य तारकाव्यूहवेदनम् । भुवेऽनागत विज्ञान सूर्ये स्यादुवनेषु धी ॥ २ ॥ (कायब्यूहपरिज्ञान नामिचक्रे तु सयमात् । सुत्पिपासानिवृत्ति स्यात्वर्णकूपे तु सयमात् ।। १३ ॥ कर्णनाड्या भवेत्स्थैर्यमर्थज्योतिपि सिद्धधी'। जिह्वाग्रे रससवित्स्यान्नासाने गन्धवेदनम् ॥ १४ ॥ अभ्यासादनिश तस्माद्देहकान्तिशुमाकृति । सुदादिविनिवृत्तिश्च जायत वत्सरायत ॥ ६ ॥ सवत्सरेण विविधा जायन्ते योगसिद्धय । यथेष्टचरित ज्ञानमतीताद्यर्थगोचरम् ॥ १६ ॥ खदेहेन्द्रियसंशद्धिजरामरणसक्षय । वैराग्येण निवृत्ति स्यात्तसारे योगिनोऽचिरात् ॥ ६७ ॥ आणिमाद्यष्टक तस्य योगसिद्धस्य जायते । तेन मुक्तिविरोधो न शिवस्येव यथा तथा ॥ ६८ ॥ आणिमा लघिमा चैव महिमा प्राप्तिरीशता । प्राकाम्पच तधेशिल वशित्व यत्र कामदम् ॥ ६९ ॥ इति श्रीमच्छ ट्राचार्यविरार्थिने सर्वदर्शनसिद्धान्तसङ्कहे पतञ्जाल- सेश्वरसावयपक्षो नाम दशमप्रकरणम् . + चन्द्रस्य सघtor चन्द्र स्यात् सय • P सिद्धये for सिद्धधी. ' x वदना for वेदनम् वत्सरार्धत for वत्सराद्यत * तदति for अनागत शुद्धिध for सशुद्धि .

·वेदव्यासपक्ष, अथ वेदव्यासपक्षा. - . सर्वशास्त्राविरोधेन व्यासोक्तो मारते द्विजै । गृह्यते साढयपक्षाडि वेदसारोऽथ वैदिकै' ॥ १ ॥ पुरुषः प्रकृतिश्चेति 'द्वयात्मकमिद जगत् । परश्शयानस्तन्मात्रपुरे तु पुरुष स्मृत ॥ २ ॥ तन्मात्रास्सूक्ष्मभूतानि प्रायस्ते त्रिगुणात्स्मृता । प्रकृतिर्गुणसाम्य स्याद्गुणास्तत्व रजस्तम ॥ ३ ॥ बन्ध पुसो गुणावेशो मुक्तिर्गुणविवेकधीः । गुणस्वभावैरात्मा स्यादुत्तमो मध्यमोऽधम ॥ ४ ॥ उत्तम साच्चिक श्लेष्मप्रकृतिस्स जलात्मक । राजसो मध्यमो ह्यात्मा स पित्तप्रकृतिर्मत ॥ ५ ॥ अधमरतामसो वातप्रकृतिर्यत्तमो मरुत् । सव शुक्फ रजो रक्त धूम्र कृष्ण तमो मतम् ॥ ६ ॥ जलाग्निपवनात्मान शुक्लरक्तासितास्तत । तत्तदाकारचेष्टाद्यलक्ष्यन्ते साच्चिकादय ॥ ७ ॥ प्रियाशिवाजहेमवर्ण कफात्मक । गूढास्थिवन्धस्सुस्निग्धपृथुवक्षा बृहत्तनु ॥ २ ॥ वैदिक for वैदिक in other 186. प्रकृति पुरुषश्चेति for पुरुष प्रकृतिथेति. द्विधात्मक for यात्मक • पुरेऽत्र for पुरेतु त्रिगुणात्मा for निगुणास्स्मृता यज्जल क्फ for "स्स जलात्मक IC has रजो र धृवम् another reed ing being धूम्रवर्ण रज .यत for मतम् बृहत्तर for बृहत्तनु ·50 सर्वसिद्धान्तसङ्ग्रहः सन्नसक्तचलालापो गीतवाद्य रतस्सदा । मधुराापमोगीच मध्य पक्काम्लमस्पृहः ॥ २९ ॥ अल्पपित्तकफ. प्रेक्ष्योऽसल्पनिद्रोरजीवनः । एवमादिगुणैर्ने यस्तामतो वातिको जनः ॥ ३० ॥ परभूनगुणान्वक्ष्ये त्रैगुण्यान्नातिभेदिनः । जङ्गमानान सर्वेषां शरीरे पक्ष धातवः ॥ ३१ ॥ प्रत्येकश अभिद्यन्ते वैश्शगैरं विचेष्टते । वक च मांस नथास्थीनि मना रनायुश्च पनमः ॥ ३२ ॥ इत्येतदिह सरूवात शरीरे पृथिवीमयम् । तेजोअग्नितानथा क्रोधश्चक्षुरूप्मा तथैव च ।। ३३ ।। अग्निर्जरया नापि पानयाशरीरिणाम् । श्रोत्रं ग्राणमधारयम हदय कोष्टमेव च ।। ३४ ॥ आकाशात्प्राणिनामेने शरीरे पन पातव । शेमा पित्तमय स्खेदो वसा शोणितमेव च ॥ ३५ ॥ इत्याप पमधा देहे भवन्ति प्राणिनां सदा । माणान्माणपने दही पानाट्यागच्उत्ते सदा ।। ३६ ॥ गच्छत्यपानाच्या व ममानो हुदावस्थित । उदानादर इसिनि च रत्तिभदोश्च भापते ॥ ३७ ।। इत्येते वापत्र पण चेष्टयनीह दहिन । इष्टानिष्टसगन्ध मधुर करेव च ॥ ३८ ॥ • मधुगमा मगर नगर for म. (पानि जीवन गि । शरिणाम् 'द : पाम्ल.

·बेदव्यासपक्ष 51 निहारी 'सङ्गत स्निग्धो रूक्षो विशद एव च । एव नवविधो ज्ञेय पार्थिवो गन्धविस्तर. ॥ ३९ ॥ मधुरो लवणलित कषायोऽम्ल कटुस्तथा । एव पड्दिधविस्तारो रसो वारिमयो मत ॥ ४० ॥ हस्वो दीर्घतथा स्थूलश्चतुरश्रोऽथ वृत्तवान् । शुक्ल कृष्णस्तथा रक्तो नील पीतोऽरुणस्तथा ॥ ४१ ।। एंव द्वादशविस्तारो ज्योतिषोऽपि गुण स्मृत । षड्जर्पभी च' गान्धारो मध्यम पञ्चमस्तथा ॥ ४२ ॥ धैवतो निषधश्चैव सप्तैते शब्दजा गुणा । उप्णश्शीत सरव दुरव स्निग्धो विशद एव च ॥ ४३ ॥ कठिनश्चिक्कण पक्ष्ण पिच्छिलो मृददारुणौ । एव द्वादशविस्तारो वायव्या गण उच्यते ॥ १४ ॥ आकाशज शब्दमाहुरेभिर्वायुगुणैस्तह । अव्याहतैश्वेतयते न वेत्ति विषमागर्ने ॥ ४५ ॥ अथाप्याययते नित्य धातुभिस्तैस्तु पामि । आपोऽनिर्मरुतश्चैव नित्य जाग्रति देहिए ॥ ४६ ॥ चतुर्ग्रहात्मको विष्णुश्चतुधैवाकरोजगत् । बह्मक्षत्रियविदशूद्राश्चतुर्वर्णान् गणात्मकान् ॥ १७ ॥ विप्रश्शुक्लो नृपो रक्त पीता वश्याऽन्त्यनोऽमिन । विस्तृत्य धर्मशास्त्रे हि तेपा कर्म समीरितम् ॥ १८ ॥ एकस्मिन्नेव वण तु चातुर्वर्ण्य गुणात्मकम् । मोक्षधर्मेऽधिकारित्वसिद्धये मनिरभ्ययात् ॥ १९ ॥ • 'यम्।। IM यस्मृत for °या मत 16सहत सर्त • शापु :माधान at for 4A ·सर्वसिद्धान्तसङ्कहः स कर्मदेवतायोगज्ञानकाण्डेप्चनुक्रमान् । प्रवर्तयति तत्कर्मपरिपाककम विदन् ॥ ५० ॥ अवशुद्धवर्णमा. क्षमावन्तो दयाम्वः । खधर्मनिरता ये स्युस्तं द्विजेपु द्विजातयः ॥ ११ ॥ कामभोगप्रियास्तीक्ष्णा क्रोधनाः प्रियप्ताहसाः । त्यवधी रक्ताङ्गास्ते द्विजा. क्षत्रतां गता. ॥ १२ ॥ गोषु वृत्ति समापाय पीता. कृप्युपजीविनः । म स्वकर्म करिप्यन्ति ते द्विजा वैश्यतां गताः ॥ १३ ॥ हिंसानृतामिया क्षुद्रास्सर्वकर्मोपजीबिनः । कृष्णाशीचपरिभ्रष्टास्ते द्विजाश्शूद्रनो गता ॥ १४ ॥ समयाचारनिश्शेपरुत्यभेदैविमोहयन् । मोक्षदो विष्णुरेव स्यादेवदैतेयरक्षसाम् ॥ ५५ ॥ चतुर्मिर्जन्ममिमुक्तिद्वेपेण मजतस्तव । मवेदिति वरो दत्त पुण्डरीकाय विष्णुना ॥ ५६ ॥ रजस्सत्त्वतमोमार्गस्तदात्मानस्वकर्मभिः प्राप्यते विष्णुरेवैको देवदैत्यनिशाचरैः ॥ १७ ॥ ब्रह्मविष्णुहराख्याभिः सृष्टिस्थितिलयानपि । हरिरेव करोत्येको रजस्सत्त्वनमोवशात् ।। ५८ ॥ सात्विकास्त्रिदशास्सर्वे वतुरा रानसा मना । तामता राक्षप्ताश्शीलभलत्यारतिवर्णत ॥ १९ ॥ धर्मस्सराणा पक्षस्स्यादधर्मोऽसुररक्षसाम् । पिशाचादेरधर्मस्स्यादेषां लक्ष्म रजस्तम ॥ १० ॥ 1 H 'बशयमाभा , 'शुद्धवीमा ·68 वेदव्यासपक्ष.. ईश्वराज्ज्ञानमन्विच्छेच्छ्यिमिच्छेन्दुताशनात् । आरोग्यं मास्करादिच्छेन्मोक्षमिच्छेजनार्दनात ॥ ६ ॥ यस्मिन्पक्षे तु यो जातः सुरो वाप्यसुरोऽपि वा। धर्म एव तस्य स्यादधर्मेऽप्यत्र धर्मवित् ॥ १२ ॥ वेदत्रयोक्ता ये धर्मास्तेऽनुष्ठेयास्तु सात्त्विकै । अघोऽथर्ववेदोक्तो राजसस्तामप्तः श्रित ॥ १३ ॥ विष्णुकमणपर्यन्तो यागोऽस्माक यथा तथा । गजसैस्तामब्रह्मरुद्राविज्यौ तु तद्गुणी ॥ ६४ ॥ निजधर्मपयायाताननगृहात्यसो हरि । मुच्यते निजधर्मेण परधर्मो भयावह !! {५ ॥ एक एव परो विष्णु सुरासुरनिशाचरान् । त्रिगुणानुगुण नित्यमनुगृह्णाति लीलया ।। ६६ ।। इति श्रीमच्छङ्कराचार्यविरचिते सर्वदर्शनसिद्धान्तसहे वेदण्यासोक्त- भारतपक्षो नामकादशप्रकरणम् ॥ (प्रधादि for धर्मेण ·54 सर्वसिद्धान्तसग्रह अथ वेदान्तपक्ष . वेदान्तशास्त्र सिद्धान्त सक्षेपादथ कथ्यते । तदर्थप्रवणा प्राय सिद्वान्ता परवादिनाम् ॥ १ ॥ ब्रह्मार्पणकतै पुण्य ब्रह्मज्ञानाधिकारिमि । तध्वमस्यादिवाक्याथों ब्रह्म जिज्ञास्यते बुध ॥ २॥ नित्यानित्यविवेकित्त्वमिहामत्रफलास्पृहा । शमो दमो मुमुक्षत्व यस्य तस्याधिकारिता ॥ ३ ॥ तत्वमस्येव नान्यस्त्व तच्छन्नार्थ परेश्वर । त्व शब्दार्थ परोवर्ती तिर्यमांटिकोऽपर १४ ।। तादात्म्यमसिशब्दार्थो क्षेत्रस्तश्वपदार्थयो । सोऽय पुरुष इत्यादिवाक्थे तादात्म्यवन्मत ॥ ५ ॥ स्थान्मत तस्वमस्यादिवाक्य सिद्धार्थबोधनात् । कथ प्रवर्तक पसां विधिरेव प्रवर्तक ॥ ६ ॥ आत्मा ज्ञातव्य इत्यादिविधिभिः प्रतिपादिता । यजमाना प्रशस्यन्ते तच्चवारिहारुणे ।। ७५ बुद्धीन्द्रियशरीरेभ्यो भिन्न भात्मा विभर्धव । नानाभून प्रतिक्षेत्रमर्थवित्तिय' भासते॥८॥ व्यर्थातो ब्रह्मनिज्ञासा वाक्यस्यान्यपरत्वत । अन्न भ्रमरसमाधान न लिडव प्रवर्तक ॥९॥ इप्रसाधनताज्ञानादाप लोक प्रवर्तते। पत्रस्ने जान इत्यादी विधिरूपो न तादृश ॥ १० ॥ वृत्तिप for वित्तिा .१ X for स्लम आम मन ·वेदान्तपक्ष . 55 आत्मा ज्ञातव्य इत्यादिविधयस्त्वारुणे स्थिता । बोध विदधते ब्रह्मण्यज्ञानाद्धान्त चेतसाम् ॥ ११ ॥ स्थाडेतत्कापकर्माणि प्रतिपिद्धानि बर्जयत् । विहित कर्म कुर्वाण शुद्धान्त करण पुमान् ॥ १२ ॥ खयमेव भवेज्ञानी गुरुवाक्यानपेक्षया । तदयुक्त न विज्ञान कर्मभि केवल भवेत् ।। १३ ।। गुरुप्रसादजन्य हि ज्ञानमित्युक्तमारुणै । प्रत्यक्प्रवणता बुद्धे कर्माण्यत्पाद्य शक्तित' ॥ १४ ॥ कृतार्थान्यम्तमायान्ति प्राडन्ते धना इव । प्रत्यक्प्रवणबुद्धेस्तु ब्रह्मज्ञानाधिकारिण || १५॥ स्यादेव ब्रह्मजिज्ञासा तत्त्वमस्मादिभिर्गरो । तत्त्वमस्यादिवाक्योघो व्याख्यातो हि पन पुन ॥ १६ ॥ गुर्वनुग्रहहीनस्य नात्मा सम्पप्रकाशते । आत्माविद्यानिमित्तोत्थ प्रपच पाचभौतिक ॥१७ ॥ निवर्तते यथा तुच्छ शरीरभवनात्मकम् । तथा बह्माविवर्तन्त विज्ञेयमरिवल जगत् ।। १८ ॥ वेदान्वोक्तात्मविज्ञानविपरीतमतिस्तु वा । आपल्यविद्या सानादि स्थूलसूक्ष्मात्मा शिता ॥ १९॥ मात्मन रव ततो वायु योरग्निस्तनो जल्म् । जगप्रथिव्यभूमीह्याद्याषधयोटमान् ॥ २० ॥ P°गन tor प्रात निज्ञानी for विज्ञानम् स्ति Tor नतित प्रवाशाय सयोधा • भपि हि ·66 सर्वसिदालत भोपधिम्योतमन्नात्तु पुरुषः पधकोशवान् । मपधारूततन्मात्र सूक्ष्मभूतात्मको जन ॥ २१ ॥ ग्पलीभवति नदरिलपहनरमुरात्मक । धर्माधिक्ये तु देवब निर्यक्त स्यादधर्मत ॥ २२ ॥ तयोरसाम्ये मनुप्यावमिति त्रेधा तु कर्ममि । त्वगसांसदोस्थिमज्जाशुकानि घातव ॥२३॥ सप्तानपरिणामा स्यु पुस्त्रीत्वमपि न स्वतः । शहाधिक्य पुमान गर्ने रक्ताधिक्ये वधस्तथा ॥ २४ ॥ मपुप्तक तयारसाम्ये मातुस्सलायत सदा। मज्जास्थिस्नायवश्शुक्लागतात्वदमासशोणिता ॥ २५ ॥ पदकोशाख्य भवेदतत्पितुर्मातुस्वयन्त्रयम् । चभुक्षा च पिपासा च शोकमोही जरामृती ।। २६ ।। पडूमय प्राणबुद्धिदेहेषु श्यावयन्दयम् । आत्मत्वेन भ्रमन्त्यत्र वादिन कोशपभके ॥ २७ ॥ अन्नप्राणमनोज्ञानमया कोशास्तथानमन | मानन्दमयकोशश्च पा कोशा इतीरिता ॥ २८ ॥ मयडिकारे विहित इत्यानन्दमयोऽभ्यसन् । गृशात्यन्नमयात्मान देह लोकापत स्वलु ॥ २९ ॥ देह परिमित प्राणमयमारहता' विदु । विज्ञानमयमात्मान बौद्धा गृहन्ति नापरम् ।। ३. ॥ आनन्दमयमात्मान वैदिका केचिचिरे । अहवारात्मवादी तु प्राह प्रायो मनोमयम् ॥ ३१ ॥ कर्तृत्वादिभिरस्पृष्टो ग्राह्य आत्मात्मविन्मते । कर्तृत कर्मकाण्डस्थदेवताकाण्डमाश्रिते. ॥ ३२ ॥ 1 आता 1 to be Madalettaulluto word to aut the notre and is emalentioभाईता ·57 नेदान्तपक्ष अघश्याश्रयणीयं हि नान्यथा कर्म सिध्यति । वसन्ते ब्राह्मणोऽत्राग्नीनादधीतेति वै विधौ ॥ ३३ ॥ देहो वात्मविशिष्टो वा कोऽधिकारी तु कर्मणि । उपवेतनवादेहस्य स्वर्गकामाद्यसम्भवात् ॥ ३४ ॥ न जाघटीति कर्तृत्व नाशिवात्तत्र कर्मणि । आत्मनो ब्राह्मणत्वादिजातिरेव न विद्यते ॥ ३५ ॥ जातिवर्णाश्रमावस्थाविकारभ्योऽपि सोऽपर । विशिष्टो नापर कश्विविद्यते देहदेहिनो । ३६ ॥ अत काल्पनिक कर्ता विज्ञेयस्तत्र कर्माण। नेति नेत्युन्यमाने तु पञ्चकोशे क्रमेण य ।। ३७ ॥ भासते तत्पर ब्रह्म स्यादावद्या ततोऽन्यथा। भात्मत्त्वरूपमाच्छाद्य विक्षेपान् सा करोत्यलम् ॥ ३८॥ महङ्वाराख्यविक्षेप कामाकर्मफलस्सदा । मूलभूतोऽखिलनान्तविभ्राणो दुख सङ्गतिम् ॥ ३९ ॥ व्यवहारान् करोत्युच्चे सर्वान् लौकिकवैदिकान् । मातृमानप्रमेयादिभिन्ना सर्वस्य सत्यवत् ।। ४० ॥ निष्क्रियस्य त्वतङ्गस्य चिन्मात्रस्यात्मन बन । खतो न व्यवहारोऽय सम्भवत्यनपेक्षिण ॥४१॥ जडश्चेतत्यहवारश्चैतन्याध्यासवान्भवम् । अन्यवस्वन्तराध्यासादात्मान्यत्वेन भासते ॥१२॥ 10 अप्यसो for भपि सो सन्ततिम् । : महातम् भध्यानता हुषमू for अध्यासवान भूषन् ·58 सर्वसिद्धान्तसार इदमंशा द्विधाभूतस्तत्र प्राणः क्रियाश्रयः । ज्ञानाचारोऽपरो बुद्धिर्मन इत्यंश ईरितः ॥ १३ ॥ तस्य चेष्टादयोऽपामा प्राणाद्या. पच वायवः । करणाद्याः क्रियामेदवागादिद्वारकास्तया॥ ४४ ॥ द्विधान्त.करणं बुद्धिर्मनः कार्यवशादिह । आत्मैव केवलरसाक्षादहबुद्धी तु' भाति चेत् ॥ ४५ ॥ कशोऽस्मीति मती भाति केवलो नेति तद्वद । कशादयोऽत्र दृश्यत्वान्नात्मधर्मा यथा मताः ॥ ४६॥ सुरवादयोऽपि देहस्था नात्मधर्मास्तथैव च । मातृमानप्रमेयेभ्यो शिन्न आत्मात्मविन्मते ।। ४७ ॥ तथैव चोपपाद्यस्स्यानिरस्य परवादिनः।। अनात्मा विषयनि प्रतिपाद्यो 'न कस्यचित् ॥ ४८॥ घटोऽहमिति कस्यापि प्रतिपत्तेरमावतः। रूपादिमत्त्वादृश्यत्वाज्जडवादौतिकत्वतः ॥१९॥ अन्नवचादनीयत्वाच्यादेर्मात्मा कळेवरम् । देहतो व्यतिरेकेण चैतन्यस्य प्रकाशनात् । ५० ॥ अतस्त्वन्नमयो देहो नात्मा लोकायतेरितः। प्राणोऽप्यात्मा न वायुखाजडवादाह्मवायुवत् ।। ५१॥ इन्द्रियाण न चात्मा स्यात् करणलात्मदीपवत् । चश्चलवान्मनो नात्मा मुपुप्तौ तदसम्भवात् ॥ १२ ॥ सुरवे पर्यवसानाच सुरवमेवात्मविग्रह । धत्तेऽन्नमयमात्मानं प्राण. प्राणं मनो मन ॥५३॥ 1 युद्ध पर for पुदीनु .pप्रमादि का प्रमेयेचो.. • अत्रानित्यत्वात् । अध दृश्यत्वात्. .ci ori.

