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·[No. 196
April to Jay 1925.]
THE
SACRED BOOKS
OF THE
HINDUS
TRANSLATED BY
VARIOUS SANSKRIT SCHOLARS
EDITED BY
Major B. D. Basu. I. M. S. (Retired).
VOLUME XXIX.
THE SIDDHANTA DARSANAM.
TRANSLATED BY
Pandit Moban Lal Sandal, M, A., LL. B
j
PUBLISHED BY
Major B. D. Basu, I. M. S. (Retired), at the Panini Office,
Bhuvaneswari Asramı, Bahadurganj, Allahabad.
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Priated by W. Vanzar Ahmed at the Modern Printin; Works, Allahabad,
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·TIE
SACRED BOOKS OF THE HINDUS.
TRANSLATED BY.
VARIOUS SANSKRIT SCHOLARS.
EDITED BY
MAJOR B. D. BASU, I, J, S. (Retd.)
VOL. XXIX.
THE SIDDHANTA DARŠANAN OP VYÂSA.
X
TRANSLATED BY
PANDIT MOHANLAL SANDAL N. A., LL. B.
PUBLISHED BY
MAJOR B. D. BASU, I. M. S. (Retd.)
Påņini Offico, Bhuraneštrari Åśram, Bahadurganj,
ALLAHABAD.
1925,

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·PREFACE 10: The Siddhanta Darsanam of Vyâsa now put into English garb is before the public. It contains & bird's eye view of ali tie s stems of philosophy and is a useful study after mastering. all the schools of Hindu philo- 50; hy. The summum bonum of Hindu plilosojily is to eradicate the evils which haman fesh is hair to' and obtain union with the universal Self. There was a school which held that the Vedic ceremonies were the means to secure redemption ; there was another school which held that it was only the spiritual knowledge which led to the path of re-abserption. Latterly Nârada and Sândilya started the school of devotion and promulgated Bhakti as a means to secure salvation. Brahma Sûtras of Vyasa alias Bâdarayaņa.syere written with a viow to refute the athies. tic tendencies of the Sankhya school. It is in the Pravachana sûtras where we find the denial of the creator. Sârkhya kârika was written by Iswara Krişna in the early part of the Christian era epitomising the first three chapters of the Pravachana. Sûtras, Vgasa, the writer of the Brahua Sûtras, who raised a standard of revolt against the athiestic Sankhya and thiestio Yoga, can not, there fore, be the writer of the Siddhanta Darśana which endeavours to reconcile the two opposite systems of philosophy. It may be here mentioned that the Siddbânta Darśang is no where referred to in the whole Sangcrit literature and it may, therefore, be considerodias sparions. In my opinion, this faot does not detraot from the morit of the book.. which I consider sine qua non for the study of Hindu philosophy: The study of the book has so much charmed me that I asked Major B. D. Basu, to publish it in his valuable series of the Sacred Books of the Hindus. The notes on it are very meagre ; they are ineant for those who have ! already studied all the six schools of philosophy. Now the question is, when was the treatise written ? There is internal. ovidence to show that the book must have - been written after the revi- Tal' of the Sanscrit learning in the time of Madhava in 1336 A. C. during the reigas of Bukka and Larihar the kings of Vijayanagar. In :stra ·(iv) 4 of the lesson 1 of cha pter II at p. 28, the author speaks of three kinds of differences. It shows a striking resemblance to the differences montioned in Panchadasî of Mâdhava alias Vidyâranya. The same is explained by Sâyana in his commentary of Aitareyâryanaka at P. 158 of the Anandâśrama Series. It can not be accidental. Again at p. 99, we find the parable of 'tenth' which has a striking resemblance to that given in Pañchadasi vii. 22-27. It is also in Vedanta Paribhâşâ. From the internal evidence, I come to the conclusion, that this work was written after the Sanscrit revival in the 14th century. It is conjectural but not very conclusive. With this little preface, the small treatise on Rindu philosopby is presented to the public. THE TRANSLATOR. 15-5-25.

·(Y) ERRATA. Page 4 Line. 17 11 12 8 8 124 18 18 21 23 30 2 8 30 30 31 os 34 34 34 7 35 39 41 41 23 18 12 10 19 23 43 49 50 Read 'of. for lot. Deleto do before can'. Adu en before much Delete 'on' before 'soine'.: Read 'elements for Fototents'. Rabd'immortality' for immortallety. Read 'unsurmountable for "unsurnvuntable'. Read 'curce for 'curce'. Add 'Chhandoga vi. 1. 4' after real Atter 'heart' read like the all pervading'. Read 'pervading' for 'prevading'. Ruad 'pervading' for 'prevading'. Read of' for 'i'. Read authoritative' for 'authotutive'. Delete 'certainly'. Read dependence for 'dependance', Add 'स्वा' after स्वरूपवि. Read there is' for 'is there', Read 'acting' for 'actting'? Read dan in' for HIIT'. Read 'पुमर्थ' for 'पुमर्थ'. Read 'j. o.' for 'e. g'. Read Anvaya' for 'Anvyaya'. Read 'Anyaya' for 'Anvayaya'. Read 'FIT:reati' Read 'पृक्त' for 'पृक्त'. Read 'the' for three'. Read 'obtaining' for 'obtainning'. Read .minute' for 'minut'. Delete 'he' before 'heart'. Delete 'that before 'it'. Read 'God' for 'god'. Read 'says' for 'bay'. Read 'God' for 'god' Read dependence' for 'independence' Read 'God' for 'god'. 9 5 51 52 11 54 4 5 54 54 39 65 85 86 68 68 69 70 70 71 . 71 9 12 3 10 21 11 29 23 11 22 3 16 ·(vi) 80 17 82 1 1 14 8+ 8+ 88 88 98 98 98 100 103 103 30 2 26 30 Road uz' for us?. Read define' for 'defines'. Read 'accompaniment' for 'accompainment'. Read 'apparently' for 'apparantly' Read 'af' for 'ret'. Add 'a' before 'black'. Read 'येने' for 'य'. Read 'on' for 'in'. Delete 4hough' before ‘onfortanate'. Read 'conscious' for 'conscions'. Add 'through before 'cerebral part'. Read character' for charactor'. 26 t- 23 - ·(vii) CONTENTS. :0:- PAGE. 111 V VII Proface Errate Contents 1. Chapter dealing with matter (Prekriti) 1. Lesson (prapathaka) 11. Lesson JII. Lesson IV. Lesson II. Chapter dealing with Purusa (Ego) 1. Lesson (Prapathaka) II. Lesson III. Lesson IV, Lesson III. Chapter dealing with Salvation. 1. Lesson (Prêpathaka). II. Lesson TII. Lesson IV. Lesson Chapter dealing with spiritaal knowledge (Jiana) 1. Lesson (Prapathaka). II. Lesson III. Lesson IV. Lesson Inder of the Satra 13 19 28 28 34 39 47 51 51 54 00 67 81 8L 87 94 99 105

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·SAIS मोरा THE SIDDHA NTA DARSANAM. This work appeared in the Anandabrama series, It was, I think, brought ont for the first time. It embodies the views of all the schools of Hindu philosophy. It attempts a reconciliation of the Sankhya and Vedants schools. It is alleged to be a work of Vyåga. Certainly it can not be a composition of Bádarayanâ, the reputed author of the Vedânta sûtras. Its style is easy to understand. The Anandå brama edition contains the Nirañjana Bhåşge of Visvadopáchârya who is not known to us. The manuscript was, it is said in the preface of the editor, obtained from Benares. The work is very valuable from the philosophical point of view and is an interesting stody after reading all the philosophical works of all the schools. I shall show in the sûtras from what school the particular view is borrowed. PRAPATHAKA I. srailgtara wateuaftat: Pipipo भय now ; भावी entities; द्वौ two ; चावं certainly ; श्रुतोपपत्यंतरिक्षेभ्यः by reason of the text, reasoning and introspection. 1. There are certainly two entities (inferable) from the text, reasoning and introspeotion, ·2 THE SIDDHANTA DARŚANAM 'Atha' is an 'indeclinable' indicating good omen. It is always prefixed in the beginning of a work. In ancient Satra literature, we find it prefixed, in all philosophical works, excepting Gotam's Njaya Sätra. ओंकारश्चाथ शब्दश्च द्वावेतो ब्रह्मणः पुरा ॥ कंठभित्वा विनिर्यातौ तेनमांगलि sig at Because formerly, the two words 'at#re' and '87Pr' issued out from the throat of Brahma by piercing through it, they are therefore, auspici- 098.'' The author says that there are two entities which we know from the Vedas, reasoning 'and thinking. He says that we are convinced from all these three combined, that there are only two entities. The author establishes dualism which is opposed to the Vedânta school. It is in accordance with the Såå khya view. FREITAIFATI Il gigi par माया illusion ; मायिन् one who plays tricks. 2. Illusion, and supreme being. The author :now proceeds to explain what they are. Ho uses the words of the Vedanta school of philosophy. Mâya is illusion ; the cosmos, which is a combination of the atoms is an illusion according to the Vedanta ; Mayin is correlative and is no other than the supreme soul ; what the author means to say is that according to the Vedanta view, you can not deny the existence of two entities ; call them by the names of illusion and the supreme soul if you like. मायांतु प्रकृति विद्यान्मायिनंतुमदेश्वरम् ॥ तस्यावयभूतै स्तुब्याप्त सर्वमिदं जगत् ॥ “Know illusion to be matter and the player of trick to be the great Lord ; the whole universe is perpaded by the parts of his body." 11 12 13 11 प्रकृतिपुरुषो gafa: matter ; gE7: soul, ogo. 3. Matter and Soul. The author now proceeds to designate his two entitios according to the Sankhya school of philosophy : you can call these entities by 'matter' and 'soul if you like. heralat olę1 91811 HE 2on intelligent ; fara: intelligent.