·59 वेदान्तपक्षः. सच्चिदानन्दगोविन्दपरमात्मा वहत्यसो। यदा बाह्येन्द्रियरात्मा भुङ्गेऽर्थान् स्वपराङ्मुरवान् ॥ ५ ॥ सदा जाग्रदवस्था स्यादात्मनो विश्वसंज्ञिता। बाहोन्द्रियगृहीतार्थान् मनोमात्रेण वै यदा ॥ ५५ ॥ मुझे स्वमांस्तदा ज्ञेया तैजसाख्या परात्मन । अविद्यातिपिरग्रस्तमनस्यात्यन्यवस्थिते ॥ १६ ॥ सुषुप्त्यवस्था विज्ञेया प्राजाख्यानन्दसज्ञिता'। खापेऽपि तिष्ठति प्राणो मृतभ्रान्तिनिवृत्तये ॥ ५७ ।। अन्यथा श्वादयोऽश्नन्ति संस्करिष्यन्ति वानले। स्वापेऽप्यानन्दसद्भावो भवत्येवोत्थिता यतः ॥ १८ ॥ सुखमखाप्समित्येव परामृशति वै स्मरन् । स्यान्मत विषयाभावान्न तद्विपयज सुखम् ॥ ५९ ॥ वेद्यत्वान्न निजन्तेन दुःरवाभावे सुखभ्रमः । प्रतियोगिन्यदृष्टेऽपि सर्वामावाऽपि गृह्यते ॥ ६० ॥ यतोऽन्यस्मै पुनः पृष्ट सर्वाभाव प्रभाषते । न्यायेनानेन भावाना ज्ञानाभावोऽनुभूयते ।। ६१ ॥ अत्र मस्समाधान दुःस्वाभावो न गृह्यते । प्रबुद्धनति सुप्तस्य नाज्ञान प्रति साक्षिता ॥ ६२ ॥ प्रतियोग्यग्रहात्स्वापे दुखस्य प्रतियोगिता। अमायाख्यं प्रमाणन्तु नास्ति प्रामाकरे मते ॥ ६३ ॥ नैयापिकमन भाषः प्रत्यक्षानातिरिच्यते । सुखदुग्वादिनिमुक्तमोक्षे पापाणयस्थितम् ॥ १५ ॥ मरिगामतिला. या ter अप्य ·. सर्व सिधान्तसहर 'तत्त्वमम्गादियाराग्यमशेषाशान माधकम् । । प्रत्यक्षामनुमानास्यमुपमानन्तगागमः ॥८॥ (मर्थापत्तिमाया प्रमाणानि परंव हि।। उपायहारिकनामानि मयन्यतानि नात्मनि ॥ १॥ वसंघद्या प्रमेयोऽपि ल्क्ष्यते यानातिगः । हिरण्यगर्भपक्षानु पटान्नानानिमियते ॥ ८ ॥ आनन्दः पुरुपोऽज्ञानं प्ररुनिम्नन्मने मना । ज्ञानं हिया स्थित प्रत्यापरागिति हिदतः ॥ ८८ ॥ आनन्दामिमुरदं प्रत्याहार्थामिमुग्छ पराक । आलाजानवियत म्याहनतन्मात्रपाकम् ॥ ९ ॥ नन्मानपभकाज्जानमन्त करणपरकम् । मनानुखिरहदाचित मातृत्वमिन्यपि ॥ ९ ॥ पार्थिवरम्याद दाग बातृत्वमवकाशजम् । करणद्वयमेतत्तु कर्तृत्वेनावमामने ॥ २१ ॥ घुद्धि ग्यात्तिजमी चित्समाप्य भ्याट्रायुज मन । भूम्यायेकैकमनस्य विज्ञेय गुणपरकम् ॥९२ ॥ अहहारी भुव प्राणो घाणमन्घा पायुना । नित्तापानी तथा निहा रसोपस्थावपाहुणा ॥ ९३ ।। बुयुदानी नया चक्षु रूपपाहास्तु 'नेजसा । मनो वायोप्ननर्मस्पशी. पाणिगुणासया ॥ ९४ ॥ 10 पट प्रमाणान तम्मने ! प्रमाणानि पडेव हि. • गुमपस्थाव' 10 तेजसः for तेजसा .

·68 वेदान्तपक्ष. ज्ञातृत्वच समानश्च श्रोत्र शब्दश्च वाक् खना । एकैक सूक्ष्मभूतेभ्य पञ्च पञ्चापरे गुणा ॥ ९५ ॥ आस्थि चर्म तथा मांस नाडीरोमाणि भूगुणा । मूत्र श्लेष्मा तथा रक्त शुक्ल मज्जा वपागुणा ॥ २६ ॥ निद्रा तृष्णा क्षुपा या मैथुनालस्यमग्निना । मालतरणारोहै वायोरुत्थानरोधने ॥ ९७ ॥ कामक्रोपो लोभभये मोहो व्योमगुणास्तथा । उक्तोऽवधूतमार्गश्च रुष्णेनैवोचव मनि ॥ ९८ ॥ श्रीभागवतसने तु पुराणे दृश्यते हि स । सर्वदर्शनसिद्धान्तान्वेदान्तान्सानिमान् क्रमात् । श्रुत्वार्थवित्सुसक्षिप्तान तत्त्वत पण्डितो भुवि ॥ ९९ ॥ इति श्रीमच्छङ्कराचार्य निगनिने सर्वदर्शनसिद्धान्नसङ्घहे वेदान्त- पक्षो नाम द्वादशनकरणम् ॥ इति सर्वदर्शनसिद्धान्तसङ्ग्रह समाप्त ।। पथ for मम्म

·THE
SARVA-SIDDHANTA-SANGRAHA
PART II.
ENGLISH TRANSLATION.

·CONTENTS. YOU 'CRATTAK 1 6 IP 7 17 7 10 12 13 1. Introductory 11. The System of the Löképatika UIL. The System of the Arbatas or Jaibas IV. The Systems of the Bauddhas i Nadbyamikas 11 Yogaciran ur. Santrintikas iv. Pabbaşkas V. The System of the Vaskoskas VI. The System of the Navydyikan VII The Theory of Prabhakara VIJI. The System of (Kumanla) Bhattácārya IX. The System of the dankbyas X. The Spotom of Palabjalı XI. The System of Vodarfass XII. The Vedanta System 20 .. 23 11 8! . 3 33 13 SD 6 . 83 61 .. Grosur .

·SARVA-SIDDHANTA-SANGRAHA. CHAPTER I. INTRODUOTORY 1 (To that Being), who is variously understood by various philosophical controversialists in all (their soveral) systems of philosophy—to that same Being, who 18 indeed the one only Brahman to be realised in the Vedānta, we offer our worship 2 The auxiliary limbs (Angar of the Vedas), the secondary limhe (Upāngas thereof), and the supplementary Vědn8 (Uparedas) are all helpful to the Vedas themselves They form the rources of knowledge regarding duty («lharma), wcalth (artha), desiro (kāma). and final delivernnce (moksa); and are fourteen in number. 3 The auxiliary limbs of the Vedas are tho following six, via," the science of accent and phonetics (fiksā), grammar (ryäkaruna), etymology and interpretation (nirukta), astronomy Gyölisa), ritual code kalpa), and also prosody (chandovicitt) 4. The secondnry limbs (nf the Vedas) are the following four, viz, Mimāmsā, Nyayılāstra (the science of rcasoning), the Purānas, and the Smrits: these are in fact (the indirectly connected) outer limbs of the Vedas. 5 The supplementary Velas aro of foor kids. and they are Ayurcè la science of medicine), Artharēda (science of wcalthe aud goverument), Dhanurvèdit (archery and the science of war), and Gandharvat ēda (the science and art of inuen) 6. Siksă (or the science of accent and phonetics) tracker clearly the distinctive characteristics of Vede pronunciation), Grammar gives out the characteristics nations, 1 words and their combi- ·2 &AB YA-SIDDILANTA-SANORATA. 7. The science of etymology and interpretation clearly teaches the derivations of the words to be found in them (i e., in the vidos). The scienco of astrynomy mentions here (in pulation to tbe l'edas) tho prescribed times for the performance of the (various) rilep enjoined in the Vedas, 8 The ritual code gires out the details of procedore in relation to (these) rites Similarly the science of prosody (chandocicali) teaches the number of the mätrās (moras) and syllables (to be contadid in the various kinds of metrical stanzas) 9 The Mimāineī is devoted to the enquiry into tlfe meaning and aun of all the Felas The aphorisms of Nyāya (the science of reasong) deal with the characteristics of pramāna (an authoritative source of knowledge) and such other things 10 Che Puranuis supplement and amplily (the Vedas with) such Veilic topics as belong to lost recensions of the Vedtas ; and in the form of stories relatieg to great men, they (1 6., the Puranas) arge on the pursuit of the true aims of life. 11 The Dharma-tāstra regalates, by fication of night and wrong deeds as appertaining to the various classes of people and (their) stages of life, the duties to be performed (by all) in life, and deserves to bo accepted and acted upon (by all), 12. By means of the sections relating to the causos (of d19eases), to their az mptoms and remedial medicines (respectively), the Ā yurreda points out what makes for length of life and for health and accordingly it teaches all (persons) what they have to do (in order to live well). 13-1+ l'he Arthavēda (the science of wealth and govern ment) is devoted to the study and examidation of) that Iuppiness which is consequent upon the (proper) distribution of food, drink, and sucta other things (nuong people). Among other things, by making available the dakpınă fie, the fee or any other gift to be given to o'hicating presta and othera ia sacrifices), the gya (, the clarified batter to be asod in sacrifices), the purodica (an oblation an tbe furin of a cake made of ground rico cooked in an earther dish), and the caru (an oblation of rice or barley boiled in milk and priukled over with ghee, etc.), as well as by safeguarding means of the classi- ·CHAPTER I-INTRODL CTORY $ thema (from loss and destruction), it (or , the Arthaneda) is suited to bring about the fruition of thoso aims of lufo wbich make up the (well known collection of tho four (well known thruge) Here (in this world) the Dhanuneda leads to the overthrow of encmies 15 The employment of the seven potes of the gamut 18 in Jact associated with both the Sama iela and the Gand) wraneda (musio), anl the combination of secular notes (is taught in the latter) a helpful to that of the Vedr notes 16-17 Thus it comes out that the (ahove mentioned) limbs and secondary limbs (of the Vedas), as well as the supplementary Vēlas, are all auxiliary nad sub or linate to the Vedas themselves Of these fourteen branches of knowledge, tho Mlinamsa alone 18 the greatest It consists of twenty chapters and is divided into two parts in accordance with the subject matter dealt with therein The Parva nya namsa duals with the subject of karma (or rituairstio works) and extends over twelve chapters 18 Tbe sūtras (or aphorisms) relati ig to this (Pūrva mimamsa} have boen composed by Januaı The commentary (theroon) is the work of Sa bara The 12 ansarartıha 18 the work of Bhatta, as it has indeed been composed by the great teacher (Kumarıla) Bi atta 19 lhe teacher Prabhahara though his (se, Kumärıla Bbatta s) disciple establishel on a slight difference of views a different sobool (of Parva mima nsa) from tliat of Sabara , and this is known as tho Prabhakara school 20. l'he Uttara i ima naa on the other hand consists of eigh chapters, and it is also divided into two priets under the head dealing (respectively) with deities and with the wisdom (of tri plulosophy) Both these divisions of the Uttura mimana her alıke had their sü'ras (aphorismus) composed by V vas? 21 In the first four chapters here in the Utlara mimamsaj the desties referred to in the montras aro (given as) described by Sankarada. For this reason it is called Devata handi (se, the part dealing with the deities) 22 A commentary (thereon) in four chapters has been com. posed by the reneralla teacher The oxplanatory commentary ·1 BARTA-SIDDNÁNÍA-SANORAMA which he produced in relation to that (other part of the Oltara mimäinea) 18 spoken of as Vedanta 23 Algaprida (or Gotama), Kanada, and Kapıla, and Jaimini, Vyása, and Patanjalı—tbese anthors of (philosophucl sphonema aro (all) believers in the Vedas 24 Brhaspati and the Irbata (Jina) and the Bnidha are all opposed to the (religions) path of the Vedas In view of the (varying) fitness of individuals, all these bare become exponaders of natbontative systems (of religion and philosopliv) 25. The Bauddhas the Lohayatas (or the followers of Brhuspatı) and the tainas bold at as an established conclusion that the Vedas are not authoritative Ther have to be refuted hy means of logical reasoding by all those who inamtain the authoritativeness of the Vedas Thus ende the first chapter—the Introductory one--in the Sana-darmd end thanta-sangrahn composed by the venerablo Sankaravirya ·CHAPTER 11-TIE SY51EN OF THE LOKÄYATILAB 5 CHAPTER II THE SYSTEM ON TAL LOLA YATIKAS 1 According to the doctrine of the Lokayatikas, the ultimate principles aro merely the four elcnienta, viz, earth, water, fire, and air, and thoru is nothing else 2 Whatever 18 arrived at by rzeans of direct perception, that alono oxists That which is not perceivable is non-existent, foi the (very) reason that it is not percened. And even those, who maintain the real cxistence of) adı sta (the aupercivablo), do not say that what has not been perceived has been percerred 3 If what is rarely seen here and thore 18 taken to be the unpercoivadle, low can they (realls) call it as the unperceivablo? Ilow can that, which is always unst en, like the (orer unseen) horns of a haro, and other such things, bo what is really existent? 1 In consequcne of the existenco of) pleasure aod pain, mert bad dement should not be here in this connection) postulated A min feels pleasure or pain by nature, and there is no other cats (for it) Ő Who colours wonderfully the peacocks or who make the cuckoos COD wellr Theri 1 in respect of thcsc (things) no c1u40 other than anture 0 The atstart (or sell) is the body itself whicla characterised bis much attributes as are implicu in the expressions --'I am stout'. *I am young', 'I am old', I am an adult', ete It is nothing else which is distinct frou that (bodr) 7 laat intelligence, which is found to le embodied in the (varuus) modified forms consistio of the son-intelligent ele ments-that) is prolaced in the same was 12 shich red colour ** produced from thn ronibınalıon of betel, arece nut and lime Bigbo iban lluis world there 19 donc (os olettal korli of rojos Debt) and 10 hell The world of Hits and other such (worlds) are all safeated by those who are by others There is no starya ·8 SARYA-SIDDIANTA-SANORAMA (followers of) other (rystems of thought) than what is followed by) opfbelves and are (therefore) ignorant impostore 9 The enjoyment of scarga consists in partaking of swect food bero, un enjoying the company of damsels of suxteen years of age, and also in enjoying the pleasures that are derivable from the use of fine clothes, sweet scents, forer gar anda, sandal, and such other things (of delicings laxury) 10 The expenonce of (the miseries of) hell consists (only) in the para caused by enemies by injurious weapons, by disenses sad other ca 160s of suffering The final bertitu lo of motsa 18, however, death (itself), lud that consists in the cessation of breath, the principal vital air 11 Therefore at 19 not proper on the part of a wird man to tale (any) trouble on account of this (final beatitude) It is only a fool that becomes thin and worn out to dryness by performing penanops, and by fasting, etc 12-15} Chastity and other sach (cunving) contentions have been anycotod by clever wenklings (afts of gold and of lands, eta, the enjoying of sweet dinners on invitation aro all tho devices of persons who are poor and hive stomachs that are (erer) ican with hunger With respect to temples, houses for the distribution of drinkiug water to travellers tanks wells, pleasur-gardens, and uthor quch devres-o ly travellers praise them daily, (but) not others Tho ritual of dgnskôtra, the three Tedaa the (asc tac's) triple staff the 8 perring of oue s solf with ashes are all (nerely) means of livelihood to those who are restitute of intelligence and energy o opines Brbaspati By adopting only those maca na sluch are scen (to be practical) such as agriculture, the tending of co tle trado, politics bod administration, etc a wiso mia should alwaye (endea your to) enjoy pleasures (here) in this world They can al ons want daarin sy hyuhr uth Lokayalılas, in the Sarca darkana au ldhanta singraha com pogact boy the venerable Gaukaricarja 7 ·CHAPTER 111THE SYSTEM OP THE IRRATAS OR JAIMAS 7 CHAPTER III THE SYSTEV OF THE ARATAS OR JAINAS 1 The doctrine of the Lokayatıkas 18 liable to be objected to by all (other) philosophical controversialiata Now the Jaina, by (enunciating) his own doctrine refutes their doctrice (thus) 2 The heat of fire, the cold of water the sweet sound of tho cuckoos, and such other things happen to be (due to) the invariable nature (of those things) and (thuy) are uol anytnog else 3 Pleasure and psin, which are transient cannot be considered to constitute the nature of the airan (self) By moans of these two (viz. pleasure and pain) merit and demerit aro detei mined to be the sell's a lrsla (or invisible results of works done in former states of ze incarnation) 4 The faalt (111 reasoning) pointed out by you (the Lokayatıha), to the effect that, it what is unseen is in any way taken to be seen, then the unseen ccases to be the unseen, does not affect me (the Joina), inasmuch as that (unscen) is established for me by means of the scripture 5. And surely the inference of fire from smoke has been approved of by you also, who, on seeing the smoke run near (to where it 18) for the purpose of getting at the invisiblo fire 6 Those persons, who take their staid on the scriptures of the Jaluas, rode to know clearly (both) the seen and the unseen by ench mcans as perception, inference, and scnpture 7 Human boings are of three luods, namely, the perfected beings, the beings in (mundane) bondage, and the sufferers in holl Some áre (bs their own nature) the bighest of perfected ·HARVA-SIDDHANTA-BAROBARA beings (while) others (become 80) with the aid of mantras (mystie magical formulas) and the power of sovereign herba 8 lo any one in this world, who has adopted renunciation, freedom from (mundane) bondage results through the united operation of knowledge and works in the mapper taught by the (great) spiritual preceptor 9 Bondage in the case of the Arhatas 18 that obstructure veil covering the knowledge of all things, which 19 (11 the casc of all of them) produced by the bodies acquired by, them in consequence of (ther) harmas (or ike impressed effects of actions done in previous states of re-incarnation) And final liberation consists in the soals having no (such) veil of obstruction. 10 All bodies, with their organs (of sense, etc) are made up of ultimate atome, otherw190 Loowo us pudgalas, which follow (112 tbe 8hs of) the merit end demerit (of beings) 11 The selves, wbiel exist in the cages consisting of the bodies of creatures, beginning with worms and inseats and ending with elephants are of the size of their respective bodies, and they are attached to their boues by reasup of (their) ignorance 12 In rigard to the body, which 18 itself an obstructive cover ing for tho atman, thuro need not be any other covering such as e cloth, etc , for, if such (coverin:) 19 admitted (to be required), then in regard tu tlus aiso (apother covering will have to be admitted), and tbere will thuş result the lugical fallacy of a regre88118 in infinitum 13 The yogins (ou thu truc beers of the self) do not cause pain to (ang being in the whole collection of living beings, in thougbt, or word, or deed, (thez) assuredly more about as shyo clad (or nabed) persons leading the life of celibacy 14 Iney (carry) the feathers of peacocks in their hands, and are acomplished 21. adopting tho vanous postures (presenbed for yogic meditatiou), such as the 'posture of the hero', cto They pát out of the tesse'ia' consisting of (ineir own) hands, and lia ve theu haits cut, and an engaged in fileut meditation 15-15} Ibeso sages ato free from staatus avd are pure, and (ore able to) destroy the multitude of clo: appurtaining to

·CRAPTER 111--THE SYSTEM OF THE ARHATAS OR JAINAS
reverence
those who bow unto them in
That Omniscient
Spiritual Teacher of the world, who is the bestower of the fruite
of (even) their mantras, and 18 established as an authonty on the
road to final freedom-He 18 (certainly) worthy of being faithfully
followed by all
Thus ends the third chapter, known as the system of the
Arhatas (or Jainas), in the Sarva-darsana-siddhānta sangraha
composed by the venerable Sankarácarya

·SARVA-SIDDHINTA-SANGRAHA CHAPTER IV. TIE SYSIEMS OF THE BAUDDHAS I → The SYSTEM OP Tue Madhyamikas 1 Vow the Banddhas unliesitatingly discard the system promnlgated even by the spiritual teacher of the Jainas, just ns (they themselves discard) the doctrine of the Lokayatas 2 By reason of the differenco in viens among the four (classes of the followers of Buldha), the scriptures of the Bau Idhar arc of four kids, and they apel (men) to live (their lives) thus or thus, accorting to their (particular) fitness and qualifications 3 What is now as 'intellect' is indced ? consciousness itself It 19 not considered to be an internal instrument of the mind), because (the expressions)--Ho 13 aware' and He onderstands '—re (generally) itsel as if they are synonymous 4 For three out of the (four) schools of Buuddhas, the under standing exista undisputedly (as a reality) In (the view of) only two of them external objects exist (in realits) Tbere 18 difference of opinion (among all of them) in respect of other things and that 14 as follows 5 That Bauddha, who is a Varblastha declares that external objects are established through direct perception But the Saulrantila (Buddhist) says that external objects are merely) Booh (things) as are inferred from the forms of consciousness 6 The Yogacara (Buddhist) says that only consciousnees 10 (real) here, an 1 that nothing else (1s real), And the Aadhyamila (Badalist) disputant says that in fact oven Consciousness does not exist (as & reality) 7 Tho Nadhyamikas consider that the ultimate praciple 13 pot existent, por non-cxistent, nor existent-and-pon-existent, nor → ·CHAPTER 1V-TRE SYSTEMS OY THE BAUDDBAS. 11 (anything else which is) different from both (the existent and the non-existent), and that it is (thus) outside the scope of (all these) four (possible) alternatives. 8. Whatever is non-existent, that cannot be produced by any cause, as, for instance, the absolutely non-existent) horns of a hare (cannot at all be produced). If origination is admitted to be desirable in the case of what is really) esistent, then (in fact origination) produces (only) that which has been already produced. 9. It is impossible for one (and the game) thing to be both an entity and a non-cotity. Nor does it stand to renson (to hold) that one (aud the saine) thing is distinct from (both, reality ani unreality. 10-11. Therefore it is proved that the ultimate prisciple is Buch nothinguess as 18 outede the scope of tho four alternatives (above set forth) If, in the enquiry whether or not the generic configurations of things are different from the individuals characterised by those generio coufigurations, it be admitted that they are different, then thuso (gcueric configurations) hase to be apprehended separately from the individuals, libc tho tocs (for example, which are separately perceived in the body shich is their possessor). That individuality which 23 eelf-evidently well established is (indeed) what belongs to the ultimate atoms. 12. The characteristics of ultimato atomne liave to wo drecribed by the Varleşihas and other (like them) By (the atoms) having to conio together at unice in bixes, thero would arise in relation to tho ultimate atom the character (of its) being mado up of six parto (or aspects). 13–10. 11, borcier, (all the) Bjj atoms happen to occupy the anmc space, a collection (of atoms) has to bo of the same measure (in volumeſ as a (single) ntom. Aro generic characteristics, such as Proliminhood, prodaced big tho xtnily of the Palae, or are the produced by micans ol (certain préctilxal) eacramento, or by broth (tlicte means together)? This is all inappropriate. If it lo by means of the stads of ibe l'idas that Brabminlood results, then a Sudra, a ko, kaving fone to another frorisce, learu the l'idar Hill (tbexo), mas eleg ·12 BARVA-JIDDNẮNTA-SANORAMA Adquira Brabou bood And here, in the world, no Brahmin is to be seen, who hag (undergono) all the (required) sacraments, inasmuch as the sacraments presenbed for a Brabut are in fact forty (in number) If one who has (undergone only) one sacrament might be a Brahmin, then all men would become Brahmina 17-174 When it is (thus) demonstrated that there are not at all auch things as constitute generie and speci lic configurations of characteristics, the principle of consciousness algo ceases altogetlier to exist, since there arises as a consequence the (utter) absence of (all) objects that are to be known Such is the discussion conducted by the Madhyamikas them. selves in relation to (their own) ultimate principle of nothingoess [hus ends the system of the Madhyamekas 11 Tue $1STEM OF THE Yogacarıs 1 The Yogacara, who maintain that consciousness exists qute independently of the existence or otherwise of external objects) refutes the theory of nothingness stated thus by the mbilist Madhyamska 2 If all 18 mere nothingness as mentioned by you, then (your) nothing itself has to be the criterion of truth to you Ilerco you cannot appropriately have any right of discussion with others (who hold something other than notbiog to be such a criterion) 3 How do you then undertako to prove your own position and to deprove similarly the advorsary's position ? And why do you not here (in this case) argue, (ng yon well may), to the contrary! 4 What 13 of the nature of consciousness 18 indred indivisible, but by those whose vision 18 confused, it 18 seen to be as it were, differentiated into the perceived object, the perceiving subject, and (then) the perception (itself) 5 The means of knowledge, the object of knowledge and the resulting (knowlerige), &c, have (all) been, in accordance with the (current) views regarding (the nature of) knowledge, atsted ·postulated by the clever Yogacara There can be no perception 2 According to the viowolthe Saulrantikas external objects are alsa) e inferred to exist) by means of those differences (10 pues tron) which consist of (many) wonderful varieties in format CHAPTER IV-TIE SYSTEMS OF THE BAUDDHAR 13 (to be different and separato in character) The ultimate truth also will be expounded, when (in fact) there arise qualified persona (to grasp it) 6 Indeed, there exists in reality (only) one thing, and that is of the nature of the intelligent principle of consciousness And (its) onen egg 18 not destroyed in consequence of the varied character of (its) manifestations 7 In regard to one and the same body of a fine young woman a religious ascetic, an amorous man, and a dog have (respectively) three different views, to the effect that it is a (mere) carcase, a Teloved mistress, and a thing it to feed npon 8 If, nevertheless that young woman (happens to be) only one, similarly 18 the ultimate principle of consciousness (only one) to us Whatover else (is postulated) other than that, such as the (configurations of) generic characteristics, etc --you may (freely) disprove (all) that 9 Therefore consciousness, which 13 (fleeting and) momentary, and 18 (at the same time) wrongly differentiated in three ways by deluded persons- (that) alope is held in honour (as tho one reality) by those, who have como to know this) self-luminous principle, and are desirous of obtaining the salvation of final deliveranco Thus ends the system of the Yogacaras TuF SYSTEM OF THE Saulrantikas i Consuiousness alone has here (in this system) been without an olyject of perception external objects also exist (in reality, flerefore, according to ny, consciousness, such as blue, yellow, and so on ·10 BARVA-SIDDHANTA-SANORAMA 3 1 Alr (or inapress-collection); and redani-shandha (or the affection. aggregate) 19 stated to consist of thoso states of consciousness which constituto pleasare and pain, etc, as well as of that (state of consciousness) which constatates dosire The sami skandha (or the symhol-aggregate) 18 (made up of) what happens to be 'aamo'. The riīpn-standha (or perception-aggregate) hero 19 tho collection of (all perceivable) embodied beings 13-15 Pillars, pots, etc, which are all aggregatos of embodied things, are made up of atoms (The qualities of) solidits, shape, eto, belong to the element of) earth, and Audity, etc, belong to the element of) water Heat belongs to the element of light, and cold to the element of From the putting together of colour, smell, taste, and heat, as (they) appertain to these four elements (above-mentioned), the earth, eto, are produced and they are all aggregates of ultimate atoms The ear the skin, the eves, the tongue, and the noso are the five organe of knowledge 16 (The organ of) speech, the feet, the hands, the angs, eto are known as the five organs of action The consciousness which 19 embodied in & collection (of atoms) 18 intelugence, and the manas 19 (its pecalier) instrument (for experiencing pain, pleasure, etc) 17 (What is here taken as) the body, which is the same as the world, 1, through deluded vision, imagined to be (of a) five. fold (com position), consisting of name, class (or geous), quality, gubatance, and action 18-19 The criterion of truth as defined in the scriptures of the Bauddhas 18 held to be of two kinds That is direct perception (properly), which is free from super imposition and is undeluded The super imposition there thought of) 18, bowever, of five kında, Consisting of name, class, quality, substance, and action (respectively) Here (according to the Bruddhas), the datare of logical inference consists in (armping at, the knowledge of what 1. characterised by the sign by means of the direct perception of (merely) the age (itself) 7 ·knows the incins for tho attaininent of figal delivcrance, le alone 13 our authority, (but) not that Omniacjent Being who 15 llo Mas very well sce' the truth ho wishes to bre) It he who crusco far is to lie (our) authority, then wc (may as well) worship caz: (which are known to be ablo to sce fery far) country! The creatorship of all things, which a declared by you 26 To there any ono who nows the number of ants, etc, 20 & 17 CTÁPTER IV-TIE SYSTEMS OP TIE BAUDDHAB 20 Ignorance, which is of four kinds, 18 removed by means of these two criteria of truth (perception and inforence) When (this) fourfold ignorince is destroyed, then the basic ignorance (relating to the common phenomenal apprehension of the universe) departs (18 well) 21 When (this) basic ignorance ceases to be, (then) there arises a continuous flow of fruitless states of consciousness, and Snal delavcrance is deolared by the sage Baddha to be nothing other than (such a flow of) faultless states of cousciouancas 22 Oye, who are desirous of (attaiing) truo knowledge, listen to that supreme wisdom, which is free from the defects associated witle birth, continuance and death, (that wisdom) which tears to tho roots all attachments (giving rise to the bondage of karma) and 13 produccd through (the living of) such (a life of) yoga as 18 characterised by the giving up of (all) likes and dislikes~-(listen to thot) sapromo wisdom which is neither corrolated to existence nor to non existence, (to that) which 18 free frou all intrinsic Quality and 18 unequalled to that} which is pure like the firmament (on ligh) and 19 tho source of (all) wealth--listen to that) 23 Tho Divino Lord, who lias been declared (to oxist) by the Vavéshas and others, whose aim is (naerely to indulge ini erceggivo flattery, is not admitted by us Now, He us disproved (1 us thus) IIe who knors the truth regarding what is (morally) worthy of acceptance and what worthy of rejection sad ale mentioned by you 25 A man may see' things at 2 dielance, or he may not to belong to the Divine Lord, is not (logically) mautaiuable ·18 SARTA BIDDIANTA-SANGRAHA 27 Il lle bo the agent in relation to the production of) all things, then Ho leals men to the practice of unnghteousnces (algo) (Thus) urging men to do wbat 18 improper, bow can Ho lead them to do (only) tliat which is proper ? 28 In relation to him who is bad, indifferenco should be the proper attitude to be mantained by those who are good (Sarely) it is not a good deed on the part of tho good to put salt into a cut sound 29 If the Divine Lord Himself 19 the authoritative producer of all (yonr) religious scriptures how can II is language, therein the former part 13 contrdicted by the latter, prove anthoritative? 30 If He induccs men to do only that which 19 virtuous, then He becomes the promulgator of only one (kind of) scripture How (then) can tho creatorship of all things bo predicated of Him who 19 (thus) effective (only) in part ? 31 Does the Lord create the world with some profitable object in view or (does He do it) without any such (object)? If Ile desires (any ndvantage to Himself), then le 18 imperfect Il He does not, He need not take up the work of creation) at all 32 Doog your Lord, like a deluded fool, un lertake to do that which 18 profitless ? What (for instance) is tho use of making the everet,, cto of sheep ete , ronnd (in shape) ? 33 It His activity (in relation to creation) be for mere diver 8100 then does He play like a child ? To Him who plays always (thus) paiu alone torus out to be the ultimate) result in abundance 34 This ignorant creature (man) is powerless in regird to his own pleasares and pains Being (anavoidably) impellel by the Lord, he may go either to paradise or to hell 35 In the hell, which 18 full of suffering, liring creatures Aro alas' torti away (as it were) from their lives by means of the leat of red hot iron, ete, by the Lord, who is desirous of enjoying last a little pleasure of diversion (thus) 36 If He is able to bestow boove (frcely), He may bestow (tha boon of) paradise on one who commits such (offences) as tbo killing of a Brahnun, and bestow hell on one who performs the soia sacrifice ·CHAPTYR IY-THE SYSTEMS OF THE BAUDDHAS 19 37 If He bestows gifts according to the larnas (of individuals), then all men maz (well) be Lords (liko Him) Being devoid of freedom in the matter of bestowing gifte, bow is Ho to bo called the Lord of all ? 38 The Omniscient Lord, who is accepted by the Navyayılas and others, is (apt to be refuted thus Hence the sage Buddha, who alone knows what is (morally) worthy of ndoption and what worthy of rejection, has to be accepted (by all as a truo tcacher and guide) 39 One should offer worship to the sanctuary (Worship of) the sapu tuary and other (such) duties, prescribed in the scriptures promulgated by the Buddha, have (all) to be performed , but not sacrifices, etc, which are taught in the Vēlas and other (allıcd) scriptures 40 Tho Bauddhas, beginning with the Vaibhasikas, take their stand (respectively) on action, on dis inity, on (the practice of) meditation and mental concentration (yoga), and on nothingness They (the Bauddhas) aro only (of, fonr (kınds) Thus ends tho system of the Vaibhasikas, among the doctrmes adopted by the Bauddhas The theories of the Lokayatas, Ar hatas, diadhyarr ikrs, Yoga caras, Sautrantıl as and Varbhaskas- which are eux in number are now concluded here Thus ends the fourth chapter, known as the theory of the Bard lhas in tho Sarva-darseni-siddhanta-sangraha composed hy tho venerable Sankaraaarya ·CITAPTER V-TIE SYTE OF THE VAISESIKAS 21 On 9 Time also 18 non-intelligent, and so it surcly cannot bestow them (the individual souls) the fruits of their karma Therefore (some other Being, wlio 19 different from all those, happens to be the giver of the fruits (of karma) 10 And such a Being, knowing as He does all the various living creatures and the places wherein they reside, has to be admitted to be the Omniscient Ono (But) those others, whon the Bauddhas and others approve nf, cannot be (80 accepted) 11 He who does not know all the living beings in tbo world, but only knows what (in lıfe) is (morally) worthy of arceptance and what worthy of rejection, and has (therefore) the scope (of his knowledgo) limited-(he) is not different from such as are like ourselves and 18 not (hence) omaiscient 12 On knowing the truth of) that one part of the Vedas, which teaches about the production of (the visible) showers of rain by means of the sacrifice known as Karırıstı it becomes necessary to place faith in those invisible things (known as) svarga (paradise) and apava, ga (the final bliss of soul deliverance) 13 In determining (the truth regarding) the unseca (results of Vedic works), the shower of rain declared (to be a roduced) by (the performance of) that sacrifice, which is known as Kararuti, has to be noted The attainment of sons and cattle from the perform ance of the sacrifice known as Citra and other each sacrifices has (algo) to be noted in determining (the truth of) the anseen results (of Pedec works) 14-10 In relation to the items of) tiene specified in astronomy, the proof thoreof is in tho (timely ocearrence of the) eclipsa Whatever tho Bauddhas and others (like thera) hare taoght to the oflect that (all) such things aro (wbolly) authontatire as are (well) kuown (to be) partially (true), — that has been stolon from the Vedas by (these) deceivers of the whole world. After lara.zg the grammar of the hymns (of the Vedas), other (amer} Dynang were composed anow by them ·CHAPTER THE SYSTEM OF THE VAISESIKAS 23 throwing upwards, locomotion, and throwing downwards Generality 18 hore (10 this school) known to be of two kinds, namely, the higher and the lower 28-23 The lugher (or the more coin probiensive) ono is the genemlits denoted bs existence, etc, while the lower (or tho comparatısely less comprehensive) one is kuown to be such as substantiality (for instanc.). Those things, by means of wbich the mutual distinctions among the substances hore aro mado out, aro to be understood as formag prrticularities, and those (particularities, inhore only in substances Intimato relation is the relation of substances with (such tlungs as) qualities, etc 30 Thosc 815 categones (of things) comprisc (within themscles all) the objects of knowledge. The whole world is mado up of tlem 'l bo realieution of their amlarities and dissimilarities 29 thio means of atturning the salvation of final delucranec 31 Tha alman ("elf), which is located within (matcrial) Bubstances, is itself of (two different kinds in the forin of the individual soul and of the Supremu boul The gods, men, and tho lower animals aro (all) individual souls and the Great Lord is the other kind of alman) 32-34 ('Ihat person), who perforing the duties enjoined by Ilim, he is frood (from tho bondage of a sdra), but the other person (who does not perform such duties, is Lourd down (in bunda/0) Thy Valas, the Smrits, tho Ilhurut etc, thi Puranas, tho Alahabharata, etc, laic all to bo understood as constituting tho cumniandment of the Lord, and (this commandment) should not ho transgressed at any time by those who aro beliçecrs in the I ho criteria of truth ntu of three kinds, namely, perception, infcn uce, and sen tare Thu Creator of the Worlul 19 masla out (to crist) by nicans of these thrco criteria of truth Therefore the norher enjoined In Ifim have to bx performed for the purpose of satisfying Ilım solely 33 This divine and suprımc Loni may lo made to become pleased only by means of losing de sotion results the latiturlo of fiual deliverance, which consists in the Ce esattan of the activity of the instrumeals (of the soul) From flus grace ·CHAPTER VI-THE SYBTEM OP TBE NAIYÁYIKAS 25 CHAPTER VI. THE SYSTEM OF THE NAIYA YIKAS 1. 