·CHAPTER I. 1. &. 4. Non-intelligent and intelligent. The author says that you can call them (ego) the intelligent substance and (the non-ego) the non-intelligent substance. #TATUT II P181 411 He known, object; Ar knower, subject. 5. The known or the knower, The author says that you can call those entities by the namos of 'subject' and 'object'. el art pipi & il 0784 perishable, changeable ; rarat: not changeable or perishable. 6. The perishable and non-perishable. The author gives another name to his two entities ; you may call them as changeable and non-changeable. The non-ego is changeable ; but the ego remains the same at all times. Afrothfaaraat içiprom aftuff changeable, liable to modification ; faqat ultimate reality after the disappearance of ignorance or nescience. 7. Phenomenon and noumenon. The author designates his entities by another nomenclature ; the one is liable to modification and you can call it gfecraft (Pariņami); the other is the ultimate reality which remains even after the disappearance of illusion. frana is the Vedantic doctrine, as for example in the mother of pearl (nacre) there is false appearance of silver which is removed when one anderstands the real nature. Vivarts is, therefore, attributing of reality to an unreat thing which continges till one attains true knowledge. छायातपवत् ॥ १।१।८॥ छाया shade; मातपवत् like sunshine. 8. Like shade and sunshine. The arthor explains the ontities with the aid of an illustration. He says: that matter is like shade and the soul is like the shunshine. The latter is real and independent and the former is unreal and dependert. The language is borrowed from Katha (L 2: 1.) “Warastagrataala" "Thou ·4 THE SIDDHÅNTA DARŚANAM. who knoy Brahma call them 'shade' and sun-shine.' where the same words are used for the supreme soul and the individual soul. See again Katha (II. 3. 3.) FAGET it g 11 11 मृत् clay ; जलवत् like irater. 9. Like clay and water. The author gives another illustration to explain the entities. The matter is like clay and soul is like water. It is the water which gives shape to clay. पिंडमणिवच्च ॥ "Pipi po 11 fais iron ; Afugą like the load-stone. 10. Like iron and loadstone. The author explains the entities by comparing them with iron and loadstone. There is no activity in the iron but when it comes in contact with the loadstone, it is attracted towards the latter and there is a motion in it. So the dead matter is like the iron and the soul is like the loadstone imparting activity to the matter; of Sánkhya Káriká. J. 164. तप्तायोवच्चिज्जाड्याध्यासः ॥ १।१ । ११ ॥ gearraa like the red-hot iron; fawrensore: reflection of non-intelligence in the intelligence. 11. Like the red hot iron, there is reflection of non-intelligence in the intelligence. The author says that the red hot iron ball in the fire appears to be fire, so does Puruşa or the intelligent substance appear as non-intelligent and vice versa See Sânkhya II, 8. II. 35. See Mahânârâ yanopanipat chap, iii. concluding part. चिद्वैशास्ता p! 1 82.11 faq the intelliget ; à certainly ; great raler. 12. The intelligent is the ruler. The author explains what ego is. It is the governor and ruler. GURE HP191 83 !! er the existent ; fe certainly, because ; *** differont.

·5 CHAPTER I. 2 3. 13. Certainly the 'existent is different. The author gives a reason and says that the ego is eternulaud is differeut from the i.un-ego, END OF PRAPÅTHAKÅ I. PRAPATHAKÁ II. FETISEITETETT taait P121 I the existence ; 898197: of the unborn ; grata? like the shadow. 1. The existence of the unborn is like the shadow. The author having described the general feature of the matter in the preceding chapter, now proceeds to describe the special feature of it. Aja or unborn in the Sätra means matter of the Sánkbya philosophy. The existence of the matter is anreal like shadow. Just as shadow is unreal, so is the existence of matter. The existence is of two kinds (1) giftafdæt real and (2) arfanfaat apparent. The existence of the ego in real while that of the matter is unreal. Bach grariais apipigia in the dissolution ; çfa: gbee ; a like ; or in the apbora. 2. In the dissolution like ghee in the unborn (ego). The author says that the prakṣiti or matter exists in the Parusa in the state of dissolution. Here the word "Aja' (unborn) is used for the Puraşa. It exists like the batter in the milk. Tuin yuraa il popisu gutt collection of guņas ; JUTT like a rape. 3. The collection of the guņas is like a rope. The author now defines the guna in accordance with the Sankhya view. It is of three kinds, just as a nope is made up of three colours. The rat ·6 THE SIDDHANTA DARSANAM. white and black colours are emblems of nature which is also tricoloured. "sfageUr quat!' made up of a rope of red, white and black colours.' The red represents the Satva, the white represents Rajas and black represents Tainas 20131127 x2: II P121811 tot three-fold ; txt: from three views. 4. Three fold, looked in three ways, The author says that pature or illusion is three-fold looked from throo different stand-points, 1. According to the scripture, it is non-existent, like mirage (2) according to reason, it is neither existent nor non-exisent; you do can not say that it exists because it disappears on trpe knowledge' you not say that is non-existent, because you perceive it. (3) According to the worldly point of view, it is real. FETTIAUTOTUR Ir pipigo HER having surrounded; a residence, substratum; tazafa is reversed, transposed. 5. Having covered the residence, it is reversed. The anthor says that this illusion or Prakṣiti having surrounded the sopreme soul on all sides appears as it were & real thing. The order is changed; what is real appears to be non-existent and what is unreal, appears to be existent. Hataratu feu Papie gata like the existent; ma: therefore ; Trg Ragni (acts) independently. 6. Therefore, like the existent, it acts independently. The anthor develops the same idea fally. The Máyå or Prakriti appears to be acting independently of Brahma. विचित्रासीमसू: Il Pipio Paraz wonders, varieties ; reitag: productive of unlimited. 7. It is productive of unlimited wonders. The Prakṣiti produces many wonderful things in the creation. (J12149Toto of Popisu ·CHAPTER 1. 2 13 grtaal shade and sunshine ; Wacore clean and uncleen. 8. Shade and sunshine, clean and unclean. The Máyá or Prakriti produces knowledge and nescience when Satya preponderates, it is kuowledge but when the other qualities provail, it is nescience. पुस्प्रपंचप्राततौ pie g forca the Puruşa and creation, the noumenon and phenomenon ; staat appear. 9. The Purusa and creation appear. When there is perfect knowledge, the Puruşa in reality appears before you bat as long as there is ignorance, the creation appears before you. Gaaraang Pipi po 1 971 par excellence ; agfarerg spiritual treatise knowa by this name. 10. It is par excellence and is in the spiritual treatise. The spiritual knowledge is most excellent and is embodied in the spiritual treatises called Upanisat, TURUT W PIPI PP at two fold ; to the other. 11. The other is of two kinds, The nescience is of two kinds (1) Múlavidya (2) Laukikavidya. (1) Inherent nescience is one that is in born and can not be oprouted without perception of one's own self; the other is apparent which depends upon optical deception and can be remedied by proper devices. afaa TAI IPI Pippu fa: a nine ; alfarat associations. 12. It is a mine of associations, The author says that the nescience is the souros of falso associations and binds down people to the world. Tot grozi un pipi pa at a well known ; xrxat from both.

·00 THE SIDDANTA DARSANA M. 13. It is well known from both. The author says that the nescience is well known both in the world and in the scripture. In the world, we see optical illusions based on on some defect in perception ; we also know it from the scripture as well "तेध्यानयोगानुगता अपश्यन्देवारमशक्तिं स्वगुणैर्निगूढाम्" ॥ “They, while sitting in meditation saw their own power concealed in guņas" तत्ताधिगमोऽनुर्विवेक्षणात् ॥ १।२ । १४ ॥ तत्ताधिगमः knowledge of its reality; अनुविवेक्षणात् from pondering over the reflection. 14. Knowledge of its reality is from pondering over the reflection. The author says that you can understand the real nature of illusion by considering it resembling a reflection of sounething in water ; you can not call reflection to be real because it painshes as soon as the object which casts the reflection disappears ; you can not call it unreal because there is an object behind it. It is what is called Anirvachaniya or undefinable. मूलप्रकृतिर्गुणसाम्या ॥ १।२ । १५ ॥ मूलप्रकृतिः the principal or radical nature ; गुणसाम्पा equilibrium of the gunas. 15. The principal Prakriti is the equilibrium of the Guņas. The author defines the Prakriti which he calls a state of equipose of three Guņa namely Satva, Rajas and Tamas. It is in accordance with the definition of the Sánkhya philosophy. See Sárkhya L 61. The terms Mûla Prakṣiti is taken from the Sánkhya Káriká which divides 25 etements into 4 groups (1) मूलप्रकृति (2) प्रकृति-विकृति (3) विकृति (4) न प्रकृति न विकृति Seo आर्या 3. सत्वरजस्तमांसिगुणाः ॥ १।२। १६ ॥ सत्वरजस्तमांसि, सत्व, रजः and तमः : गुणा, गुण. 16. The qualities are Satva, Rajas and Tamas. The three Guņas of the Sánkhya are Satva, Rajas and Tamas, सधर्माणः ॥ १।२। १७ ॥ सधर्माणः with modifications.

·CHAPTER J. 2 22. 17. With modifications, The author says that they mix with one anthor and produce inany modifications. शांतघोरमूढाः॥ १।२। १८ ॥ pita tranquil ; ut terrible ; मूहाः foolish. 18. They are tranquil, terrible and foolishi The Satva is cliaracterised with smooth1939, 99'orinability, lightness, and illumination. Rajas is characterised with fierceness, position, production and unstability. Tamas is characterised with pervasivn, bea. viness, stability and ignorance. सुखदुः खनाहाः ॥ १।२ । १८ ॥ सुख happiness ; दुःख misery ; महा: ignorance. 19. Happiness, niisery and ignorance. Happiness preponderates in Satve, misery in Rajas and ignorance in Tamas. व्युत्क्रमोद्गामिनः ॥ १ ॥ २ ॥ २० ॥ ग्युत्क्रम in an order | उद्गामिनः arising. 20. They arise in order. The guņas develop gradually (1) one is born with Tomas ; (2) Rajug develops subsequently and (3) ultimately Satyi evolves itself in the -- ond. कृत्स्नेष्वमावत् ॥ १।२ । २१ ॥ String every where ; $7A197 like the extremest digit of the moon. 21. Every where like the extremes dit of the moon. The guņas exist everywhere in tlie ervation just as in the non-existence of the moon on the occasion of the Aiuávadyá, thero is the extromo divit of her. पौरुषादपि प्रयोतिनः ॥ १।२। २२ ॥ पौरुषात् from effort ; अपि also ; प्रद्योतिनः illuminating. 22. They are illuminating oven from the effort. 2 ·10 THE SIDDHANTA DARSANABI. The guņas somewhere by the efforts and at other places by the invisible cause bring things into existence. प्रारंभलिंगाः ॥ १।२। २३ ॥ प्रारंभ commencement : लिंगा: marks. 23. They have the marks of commencement. The guņas are characterised by certain activities which result in cortain mainifestations such as, discrimination, cupidity, stupdity &c. If there is preponderance of discrimination, disregard &c. it indicates Satva; if there is preponderance of cupidity, anger &c, it indicates Rajas, if on the other hand, there is preponderance of sleep, laziness &c, it indicates Tamas. स्वार्चिषे संग्रामो मल्लवत् ॥ १।२। २४ ॥ स्वार्चिषे in their own splendour ; संग्रामः fight ; मजा like a wrestler or athlete. 24. In their splendour, there is a struggle like un athlete. Just as a wrestler lights with another wrestler, su do these guņas struggle amongst themselves. शक्तिासत्ति ॥ १।२। २५ ॥ शक्तिः power ; व्यासत्तिः admixture. 25. Their power is admixture. These guņas possess a peculiar quality of mixing with one another and bring into existence a strange phenomenon, सावैमायादृष्टादृष्टाभ्याम् ॥ १।२ । २६ ॥ सा it ; वै certainly ; माया illusion ; दृष्टादृष्टाभ्यां by the visible and invisi. ble. 26. It is illusion by the visible and invisible. The admixture which is explained in the Sutra 25 is called Má, á (illusion), for visible and invisible reasons, प्रतिनूनमभ्येतिस्वम् ॥ १।२।२७ ॥ प्रतिनूत्नं every new ; अभ्येति obtains ; स्वम् its own. 27. It obtains its new variegated (results).