'lbo theory of the Natyayika 18 briefly expounded non --the theory of bim), through whose logical reasoning the Vedas dovoured by the wretched heretic folk havo been savcd (from dcetruction) 2-5 Aksapáda (Gautama) declares that tho salvation of final delivcrunce results to individual souls from the Inow ledge of the sixtoeu topics beginning with pramana (the means of proof) Those are—the means of proof, tho object of knowledge, settled conclusion, and tho other thing.doubt, purposo (or motive), oxample, demonstration, pronics, reusong, discussion, controversy, cavillog, fallacy, perversion, self confutation, and also final Tefutation Thcre are four means of proof hero in this syster), viz, perception and what is called uforenco, comparison (or apalogy), and scripturo f'on parison, however, is not admitted by some (as a incans of proof) Percoption 1a (firstly) that of ourselves and of others (Blmilar to us), and there is also (Brcondly) another (bind of 1), vız, that of tho yogini (or transccodental seers) 6-8 The yogins seo all things by means of the gracc of the Lord Tho Lord natnrally sees all things with Jlis oFo of knowledgo 'l he beings with the cyo of floch do not rolliso the Lord of ati eren with (grcat) effort It is (howeser) clear that t'ho following syllog190 prorce the Lord -All things such as the earth, the mountains, eto , are understood to nare an Omaiscicnt Budg as the caulso (of their creation), becauso they are all, liko pots (lor instanco), produced effects It is thus that the Creator of the world is interred 9 If it bo said that, in regani to the carth, ete, their being prolnced ellects is (itself) not furorcu, thien that also, namely, their being produced effects, may be prored by MCADs of the fact of) ·20 SARYA-SIDDIANTA SANGHATI A their lieing ina le up of amponcnt parts, in the manner of pols, walla, oto, (which aro all made up of component parts) 10 In sclation to (tho posscasion of) tho s hysical bolly, efe, as olen (za tho caso of the makers of pots, makers of walls, etc ) in the above illustrativo example, the question of ment and demerit (As determining tho material embodunent of a soul) arises (as a matter ol courgo) From the circumstanco, no particular objection con in any re-peat bo mscd hero by Bhatta and others (1n relation. to tho proof of the world creating Lord) 11 Any such objection is not valid (As regards God), because thero 18 (the appropriateness of His) belougig to a cla sluch may bo (entler) superior (or) equal (to that of the makers of pots and tho mobors of walls, ctc) What is really wferred bcre 15 simply the creatorship (of the Lord) purely from the fact of (tho world) leing produced effect 12 If you raiso any objection (to thg) with the aid of (any) such peculianties as niay be found in the (given illustrative) examplos, then there will also be room (even in the roaguning accepted by you) for the nogation of tho inference of fire from omoke 13 The Lord Siva, even though He loze no body, performs work bere out of (Ilis own freo) wall, in the sanio uninner in wbich a person, witlout. necessarily requiring (unotbor) body (as instru ment), males his own body move 14 Tho attributes of the great Lord are these three, namuly, desire knowledge and effort Ibcse ma), liko the essential cbaracteristics of atoms, exist eren were there is no (bault-up) body 15 No effect 18 bere produred without (& prorpcpg) action, and it 19 proved by ng that this action has to be preceded by effort, because it was the character of an action like the dettone of persons liko us 16 That enunciatzon of the pou existenco of the Lord, which has been made (by our opponent), has boop (thus) disproved througà (tho process of) elimination, by tahug into account the appropriateness of the earth, etc, being such produced offects as can be caused (nols) by the activity of One who is omniscient ·CHAPTER VI-TAR SYSTEM OP TUE NAIYARIKAS 27 17 Thnt logic by which the Varesıl a bas proved the Lord God through the process of elimination--that has to be adopted here (hy us also) In this respect, both our systems are alıke 18 Becauso timc, karma, yrakrti, etc , are non intelligent, tho Lord Siva is different (from them) And l ecause indindual cou)s are all possessen of very limited knowledge, He (tho I ord Siva) Las to be accepted as no other than an Omniscient Being 19 The authoritativeness of the Vedas is accepted, because they have been brought ont by the Omniscient Lord Tho authoritatrıeness of the Smrtis and such other (sacred writings) results from their beung based upon these (Pedas) 20 Svarga (or the celestial world of enjoyment) and the final salvation of the soul's deliverance (apararga) come only to those who faithfulls perform the karmas (or works) which are ordained in the Vedas and in the Smrlis, but they (v12, swarya and apuwarga) never come to the horetics anywhere 21 The Lord Siva 18 described also in the Triyambala mantra and other such (manlıæs) by means of such togs as are (calculated) to remind ono of wliat is good to be adopted in the (daily) practice of religion 22 It has 1 cen espluned hy menns of reasoning aud other Buch (ards) that, ou observing among otber things thu shower of rain as the visible result of the performance of the sacrifico known as Karrutt, faith bas to be placed in these (two) anscen things, zuinely, scarga (heavenly parad18c) and apararga (the final deliverance of the soul) 23 The wholo lot of the scriptures prodaced by Buddha and others (liko him) 18 qnauthoritative like the l&uguage of tho insane, because those soriptures hare been com osed by persons who xero pot v 180 and trustworthy 21 What the thorny hedge is for the protection of this growth of the crops raise 1 from) the seeds nown in the fielde), that tho lidge consisting of logical reasomor 13 for the sofoguanling of the truths cxpoundod in the t'edas 25 Logical reasoning supports right Inosielgr, and it a nssociated with the processes of dislett cs Ibexe dialectio ·28 BABYA-SIDDNÁNTA SANORAHA procosscs are understood to be only three, rız, discussion, controverey and cayıl 26 A discussion 18 (that wluch 18 carmodl on) by the student with the toacher with the object of leaming the truth Neither victory por defcat 18 (the aine) herə Both these (arise as aims), howercr, in relation to controversy and cavil 27 In regard to controversy, as also in regard to casıl, thero are four constituopt requisites, yz, disputant, counterdisputant, a questione, and a president of tho assorbly (wherein the parties carry on their dialectic contesta) 28 Tho counter-disputant whenever he 18 in dread of doleat due to his own) ignorance of the appropriato answer, should conquer tho disputant either by the process of) perversion or by (the pointing out of) soll confutation and other such defectu (in his arguments) 29 In regard to the person who utilises (in fuis arguments the process of) perreraion or (tbo pointing out of) self-confatation, ono should eat up a final refutation That which pats an end to a dualectic exposition 18 said to be the final refutation 30-33 Of these (the track of) perversion is of three kiods, being based on the secondary sense of words, on their general sigaficance, or on tho (ambiguity of the) language (used by the opponent) When it 18 said by s disputant that a certain dvya (or twice boro Brahmın) knows (all) the four Vedas, if thic opponcns finds fault with this, taking for to purpose a genera) view (of the situation), and says—" Is this anything wonderful? To be the knower of the four Pedas is quite in keeping with (hıs) being Brahmın (drija) '-then, 18 a refutation of this position), its oper comprehensiveness should be brought out by means of (appropriately argumentativo) sentences When a disputant gires oat (for instance, This Vedic student is a FLAM-tastra ", there would be verbal perversion (in the controversy) • The word na means both bewund wine in danaknt go that a navd- *@#tra muy be either be who hes = new cloth or 'ba who has zine clotho The gresker here does the express on in the former sonse bat bit opponent parpadly mieunderstand, him in the latter tense ·CILATTER V1-THE SYSTEM OF TIE NAIYAYIKAS 20 there, ıf tho speaker 19 rofuted (by his opponent) by saying « There are the bine clothe of this (student) "" By reason of its being opposed to the intended purport of the speaker, th1g sort of reply) stultibes the meaning nimod at (by lum) 34 An argument which is destructive of one's own (position), or a replv which is well capable of being found fault with-that 15 Belf confutatiou This consists of twenty-four vari tres 35 Where a counter disputant en plopa the twenty-four hands of (arguments leading to) self-confutation and thus gives erroneous answers, 'what has to be urged (to put him down) 18 final refutation 36-38 The rarious kinds of self confutation are (dependent upon) what follow likeness, unlikeness, cquality, superiority, inferiority, describability and indescribability, alternative suPPOsitron, applicability, napplicability, and the process of accomplishing the end in view, incident, cunter allustration, ineffectivenega, doubt, presumption from circunıstances, informity, and what are called logical proof and inconclusive argument, action, pepeptibility, the invariable and the variable Since these happen to ko tho means of going rise to the sense of) samouess (12 relation to both the sides of an argument), they are (alco) kzown as the (different) hinds of sameness (in dialectics) 39-40 When there is complete ignorance of the night answers (to be given in an argument) absolute defeat will be the result Accordaagly, (even) by means of controversy and cavil, one has to refute those who are outside the pale of the Vedas, and then, for the parpose of satisfying the Lord God, one bas to perforın only such works as are enjoined in the Vedas By moans of the power of yoga (creditation and mental concentra tion) obtainel through Ilis grace, be, who is desirous of obtaining the final deliverance of £118 soul, will obtain (that) deliverance 41-43 In the condition of final release there will be the experience of eternal bliss without ſans perception whateoever of) Benge objects I choon to be a fos in the beautiful Brndarana in preference to that altogether blissless salvation of soul deliverance, which bas ·30 BARYÅ SIDDHINTA SINORANA been taught by the Parkêşika, who, by means of tho sacrificea proscribed in the Vedas and by means of the grace of tho Lord, wishes to attain with great effort tho (altogether fcelengless) atate of n swoon, a condition of existenco similar to that of a stone Indeed it lins I sen nlroad, stated that the final deliverance (of the soul) results from that yoga, a hich is tho optcome of loving dovotion directed to Han (or the God Venu) 44-44 Yoga has eight essential constituents, namely, internal solf restraint, extemal restraint of conduct, assumption of postures controlling of the breathi, drawing the senses into the mind within, and sustained attention, and intenso merlitation, and self realisation Tlio Santhya will explain thcso at length 1 hug onds the exth chapter known as the theory of the Natya. yrkas in the Sarra-darsana sud ll anta sangrala, composed ly the Venerable Sankarácarya ·CELAPTER VITHE TIEORY OF PRABHAKARA 31 CHAPTER VIT . THI (HTORY or PRABHAKARA 1 Now, the theory of the teacher Prabhakara, who, even out of rivalry with bus (own) procoptor, cxtolled the Pärra mimams, will be briefly described 2- According to (this) tcacher, thero arc five categories, namely, substance, quality, action, gcnerality and subordinationwhich, along with power, similarity and number, are understool to be (altogether) of eight different kın is there 18 no particularity, and there is no non existence as apart from tho (correlated) surface of the earth, etc aud only that work which is ordained in the Vedas can be the bestower of the salvation of soul-emancipation, and no other (work 18 capable of being the bestower of such salvation) 4-6 Indeed, ho becomes subject to bondage, who performs such karmax as have desirable (selfish) objects in view, or such (karmas) as are prohibited (in the scriptures) 'l be contents of the) Vedas nre divisible into four kinds ag zuhıs (or mandatory injunctions), artharadas (or explanatory disquisitions), mantras (or metrical hymns), and nama lheyas (or names) 'Cheso (Vedrs) have the mandatory injunctions as their important subject matter, and teach us what constitute (our) daties as woll as what do not constitute (our) duties Such injunctions“As lhe atman (or self) has to be known'-are contained in the Aruna (that 18, in the Upanisads), and clearly enjour there the acquisition of) the knowledge of the self as it really is different from the intellect, the senses, and tho body, and 18 allperyading and unchanging 7. In the cognition of objects, it appears to be varied in form in relation to every one of the (many) fields of objective cognition) In (the perception)— I know the pot well” there arises to 8 person at once a threefold cognition The atman (or aelf) 19 1"-surely ·32 BARVA-SIDDIANTA SANGRAHA 8 Indeed, to the (perccıying) porson, the pot appears as constituting the object of knowledge, the agential subject of knowlelge (appoars) as derived from tho ogo-idea, and the knowlelge (itsell appears) as a self-luminoas sometlung 9-10 1ha Vartegika bas deolared that the final doliverance of tho sopl results from the cessation of the activities of the instments of the soul) Accordingly, be, being anzions to croes the shorologa ocean of unendarable samsara wishes to attain that. (final) delivozanco of tho soal, which is (merely) a state of existopce Bimlar to that of a stone, and is the outcome of the destrucuon of volitional effort, pleasure, pain, deore, merit demerit, etc 11 The destraction of pleasure, which is (itself) achieved with pain 18 as desirable as the destruction of paru (itself) The experience of etemal bliss cannot, morcover, be admitted in relatron to the attributeless (sJuly 12 One should not crcato a change of view in the minds of) those ignorant persons who aro attached to karma (or ritualıstio work) The path to be adopted by those who have renounced tho world is different, (ind that) 19 not at all suited to those who are deroted to (ntualistic) work 13 Therefore considering that they are enjoined (in the Boriptare) sacrifices and other religious duties have (all) to be performed Otheri ise the harm of sinfulacse will be fall those who are qualified only to live the life of (ritualistic) work 14 Those who solely depend upon (soch) works alone, will (also) attain ungarpassable good (in the end) Thero 19 (in fact) no superior deity other than what is aimed at hy the use of the ending of the fourth (or dativo) caso 5 Ou tbe l nes laid down by bus preceptor, Blattı (Kawatıla), this teacher Prabhākara Hot at naoght (all) thoso who (then) stood outside the palo of the l'edas, and promulgate 1 (h18) authoritative teaching in relation to those who aro qualified (merely) for (the life of ritualıstıo) works Thos enda the seventh chapter, known as the theory of I'rabhakar: in the Sundarbana srd Ihanla xangraha, composed by the venerable Saikarācirya ·. mandment, which turns men away from what is forbiddo, c7 CHAPTER VIII-THE 81 STEN OP (KUVĀRILA) BATTĀCĀRYA 33 CHAPTER VIII. THE SYSTEM OF (KUMĀRILA) BFIATTĀCARYA 1 lhe great teacher Bhatta, who was a particular incamatrou of humara (the war-god), established well on earth tho (religious) path of the Vedas, which had beon in fact sot at naught by the Bauddhas and other atheists in ſommer timce 2 On giving up both those (kınds of) works, which havo (either) the attainment of particular desired objects in view, or Aro probibited by the scripturo, the wise man, whose mind 18 parfiod, attains the highest bliss through performing such works as are ordained (in the scripture) 3 The results of the works, that have particular desired objects in view, havo, in accordance with those (very) works having (such) specially desired objects in view, to be enjoyed only after boing born again by (those) men who perform the works with specially desired objects in viola 4 But he, who performs the works prohibited by tlio scripture, has, after being korn in the form of worms, insects, eto, to enjoy the (butter) fruuts of forbidden works, and has to go lower and lower down into hell 6 Therefore, both duty and pon duty have to be (olearly) made out by the wise man after duo enquiry scriptural injunction us their authontative basis and do not fall within the soopo of perception and such other (enteria of truth) The Vedas contain four different kinds of topics), namels, vidh (or mandatory injunctions), arthavada (or explanatory di quisitious), mantra (or metrical hymns) and namadkeya (or names) The Vedas have the mandatory injunctions for their chief subjects matter, and thus teach us (mainly) about duties and non-doties. 7 That (kind of) sentence in the Vedas bappens to be a colza Both of them have 8 ·34 JARTA-SIDDEAXTA BANGRAHA makes them becomo engaged in the performance of preboribed duties, and it 18 indicated by mlads of the potential mood, the imperative mood, the potential passivo participles and other (s170 lar yerbal forms) 8 Whatever sentence here (in the Vedas) censures forbidden things or prazeca such thinge 19 are enjoined--that is an artharda at has the force of an authontate micans of knowledge for the renson that it forms an anxiliary part of sojunctions 9 Jantras are those constituent elements of (ritual) works, which throw light on what has to be accomplished (through such works) Those things which happen to be the names of sacrifices etc in the Pedas, they are the nan adheyas in fact 10 The injanctaon- The atman (or sell) has to be known"- and other (elmilar injunctions) wluch are given in tho Arunax (or Upanısada) enjoin on individual souls the knowledge relating to the Brahman who is the Supreme Soul 11 On the strength of the two (following) logical syllogisms tho Bauddhas distinctly find fault even with the T'adas and the denal of the duties, etc which are derived from those (edad themselves) as source, follows thrnce) as a matter of course 12 (Firstly) the l'édas aro no authoritative meang of knowl edge, because they possess the characteristics of spokou sontences, (erou) like tho sentences of tho man in the street Again (they Aro not authoritative) because they are the productions of unwi80 and untrustworthy persons like tho speech of the 192.no IJ This (argument) 13 not right the two reasons givori abovo aro qiute ineffective (hero) Simply because they (the Tedas) happen to be made up of) sentences, it does not follox that the t'elas baye not the character of an authoritaure means of knowledge 14 The (other) regson given by you, to the effect that they are com porod by unwine and untrustnorthy persons, 19 (aleo) useless (hor) Want of authoritabrenser fra relation to or very wher baceg) may well result from the mere fact of (their) laying been zattered by an ugwiso and untrustworthy person But it cannot bo 20 in the case of revealed scripturce ·CHAPTER VITI-TALE SYSTEM OF (KUMĀRILA) BHATIACİRYA 35 15 The character of being produced hy unwise and untrustworthy persons cannot (at all) become (associated as) a blemish with the eternal Vedas In regard to human utterances, (however), there may always be the faults of deceitfulness, eto, in association with them). 16–19 As (ive hold that) the Vedas are not personal productions, we have no suspicion of any faultinesa whatsoever (in relation to them) A few Natyayılar and others, who believe in the authori tativeness (of the Vedas) on account of their having been given out by the Lora, take objection to the viow that the Vedas do pot possess the charactoristics of personal productions, (and say) that the Vedas are to them of (divinely) personal origin, inasınuch as ther possess the character of (being made up of) sentences like the Bharata and other such works, and that (nevertheless) the authorstativeness of the i edas) 18 also well established in that they have been produced by the Lord of all In regard to (all) works of personal origin it 18 right to ask whether or not there 19 anthoritativeness (in them) There being no speaker in respect of the (original productivo utterance of the) Vedas, even auch talk (about authoritativeness) 18 im posaible (in relation to them) The eternality wbiob is predicated of the Vedas (by us) 28 (there. forc) utilised to establish their authortativeness. 20 (To hold) that the reason of the authoritativeness of the Vedas) is (to be found) entirely in their being produced by the Lord of all-that is not right With the help of which cnterion of truth is the Lord in this connection assumed to exist P 21 If He be so assumed with the aid of acriptore, then (ut 13 asked) whether tho scripture is eternal or non eternal If it be eternal, then what 18 (the meaning of this assumption of the agency of the Lord in regard to it (as a thing produced by Him)? 22-29 Iu regard to the view that the scripture 19) goneternal there wall arise the fallacy of reciprocal dependence lbat the authoritatireness of the serpture is dus to its being the language of the Lord, and that the Lord is (in Histura) estab lished by means of that same seripturo, 19 accordingly the fallacy 8 ·CHAPTER VNI-THE SYSTEM OF (KUMĀRILA) BLATTĀCĀBYA 37 associated with non-duty), because it 19 always in the absence of the (first) five means of knowledge that this (negative proof of non perception) has scope to operate Therefore, it is ostablished that duty and non-duty fall exclusively within the scope (of the authonty) of the Vedas 31 Tho work which is enjoined exclusively by the Vedas yields the salvation of final deliverance, and none other than that (yields such deliverance) Therefore, one who is desirous of final deliver anco, sbould not, in respect of this matter, be engaged (othor) in thost (activities) which have particular objects of desire 10 view or in those which are probibited (by the Vedas) 35-38 One should perform the daily obligatory and the occasionally obligatory (works) with the object of avoiding the harm of ginfulness that will (otherwise) arise In regard to the Supreme Self taught in (the scriptural injunction)- * The Alman (or Self) should be known, eto -the knowledgo (of that Supreme Self) is certainly (capable of being) born in the indıvıdaal seltes Tho atman (or tho self) of him who performs the worla enjoined (in the scripture) and practises the yoga consisting of pratyahara and the other constituent elements 18 (indeed) realised at last through direct perception (by bim) with tho ard of the (internal) organ of manas (or the faculty of attention) as the instrument The alman is both differentiated and undifferentiated, and is like tho (conception of the) ox, (for instanco), both real and aprea! Althong! (tho alman is) differentiated when in the form of individual souls, set Hois andifferentiated as the Sapreme (Soul) 18 uprcal in the form of individual selves and real in the form of the Supreme (Self) ·CEAPTEB IX THE SYSTEM OF THE SANKHYAS 39 CHAPTER IX. . THE SYSTEM OF THE SANKHYAS 1 Now the doctrines of the Sānhhya will bo briefly described. The science of the Sänkhyas is of two kinds, namely, thiestical and non-theistical. 2 Kapila produced the non-theistical (Sankhya) and Patañjali (produced) the other. Kapila is (the incordation of) Vasudāva (Visnu), and Patañjalı 18 (the incarnation of) Ananta (the divine serpent) 3 Kapila teaches thał the final liberation (of the soul) results through knowledge, while Patañjalı teaches (that it results) from yoga (or practical application) A yogin (however) stands in need of that loowledge of the ultimato pnnciples which is given out in the system of Kapıla 4. In the Vedas, the Smrtis, the Itihards, the Puranas, the Mahābhārata, eto, and also in the scriptures of the Saipas and others, the teachwge given in the Sankhya (system) are clearly geen (to be adopted) 5. From the discrimination of the manifest and the unmanifest, the knowledge of the purusa (the individual soul) itself results ; and through this (knowledge) there arises to men unfailingly the absoluto cebaation of the three miseries 6-7. Micry 18 ūdhyālmka, or adhabhautiko, or odhadatezka. The adhyatmıla (miary) consists of mental pain and of diseases such as boils, etc The adhibhautıha misery is that which is caused by worms and other such living creatures. The adhidaieška misery 18 that which 19 caused by rain, sun, etc. 8 By means of the knowledge of the almun (the individual soul), all the miseries unfailingly and absolutely ccasa to be. The freedom which results (in the soul) {mm other meang (than this kuowledge of the alman) is subject to decadence and improvement ·40 SARYA-SIDDHANTA SANGRADA 9 Except by means of the knowledge of the ultimato prociples, the final freedom of tho sonl) cannot arise (it cannot bo produced) by Any other means, ench as medicinal and magical herbs,sicnfices, etc, wbich g17e rise to the attainment of) stargi and other similar results, and (thus) fall within the scope of the three " qualities (of allva, rojas, and tamas) 10 To him alone, who know the twenty fivo principles consist. ing of the manifest, the unmanifest, etc, thero comes the clear. knowledge of the atman (or self) 11 He who knone the twenty five principles may live in whatever estate of life (ho likes) 1\hether he (happens to be a person charseterised by matted hair or by shaven head or by locks of hair-(he) will obtain final freedom: there is no doubt about this 12--14 The twenty five principles aro-tho purus (individual soul), the prakrt (primordial matare matter), the great prinople of intellect, the principle of egoity, simularly sound, touch, colour (or form), and taste, and smell, the ear, tho skys, the ey, tbc tongue the nose, and again speech, hands, feet, the anus (as the orgon of evacuation), the organ of reproduction, and similarly manas (the faculty of attention), earth and water, hght, air, and ether (akasa) also I shall uow cxplain the m&nner of creation This world 18 made up of the principles (now mentioned) 10-16 Everything (in the world) 18 indeed a product of the prakrt. The prakring eternal, one and non intelligent Although he (the atman) is passively indifferent, yet, being influenced by the three qualities of the prahrts, be appears dº if he were an agent (in the act of creation) Through the association (of prahrt:) with that (älman) possessed of consciou-Dess, there ariser creation (Thıs 1e) like the Association of a lama person with a blind one (for motgal helpfulnoss) Pralrh forms the equili. brium of the three qualities the qualities are sattra, rajas, and tamas 17. When sattza pises, then (will there be born) pleanre, love, tranquillity, modesty, lightness of body, patieuce and forgiveness, ·CHAPTER X-THE SYSTEM OF TIE 8ĀNKIYAS courage, magnanimity, restraint of the senses, and the illumiination of knowledge 18 When the quality of rajas rises, then thero will be born) covetousness, anguish, anger, quarrel, egotism, lying, worldly activity, and boastfulness also 19 When the quality of tamax rises, then there will be born) drowolness, stupidity, sleep, heaviness of body, laziness, ignorance, and carelessness, and so forth 20 In connection with the system as thought out by Vyasa in tho Vahabharata, I shall clearly describe well as they are, and at great length, (all) the details in respect of (these) thrco' qualities' 21. The mahat (or the great principle of intellect) is produced out of the prakrls, and out of this (mahat) the principle of egoity (ahankara) Ont of this are produced the five (things) known as the radimentary punciples (tanmatras), they are indeed subtle elements 22-24 From these are produced what are called speech, hands and feet, the anus (as the organ of evacuation), the organ of reproduction, and what are spoken of as sound, touch, and colour (or form), and taste and smell, and also ether (alasa), air, fire, water and earth-only as they are in the subtle candition but not otherwise Just as a cloth, which 18 produced out of white threads, is purely white, eo also the creation of the principles of nature is of three kinds in accordanco with the three qualities' (of prahrtı) The things having the nature of the quality of sativa have been created (first), and then out of them have been produced the (various) organs of sense 25 These (organs) are fire (19 almber), panely, the ear, the skin, the eye, the tongue and the pose By means of these, he (the purusa) perceives sound, touch, colour (or form), taste and smell (respectively) 26-27 (Then) there are those things) which have been produced out of the quality of sajas, and out of them (have been derived) afterwards the organs of activity, consisting of what are known as the organ of) speech, hands and feet, and the onus ·40 SARYA-SIDDHĀNTA-SANORAILA 9 Fxcept by means of the knowledge of the ultimate pripciples, the final froedom (of tbc sonl) cannot arige (it cannot bo prodaced) by any other means, auch as medicinal and magical herbs, sacrifices, etc, which give rise to the attainment of) avarga and other similar results, and (thus) fall nathin the scope of the three qualities? (of anttra, rojas, and (amas) 10 To him alonc, who knows the twenty fivo principles c08184 ing of the manifest, tbe unmanifest, etc, there comes the clear knowledge of the atman (or self) 11 He who knows the twenty five pnociples mly live in whatever estate of life (be likes) Whether he (happens to be a person characterised by matted bair or by shaven head or by locks of hair-(he) will obtajn final freedom: there is no doubt about this 12–14 The twenty five principles arc--the puruga (individual soul), tho prakrts (primordial nature matter), the great principle of intellect, the principle oi egoity, similarly sound, touch, colour (or form), and taste, and smell, the ear, tho skin, tbe ego, tho tongue the aves, and again speech, hande, feet, the anus (as the organ of evacuation), the organ of reproduction, and sumatlarly manas (the faculty of attention), earth and water, light, aur, and ether (akaia) a leo I shall now explain the manner of creation This world 19 made up of the principles (now mentioned) 15-16 Everything (in the world) is indeed a produot of the praktis Tlio praktit 19 eternal, one and non intelligent Although he (the atman) 18 passively indifferent, yet, being infnenced by the three qualities of the praktti, he appcard as it he were an agent (in the act of creation) Through the association of praktı) with that (alman) possessed of consciousness, tberu arides creation (This is) liko the association of a lame person with a bliod one (for mutual belpfulness) Prakrtı forms the equlibrium of the three qualities the qualities. IP. Anttiy, maids, and tamas 17, Wben satira nises then (will there be born) pleasure, love, tranquility, modesty, lightness of body, patience and forgivenes, ·42 SARVA-BIDDIANTA-SANORATTA (as the organ of eracnation), and also the organ of reproduction, and similarly (tre) also (derived) the activities of speaking, geizing, going; opacuatiog the bowela, and enjoying pleasuro The manas, which is called the internal organ (of attention), bas to be widerstood to be the eleventh organ 28 Out of other things, derived, from the quality of tamaa, the elomonta-namely, earth, water, light, and air and ctherhave been born 20 Theso ero indeed the twenty-five pnnciples that have bech given out by me These are the very thingy) that have to be learnt in detail through the mouth of & preceptor 30 The individual souls are at the time of universal dissolation absorbed into the prakrts (they) being (then) possessed of subtle bodies Under the influence of the qualities' (of prakrti) and their own harmas (or tho impressed results of worka), the (the cadividual gouls} assume Famous (pkybical) forms (beginning witb) that of the four-faced) Brahma and ending with that of inaumate objects 31 In fact the whole of this world exists in a subtle forn in tho prakrt: (itself) It only becomes manifest (in creation) It 18 not desirable (to hold) that the production (of an entity) out of non-entity » (posible) 32 According to the view that (an entity) may be produced out of non entity things like the horns of a hare would also become possible (as cotities) It the oil (produced oat of nesamum seeds) does not already exist in the sesamum, then it must be ponsible to find it in sand and such other things also 33 The faalt pointed ont by you, that, (in this system), a produced effect bas also to become a producer, cannot prove to be (a fralt at all) in relation to the viery which muotaios (creation to be s modified) manifestation of what has been already in existence) because there are causes (hero) which Hiyo nise to (such) manifestations (of modification) 34-35 Individual aouls may be proved to exist in every one of the bodies (of all kinds of beings), and (they) are (thus) many in number If (the soul of all beings) be (only) one, (then) ·CEAPTER 1X THE SYSTEM OF TRE SANKHYAS 43 all (beings) would have to dig at the same time or ha horn (at the same time), (or) when one man bav (anything), all would have to see that same thing) at that same time Hence the multiplicity of souls follows (as a logical consequence), and (the idea of) non duality (in regard to the atman) 18 inappropriate 36 The teaching, given in the scriptural injunction—" The atman has to be known, etc, "--and in other similar injunctinne, relates to such duties as tend to turn (men) away from (worldly) * activity, and bestows (on them) the final freedom of the soul The other" (kind of presoribed daty) leads (mon) to (worldly) Activity 37. Although the sacrifices, bnown as Agnistoma, etc, are enjoined in the scripture, yet they are all intended for tbe attanment of (certain) desired objects These (ntual works) bave (all) to be understood to constitute the duties that appertain to active (wordly) life, inasmuch as they impel (men to live) the life of (Fordly) activity 38 By means of (the righteousness of) daty, men rise aloft. by means of (the uprighteousness ot) non-duty, they go down The final release of the sonl results exclusively from knowledge It is through ignorance that man gets into the bondage (of samsara) 39 If the sacrifices, which are performed as offerings onto tho Brahman, give rise to the final emancipation of the soul, then it will follow that they are not sacrifices (at all), for the reason that the meaning of the mantras (to be tyed in them) 18 made (thno) zato something other (than itself) 40 Accordingly, sacnfices and other such duties lead (men) to the lite of samsara (Still) such things as g190 rise to the prosperity of men have (often) to be accomplishod even with the aid of uncommended means Thus ends thc ointh chapter, known as the Sanikya system of Kapıla Våendeva, u the Sarda darsana-riddhanta-sangraha composed by the venerable Sankaracarga ·BARYA-SIDPILÂNTA-BANORA HA CHAPTER X THE SYSTEBI OF PATANJALI. 