·11 CHAPTER 1.2 31. This wonderful power achieves many results Yhich can not be understood easily by the wise men. sitonteganciavaraaa il po popell गौणोत्पृक्तः by reason of the difference of the mixture of the गुण , उन्मिपति manifests ; taza like the wild fire. 28. It manifests itseli by reason of a certain contact with the gliņas like wild fire. This power wainfests itseli shen it comes in contact with the guņas. This power shows itseli in the form of omniscience do in a learned man. The author explains it by an illustration. Fire is produced in a jungle when two branches of trees rub against each other and it destroys the whole forest. स्वसुताः शिवाः सत्कृतिसंगाशनतपोभ्यः ॥१२॥२९॥ Pager: dormant in themselves ; ferat: good ones ; prsfa good action ; A society ; 8987a food ; agtry by reason of penance. 29. Dormant in themselves, the good ones arise by reason of good action, society, food and penance. The good powers which are dormant in one arise by virtue of good action, good society, good food and good penance. These powers that manifest themselves lead to the well being of one in whom they arise. a quitar fasta il Pipigo u Taratat should be on qoired into ; fefta from the symptom. 30. It ought to be enquired into from the symptom, One should enquire into the method by which to evolve the particular power which leads to one's welfare. Just as one prepares red vermillion by mixing mercury and sulphur, so one should study external signs from which are produced the extraordinary powers. तदभिर्विपरिणामिनो qui: il proposen agfa: by thein ; fagfrafaa: changeable ; Jur:, guņas. 31. By them, the guņas are changeable. The goņas transform themseples into varieties, by reason of these powera.

·12 THE SIDDHANTA DARŚANAM GALERII: 11P121 37 two ; #f=21: of the enchanting. 32. Two of the enchanting. The porer that has churned the whole world is of tipo kinds. (1) enveloping (Avata114) (2) 1 1:ifesting Viksepa). आवृतो चालत्वाधानभेदात् ॥ १ । । ३३ । one 31 Tät the enveloping ; oner; 5 and ; 37A, non-existent; H17 apparent Ser; division. 33. And the enveloping power is divided into non-existent and apparent The author divides the enteloping power into non-existent and the apparent. Illusion has en veloped the wholo creation ; it is of two kinds The non-existent is like water in a unirayo and the apparont is like the silver in a mother of pearl. En faircuito PIRi78 द्विकात् from two ; एकस्य of ajara: : appearance ; facut in Vişnu. 3+. The disappearance of one by two in Vişņu. The non-existent disappears by (Śravana) hearing or reading and (Manana) ineditating on Vişnu. ST1FT II Pipi34 stara, froin the remaining ; 377777 of the other. 35. Of the other, by the remainder. The disappearance of A bhánavarņa is effected by (Nididhyasana) pondering over and over again. Cari Traia ante lI PIPI BE !! Fiata: till the end of action ; fast 957 of the manilosting (power). 36. Or the inanifesting, till the end of action, The Viksepasakti lasts as long as the Prárabdha lasts. When the actions of the former birth which caused the present birth are exhausted, the mauifesting power ceases to exist,

·13
CHAPTER 1 3 2
The following tree will explain it fully.
शक्ति
विक्षप शक्ति
प्रावरण शक्ति
असत्वावाणं
प्राभानावरणं
प्रतिद्वंद्वाद्धि प्रारंभा: ॥ १।२। ३७ ॥
gfaggra from the struggle ; fe certainly ; MITHI: evolution.
37. Because the evolution is from the s'ruggle.
The commencement and its result are achieved by the struggle of the
ganas for preponderance.
END OF PRAPÅTHAKA II.
PRAPATHAKA III.
प्रकृतेस्त्रिजगत ॥ १।३।१॥
प्रकृतेः from nature ; ब्रिजगत् three worlds.
1. From nature, three worlds..
The author explains how the creation proceeded. From the Prakriti
proceed the worlds viz: upper region, middle region and the lower region.
सत्वादध्यक्तम् ॥ १।३।२॥
सत्वात् from सत्व ; अव्यक्त undeveloped or unmanifested.
2. From Satva, (Avyakta) the undeveloped or unmanifested
is produced.
We have seen that there are Satya, Rajas and Tamas in Prakriti i. e.
when there is an equilibrium of all three, it is then called Prakriti. If
there is predonderande of Satya, there is Avyakta produced.

·14 THE SIDDHÁNTA DARŠAVAJ. रजसोमहत ॥ १।३।३॥ रजस: from रज ; महत् intellect. 3. There is Malat from Rajas, When there is propundurance of Rajas, Mahat or Buidhi (intelleet) is produced तमसोहंकारः ॥ १।३ । ४ ॥ तमस: irom Tamas ; अहंकार: eguism. 4. From Tamas, egoisn. From the prenderance of Tamas, egoism (Ahankára) is produced. The ordur in the Sánkhya is that from Prakriti Mahat is produced and from Mahat eguism. तत्मात्पंचतन्मात्राणि तंतुवत् ॥ १।३।५॥ तस्मात् from it ; पंचतन्मात्राणि five subtle elements ; तंतुवत् like thread or cobweb. 5. From it, five subtle eleinents, like a thread. From Ahankára are produced its subtle elements, viz. sound, touch, colour, taste and odour. व्यंजंतिपुनर्गुणाः ॥ १।३।६ ॥ यति manifest; पुनः again ; गुणा: gunas. 6. The gunas again mainfest themselves. The guņas mainfest themselves in these five Tanmátras. सत्वयंशसमष्टेरंतःकरणंपटवत् ॥ १।३।७ ॥ सत्वयंशसमष्टेः from the combination of three parts of सत्व ; अंत:करण inter- ' nal organs ; पटवत् like clotb. 7. From the combination of 3 parts of Satva the internal organs are produced like cloth. By dividing each of the five subtle elements into four parts, and taking three parts of the Satva, the internal organs are produced. "सतेषां सत्वांशं चतुर्धाकृत्वा भागत्रयसमष्टितः पंचवृत्यात्मकमंतःकरणमस्- अत्" "He created internal organs made up of five orittis by dividing their Satya portion into four, from the one third of the whole."

·CHAPTER I. 3 10. 15 बुद्धिमनो नाम वृत्तिवैचित्र्यात् ॥ १।३ । ८ ॥ पुद्धिमनोनाम the name of intellect and mind ; वृत्तिवैचित्र्यात् on account of the variety of the activity. 8. On account of the variety of the activity, the iuternal organ is called intellect (and) mind. The internal organs are Manas, Buddhi, Ahankára and Chilta. The function of mind is duubting but that of intellect is certainty ; pride proceeds from I-waker and remeinbrance does from memory. The following bluka explains it iully. मनोबुद्धिरहंकार श्चित्तंकरणमांतरम् ॥ संशयो निश्चयोगःस्मरणं चेतिवृत्तयः ॥ बुद्धितो हि ततोवृत्तिरिच्छादिरवभासते ॥ Mind intellect; I-maker and chitta are the internal organs ; their functions are doubt, certainty, pride and reine ng brancc. From intellect, the vșittis such as volitiou &c mani. fest themselves. धीन्द्रियाण्येकैकांशेभ्यः ॥ १।३ । ६ ॥ धीन्द्रियाणि sensory organs ; एकैकांशेभ्यः from one part of each. 9. From one part, the sensory organs (are produced). The external sensory organs viz, eye, ear, tongue, nose and touch are produced from one-fourth part of Satva of the five Tan mátras, "metara सुरीयांशभागेन ज्ञाने द्रियमसृजत्" "He created the sensory organs from the onefourth part of Satva." .. रजस्त्र्यंशसमष्टः प्राणः ॥ १।३ । १० ॥ (5754 TAH: from the combination of three parts of th: ; qu: vital air. 10. The vital air from the combination of the 3 parts of Rajas. The Rajas portion of the five Tanmatras are also divided into four parts ; from the three parts there-of, the vital air is produced "aat नारजोशंचतुर्धाकृत्वा भागतयात्पंचवृत्यात्मकं प्राण सृजत्' "He, having divided the Rajas portion of the five eletuonts into four parts created the vital air made up of five vșittis from three parts thereof." The vital air is described in the following slokas -- दिवाणे गुदेऽपानः समानो नाभिदेशगः ।

·16 THE SIDDÅNTA DARŠAVAN. उदान कंठदेशस्थोव्यानः सर्वशरीरगः॥ उद्गारेनागाख्यातः कूमरतून्मीलनेस्मृतः । कृकरस्तुक्षतिशेयो देवदत्तो विजम्भणे । नजहाति मृतंचापि सर्वव्यापीधनंजयः॥ "The pranaa (breath) is in the thoracic region and the arana (impure air) is in the rectuin ; the sainâna is in the abdominal region, the udana is in the throat and the vyána is in the whole body. Belching is called naga, stretching forth is cal ed kurma, steezing is krikara, yarning is Devadutta but Dhananjaya which pervades the whole, does not leuve e dead person. कर्मेन्द्रियाण्येकांशेभ्यः ॥ १।३ । ११ ॥ कर्मेद्रियाणि the motor organs ; एकांशेभ्यः from one part. 11. And motor organs from one part. The motor organs riz, hands, feet, tongue, anus and organs of genera tion are produced from the fourth part of the Rajas of the five Tanmātras “सतेषां तुर्य भागेन कर्मेंद्रियमसृजत्" “He created the motor organs from their one fourth part." परिणामीन्युभानि ॥ १। ३ । १२ ॥ परिणामीनि having results ; उभानि both. 12. Both of them have results. Both sets of organs i. e. the external and internal organs end in certain results, ज्ञानेच्छाक्रियास्ते ॥ १।३ । १३ ॥ ज्ञान cognition ; इच्छा volition ; क्रियाः action ; ते they. 13. They are cognition, volition and action, The results mentioned in the Sútra 12 are cognition, volition and Bction. स्वपंतिस्फुरंतिच ॥ १ । ३ । १४ ॥ स्वपंति lie dormant, sleep ; स्फुरति come into activity; a and. 14. They sleep and come into activity, Cognition, volition and action are dormant or active.