1 I shall now explain the syetem of Patanjali, which 18 tho theastio Sankhya Patañjalı 28 (the incarnation of) Ananta (the divine Barpent) and 18 the promulgator of the science of yoga 2 One, who knows the twenty-five principles and the Puruza (or the Lord) beyond the prakrti, acquires perfection in yoga; through yoga the destruction of evil is brought about 3-4 The twenty five principles, namely, the purusa (or individoal sonl) the prairit, the mahal (or the great principle of intellect), the principle of egoity, the sexteen (principles) consisting of the rudimentary elemental principles with their) modifications, also tbe (five) great clements--these have all been well explained by the sage (Kapıla, himself The view that the final emancipation of the soul results from pure (and simple) knowledge is indicative of mere laziness 5-10 Even in the case of one who has acquired knowledge, mental musepprebension certainly occurs occasionally through Although & person has his ignorance destroyed by means of the knowledge imparted to him by his preceptor, still at 16 only by means of yoga that he can destroy that stain of evil whicb clings to the (otberwise clean) mirror the body The well known sweet taste of jaggery, eto, 11 not, for example, (actually) expenenced by those who suffer from bulious ferer Thereforo one should destroy (these) tainting evils (which chang to the body) l here 19 nothing other than yoga, which can accordingly destroy these erils appertaining to a man, who has acquired knowledge through the teachings of hus preceptor, and has become free from attachment to (all) worldly objects of desire (Men) do actions ont of (selfish) desires, because of the idea of their own) agency (in relation to those actions) which is due to ignorance Then, in consequence of the pipering of errors ·CITAPTER X-THE SYSTEM OF PATANJALI 45 (tbeur) karmi (the impressed influence of works), there result (to them) birth, life, and enjoyment The five afflictions are ignorance, and desire and aversion-both of which are born out of it-egoity, and anxious attachment Ignorazce is indeed tho cause of all these (afflictions) Ignorance is the superimposition of the idea of the self on the body which is pon self 11-13 The body is made up of the five (great) elements (of trature) But the owner of the body is the self that is different * from it In regard to sons, grandsons, and such other progeny, which are all the offspring of that (body), as also in regard to the enjoyable objects of the body, such as houses, laods, etc,the idea that they are all ones own is also ignorance Therefore, after bus ignorance 18 destroyed, and after he 18 freed from desire and aversion, which are due to that (ignorance), the person, who 18 not desirons of the fruits of works bero (3D this world) and there (in the ocber), should practise yoga with the object of attaining the final freedom of the soul Ioga 18 that self-abıdance (of the soul) which is consequent upon the suppression of the funotionation of the thinking principle. 14 (Tuese) functionings (of the thinking principle), which are differentiated into those which are associated with the afflictiona', and those which are not (80) associated with the afflictions', will not be described bere Une should go through that (kund of) practrcal application to work (12 ufe) which directly leads on (men) to (the practice of) yoga 15 This sort of) practical appucation consiste in tapas (pedagoe), in the silent repetition of mantras (prayer-formulas), and in firm love and devotion to the Lord God The Lord God 13 He, who la free from the 'afilctions' and from the znflaence of the fructification of karma (operating as merit or demerit) and from other anch things, and is (also) omniscient (at the same time) 16 Because He 19 not limited by time, (He) 18 considered to be superior to Brahmi and the other (gods) Pranarya (the mystic syllable Öm) 23 denotature of Him, and the silent repeti tion thereof (gives rise to) the mental comprehension of what is denoted by it ·46 SABYA-BIDDHANTI-BANGBAHIA 17-19 The destruction of the obstacles to (tho practice of) yoga takes place (10 this maaner), and thereby the mind becomes turned inwards (towards itself) Lazinegs, sovere ailments, carelessness, langour, doubt, ansteadiness of mind, want of faith, deluded perception, pain, cheerlessness of mind, ardent attachment to the objecta of the sonses, defects appertaining to breathing in and to breathing out, unrestrainable shivering of the bodythese an l other similar evils formi naturally the obstacles to yoga. 20 One should accordingly destroy the obstacles (to yoga) by means of the earnest worship of the Lord The parification of the mind as a means for attaining success in yoga, has to be sccomplished through (the continued exercise of) friendliness and other such (suitable feelings) 21 (The feeling of) friendliness should be exercised in rulation to men of wisdom, and (that of) pity in relation to persons la distress Pleased satisfaction should be shown in relation to nghteousness, and 10difference in relation to those that are sinful 22-23 Devotional service in holy places of pilgrimage, ago ciation with good people, repeated endeavour to live the life of the Lord, (the effort to arrive st) the mental comprehension of the inner soul - by means of these and other similar endeavours the mind of the yogın (becomes) well punfied, and 13 (then) enabled to conoeite (correctly) the things which are very minute es alho the things which are (very) big 24-2) When that which 18 barmfal 18 removed from what constitutes the instrument (for the practice) of the (vartous) constituent parts of yoga, (then there arisos) the illumination of knowledge The constituenta of yoga are eight in number, vil , internal self control, external regulation, bodily postures, control of the breath, withdrawal of the senses from outside objects, frity of attention, meditative concentration, and attentive sell-realtsation They are (descnhed) in detail thus 26 Abstainžg from (inflicting) injury, truthfulness, al»tention from straling celibacy, and freedom from acquisitive coletousness-these are the fire elements of internal elf-control, which are known to be in accordance with (one's) buth, eto ·CEAPTER X THE SYSTRY OF PATANJALI 47 27 The elements of external regulation are cleanliness, glad. some contentment, austerity, (repetition of) religious bymns (or mystical formulas), and the worship of the Lord Now, I shall describe the results of internal self control and of external regulation when they are successfully carried out 28 The result of abstaining from (all) injury is the abandoninont of enmity near where he (who abstains from injury) happens to be From truthfulness arises the non-vanity of language, and from abstention from stealing comes the acquisition of (all) gems (of value) 29 From colibacy comes the acquisition of energy, and from the freedom from acquisitive covetousness there arises the knowledge of (past) births Cleanliness gives r199 to the absence of degust in connection with one's own body as also to the avoidance of contact with wicked people 30 The results of mental pority are the purification of (the whole) constitution, good-minded ness singleness of porpose, subjugation of the senses, and fitness for self realisation 31 The yogin obtains unsurpassable jog as the result of his gladsome contentment The result of the practice of) austerty 28 to endow the senses and the body with superor powers 32 1 hrough the endowment of the sensog with superior powers, thero arises the ability to see objects at a distance, etc By means of the endowinent of the body with superor powers ho, who has thus como to possess) a divinely gifted body acquires the (supra normal) power of becoming as small as an atom and other such (powera) 33 Tbrough the silent repetition of religious bymne (or mystical proper-formulas), there results the attraction of the gods (towards the aspirant), and through the sorslıp of the Lord, theru orice samadh: (or self realisation) bat which firm and agrecable is the (proper) posture (in all cases), thereby the destruction of the pairs of opposites (such as heat and cold, paip and pleasure, desire and as ersion) tahes place 34 The yogins baroto adopt in sitting the postures called padma, bhadra, and mayūra, as also the era, arastila, and Iuliufa postures --which are all described in (works bearing on the science of yoga ·48 BARYA-SIDDITĀNTA BANGRA 35 The control of the breath consists in a regolated restraint (exercicd) in relation to inspiration and expiration, it is in fact to be practised by the (aspinug) yogin in the three ways hanyn as récaka, purala, and kumbhaka 36 Recaka results from expelling the air that is within, piraka results from filling in the lange) with air, but the lumbhaka 18 (the condition, characterised by motionlessness (of air) owing to (it) being (tken) ts if in a well filled pot 37 There is a fourth (kind of) breath-cootrol (pranayana), in which the air is in its own (natural) condition, being dissociated from the rēcaha, pūrala aud kumbhaka (procegges), thus (stato of the natural self abıdance of the breath) destroy the Bas arising out of (029 8) nescienco 38 The process of sense withdrawal consists in drawing away the wandering senges from their objeets, and the result of this (process) is the subjugation of the senses 39 Fixing the attention is the (process of) fizing the mind on gome (object will defined in) space, and it is in fact of two kinds, In conleequence of this defined) space being internal or external The external (object defined in) space consists of images and such other things 40 The internal (object defined in) space consists of the circle of the navel the heart and so on The fixing of the mind thereon is merely (directing) its existence (to be) there, (at 15) nothing else 41 Meditative concentration (dhyana) 18 & continued ononesa of the idea (or conception in the mind) in relation to the orclo of the navel or other such (objects in definite internal) portions Self realisation (samadhi) however, consists in the epdarance of the soul in relation to those sume (positions) in the manner of a thug that 18 emptied of all its contents 42 In relation to the three (constituents of yoga), beginning with the filling of attention (dharana) and looked upon as forming ono topie (of description), there 18, for the purposo of casily mentioning (all) three of them (at once), the technical name of samyama ·QUAPTER X-TAE SYSTEM OF PATANJALI 49 Il 18 43 By snccess in the practice of) salyana, the expansicn of the vision of wisdom takes place in the case of the yogin samyama has indeed to be practised, and its practical utilisation has to be in (Rccordance with) the following steps 44 Tbe three (constituents of yoga), beginning with the fixing of attention (dharana) are indeed more essential (to the practice of yoga) than the (remainiog) firo, beginning with internal selfcontrol (yama) That sanadh (Belf realisation which is absolute anl indefinable, 18 higher than these three 45-46 Without winang success in the practice of what happens to be) the lower step, one should not ascend to the higher (step) In asc ling to the higher) step without winning mastery (over the lower one, the yogin will be prone to (buffer from) ailments such 19 biccough hard breathing, catarrh, pain in the ears and teeth and eyes, dumbness dullness, cuugh, lead ache and fever 47 In rulation to the person to whom (success in) yoga comes through the grace of the Lord, those ailments born of the lower avd the bigber steps do not at all occur 48 The whole (body) of (oue's) attributes (aharra) 18 only one (as an integral whole) by undergoing mo lificatı ay in the form of childhood bnghood, youth, and old age th t cone and the same body of attributes), however, perisles in time (at last) 49 In the case of a person, who has directed buy mind outwards, timo pa ses away by day and by night throu,h the da and the pingala He, who has directed his mind inwards, bas to effect the cessation of that (How of time) with the help of tho 8148umna 50 Tbe suxumna is the path of liberation, time is indeed doceived therein Time consists of (what ia detormaed with the and of) the moon and the sun, their two paths are well known 51 The clanfied butter wlich is got ont of milk cannot again assume the condition of milk. (Similarly), the atman (or the soal) thut kas been separated from the qualities' crnuot agam becobo the possessor of qualities! 4 ·50 ARIASIDDILANTA-SANORATA 52 Just as the metallic orcs, that have been tormed into gold by the philogopher's stone, cannot return to their former condition, 80 also the atman (or sond, of the yogina (cannot return to its previous captive coadinon) 5) Those who practise yoga should always know the manner of arrangement of the system of blood vessel-tubes The rrumani goes into the head brougli an opening in the entral back-bonc. 5: The rra and the mangala are on the left and nght of the region of ibe no o, the adā is tho path of the moon, and sımlarly the gungala is the path of the sun 55 Tho kuhle za below, and goes to the genrtal organ and the tastes and also to the apus, the paszodara and the charani (gu) Tespectively to the left and to the other fre, the right) bands 56 The hast-thul anil the yafaxrini are known to be (of) the left and of the other (12, the nght) fact, the sorngrali 19 (of) tho tongue and starts from behind the 8:18usine 57 The Sandhon and the payaspina are on the two sides of ut, and are (of) the two ears, the gendhari is fof) the left are, and the presan is (of) the right eye 58 The blood-vessel-tubes proceeding from the deck are those of) the organg af sense and activity The yogine bave to underetand (thece) naudis to be merely) tabular vergels and nothing else 59 lhe movement of the principal vital air and of its other vanetics, which tshes place only in (these) tubular vessels, should be spade out oxactly as it 13 The functions of those (various kinds of vital air) have to be leamt from (worku on) the science of yoga 60 The yogiu becomes the knower of all things by practising samyama in relation to sultatis defned objects of samyama By practining samyama in relation to the innate impressions (stored op in the mind), there arises the knowledge of former births 61 Ry practising wanyama in relation to elephants and other seb (objects) as defined in space, the strength of elephants and other like snimals will result The yogin. obtaids (the feeling of) friendlıpegg, &c, bi praetialng sanyama in relatzou to friend. ligese and other ench (objects of meditation) ·CILAPTER XTEC SYSTEM OF PATANJALI 62 He will obtain the knowledge of (all) the constellations of stars by practising samyama in relation to the moon Bs pract1910g samyama in rolation to the polo-star, the knowledge of tho future is the result, and from the samyama relating to the sun, thero results tho knowledge of (all) the worlds 63 From the samyama rolating to the circlo of the nasel, there Arises the knowledgo of the arrangements of the various parts in the construction of the body And from the samyama relating to the cavity of the ear, the cessation of honger and thirst results 04 Stendiness results from (tho samyama relating to the nadi of the car, and the knowledge of perfected beings (rcsults) from (the samyama relating to) material light From (the samyama re- Inting to) the tip of the tongue, the consciousness of tasto results, and (from that relating to) tlin tip of the nose the feeling of amell (results) (5-67 By the constant practice (of yoga), the colour of the (yogin's) body comes to bo of a beautiful complexion In the course of a year tho cessation of hunger and thirst is also brought about, in as much as the various powers ani perfections duo to yoga aro prodnced (generally) in one sear-such (powers nnd porfcctions) As movog about as one desires, the knowledge relating to things long rast, &c the purification of one's own body and sonse, and tho weakening (of the grp) of old age and death Soon after, with the aid of renunciation, freedom from the recurrenco of re-bırtlıs (ramsara) results to thn yogma 68 To the person, who las accomplished success in the prctico of) yoga, como the eight (extraordiary powers), keginning wth (the power of) becoming a9 minute as an atom As in the caso ordiva, ko indeed' (in tils casci' diere can e, in consequence or thua (nequisition of powers), no obstruction to the final freedom of the soul 69 And among them (50 basc) the power of becoming extrmoly minuto (animd), the power of becoming extremely light (laghının), and similarly the poner of Lecoming extremely great (mahmıd), the power of reaching things angebere and from anrwhere (freyli)(the weightipeas of) rulership fali,, infastillo ·SARYA-SIDDHANTA-SANGRALA. will (prākāmya), and similarly westerfalness fiéitu), and that power of subduing all things (vanila) which yields (to one all that ono may) desire Thus ends the tenth chapter, known as the system of Patañjalı, tha theistic Sankhya, in the Sarda-darfana-siddhánla-sanyraha composed by the venerable Sankaricirys.