·17 CHAPTER 1. 3 19. संस्कारस्मृतिक्लेशहेतुर्वासना ॥ १।३ । १५ ॥ . संस्कारः association ; स्मृतिक्लेशहेतुः cause of memory and misery; वापना impression on the mind. 15. Vásaná is the association which is the cause of memory and miseres. The author defines Våsana. The (Kleba) miseries are five which are fully explained by Patañjali in his Yoga philosophy. They are (1) Avidya (2) Asmitá (3) Rága (4) Dveşa and (5) Abhinives). faqingECH U PIRI PE fagraeg: cause of enjoyment of fruit ; ngen invisible. 16. The invisible is the cause of the enjoyment, The invisible or the Adrişta is the cause of the life enjoyment which consists either in good or bad. gtaiahisagaan 11P18 plant #7 with the string jaa: internal organ ; anga like a net or cobweb; arany is spread. 17. The internal organ with the string is spread like the net or web. The author says that the internal organ is so tied up with all those Associations just as a web, or net is interwovon. STAGETTA ITATAFUCHET II ?!! ps.lt trala trag'arat of cognition, activity and cessation ; organa 7, lavirg the other. 18. The other of cognition, activity and cessation of activity. Some where we see cogintion ; some where activity and some time cassation of them. THAT FITTIETEE: 11 8131 pe un faiaed in an inactive mind; stefattafor: manifestation of the essential or reality. 19. In an inactivo mind, there is the manifestation of the essence, 3 ·18 THE SIDDHANTA DARSANAM. When the activity of the mind has ceased, you can then realise self ; when the activity of the mind 'has gone outside, it runs with the objects of the world; cf Yoga 1, 2-4. Wurya:Fa: 119131 po 1 wafe abovs the oge-brows ; : subtle region ; #7: higher region. 20. Above the eye-brows there are (regions.) Bhuvaḥ and Svaḥ. These are imaginary places of yoga which a Yogî has to reach by practices. qizargartarnaia Pier pe in atfe tending to go backwards ; ya like moon ; alfa souse organs ; Tarafa going both ways. 21. Going out side like the moon, the sensory organs go both ways. The sensory organs can be diverted out-side or inside ; their direction is generally outward when turned inside they lead to immortality, पराचिरवानिव्यतृणस्वयंभुस्त स्मारपराक्पश्यतिनान्तरामन् ॥ facit:EMTIHTAASTITFTg Trafnagsalu Kathoj.anișat iv 1. "The self-born created the organs turned out-side, one therefore sees outward but not inwards. Some wise man longing for immortaliety, sees the inward self by turning his sight inside." The author gives an illustration. Just as the moon's rays turn aside from the earth on new inoonday and turn towards it on the full moonday, so do the activities of the sense organs estend both inside and outside. Bacaat 127 12!ppi face it on turning towards the faa ; ghappiness, 22. There is happiness iſ turned inside. If the activity of the sensory organs is turned inside, it leads to hapo peness. See Yoga 1-3. दुःखमन्यत्प्रातिकूल्यात् ॥ १।३ । २३ ॥ : misery ; 747 otherwise ; alfacara from opposition, or contradic. tion. 23. Otherwise, in opposition, there is misery.

·19. CHAPTER I. 2. When the activity of the sensory organs is turned out-side, it leads to misery. See Yoga 1. 4. प्रलयोमोहः ॥ १।३ । २४ ॥ प्रलयः merging into one's own self , मोहः woon: 24. Merging into one's own self is swoon. The author explains what swoon or sloep is; it is merging of the activity of the subtle body in one's own self. END OF PRAPÅTHAKA IHI. PRAPATHAKA IV. तमोभ्यः पंचीकृत्या पंच ॥ १।४।१॥ RIPT: from the Tamas; dataset by unixing five ; da five. 1. From the parts of the Tamas, by mixing five gross elements. The author explains the Pañchikaraņa. Take the five Tanmâtrás, first divide them into 2 parts and then subdivide them into 4 parts. Tako all the four parts of the first element and one part of the other; this. will give you the gross element required. It is called Pañohîkarana. "शब्दादीनि द्विधाकृत्वा चतुर्धापुनरादिमम् ॥ स्वस्येतरद्वितीयांशैर्योजनात्पंच पंचते॥" By dividing sound &c into two parts and then dividing the first into four and by adding its (four parts) with the second part of the other, you get tive oach" First divide all the subtle elements into two. parts each take the first part and subdivido it into four and add it with one part of the other and so on. It is called Pañuhikaraña in Vedantan त्रिवत्कृत्या त्रीणिपुमः ॥ १।४।२॥ fugemar by making three fold; sify three ; gat again. 2. Again three by making three-fold.

·20 THA SIDDHÅNTA DARSANAM. The author explains the Tirvșitkaraņa. Take the three visible elements : viz, the earth, water and fire, divide them into 2 parts first and then sub-divide them into two. Take the parts of the first element and mix it with one part of the other ; this will give you the gross visible element required. It is called Trivșitkaraņa. द्विधाक्षित्यंतेजांसि कृत्वाद्यांश्च पुनर्द्विधा । स्वस्वेतरद्वितीयांशैर्योजनात्तत्रयस्त्रयः॥ “Dividing the earth, wate: and fire into two parts and then again subdividing the Grst into two and by adding one of the other to the two of its own, they each become three-fold.” statutaifa 1813 eife yekua fa possessing red, white and black; and. 3. And they are red, white and black. The above said three elements viz, earth, water and fire are black, white and red respectively i. e. they are Tamas, Rajas, and Satya guņas respectively. atsargia: 1181818.01 estezra by preponderance ; agit: their nomenclature. 4. By preponderance, their nomenclature. They (the elements) are so called by reason of the preponderance of the 'parts possessed by them. As for instance, the earth has all the parts of its own besides the parts of the other element; hence it is called the earth. So with other elements. 3700 inigaia THOUT: 11.918141 My afterward; darat of the five data to the end of five ; Arificare manifestation in the order. 5. Afterward, of the five, there is the manifestation in the order to the end of all the five. The author says that all the elements manifest themselves in order in the creation by their peculiar quality which they possess. Finantezifa ir P181€-11 glad ta by mixture ; ataifa the whole universe.

·21 CHAPTER 1 4 9. 6. The whole universe, by mixture. The author says that the whole universe is created by the mixture of all the elements in certain proportion. Turriotzigt arätu 2181011 giugfuxzi from the quality and the qualified ; atro; or at creations. 7. There are two creations from the quality and the qualified. The author says that there are two kinds of creation (1) the guņa. pariņárna ; it consists of Avyakta, Mahat, egoism, five subtle elements and organs down to the vital air, (2) guņipariņáma consists of velocity, activity, attraction &c which are inferred from the gross elements when made fivefold and three-fold as explained in sûtras 1 & 2. वीजशक्ति विस्फुरती त्रिवृत्कृत्याचिनोत्यणीयसः ॥ al 9181311 etoterfer: original power ; fareys at issuing forth, manifesting, spreading ; Marut making three fold; faitfa assimilates, forms ; autta: from atoms. 8. The original power spreading after making three-fold, assimilates from the actions. The author says that the productive power having entered into firo &o. assumes the form of it. मूर्धनीनविपरिणामः प्रकृतिपूर्तः कीटवत्॥१।४।९॥ Avatafaafiara: the evolution of brain ; ggfagăr: by filling up the power producing change ; size like a worm. 9. There is a change of the brain by following the nature just like a worm. The author says that changes take place in the development of the human brain in the natural course. Just as a Tailapáda insect when seized by a bee becomes a bee so the human mind has evolved out of a small beginaing which the modern science has fully explained. See Yoga iv. 2. It is said that Duņdubha serpent lyin? for a long time in a circle, becomes a land tortoise in ourse of tine. Cf. matur phosis of the silkworms.

·22 THE SIDDÅNTA DARŠAVAM. द्विधासुमंतः क्रम:तरवीजाम्याम् ॥ १। ४ । १० ॥ four twice ; agrada: of the living beings; Argiaratatit by reasor of the seed of the gradual rise and fall. 10. There are divisons of the beings by reason of the seed of the gradual rise and fall, The author says that beivgs rise and fall; when they go to heaven; they enjoy the rewards there: but when they come back to the world they have to act here. This process of rising and falling goes on tinually. तद्वतोयुगानिध्यस्तैकक्रमाभ्याम् ॥ १। ४ । ११ ॥ agat: of those who are destined to rise and fall; gma periods ; the ** A1x?t by a reverse and gradual order. 11. Of those who are destined to rise and fall, the periods are by a reverse and gradual order. The author says that those who are destined to rise, the period commences as follows Kali, Dyápara, Tretá and Satya and those who arodestined to fall, the period commences as Satya, Tretá, Drápara and Kali. गुणेभ्योभेदोजातिक्रियाकालानाम् ॥ १। ४ । १२ ॥ गुणेभ्यः on account of qualities ; भेदः difference ; जातिक्रियाकालानाम् of caste, action and time. 12. By reason of guņas, there is a differenes of easte, action, and time. The author says that on account of the mixture of the Gunas the different castes, professions and periods arise. When there is pure Saty & there is the reste of Bráhmaņa ; when in a mixture of Satya and Rajas, the latter preponderates. there is the caste of Ksattriya. In & Vaisya caste, there is a mixture of Tamas and Kajas with the preponderance of the latter. So in a Sûdra there is a mixture of Tamas and Rajas with the es cells of the former. The actions are peacefulness, bravery, agriculture and service and characterise the different castes namely Bráhmana, Koattriya, Vaisya and Sudra respoctively, The Satyayuga is characterised by Satya ; in the Tretá there is ·23 CHAPTER I 4 17 ipreponderance of Rajas, in the Dvéjara there is a mistare of Tamas and Rajas but in the Kali there is Taras. भावोभानुन्यासम् ॥ १।४ । १३ ॥ भावोभाmanifestation of temy or , अनुन्यासम् folloring suit. 13. Manisfesiation of the disposition is accordingl:. The author says that the disposition or tener als, follows the Gugas. If a Bráhmaņa is born with certain qualities, liis tempor will also folluse thein. नोन्मेषश्चेत्स्वकृत्तेरन्यजातीयाः ॥ १।४ । १४ ॥ न not ; उन्मेष: manifestation ; चेत् if : स्ववृत्तेः of one's own toinper ; अन्यजा- ätar: belonging to another caste. 14. If there is no manifestation of one's own temper, then he belongs to another caste. The special qnalities of a Brálunaņa, Kşattriga, Vaibya and Śůdra are peacefulness, bravery, agricullare and service. If these qualities are not shown to be possessed by a person born in a certain family, he should be classed ander & caste, the qualities of which he possesses. "Pereyrafa चौटालं तदेवा ब्राह्मण विदुः" "If a chandala follows his owa profession, he is called Brahmani by the gods." भावोदुर्वारः ॥ १। ४ । १५ ॥ भावः nature, the natural temper ; दुर्वारः unsnmountable. 16. The natural disposition is uncontrollable. The natural predisposition which & person possesses from his very birth, can not be checked. It will manifest itself sooner or later in the person. नासदुत्पदाते नटंगवत् ॥ १।४। १६ ॥ म not । असत् non-existent, उत्पद्यते is produced; नृ'गवत् like a man's horn. 16. Nothing is produced from nothing like a man's horn. It correspounde with the well known maxim "ex nihilo nihil fit.” It is taken from the Sankhya Pravachana chap I. 114. प्राकृतंव्याप्त्यागमाभ्याम् ॥ १।४ । १७ ॥

·21 THE SIDDHANTA DARSANAM Stiga material ; 39142AAXTIA from pervasion and authority. 17. Material by reason of pervasion and manifestation. The author says that everything material resides in the original watter from which it is inade, in other words effect resides ir. its cause. As cloth is made from the cotton, it is there in the cotton and a pot is made of clay, the former exists in its rudimentary form in the clay. We know pervasion and manifestation. You can not get oil froin sand from the creation we know that it existed in the 'existent'. It is called Sıtkâryavada in the Hindu philosophy. See Sánkhyá Káriká 9. and Sánkhya sûtras I. 115, 116, 117 and 118. सतोप्यसंप्रयोगः प्रक्षीणत्वात्सान्याज्यवत् ॥१४॥१८॥ सतः existent ; अपि also . असंप्रयोगः is not perceivable, प्रक्षी पत्वात् by reason of its being minute ; au in inilk ; 3713777 like butter. 18. The "existent is not visible by reason of the minuteness just like butter in milk. The author says that the existence of the effect in its cause is not perceptible by reason of its minuteness, just as the existence of butter in milk is not perceptible. Sannája is milk prepared offering to a deity in a yáya. It is the Sánkhya view. STUFTTHOUTE: Il $181 pe at उत्पतिः production ; अभिव्यक्ति: manifestation. 19. Production is manifestation, What you call creation or production is nothing but manifestation of a thing which is already existing in its primordial cause. It is not the bringing forth a new thing. ATRT:Futlaata: 11 8181 po in 7797: destruction ; Alturasta: merging into cause. 20. Destruction is merging into cause. The author says that what you call destruction or dissolution is no. ting but the merging of the effect into its cause. Maracaiatter: II P181 PP 11 araa like the previous į giaztat: the situation in the different periods. &s an ·25 CHAPTER I, 4 25 21. The situation in the different periods is the same as it was in the previous. The.creation repeats itself in every Kalpu "सूर्याच्चंद्रमसौधातायथापूर्वमक- रूपयत् । दिवंचपृथिवींचौतरिक्षमथोस्वः ऋ० १०.१९०. ३. "Just as the creator created the sun, moon, sky, earth, intervening space and heaven formerly, so (will be in future)." स्फूर्तिरजायाः प्राचीनकर्मयोगाज्जागरवत् ॥१॥४॥२२॥ स्फूर्तिः manifestation ; अजायाः of nature ; प्राचीनकर्मयोगात् by reason of the conjunction of the provious act; Frite like re-awakening. 22. The manifestation of nature, by reason of the oonjunction of the prerious act is like re-awakening. Just as a person comes into activity after rising from & sound sleep Bo dues nature manifest itself in a person on account of his previous acts. नान्याविकृतिविवेकात् ॥ १।४ । २३ ॥ not; appar other ; fagfa: modification ; fata by pondering over, discrimination 23. The modification is not different by pondering over, The modification is not different from nature; it follows from what has been discussed above. So the Bathor says that if you pause and think on matter or nature, you will not find effect different from its 0ause. द्वावभावौ संसर्गान्योन्याभावी ॥ १।४ । २४ ॥ हो two ; अभावो non-existence ; संसर्गान्योन्याभावी, संसर्गाभाव and अन्योन्याभाव. 24. There are two kinds of non-existence (1) Samsargabhava and (2) Anyonyabhava. The author now proceeds to classify Abhává or non-existenco. श्रभाव संसर्गाभावः अन्योन्याभाव चतुर्धाऽऽयोध्वंसप्रागत्यंतकेवलाभावभेदात् ॥१४॥२५॥ चतुर्धा four-fold ; आधthe first ; समागत्यंतकेपलाभावभेदार by reason of the division into प्रसाभाव, प्रागभाव अत्यंताभाव and केवलाभाव 4 ·26 THE SIDDHÅNTA DARSANAM. 25. The first is of four kinds(0) Dhvamsa (2) Prák (3) Atyanta and (4) Kevala. The author divides the Samsargábháva into 4, as follows :- संसर्गाभाव प्रश्वंसाभाष प्राग्भाव: अत्यंताभावः केवलाभावः सापेक्षोद्वितीयः ॥ १। ४ । २६ ॥ 67087: correlative ; fata: the second. 26. The second is correlative. The second kind of Abháva i. e. Anyonyábháva depends upon the non-existence of the one in the other. As for example a pot is not cloth and cloth is not a pot. See for the full explanation of it in Vaiseșika chap. ix. Åhnika 1. especially at P. 2,2 of vol vi S. B. H. सर्गाप्ययावभिवृत्तिभ्याम् ॥ १। ४ । २० ॥ सर्गाप्ययौ creation and dissolution अभिवृत्तिभ्याम् spreading out and spreading in. 27. The creation and dissolution by the spreading out and spreading in. The author proceeds to explain the creation and dissolution; the former is spreading out of nature while dissolution is closing in. निमेषाद्विप्रल लयः ॥ १।४ । २० ॥ निमेषात् from winking or closing; विप्रलयः dissolution. 28. Because by winking, there is dissolution, The author explains dissolution ; it is the merging of the creation in the Prakṣiti and the merging of the latter in the Supreme soul, The Pralaya is of four kinds ; the following blokas will explain them fully. नैमित्तिकः प्राकृतिकस्तथैवात्यंतिकाद्विज ॥ नित्यश्चसर्वभूतानां प्रलयोयंचतुर्विधः ॥ बाह्मोनैमित्तकस्तत्र यच्छतेजगतः पति ॥ प्रयातिप्राकृतेचैव व्राह्मांड प्रकृतौलयम् ॥

·27 CHAPTER I. 4. 30. मानादात्यंतिकः प्रोकोयोगिन : परमात्मनि । नित्यं सदैव जातानां योविनाशदिवानिशं ॥ "O! Twice born, the dissolution is of four kinds, naimittika (causal) pråkşittika (material) atyantika (radice!) and nitya (daily). The causal pertains to Brahman when the lord of the universe sleeps; the material is one in which the whole universe merges into its primordial natter in the state of dissolution. The radical is one in which & yogin merges in the supreme soul by knowledge. The daily dissolution is one in which the created beings are destroyed every day." ATFIGURETATI JOTAIT: 1 9181 per il 7 not; afheia ferrat separation and independence ; gyrarga: application of materialism. 29. There is no possibility of matter by reason of its nondifference and dependence. The anthor says that as the Prakriti is not different from the Purupe, looked from the Vedántic point of view and as it is not independent from Him, there is no possibility of materialism: Paginare profitant 918130 il fagad for enlightenment; fe because ; ut creation ; writis Art is sung; Sot is gang. 30. Because it is sung that the creation is for enlightenment. - The author says that the object of creation is to know ultimately the supreme sual. The repetition of sanit' indicates the end of the chapter. See the Sankhya and the vedanta Sætras. END OF PRAPATHAKA IV. END OF CHAPTER I.

·28
THE SIDDHANTI DARŚANAM
CHAPTER II.
PRAPATHAK A I.
;
सच्चिदानंदः 959: 11 pipię1
pleagraig: existent, intelligent and happiness ; 989: Puraşa.
1. Puruşa is existent, intelligent and happy.
The author after describing Prakriti in the first book, now proceeds to
describe Purușa. He is existent, intelligent and happy.
qualu: 11 pię!?
gua: Om a72f: symbol.
2. His symbol is Om.
He is known by om which is composed of a, u, and m; cf Yoga 1-27.
araäria: pi?!
afa not this ; ara not this ; spa: end, pause,
3. The end of 'not this' 'not this'.
The author explains his own idea of the supreme soul. He defines it in
the negative ; he says that where you stop after saying 'it is not', the
balting point is Brahma ; you can not go on saying, “it is not because
that will land you in the fallacy called retrogressus in infinitum. So the
ultimate point where you pause is Brahma.
Farabintata: II pię18 11
faiate three kinds of limitations ; 39: devoid.
4. Deprived of 3 kinds of difference.
The supreme soul is all-prevading, as there is no space; it is eternal,
because there is no tine; it is universal soul because there is no phenomenal
existence. The difference is of three klnds (1) Svagata (2) Sajátîya and (3)
Vijátiya. By reason of there being no form or parts, the first does not

·29 CHAPTER II 1.8 arise (2) there being no second, the second kind of difference does not arise (3; there being no object of the different class, the third difference does not arise. cf Panchadagi chap. iii. 35. Ibid II. 20, 21, 24 & 25. निरंशुद्विप्रमो नैर्धात् ॥ २॥ १।५॥ निरंशुद्विप्रमः two means of proof unavailing ; नैधात् by reason of nonpredication of qualities. 3. Two proofs are of no avail by reason of being devoid of qnalities. The author says that he (Supreme being) is not an object of perception and inference as he is devoid of all qualities, guņas and activity अचिंत्याः खलुये भावा न तां स्तणयोजयेत् । प्रकृतिभ्यः परंयश्चतदचिंत्यस्यलक्षणम् ।। “No argument should be applied in the case of existence which is in. comprehensible, the differentiating feature of the incomprehensible is that it is beyond matter." त्रीण्यतीतः ॥२।१॥ ६ ॥ श्रीणि three ; अतीत: above. 6. He is above three. The author says that He is above three states namely Jágrata, Svapna and Susupti, "प्रपंचोपशम शांतशिवमद्वैतं चतुर्थमन्यते” “They say that the fourth (state) is the cessation of manifestation where peace, bliss and nondualism (prevail)." निमित्तमभिध्यादित्वात ॥२।१।७ निमिर्त efficient cause; अमिथ्यादित्वात् by reason of being preceded by meditation. 7. He is an efficient cause, by reason of pondering. The author says that the supreme soul is the efficient cause, because it is said in the Vedas, that he meditated before creation, "सेकामयत बहुस्यां प्रजायेय, सऐ क्षत लोकानुसृजा" Chhandoga vi. 2. 8. “He desired let me be many; He said let me create worlds." प्रकृतिश्च प्रतिज्ञादृष्टांतैक्यश्रुतिभ्यः ॥२।१।८॥ ggfa: material cause' ; tfawrgettarafāra: enunciation, example and current of authorities. ॥