·CHAPTER XI-THE SYSTEM OF VEDAVYASA 53 CHAPTER XJ THE SYSTEM OF VLDAI YASA 1 Now, tho cssence of the Vedas, which has been given out by Vysa in the Mahabharata 80 as to bo in agreement with all be Šāstras, 18 in fact derived from the system of the Sanhhyas by the believers in the Vedas 2. This world is made up of two thinga, numel, tlic / urusa And the prahrli The higher (of these two), alıdıng in tho 'city' mado up of the rudimentary clemental principles is held to bo tho puruga 3 (Thesc) rudimentary principles are (indccd) the clemonts in their snltlo condition, and they are mostly held to be charactersal by tho thrco 'qualitios' (of satira, rajas, nnd tamas) Tho pralri (denotca) the (condition of) eqı alısation of (theac) 'qualities', and tho qualıtıcs are sattra, ajas, and tamas Id mau's bondago (in matter) 19 (bis) happening to to staged by the qualities', and his emancipation (from that bondage) is to Inow how to discriminato between thesc) 'quali. tren' According to the naturc of the qualitics' (which sway it). ana inan (or soul) is of the best, or of the middling or of the worst kind 5-6 The best (alman) 19 (tbnt of) ouc who is endowed with the quality of lla, sad bas a phlegmastro temperament and 28 of tbo paturo of the element of) water The middling oralty of) alman is in fact he who is endoscd with the quality of rajas, and be is known to be of a bilions temperament 1 be mont (alman), who is cudowed with the qualits of tamas, 13 of a rhenatio (or winds) temperament, for lapiai is Find (looked apa as n humour of the taly) Tho quility of saltea is (concerred to w) xtute (in colour), the quality of rajas (to le) med, and the quality of lanını (to be) gros (or) black.

·SARVA-810DUINTA-SANORAMA 7. 'Therefore the persone endowed with the quality of sation, and ibe others (endowed with the other qualities), have (rospectwely) the naturo of water, fire, and wind, and are white, red, and black (in coloor) (They are) distinguished by means of their respectivo appogrances, activities, kt 8 (The person charactered by the quality of satira) has the colour of the pryangu or of the dūrra grass or of (sbinlog) weapons of war or of lotuses or of gold and is pblegmatic tu temperamenti, tho points of his bones are invisible, he has a compart and broad cbest, he body is big (and well grown) 9 He a deep (and dignified), muscular and handsone, and has tho (steady) gat of the elephant, be is noblo-minded, and bis V0100 18 like (the sound of) the tabor, he 18 zotelligent, merezful, trathful in speech, and straightforward 10 He is not (apt to be) troubled by the annoyances of petty grefs, and he is sumlarlr (oot tronbled) by heat, he is abund. antly blessed with many sons and servants, 28 posbussed of great vital potency, and is capable of enjoying delightful pleasaros 11 He bos & virtuous disposition, end 18 moderate la speech , in no case does he sperik harshly, even in boyhood, he bappens to be free from crying (10 consequence of disappointraent), and is unaffected by upsteady wishfaldess, he is never very much tormented by burger 12 We eats (generally) a swail quantity of sweet and gently warm food, and he 13 strong, be inwardly pats up with enmucg for long without retaliation 13 Courage, intelligenca, memory, love, happiness, modesty, aguity of body, freedom from indebiedness, equarunty 10 be. baviour, healthfulness, abeerco of meatness, steadiness of purpose 14 Not being prope) to indulge in boastful talk about prous deeds done in response to religion and charity, bestofing favours hy the guysg of gifts, and freedom from covelousutss D relation to the Tealth of others 15 And mercy for all beings-t 19 by means of these attributes that he who 18 characterised by saltra bas to be diagnosed Lero (in this world) The man who is charctersed by ragas has to be dietinguished bere similarly by the attributes that appertain to rajat ·CHAPTER XI-THP SYSTEM OF VÍDAVIĀBA 55 16 Ragns is bile and that is fire itself, or porbaps (this) fre 18 the product of that bile The (rajasa) man of b lious temperuncut 19 characterised by unbearable thirst and 18 (much) troubled by bunger lle is given to unlimited enting 17 lho nair (on ku19 head) is brown, and ho las few hairs (on the body), lus fáco and feet and hands aro ruddy, bo cannot hoar hostmand has a warm body, ho porspires freely, and 18 posscaaod of an offunsivo smell 18 Ho becomes healthy through the cleaning of the bowele, and thus tho possessor of a soft abdomen , he is apt to become cry angry, and prorcs to be a hero of orcellont beariog and of Augb) self-rospect, bo je u dread of distress, and 19 opdowed wyths (great) lenrning 14 lio is fond of flower-garlaud, and fragrant unguents, etc, nud has a very happy and bright appearance, he has comparatrely) small vital patenoy, and his carnal desires are very limited, hp 18 not a loved favourite with somen 20 Evon in boylood, le puts on grly liairs, (or) haring red buirs, ho becomes subject to the cyo affection (called) mileha he 19 physically strong, ontcrpristu;, fren to enjoy nicate, and 19 always in possession of xcalth and greatness 21 lle always cats such food as 16 81 eet and fresh, he has 110 Tihing for what 18 pungent aud sotir he takes food which 19 pot very hot, drnkung much water wbilo (domg 50) 22 1118 eyes have very thin and acants cie-lashes, and be 18 Apt to be fond of onld water, through anger and through the best of the sun, ho beronnes quickly reddened in colour 23-2. Illiberalitr, unmercifulness enjoyments based upuu plensure pad min, de regard of others out of personal pinde, anxiety, cherishay enanti, taking awas another's wie, shame leosuess, and by poerisy--thesa an sud to be the attributes of kızı who is characterscd kn mjas Aud the attributes of thc pereon characterised by lamar are as follow 23 It must be understool that uurizhteousness is the outcome of temoc, and the person tretcriser og pasie78 is domituated lig (the bumonr of) nad lle is gretchel, en 1994; he is a thief, unrefined, and firmly alboretic ·56 BABIA-SIDDHANTA-SANGRA BÀ. 26 The ends of his hairs are split to & Steat length, bo js lean, black and very hairy, his teeth are rough, iDcompactly sets and thick, and his body 19 grey with dust 27 [Is courage, intellect, activity, ese-sight, movement and memory are (all) uostearly, his friendsbip 19 unendoring, and ha18 talk is always incoherent 28 lle 18 a gormaad, 19 addınted to hunting, and is full of dirt and fon l of quarrels, he is incapable of bearing cold, 18 fickle. minded and fault findu g, and has a rough (broken) voice 20 H18 changeful tabl (eror) relates to what is near åt hand and he is always given to take delight in music and magical instruments be enjoys sweets and other such things, and 18 (also) fond of well conked and sour eatables 30 le 18 geen to be possessed of very little bile and phlegm , be sleeps much and lives with the aid of scanty livelihood. By means of these and other similar characteristics, the tamasa person, who is (as such) affected with wind (as a homour of the body), has to be diagnosed 31-37 I shall now describo the characteristics of the fivo elements which characteristica) do not differ very much from the three qualities (of sal{ca raju and tamaa) In the body of all moreable beings, (there are) five kinds of constituent materials, which are different from one another, and it 18 by means of them that the body puts forth (its) activities The akın, the flesh and the bones, the marrow and the tendon as the fifth--these (materials) in the body are considered to be made up of (the element of) earth Puwer and similarly anger, and the cses and also heat are derived out of the element of) fire, auld (this) firo also causes the things, eaten) to be digested. These are) the firo igneous products which belong to embodied beings The car and the nose and the mouth, the heart and the abdomen As well-these five constituent parts in the body of living beings are the outcome of the element of cther Tanded) Phlegm, bilo and sweat fat and bloo l as well-tbus 19 (the element of) water found always ju fire forms in the body of living being Through the inspiratory rital air, the embodied being is made to live, through the circulatory sita) air, bo always gross In Bize ·CHAPTER XI-THE SYSTEM OF VEDAVYASA 67 and develops, the excretory vital air goes downwards, and the digestive vital air esists in the centre (of the abdomen), throagh the upward espiratory vital air, he tho embodied berog) breathes out and gives attorance to the various kinds of significant worde 38–30. Thas these five (diffcrent kinds of) vital air cause (all) embolied beings to manifest their activities here The detailed varieties of the quality) of smell, which characterizes the element of) earth, have to be understool as consistiog, of the following aire kınds, (namels,, the agreeablelake, the disagreeable-like, the sweet, similarly the pungent, the diffusive, the inherent, the delicate, the powerful, and the distinct. 40 The (quality of) taste, which characteristic of (tho element of) water 18 of the following als binds in detail, rimely, the sweet, the saltish, the bitter, the astrogent, the sour and the pungent 41–44.1 he qualities (derizea) from the element of) fire are also considered to consist of the following twelve (varieties) in detail, (namely), the short the long an 1 the stout the square and tlo rotand, the white, the black and similarly the red the blue, the yollow and the tawny The following seven notes (of the gamut) are the qualities obtained out of sound and they are)—the sadja, the rsabha and the gan thara, tbe madhyama, and similarly the pa 7cami, the dlouata, and also the nesadl a The qualities prodaced out of the element of) air are the following twelvo in detail and they aro)--the liot, the cold, the plcasurable, the painful, the smooth, and also the clean, the bard, the sticky, the fine, the thick, the soft and the rough 45-46 Along with these qualities that are derived out of the elcment) of air, they mention that sound is derised out (of the clomont) of etber (ala a) With the ail of thosc (above-mentioned) fire constituent ma terals (of the body), one lives (well) in posse9ion of consciousness, if they are not disorganised, if they becomo disorganised, oue losse Consciousness, and it is through them that) ono always attains growth and derclament In (all) enibodied bcrogs (the clements of) water, firo and air are over (active and) wakeful ·BABYA-SIDDITANTA SANGRAHA. 47-18 Vişnu, who has four forms of manifestation, created tho world in four wars, and (created) also the classes, Damely, the Brabmin, the Ksattusa, the Valấya and the Sudra, which have (all) their (respective) natures (determined) by qualities The Brahmin 18 white, the Kşatırıya 18 red, tho Valge 19 Fellow, and the Sadra black It 18 in fact in the Dharma-fdalra that their (respective) vocations are described in detau 49 The sage (V) aso), with the object of establishing the title (of all persons) to that (life of) rightcoas daty, which leads to the final deliverance of the soul from bondage, dcclared that in cvery class (of persons) in itself there are to be found) all tho four classes (of them) as determined by qualities 50 Knowing the manner in which thaharna of these various kinds of persone) comes to bear fruit, he (Vpisa, bas ordained them to follow (according to their personal fitness) the scriptural sections dealtog respectively with works with the worship of the divinity and with (divine) wisdom ol Among those who are Bralımıns (by barth), thren (alono) are Brahmins (in reality) who are straightforward and possess the lustre of pure (white) colour who possess (also) forgiveness and are kindly in disposition, and are devoted to their own (appropriate) duties (in life) 52 l bosc Brahmins (by birth) have come to assume the condition of Kuattrijas-(those) who are fond of enjoying objects of desire, and aro hanh and angry and are given to danng deeds, and bave (thue) abandoned their own (appropriate) duties, and are posaegsed of bodies that are red in colour 53 Those Brahmins (by birth) have become Varsy&s--(those) who live by tending cattle, who are yellow-coloured, and earu their livelihood by means of agriculture, and (hence) do not do their own (appropriate Brahmipical) daties 24hrs Brehmins'iwy Pouthi, 'naye 'become buurus-luose) who are fond of injurug others and of speaking falsehood, who are mean, and do all Linds of work for the sake of (their) Jivelyhood, and are black in colour, and have fallen away from panty ·Atharvatéda-(that) 18 resorted to by those who are endowed with CHAPTER XI-THE SYSTEV OP VEDAVYASA 59 55 Vignu, who causes bewilderment to the gods, dartyas, and raksasas, by means of the distinctions relating to (vanoua) conventional and common daties is Himself the bestower of final beatitude on all of them 56 This is the boon given by Visnu to Pandarika, namely, that final liberation would come to him in the course of four re-births, for the reasou that he was devoted (to Him) in hatred 57 In consequence of their own works, which follow the courses of (the qualities of) rajas, sattra and tamas, (the various beings) happen to be of the nature of those (qualities) and (it is) the one only Vinu (who) is attained by the gods, by the dailyas and by the raksasas (equally) 58-59 Through the intluence of the qualities of rajas, sattra and tamas, the one Vienu Himself under tbo vimes of Brahma, Visnu and Siva, performs (in relatiou to the world) the (threefold) work of creation, sustentation and destruction. By means of their conduct nature, shape and colour, all tho gods are made out to bo endowed with (the quality of) sattia, (all) the dartyas to be endowed with (the qualty of) rajas and (all) the raksasas to be endowed with (the quality of) tamus 60 Virtue 18 (representative) of the leaning of the gods, and vice of that of the asuras and raksasa: ative of the leaning) of the pisacas and other such beings their distinguushing qualities are rajas and tamas 61 One should wish to obtain knowledge from Sıva, one should wish to obtain prospenty from Agni (the god of fire) one should wish to obtain health from the sun god, and ope should wish to obtain 'moksa) the final laberation of the sonl from Vanu 62 In whatsoever category (of beings) a being, who knows (hia) daty, is born here--whether he be born as) a god or an asura he has to adopt his own duty (in life), althongh it (bappens to} be what may not be daty (otherwise) 63 The duties which are enjowed in the three Vedas, have to be adopted by those who are endowed with the quality of satira What is (ordinarily) no (such) duty and is given out in the Vice 18 (also represent- ·60 LANTA-SIDDNINTA-SANGBAFLA. (tho qaality of) rajas as well as by those who are cndowed with (the quality of) tamas 14 Jnst sa (all onr) sacrifices culminate to ns in the attainment of Visau, so also those who aro endowed with the quality of) rajar, and those ubo are epdowed with the quality of) fames, have to worship through (suitable) sacribces Brahma and SiTu, who are (respectively) characterised by those qualities 6. Visnin hestons bless 11,33 on those who come to Him) along their own (prescribed) path of duty One ja released (from the Zopelago vf mansara) by mraun of one's own doties The doty prescribed for another, (if adopted by those for whom it is not prescribed), brings on fear (to such persons) 60 VrD2, who 18 supreme and one orly, ever bngtowo blessings out of (flug own) sweet pleasure, on the gods, the asurus and the raksasat, 10 truye luich are accordant with the three qualities (of saltra, rayas and tamas) Thus ends the eleventh chapter, known as the system of the Jahab) arala ag epungated by Vedavyara, in the Sarra-darana on tl anta-sangraha composed by the venerable Sankaracarya ·CHAPTER XII-TIE VÊDÂNTA SYSTEY 61 CITAPTER XII THE VEDANTA SYSTEM. 1 Now the established conclusion of the Vēdantic scriptures will sbo brefly given out (here) The conclusions of (all) other philosophio disputants mostly tend to (prove the truth of) that conclusion 2 The Brahman, who forms the import of (Upanısadıc) passages, such as —"That thou art, ' lias to be enquired into by those wise persons, who, through the good results of (their) works offered up unto the Brahman, have become qualified for (attaining) the knowledge of the Brahman 3 Ho (alone) has the (required) qualifications (for the conduet of this onquiry), who possesses the power to diecriannate the eterual from the non eternal, and 19 free from the desire to (enjoy) the fruits (of worke) here in this world) as well as there (in the other world), and 18 also characterised by (internal mental) tranquillity, the restraint of the senses and the desire to obtain the final emancipation (of the soul) 4 “ That certainly art thou thou art none other" The meaning of the word That (bere) in the Supreme Lord the meaning of the word thou 18 (any) other (being) that may be (pointed to) before (us)—a beast, or a man or any other (bung) 5 The monning of the word art (here) has to be understood to be the (predication) of identity between the meaning of the word Tlat and the meaning of the word thou (This is) considered to be similar to the (predication) of identity (expressed) in such sentences as-"I'bus is that man 6 Let (this your) opinion be (granted to be true) (Bot then), seeing that the sentence--"That thou art (sentences) give rise (only) to the knowledge of such things, as are of themselvca alreads) well made ont (osthout any reference to and other such ·SARVA GIDDIINTA-SANORAHA any association with any action), how can such (sentences) prompt men to (live) the actuelle It is only a mondatory injuction that indaces activity 7 Those sacrificers, who are purported to he referred to by means of injunctive passages, such as-lhe self has to be krona", eto (they) are (merely) culeged in the Arunas, which are discussions hearing upon reality 8 lho sell (atman) 19 different from the intellect, the senses and the body, it is all pervading and unchangeable, and appears to bo manlold in (our) perceptions of things (by reason of its mamfesting itself apparalely) in every (separate) ground of (sta) habitation, (that 15, in every perceivable object) 9 Consequently the enquiry into the Brahman 19 fruitlesa, 1gasmuch as the senteoce (" That thon est", or any other like at in the Arunns) means that is other than 1 commandment) To thi (objection) we gue the justifioatory reply that tho Terba? form of the potential mood (lın) 19 not (in speech) the only means which gives rise to actınty 10 People are led into activity, s leo by knoring († thing! to possess the characteristics of a means (auited) to accomplish desired ends In sentences like " A son has been born to you", the form of the injunction (giving rise to gladaome action on the part of the hearing father) 18 not of that (potential lin) kind 11 The injuction, such as lhe self has to be known', eto, which are (all) found in the Arunas, enjou (as daty the acquisition of) the knowledge relating to the Brahman on (all) those whose minds harc been deluded by nescieDCO 12-13 It may be (But it may be said that) a person, bo, after giving up Bach works as bare (ne)fish) objects of desire in view, bad aloo such (other works) as are probibited in the scripturos, performs the works which are enjoinel in the seriptures, has the internal organ (of the soul) panfied, and (thereby) becomes of himself the knower (of the Brahman), without requindg any language (of