·30 THE SIDDANTA DARSANAM. 8. And He is the material cause by reason of the enunciation, example and cursus curce. Supreme soul is the naterial cause of the creation. He assigns three reasons in support of this view. (1) Enunciation, Enghai fagidan falasrahafa” Muğdakopanigat I. 1. 3. “O1 sire who is the one by knowing whom, every thing becomes known.” (2) Example. "geneitta afecta lazifandi RiaRRAT fareta hari aga " "O! dear, just by one clod of clay, the whole thing made of clay is knowu and by the language, there is communication as to the name of the modified things but in reality it is all clay." (3) Current of authorities, "galeria," Chhậndoga iii. 14. 1. "The whole of it is Brahmana" "gafas qtag,” The supreme soul pervades. all individual souls" "ag agaa" "Brihdarányakopanişat II.5. 1. "The whole of this is Brahma." HTTIE Fiyaa u popiel fa: division &c; on the other hand ; fiyaa like an ocean, 9. On the other hand, division is like an ocean, The objector says that according to you the creator and creation are pot apart; how is it that they appear to be separate? The reply of the author is embodied in the present Sutra. The anthor says that this apparent separation is just like the river and its waves. The river and its waves are not different from each other though they appear to be so; 80 the creation and creator appear to be different but in reality they are not. मानाम्नायोहृदोयुवत् ॥ २।१ । १० ॥ ATTIATT: the text as to measure ; Tg: in relation to heart ; ap like the sky. 10. The text as regards measurement is with reference to the cardiac region like the sky. The anthor says that the text "atgepra: gæt:” “Kațbopanişat 4. 12 ; 4. 13; 6. 17. “The Puruşa is of the size of a thumb." relates to the size of the man's heart all like the pervading sky when it happens to occupy a small space. ga: Faiçara I pię! Ppill! = ·31 CHAPTER II 1 15. eg: cause ; reteara by roason of exciting. 11. He is the cause by reason of exciting. Supreme soul is the cause by reason of exciting the matter into actgivity ; we see the same thing in the wordly affair ; & king is said to have done, when his ninisters and judges act on his behalf. नोस्वस्मादलेपत्वात् ॥ २। १ । १२ ॥ नो not ; स्वस्मात inherently : अलेग्त्वात by reason of neutrality. 12. Not inherently, by reason of neutrality The author says ihat in reality he is not the cause, because the supreine soul is neutral. "नतस्यकार्यकरणंचविद्यते नतत्समश्चाप्यधिकश्चरश्यते । परास्य शक्तिर्विविधैवश्रूयते स्वाभाविकीज्ञानवलक्रियाच" Swetág wataro, anişat vi. 3. "His effect or cause dues aut exist , por is his equal or superior seen : his supernatural power and activity arising from the iu herent knowledge and vigour are heard to be various." प्रददिवाऽऽयुक्तौ ॥ २ । १ । १३ ॥ प्रद्युत san ; इच like ; आयुक्ती in affairs. 13. In affairs, like the sun. The anthor says thát in the ordinary life, the sun does not act, por does it make snother act ; but on his rising, the people of their own accord, begin to perform different actions. Such is also the case 'with the supreme soul. सगुणाागुणश्रुतयः ॥ २॥ १ ॥ १४ ॥ सगुणार्थाः with the object of Brahman with qualities ; मुणश्रुतयः texts as to qualities. 14. The texts as to qualities are with the object of Saguna Brahma. The author says that the Vedic texts such as "सत्यकामःसत्यसंकल्प:". "of true desires and of trno determination." &o relate to the with the qualities. चतुष्पात् ॥२।१।१५॥ चतुष्पात् four feet. 15. He has four feet.

·32 THE SIDDHANTA DARSANAM. The supreme soul is said to possess 4 feet "स्थूलभुग्वैश्वानरः प्रथमःपादःप्रवि- विक्तभुक्तंज से द्वितीयः पादः आनंदभुक्तोमुखः प्राज्ञस्तृतीयः पादः, प्रपंचोमशमंशातंशिवमद्वैतं चतुर्थ- मन्यते' “The first foot is eatur of solid and Vulnānara, the second foot is eater of minute and fire, the third foot is enjoyer of happiness, having the face of intelligence and the fourth foot is believed to be the cessation of the manifestation, peace, bliss and non-dualisu. ' Nrisimha Parva Táyini 4. विश्वराडप्यारात ॥२।१। १६ ॥ विश्वराट् lord of the universe ; भपि also, yet , आरात् at a distance. 16. Though Lord of the uuiverse, still at a distauce. Though the supremo soul is the Lord of the universe and jervades it, yet he can not be conceived withcut purity of heart. तर्कणसताप्यः ॥२।१। १७ ॥ तर्केण by reasoning ; सता true, in conformity with the Vedas ; भाप: to be obtained; comprehensible. 17. He is comprehensible by true reasoning. The author says that the supreme soul is comprehensible by a reasoning which is not antagonistic to the Vedas. नैकष्यं क्लैशापनूदनलवत् ॥ २ । १ । १८ ॥ नैकव्यं in the proximity ; क्लेशापनूत् remover of miseries ; अनलवत् like fire. 18. Remover of the miseries in proximity like fire, He is the remover of all the internal five miseries called Avidgá, Asmita, Raga, Dvega and Abhinivesa. See Yoga II. 3. The author gives an illastration of fire which removes cold.by its presence. तदन्यतमेनयोगानाम् ॥२।१। १६ ॥ aa that , opraha by one of them ; arrat of the means of Yoga. 19. That, by one of the Yogas The removal as stated in the preceding Sûtra can be effected by one of the means of Yoga viz, Jñána, (knowledge) Dhyána (meditation) and (lévarárpitakarma) relin quishinent of acts to the Lord. मात्राहि त्रयाणामितरत्र ॥२।१ । २० ॥ मात्राa portion ; हि because ; त्रयाणां of three ; इतरत्र in the other. ॥

·33 CHAPTER II. 1 25. 20. Because in the other, there is the portion of the three. The author says that the characteristic of the supreme soul is Sat, Chit and Ânarda as mentioned in Sûtra 1 of the present chapter. These qualities are also found in the individual souls and the cosmos partially. They are in them from him. व्यनक्तय कंतामसे ॥२।१। २१ ॥ व्यनक्ति manifests ; एक one ; तामसे in Tamas. 21. One manifests itsell in Tamioguņa. The author says that in the cosmos which has Tamoguņa in preponderance on Pañchikaraņa, there is Sat, one of the characteristics described in Sutra 20. द 3 देवृत्तीद्वयोः ॥ २। १ । २२ ॥ द्वे two ; वृत्ती, in the activity : द्वयोः of two. 22. Two manifest themselves in the activities of the two. 'The two characteristics, namely, Sat, and Chit manifest themselves in the activities of Rajas i. e, cupidity and anger and in the activities of Tamas i. e. sorrow and idleness. । त्रीण्यवदातस्य ॥२।१ । २३ ॥ atfu three ; eragiare of the clear or pure. 23. Three of the clear. The characteristics viz, Sat, Chit and Ananda manifest themselves in the Satoguņa: त्रितेतरेक्षात् ॥२।१। २४ ॥ त्रिता three kinds ; इतरेक्षात् from the other view or practical vi 24. Three, from other view. The three characteristics differ from each other if looked from practical point of view; and they are three-fold for praotical purposes. They are one if no difference is looked into. भक्तिरारंभात् ॥ २।१। २५ ॥ भक्तिः devotion; आरंभात् from tho deeds. 25. Devotion from the deeds. 5

·34
THE SIDDHÅNTA DARSANAM.
Devotion of the man to the almighty results from the acts which lie
performs in this life or which he performed in the previous life.
END OF PRAPATHAKA I.
PRAPATHAKA II.
palace RAT II PIPI Pil
सवांतरत्वात् by reason of prev ading all ; आत्मा soul.
1. He is soul by reason of prevading all.
The author says that Puruşa is soul, because he pervades every thing.
QTİHTETETT 112! pipil
पर highest ; प्रेम love ; आस्पदत्वात् by reason of being the a bode.
2. By reason of being the alode of the highest love.
The author gives a second reason in support of his viesy. He is the
fountain of love.
Faatstige: 11 Pipi3.01
fga: towards himself ; ainsa: by reason of the inclination.
3. By reason of the inclination to himself.
The third reason is that the promptings are to one's own self viz.
(Sachchidánanda) existence, intelligence and happiness.
FAITHA102 11 P1P1800
Farghata by the experience of one's own self ; & and.
4. And by the experience of self.
The fourth reason is that he always feels his own existence in every act
f experience. Here ends the affirmative side of the Purasa.
नकोशोजडत्वात् ॥ २।२।५॥

·85 CHAPTER II 2 8. #nct: 797: sheath, covering, body; Aqrara by reason of being inanimate. 5. He is not the body by reason of its being inanimato. The human body is divided into 5 sheaths, viz. Anna, Prána, Manas, Jõána and Ápanda. So the soul is not Koś2 or the body which is mateterial and unintelligent. This is the negative side of the Puruşa. aquaSÍTaghlara Il Pipi € 11 तत् that, अभाने not shining; अपि though; तदुभानात् by reason of bia shining 6. By reason of his shining, though it does not shine. The human soul manifests itself in sleep, dreain and Sauádhi, though the 1st three ke sas do not manifest themselves there. विचारबाधवल्याम्नायोपपादानुभूतिभ्यश्च ॥२७॥ विचारवाध obstruction of thought ; घल्याम्नाय authoritutive text; उपपाद argument; quart: from experience. 7. And by reason of the bar arising from thought, and by reason of the text, reasoning and experience. The author says that for four reasons, the body is not soul. On pon. dering, we find that intelligence does not exist in the body ; there are powerful texts, reasoning and experience which also lead to the same conclusion. गौणोक्तिर्मुख्याय ॥२।२।८॥ utfesi secondary statement ; yen14 for the primary, 8. The secondary statement is for the primary. The texts which represent other to be the soul are with a view to show the real soul. When the texts state body o: son to be the soul, the terms are used in the secondary sense. It can be explained on the principle of Arundhatikşņa Nyáya.* So the secondary sense of the terms is only to bring out the primary sense prominently. * Arundhati, is the smallest star known as Alcor in the constellation called the great Bear (Ursa major). When it is pointed out, first the bigger stars are shown, then altimately Aloor (Arundhati). This maxim of Arundhatiksņa, is applied when any minute thing is explained by means of its surrounding big objects.

·36 THE SIDDHÁNTA DARSANAM, starfarsa u pipici प्रीतयः affection ; तत्कृते for him, 9. Affection (is) for him. The author says that material things which are affectionately desired are for the soul. "914. arg: Fargofa: faharchaeTATART Aarau hafa Brihadâryaņaka I]. 4. 5. “O ! dear me, certainly a husband is not dear (to the wife) for-the husband's object; every thing is dear for the self's object.'' कुतश्चिदभानवत्सहोक्तवत् ॥२।२।१० ॥ faa somewhere ; Waga like the non-manifested or indistinct ; AT11777 like speaking simultanevusly. 10. Some where like the non-manifested as in speaking simultaneously. We somewhere con found the soul with the matter by reason of our ignorance ; just as in the mixture of different sounds, we can not recog. Dise the sound of any particular person, garanathula: 01 Popippur द्वैतविस्मृते: by forgetting dualism ; अभिव्यक्तिः manifestation. 11. There is manifestation by forgetting dualism. When dualism is forgotten as in the state of sleep, there is manifestation of soul i, e. the state of bliss. - PIQESHIgata: 11 PI Pippi AT91a, by reason of correlation ; fedta: second, 12. He is second by reason of correlation. He is second in relation to non-existent illusion. You can not con. ceive of absolute ; you have a pair of pleasure and pain, knowledge and ignorance and existence and non-existen?e. CITTERS TETORT 11 Pipi P3.11 mif18: for the purpose of the world ; q and. 13. And for the purpose of the world. The author says that the terms which are used in common parlan oe ·37 CHAPTER II. 2 17 to show dualisin are for the purpose of the worldly transaction though dualism is not true. You can not explain the difference of things to the ignorant people. FJAFTAO 11 Pipi P811 fotfe in the language ; 5a certainly ; FTAEd name and form. 1t. The name and form are only in the language. The author says that pame and form exist in language only but not in reality. Fara FIATA: Pipi P4 11 afara: for those who are immersed in dealism ; fe certainly ; faqfer: the study of the scripture. 15. The study of the scripture is for those who are immersed in dualism, The author says that the study of the holy scripture is to instruct those persons who are immersed in the doctrine of dualism. जागर्यायै चिरसुप्तानां श्रुतिरंबावत् ॥ २।२ । १६ ॥ anata for arousing or awakening ; Pargarat of those who are slept for a long time ; gfa: scripture ; apparaa like & mother. 16. The scripture is to awaken those who have slept long, like a mother The author says that just as a mother awakens her child in order to Buckle it, so does the scriptore instruct those who are long immersed in ignorance. ATTfFoarfragen betala al pipi ploil q not ; fefer of that which shows the unity of object; Faret: other moaning ; faguretara by reason of the statement of three words. 17. There is no other meaning of that which shows one by reason of the statement of three words. There is a passage '$hafa atat' Chhándoga vi. 2 1. consisting of three words. It has no other meaning but that he is alone without a second.