instruction) from a spuztual preceptor Thus (ew) 28 not right (The true) knowledgo (of philosophio reality) cannot be obtained by means of mete works BO ·CHAPTER XI-THE YEDĀNTA SYSTEBI 63 season 14-16 Indeed that 18 declared in the Arunas to be (true) knowledge, which 19 born (in the pupil) througb the kindly favour of the spiritual teacher (bestowed in the way of appropriate instruction) Works give by means of (their own) power an in-bent leaning to the mind und (then) having (thus) falflled (their) purpose, they disappear like clouds at the end of the rainy In the case of him, however, whose mind is bent inwards, and who 18 (th118) quahfied to receive the knowledge of the Brahman, the enquiry into the nature of) the Brahman 18 certainly induced by means of—" That thou art '--and other such (sentences in the teaching of the spiritual preceptor The collection of sentences consisting of- 1bat thou art "—and other such (sentences), has indeed been commented upon (by various teachers) over and over again 17 The self (atman) does not mamfest itself to him who 19 destitute of the kindly favour of the spiritual preceptor The univeise, which 18 made up of the five elements is produced out of the cause consisting of nescience (avidyn) as appertaining to the self (atman) 18 The whole world has to be realized as forming an illusory manifestation of the Bral man (ronstituting its bas1a), so that (in consequence) the unreality consisting of the body and the (outer) world goes away (at once and altogether from the vision of the truth perceiving soul) 19 The nescience in respect of the self (atnan) is that vien (of things) which is contrary to the true knowledge of the (nature of the) self as declared in the Vedanta , and that (nescience) is beginalagless and exists in & gross as well as in a eubtle form 20 From the atnan (self) came forth the element of ether (akaxz), from this the air (erme forth), from the air the fire (came forth), from this (fire) water (came forth), from water the earth came into existence, and from the earth aroso the paddy plant and other ench plants 21--27From plants (came forth) foort, from food came forth man with (as) five soul sheaths The creatore, who 19 made ·CHAPTER XII X11--THE VEDĀNTA SYSTEM 67 OF Dot. Just as 'can' and other such (attributes) are not, owing to their perceivability, copsidered to be the attnbutes of the alman (self), so also indecd pleasure and such other things, which are (all) found (to exist altogether) in the body, cannot be the attributes of the alman According to the new of those who (truly) know the atman, the alman is (entirely) distinct from the knower, the means of knowledge, and the object of knowledge 48 After discardıng (all) those pbilosophical controversialists who declare otherwise, (the atman) has to be explained (to all) a the very manner (But) to no one should it be taught that the not Belf 18 (that which forms) the object of perception 49-50 Because no one (ever) has the cognition 'I am a pot', because (the body) 18 possessed of form (or colour) and such other (qualities), because (it) 18 perceivable, non-intelligent and made up of the material) elements, because also (it) is fit to be eaten as food by dogs and other such (animals), and because (again) consciou82¢88 sbines forth (always) in contradistinction from the body-tho body 18 not the self (atman) 61 Thereforo the body which 18 (merely) annamaya (or mado up of food) cannot bo the alman as the Lohayatas declare prana (or the procipal ytal sir) also cannot be the atman, becauu8 lt 18 aerial aad non intelligent like tho external air (of the atmosphere) 52 The senses also cannot be the alman, because thos are, liko a lamp, (more) instrumenta (in aid) of knowledge The manas (faculty of attention) is not the atman, becanso it is unsteady and does not exist daring dreamless sloep 53-61 Since (dreamless sleep) culminates in happiness, (thus) happioons alono constitutes the body (se, the essential nature) of the sell (alman) The prana supports (that sheath of) the self which is made up of food, the manas supporta (that sheath of the sell which consists of the grana, and the well known Supreme Ecll, Gorinda, who is Exustenco-Knowledge-Bliss, supports the (nbeath made up of the) manas When the diman, by means of the external senses, esperiences (all) such olujects as are turned attåt from itself, then there ariges Abe waking state, which is denoted by the name of tricks When, The 8 ·70 BARTA-BIDDINTA-SANORATA 72 (It) is distinct from the body, the scises, the manas, the intellect, the life breath and egoity. (st) 13 one in all bodies and 19 immodifiable and antainted 73 (It) 19 eternal and 19 no door of actions, (it) 19 self lamı nous and all pervadiag end is free from the ciperence of Bensuous) enjoyments, (it) is of the same naturo as the Brahman, and is devoid of qualities, (it) 1 poro, and in itself consists solely of intelligenco &s constitutiog its esdential mataro 74 As characterisod by limiting conditions, (it becpmes) the doer and the onjoger an i 18 pollated with desires, eto, and bas its (very) nature tunted within the body by means of cgorts And (other) sach (things) 75-76 Accordingly, a characterised by limiting conditions and as enveloped in the eigbtfold bondage, (tho Alman), moribg in obedience to harna, wanders about (int bodies) beginning with (that of) Brahma and ending with (that of) immoreable things, and attains through (the performance of prescribed ritualistro) works the world of the pstrs and other such worlds through the performance of) probib ted works, (it goes) to hell sad other auch (places) through the acquisition of philosopho) wisdom, (st attains) the state of being u uted unto the Bral man and if devoid of that (wisdom t) gets into a state of despicablo lowegs 77 The Self is one only and Sapreme, having the thred worlds created (for Itself) by Itself. Bondage, freedom and other such distinguishing conditions (in relation to It) may (well) happen to be poasible in the manner of dreams 78 Or į erhaps the souls are many (in number), and are charactensed by the nescience which gives rise to (their) samara Since (this) nescience a beginningless, thore 18 gurely no fallacy of reciprocal dependence (here in relation to this view) 79 Another pew 13 that both these (idens of oneness and plurality) are appropriate (in relation to souls), for the reason that they form a distributive aggregate There is onenegs from the stand point of view of a collective whole, and there 2s) plurality from the stand point of view of a discrete collection ·The theors o llsrangearbhs docs not very materially CHAPTER 211-THE Y DÅXTA SYSTEX 71 80 (The Self) 19, in the forms of conciousness and nescience, the witness of (all) things, which consist of don.intelligence and are characterised by mediato or immediate relationship (to It) and (It) 19 (thas) always in (possession of) omniscienco 81 With the cost of nescience fastened on. It happens to be merely illation in dreamless sleep and 11 other such states, and is (at the same timo) capable of remembering eren such things as wore oxperienced in the course of other re-barths (as an embodied being) 82 Through that which makes It haro buch (other re-burtis), It becomes subject here to (all) tho details of differentiation, and on Its) transcending the five states (in which It may mamfest Itself), It 18 bado ont to be the knower that truly) knows tho Brahman 83 The definition of proof (mana) in general is nothing other than that it 18 a means of (arriving at) true knowledgo, and in accordance with the difference in the definiteness of that (knowledgo), this (meaus of knowledgo) 18, As such, understood to be of two kinds 81. Or the definition of proof may bo that it 19 that which destrogo ignorance and this (proof) is accordingly known to be of two kinde, in consequenco of its being differentiate l into incompleto and completo,' (according as the removal of the ignorance officted thoroby 18 incompleto or complote) 85-86 That (proof of truth which is) derived out of sentences -Buch as That thou art '--ls destructive of all ignorance Perception and that which is called unference, comparison (or analogs), and also scriptare, circamstantial presumption, and the Degativo proof of non-perception-jo fact theso slx alone form the maana nf proof These are (all) dames relating to such things 37 aro comprend withia phenomenal experience, and are not spplicable (as means of proof) sa relation to the Alman (Self) 87. Although (the Sell) bas to be known by Itself and . incapable of being realised otherwise). It is (nevertheless) made out to transcend ench and thought differ from tho Adinta ·76 OLOSSY .. Adranta-Vidinta Adlyayas Annamaya tanamava la Apavarga Арапа Tho Upanemadre philosophy of panthristic monis Chapters or sections in & work. That which consits of food', that is, the body. The sheath made up of food one of the five ebraths of the soul the outermost corporeal case enebrning the soal Final beatstade, the final deliverance of the soal from the bondage of matter, the supremo bling of soul delirerance otharsisa known as makna One of the five sital aire, being but which is connected with the organs of excretion and evacbaltos Wealth being one of the four chief arms of life kzown as purundris Explanatory disquisitions and also enlogiams and such other things allostrative of the pore important themes in the fadas, a part of the contents of the Vedas The science of wealth and of government long a supplementary Tech Nescience, spuntaal ignorance and illos101 The demone wlo are conceived to le en perpetual hostility to the gode The material paneple of egoity, one of the pnnciples of the Sankhvas drthardda fordya miras Thantara आ Ååra alma) The fifth of the great material elemento the subtiest and most etherent of them all, supposed to fill and pervade the ppiterse and to be the peculiar vehicle of sopna Clanfied butter used in sacrifices, ghee One's self the individgal soul which is the basic principle of thoaglit and life, also the Supreme Selt or Brahman Acording to the Dantnyus ana olders, one or tne three kinds of mideries, being that which to zotripeo and consists of mental pain and pbyacel ailings anydimira ropa ·GLOSSARY 77 Adhrdampka (tdpa) Adhdhautika tapa) Ananda Anandamaya panandamaya kosa Ayatanas Another of the same three kinde of mivenee, that which is caused by rain, son and acker such natural inanunate canses and agencies A third kiod of the same miserer, being that which 19 caused by various sorts of living creatures. Bliss That which consists of bliss, also ased sometimes so as to mean God the Blingfal That sheath of the soul wh ch consists of bliss ; the innermost sheath of the body enshrining the goal Seats, with the Buddhists these are made op of the inner keats of the five sense# of knowledge together with that of the manas and the faculty of intelligence, and also of those of the five oater organs of action such as the hands, the feet, etc A supplementary Vedi , the science of long life', which is the acience of medicine The philosophical treatises known as the Upanizado luch form a part of the Aranyakas of the Vada: The followers of Arhat , JARTA, which see Ayurrida Aruna Arhatas Ido 11 asa A blood vessel on the left side of the region of the nose, according to the otatomy of the Yoga Literally. So indeed it was traditional records of former Avents, legendary and heroic un character, sach as those described in the Jahabharata for 10stance foto The weightiness of rulerohap, one of the supra Bormal powers obtainable by the practice of yoga. It stands in this work in the place of what is commonly called garınd Masterlalness, another supra formal yogic power ·78 OLOSIARY. U23 Uttara-minded Upanuod The latter mindmi-an enqury loto the meaning and te of those Padu and Pidant eenptares which deal with the Brahman or the Supreme Being A Plau diequut on oa philosophy generally forming a part ol en Iranyata A supplementary Fids, sach the dyuriladt the smence of medicina • A 1900adary member, a sopplement to a suppor ment of the Pedar, & reb-division or becordary portion of #Dy suxiliary science Ugandik Updaget Pradha The second of the seven notes in the Kunda musical sesle, represented in abbrenation by Be K = 5 Karma Karmalanda . Kalpa Nama Ritualistic works, also the impressed inauto tendences due to the work done in former states of re lucarnation That section of the scriptores at the Mindan which deals with manliste works The code of ntuals, one of the eux Vedanges that which prefcribes the ntgal and gives rules for the gerformance of Yations sacrificisl notes De zre, objects of desire being one of the four ÞTINCIPl flour of life A sacrificial cereplony supposed to hard the power of catang a downpour of rain The name of a partiedat posture to be assumed in the practice of yogn, one which makes those #ho assudio it bave oatwardly the outline #pearance of a cock An exercise in yoga, consiste 17 stopping the bres I after a prolooged abgpuation Karirugt Kukkula tana) Mamia ila ·GLO1X ARI 79 Kuna According to the anatomy of Yoga the blood vessel which goes to the genital organ and the testes and also to the anos GT Gandhara Gapdhart The third of the seven notes ia the Hadz aszcal scale The blood vessel of the left eye according to the anatomy of Yoga One of the supplementary Padas constituting the science and art of music A spiritual teacher a preceptor Gandharva reda 6474 Caru Carnika da sem 0=3 An oblat on of nice or barley boiled in milk and sprinkled over with ghee etc The system of the Cárcákas or the sceptical and gecnlar doctrines of the athe stic materialists of ancient India otherwise known as Loliyatns and Lokayatılar Name of a Pod o sacrifce in which & Tanety of things are offered together as oblat ons the word Itself means yanegated MADT coloured Citra ΟΣ Chandor att Ch = 5 The science of prosody foming one of the bil Pidangas Jorna A follower of Jina dlabáv1r who was a contemporary of Gautama Buddha and taught in ag cto religion of sell-dental and scrapuluas regard for all enimal I le he denied the divine Anthonty of the bed hoon ledge Tiedom # cognitive condition of COD310TENCE ·GLOSBART 81 Dharma Dharma-sastr 1 Dhalu Dharana Virtue righteousnegg daty one of the four principal aims of life, the went ncerning from the performance of works, an attribute Other Wise kuown as Sarti the flindu code of religious and social laws A material component of the body Trxity of attention an element in the practice of yoga, the blood vessel of th, nght hand accord ing to the anatomy of the Yoga school The sisth note in the Hın la gamot Meditative concentration of mind essential constituent of the practice of yoga Dharvata DI ya in an N-7 Nava » stra Nadi Namadheya Virukta One who has a new cloth or one wo has nine cloths A tubular Tessel in the body a blood vessel Name, (of sacrifices), ames formig one of the main classes of topics deilt with m the Vidas as.cord ng to the lima nauka The science of etymology and interpretation one of the six i edangas The sevent', note of the Hindu gamot. An eye affectin a disease of tho lens of the sye One who follows the Nyaya school of Hindu philosophy foande l bv Gautama Logic the science of reasoning Nurada Naiyáyıka Nyaya Nyaya-rastra P= Pa sama Padma (asana) The tofth note of the Hindu gamut A particular posture to be adopted while engaged in religious meditation and in the practica of yoga sitting with the legs crossed and with one hand resting on the left thigh and the other beld up near the heart The blood veseel near the right ear according to the anatomy of Yoga The blood vessel to the night of the nose, accord ing to the anatomy of Yoga The mines or spirits of departed ajicestors Payasoins Pangala Patrs ·GLOSSARY 85 Himam e-Vārtika A work by Kamanla Bhatta dealing with the science of Nimamsa Final beatitude the final deliverance of the soul from bondage Jökset Y=य Yasasını groga Yogataravals The blood vessel of the nght foot accord ng to the anatomy of Yoga The process of meditative mental concentration aiming at self realisation and God realisation the system of philosopl y expounded by Patau jali A work on Poga by Gonnda the spiritual teacher of Sankarácārya One who belongs to the Buddhist c school of idealism which maintains the realty of ideas This school also may go by this name Pertaining to yoga A transcendental seer a true seer of the sell who has practised yoga successfully Yogdoara Yogic Yogan one RET Rajas Rakaasn8 Ragasa The quality of passion one of the three well known qualties of primordial matter Imps and other buch beings who injare innocenco and weakness and disturb Brahminical sacrifices etc Pertaining to the quality of passion-rayas Form or colour that which is capable of being apprehended by the eye The group or totality of perceptione The process of expell ng the air from wathin the lungs an exercise in the practice of yoga Rüya Rupa-skandha Ricaka LO Laghima The power of becoming extremely light a supra normal acquisition derived from the practice of yoga ·88 OLDILABY * ST Sattar Sanyir Sum wa-akandha Nanyant The quality of goodness, one of the three well known qualities of matter Symbol', mental means of identfication name The symbol aggregate The last three procesaes in the practice of yoga viz ala anz, dhyant und samadhi The curcat of wordly, ezistence consisting of birth and death and all their consequences Inpate mental imprenons and impulses and tendencies The aggregate of innate impressions and tenden Samsara Samakara A Samakara-skandha cies Samadhi The state of self realisation in the practace of yoga Samana The ntal air gapposed to be conpected with the digestive process Sarawati The blood vessel of the tongue according to the anatomy of Yoga Samskara inasingraha A work of Sayapa Madhava, containing an epitome of the pbilosophical systems corrent in his time Sarvanddhantasangraha The abbreviated title of this work of Sankara cărya Sankhya The name of a great school of Hinda philosophy fónnded by Kapıla It 18 so called because it enamerateg' twenty five latters or principles the object of this system being to know how to liberate the twenty fifth tatloa which is the purusa or the soul from the fetters of pheng. menal life by mộans of the true knowledge of the twenty four other tattrae and their right disenoudation from the soul A follower of tbis school may also go by this name Samanda One of the four Yadar Suremna According to the anatomy of Yoga the blood vessel #nicu goes intoʻtru condrong en opening in the central backbone STA An aphoriam an expresion of ideas in bugils terse and almost mnemonio langaege ·LOSRARY 89 + . Sitrakara Sulakrdramato Sitramata Sautrântila Standha .. An author of aphorisme The theory apheld by the anthor of a body of aphorisms The theory expounded in a body of aphonszug That school of Buddhism which upholds the ezistence of matter and of consciousness, but maintains that the existence of matter 18 know. able only by inference Also a follower of this school A " group," an aggregate. Otherw290 known Dharmasastra remembered religious tradition law books such as that of Manu and other treatises such as the Bhagaradyita Celestial world of enjoyment, paradise, the world of roward for mentorings deede performed in this earthly life In Yoga, a particular mode of sitting, characterised by the arms crossing each other Smrtz .. Smran Srastika lai này According to the anatomy of Yoga, the bloodvessel of the left foot