·38 THE SIDDHANTA DARSANAY. 9ATE II pipi pa at 0 AiQ by reason of the commencement. 18. By reason of the commencement. The anthor says that in the scripture where the commencement of the creation is given, it is said Aadiracaqmeta’ Chhándoga vi. 2. 1. “01 dear, in the beginning there was the existent alune.” indicating oondualism. TITEITIT 11 Pipi peut 39: over and over again ; 5 Flama by reason of the statement. 19. By reason of the statement over and over again. The author says that the same principle of non-dualism is inculcated over and over again in the scripture, "aaalala" "Chhándoya vi. 14. 1. “The whole of it is Brahina! inaaga' "Nrisinbottarata pani 7. “lt is all Brahma," "aparalizata "Brihdáryanyaka iy. 19. Katha iv. 11. "There is no multiplicity here." fattungfaniaaaa Piripo faztenfę destruction &c. fagfasera b y reason of the prohibition. 20. By reason of the prohibition of destruction &c. The supreme soul is spoken to be without birth and death. "ननिरोधो न चोत्पत्तिर्नवद्धो नचसाधकः। नमुमुक्षुर्नवामुक्तइत्येषा परमार्थता ॥ “There is neither destruction nor production, neither fettered nor a devotee ; neither desirous for salvation nor liberated. It is a real truth.” Pañchadasi vi. 35 ; Gaudapádiya II. 32. fyatlagre PIRIP via tradition, gfagia history ; gaan by reason of monism ; 9 and. 21. By reason of non-dualism from tradition and history, The non-dualism is also proved from the smțitis and itihdse8. maththaai FHNCTI II PIP! Rp 1 479 grat of those who have reached the true knowledge ; not ; HITO dullness (in understanding). ;

·39 CHAPTER II 3 3. 22. There is no dullness in those who have reached the true krowedge. Those devotees who have attained to the highest and truest knowledge of self can understand it fully. There is no lack of understanding non. dualism in them. As to Ritauibhara, see Yora I. 48. END OF PRAPATHAKA II. PRAPATHAKA III. eat aia ATS#: NTTIP!!? ea: shining one ; ara certainly ; nifs: (reflected in the root cause ; ATXI witness. 1. The shining one certainly reflected in the root cause is certainly the witness. This divine being in contact with the matter is merely the witness. razarafaladirir:Alfa 7=AIATT" "That which is reflected has been a witness and intelligent one." Saits 4 FU: u P13121 027: lord ; 87547564: seated in the undeveloped. 2. He is lord when seated in the undeveloped. The same divine being is called Lord when he comes in contact with the Prakriti in which Satva preponderates. "asfaíaſea'ariatza Tanteta" "That which is Lord and intelligent has been reflected.” AFTFUT LETTISTA: 0 P1331 HETET: when seated in Mahat; fero470f: golden child. 3. He is Hiranyagarbha when seated in Malat. The author says that the same divine being is called Hiranyagarbha when he comes in contact with the Prakriti in which Rajas preponderates- ·40 THE SIDDHANTA DARŚANAM "तत्प्रतिवितं यत्त्वद्धिरण्यगर्भचैत्यन्यमासीत् " "That which is golden child and intelligent has been reflected.”' विराडहकारस्थः ॥२।३। ४ ॥ विराट Virat ; अहंकारस्थ: when seated in egoism. 4. He is Virát when sea ed in egoism. The author says that the same divine being is called Virát when he comes in contact with the Prakriti in which Tamas preponderates. "तत्प्रति विवित'यद्विराट् चैतन्यमासीत " "That which is Virst and intelligent has been reflected." ब्रह्मसाक्षीश्वरस्तावद्धिरण्यगर्भनामभृत् । विराडित्येवमाख्याता चिदेकैवहिपंचधा ॥ Brahma, Sákşî (witness), JŚwar (Lord) Hiranyagarbha (golden child) and Virát are the names that have been given ; though intelligent one, yet five-fold." द्विधोभौ ॥२।३।५॥ द्विधा two-fold; उभौ both. 5. Both are two fold. The author says that Hiranyagarbha and Virát exist in the form of cause and effect. त्रिलिङ्गोहिरण्याख्यः ॥ २।३ । ६ ॥ fafcy: characterised with three marks; fgpoore: golden child. 6. Hiranyagarbha has three marks- The author says that Hiranyagarbha has three marks, viz: the vital airs, 10 motor and sensory organs and mind, intellect and I-maker. ईडायत्तमायःसर्वज्ञःपूर्वक कुरोद्वयातिगत्वात् ॥२३॥७॥ इड् the praiseworthy ; आयत्चमायः who has illusion under his control ; सर्वज्ञः omniscient ; पूर्व की irst creator ; अंकुर sprout ; द्वयातिगत्वात् by reason of exceeding the two. 7. The praiseworthy has illusion under his control and is omniscient, creator, sprout (cause) by reason of exceeding the two. The author says that the Lord has a control of the Máyá or the creation;

·41 • CHAPTER. II. 3. 11. he is omniscient; he is creator, protector and destroyer of the universe, because Satva preponderates over the two other Gunas. "सस्वायत्तमायः सर्वज्ञः सृष्टिस्थितिलयानामोदिकर्तजगदंकुररूपोभवति" "He has illusion under his control; he is omniscient, the maker of the creation, its maintenance and its final dissolution and the primordial form (sprout) of the universe." वैषम्यनष्ठुर्य न सापेक्षत्वात् ॥ २॥ ३ ॥ ८ ॥ वैषम्यनेषु ये difference of rank and cruelty ; न not ; सापेक्षत्वात् by reason of dependence (on actions of the previous life). 8. There are no difference and cruelty by reason of the dependance. The difference of rank and craolty of God towards man do not exist, because they are due to ove's own action. It is on sccount of our own actions, that we reap the fruit, God is not to blame for the difference which exists in the world: He is just and kind. जीवोव्यष्टिस्थः ॥२।३।६॥ sta: individual soul; ozgry: when seated in parts. 9. When seated in parts, he is individual soul, The supreme soal is individual soul when looked individually, प्राज्ञतैजसविश्वाख्यःस्वल्पविस्वादेः ॥ २३ ३ । १० ॥ प्राज्ञ तैजसंविश्वाख्यः he is called Prijna, Taijass and Visva ; स्ववित्वादे by the limited knowledge &c. 10. He is called Prajia, Taijasy and Visva by the limited know. ledge &c. The individual soal is Prajšia when looked from the limited knowledge • he possesses; he is Tejas when he is in his subtle body she is Viáva when he is in his gross body तटस्थसात्सितापकर्षात् ॥२।३। १९ ॥ तटस्थसात् under the surrounding environments; सिंतापकर्षात् by dimination of सत्वे. 11. He is uuder the surrounding environments by diminution of Satya 6 ·42 THE SIDDHANTA DARSANAM. When Tamas and Rajas preponderate, he comes under the influence of the surrounding environments. HICCF: İHAZara II P1218ppt H1E*: with eight ; #arfa migrates ; arata (till the rise of) knowledge. 12. He migrates with the eight till the rise of knowledge. The author says that the transmigration of soul with the following oight continues till one obtains spiritual knowledge :- (1) 5 vital airs (2) 5 subtle and gross elements (3) 5 motor organs (4) 5 sensory organs (5) 4 internal organs (6) nescience (7) desire and (8) action. पुर्यष्टकेनलिङ्गेन प्राणायेनसयुज्यते । तेनवद्धस्यवैवंधोमोतोमुक्तस्यतेनच ॥ "One is incarnated with the body having eight distinctive marks such as vital airs &c; when he is imprisoned therein, it is his bondage, but when he is released from them, he is liberated." Fiqhalâ caufTHE HEHATIA: 11 P13! Peqin FAQ by reason of the contact (with the body); gegaaffawa: overpowering of knowledge and lordliness ; wat by ashes ; orat: of fire. 13. The knowledge and lordliness are overcome by the contact of the body just as the fire by the ashes. The knowledge and lordliness of the soul are concealed by the corpo. real body just as the fire is concealed by the ashes. भाविपर्यासश्चितश्चेतोगुणाद्वाष्पेणेवार्यम्णः ॥२॥३॥१४॥ Hifaquia: dimness of light ; faa: of the intelligent ; dalyura from the quality of Chitta ; arou by clouds ; eru: of the sun, 14. There is the dimness of the light of the intelligent, by reason of the quality of the Chitta just as the sun's splendour by the clouds. The author says that the illuminating power of the soul is dimmed by the surrounding environments like the sun's splendour concealed by the clouds. fagiosi Fata qaranan pris! P4 in ·48 CHAPTER II. 3. 20. प्रतनु subtle, minute ; लिङ्ग incorporeal or subtle body ; स्वरूपमानाभ्यां by reason of form and dimension. 15. The subtle body is very minute by reason of form and dimension. The author says that the subtle body is very minate in form and size. "बालाप्रशतभागस्यशतधाकल्पितस्यच । मागोजीवःसविज्ञेयस्तदानत्यायकल्पते” “The part of the corporate soul is supposed to be hundredth part of the hundredth part of hair; it is, therefore, endless." अस्मिन्नेवोष्मा ॥२।३। १६ ॥ ATFEAT in it; ga only ; FCAT heat. 16 In it, there is heat. The anthor says that in this subtle body resides heat or warmth, तदंगःप्रेति ॥२।३। १७ ॥ सदंग: having that body; प्रैति goes, migrates. 17. He migrates with it. The son travels to the other world with this subtle body. समृद्धःसत्वस्थः ॥२।३। १८ ॥ समृद्धः elevated ; सत्वस्थः when seated in Satva. 18. When seated in Satva, he is elevated. When Satya prevails, the soul is great. खवद्वैचित्र्यम् ॥ २।३ । १९ ॥ रववत् like sky or ether ; वैचित्यम् variety. 19, There is variety like the sky (ether). The author says that just as one sky is differently called e.g. Ghatákáha Mathákása, Patákába, so is there variety in the soul. नगुणैःस्वास्थ्यं वीचिमद्वत् ॥ २।३ । २० ॥ म not ; गुणैः by reason of the Gupas ; स्वास्थ्य merging into one's own selfवीचिमहत like the ocean having waves. 20. There is no merging in one's ownself by the Guņas like the one with the waves, ·44 THE SIDDHANTA DARSANAM. The author says that there is no merging of the self in its own self by reason of the Guņas of the Prakriti, just as the waves merge in the ocean. BUTAITaliaaitaatio u pisippi व्योम sky ; विश्व election ; अम्बूनि water ; इव like ; त्रीणि three. 21. The three are like the sky, its reflection and water. The author compares the supreme soul, individual soul and the body to the sky, its reflection and water respectively. अस्त्यनूकोऽभिनिवेशात् ॥ २।३ । २२ ॥ off is, exists ; ag 6: transmigration of soul, metampsychosis ; affatastra by reason of the fear of death. 22. There is transmigration of soul by reason of the fear of death. The author says that there is metampsychosis, because there is fear of death in every one. FIFATA 15 II P1317311 Fifaeftcala by remembering the past life ; & and. 23. And by remembrance of the previous birth. The author gives a second reason that there were people who remembered previous births and there are also such ones in the present time. Q1a5716EH II P131 p8 il #fasura by reason of variety or difference of position ; angen invisible. 24. There is 'invisible' by reason of the variety. Because we see the different grades of the people, we in fer that there is some invisible or extraordinary cause viz: the actions of the previous births. Frammisa il pri P4 Frigia by reason of the break of sound bloep ; 9 and. 25. And by reason of the break of sleep. The author gives a second reason in support of the existence of the ·45 CHAPTER II. 3. 29. Adřişta ; he says that sleep is the best state in which there is no fear, no anxiety; it is a state in which soul goes to itself. This break of the sleep. 'ing state shows that one has to undergo troubles again in the waking state. athi agrastargau 2 131 u staigtag like the seed and the sprout; afaurarea nescience and aggociation. 26. Nescience and associations are like the seed and sprout. The author says that the nescience and association arise from each other just as seed proceeds from the sprout and the sprout from the Beed. arance ATEHT: 01 pisi ple वाक्यात from the texts ; अपि also ; ऐक्य unity; आत्मनोः of the two souls. 27. The unity of both souls also from the texts. The author says that the unity of the supreme soul and individual soul is also established from the Vedic texts, arraret:argerita in A not perf: other meaning ; Argala by reason of abundance. 28. There is no other meaning by reason of the abundance. There can not be any conclusion other than that the supreme and individual souls are one, because there is an overwhelming authority to support it. farahfe' Chhándoga vi, 8. 7. 'Terrarag' 'Aittareya v. 3. ; Mánduka iy. 5.5 Wag" Brihadáraṇyaka I. 4. 8. RATHEE" 'Brihadáranyaka II. 5. 19. "SEHEHÁTE;" Kavşitiki I. 8. bogaarte Fichang fart:" Chhándoga vi. 3. 2. “Thou art that.” “Brahma is all intelligence" “I am Brahina.” “This soul is Brahma." "Thon or I am 01 Lord.” “The sonl having entered in the corporate being." atara Il Pipi pé eratę by reason of the defect. - 29. By reason of the defect, ·46 THE SIDDHÅNTA DARSANAM. The author says that if you interpret the above texts otherwise, it will be a torture of the texts. fau aceit: 1213130 il fays in the knower of the all-pervading; acath: by reason of the text 89 to his attainment of that position. 30. In the knower of the all pervading, by reason of the text as to his attainment of that position. The author gives another reason in support of his view ; he says that there is a text which shows that one wbo knows him is Brahma himself arafagaa anafa" Mundaka III. 2. 9. "ancafa" Brihadáraṇyaka iv. 4. 6. "One whe knows Brahma, becomes Brahma. "Being Brahma, becomes Bralima." footagrara Il P13138 11 fafe in one who makes difference ; stagracata by reason of being hated. 31. By reason of the hatred of one who makes difference. The author gives further reason in support of non-dualism and says that one who makes difference between the individual and supreme Boals is condemned. "Triang Trestera-tehtaanaqug:" Brihadáraṇyaka I. 4. 10. "One who worships another deity, he is another, I am another. He does not know like a brute." Haga: 1 P133pm wayà: by reason of the text laying down fear. 32. By reason of the text laying down fear. The texts lay down fear for one who makes difference. "tergdagaf TiTiFea, TETHER" Taittariya 1I. 7.1. “When one makes an interval or difference in him, he causes fear for him." s1977 II P12 133 11 1917 by reason of the remainder or conclusion ; @ and. 33. And by reason of the conclusion. The anthor says that the texts also gain up the monism or non-dualism. "सदेवसौम्वेदमग्रमासीत् TERIAATHTnferramarat" Chhân dogya

·47
CHAPTÉR II. 4. 2.
vi. 21. O ! dear, the existent was in the beginning 3.. ......it is eternal
it is soul, O I Swetaketu, that thou art."
zaamuiga #fagai upiga80
Fatagritt: of the text and logical reasoning: årfa inspite of ; nacquit:
perversity of intellect ; art in non-dualism ; astaxat by reason of the
false reasoning and disregard.
34. There is perversity in non-dualism in spite of the text
and logical reasoning, by reason of the false reasoning and dis.
rezard.
The author says that non-dualism is very clearly established by the
Vedic texts and logical ronsoning but there are people of perverse
intellect who can not understand it by reason of their false argument
and disregard.
END OF PRAPATHAKA III.
PRÅPÅTHAKA IV.
विक् प्तिः प्रतीकस्यभावार्था ॥२।४।१॥
Farofa: construction ; Sateen of ar. image ; Wards for the object of
faith.
1. Construction of image is with the object of faith.
The author says that the worship of doities by making image is from
faith,
तत्रहिब्रह्मधीरुत्कर्षात ॥२।४।२॥
in there ; fe certainly ; tert: thinking of Brahma ; eta bg. reason
of greatness.
There is meditation of Brahma, by reason of greatness.
There in the image, you must consider Brahma to exist ; because the

·48. THE SIDDHÅNTA DARSANAM. principle is that you must meditate on the great in the low but not the lose in the great. संभाव्योपदेशात्पंचाग्निवत् ॥ २।४ । ३ ॥ संभाव्या proper ; उपदेशात् by reason of the direction ; पंचाग्निवत् like five fires. 3. It is proper by reason of the d'rection like the five fires. It is proper that you should have an idea of the high in the low just as the aney of fire in man and woman in Pañchágni. (See Chhé ndoggopnişat v. and Vedánta Sûtras chap iii.) भावे वावाविर्देवस्य ॥ । २।४ । ४ ॥ भावे in faith ; वाव truly ; आविः manifestation ; देवस्य of the doity. +. In faith, truly there is the manifestation of the deity. It is the faith that develops into a diety in the images. तन्मूलंहिफलंलोकवत् ॥ २।४ । ५॥ तन्मूलं depending on it ; हि because ; फलं reward ; लोकवत् as in ordinary life. 5. The fruit depends upon it, just as in ordinary life. The author says that fruit depends upon faith just as taking & rope for a serpent excites fear. भावेहिभगवानास्ते नपाषाणे न मृन्मये । नफलंभावहोनानांतस्माद्भावोहिकारणम् ॥ “The Lord is there in faith, he is not in a stone or in clay ; there is no fruit for a faithless person; faith is, therefore, a chief cause." नभासोऽपिस्वतोलिप्तोनिलेपत्वाच्चितोजलोर्कवत् ॥ ॥२।४।६॥ न not ; आभास: reflection ; अपि though ; स्वतः himself , लिप्तः effected ; निर्लेपत्वात by reason of non-inodification ; चितः of the intelligent ; जलार्कवत् like the sun in the water. 6. Though it is a reflection, yet it is not effected, because the intelligent can not be effected like the sun in the water, ·CHAPTER II 4 9. Though the individasl soul is only a reflection of the supreme soul, it is not liable to modifications like the reflection of the sun in the water. Area Arategia u pogroll raighrafna by reason of the direct and indirect texts ; T and. 7. By reason of the direct and indirect texts. The author relies on the Sruti and Smțiti texts. (O) "fifteen fier fra RICHTERT" Brihadáraṇyaka iv. 4 12. “Why should one trouble his body? with what wish or with what object ?" speranta catarator" Brihadáraṇyaka iv. 3. 7. “Like one actting and enjuge ing." (2) "firefargericht als fa ferhaal" Gitá iii. 27. “A foolish ono with egotism, considers himself an actor." TATTOTETTATE 11 7181511 qufa activity ; SEOTAT by transference. 8. Activities are by transference. The author explains the different activities which are attributed to the soul on the doctrine of the Adhyása. A crystal mirror is pure but it appears to be tinged with the china lily, when the latter is placed in contact with the former. Though the soul is inactive in reality, still it appears to be active when in contact with different organs both external and internal, aatamia alafu 21816 W att consideration thereof; & certainly ; ratuf conducive to all objects. 9. Certainly the whole object depends on their seeing. The whole phenomenal world depends on the ego and non-ego. This is the Sankhya view. तदाभास Tou:= सच्चिदानंद सदाभास चिदाभास मानंदाभास ·50 THE SIDDHANTA DARŚANAM. सदाभास %Dजड़ चिदाभास साती विकृति प्रकृति ईश्वर हिरण गर्भ घिराट सरशी विसरशी अव्यक्त महत् अहंकार पंचतन्मात्रा अखिलप्रपंच क्लीवाह्यत्राप्रत्ययिनः ॥ २।४ । १० ॥ वीपा: ignorant people ; हि certainly ; अत्र here ; अप्रत्यायिनः un believers. 10. Here certainly ignorant people are unbelievers. The author says that persons who are ignorant in the subject of ego and non-ego are unbelievers. नवैविज्ञोदेव्यङ्कशायीकुमृतीक्षणात्कुसृतीक्षणात् ॥२॥४॥११॥ न not ; वै certainly ; विज्ञः an expert ; देव्यंकशायी lying in the lap of the goddess (illusion); gate ura by seeing the tricks ; patetura, by seeing the tricks. 11. An expert certainly does not lie in the lap of illusion by seeing the trickery, by seeing the trickery. The present sûtra is just the opposite of what is laid down in sûtra. 10 He says that a person who is well versed and possesses discriminating power is not eluded by the illusion and its tricks. The repetition is to indicate the end of the chapter, END OF PRAPATHAKA IV. END OF CHAPTER II.

·51
CHAPTER III. 1 4.
CHAPTER III.
PRAPATHAKA I.
The author after dealing with the subject of the Parusa or ego proceeds
to deal with the subject of Mukti or salvation.
SITE SAU: 1131 Pipa
gf salvation, redemption, ; fe certainly ; gay the object of man.
1. The salvation is the object of the Puruşa,
The anthor says that to obtain salvation is the highest effort of a man.
It expresses the Sankhya idea. See chap. I. 1. of the diarra77.
ufafaragiariafaefer triageoref: || "The highest effort of man
is the total eradication of ti roe sinds of wiseries."
ateien: 11:319.12
989: identification of the soul with the body ; ats: bondage.
2. Bondage consists in the identification of the body with
the soul,
Bondage is the opposite of salvation and it consists in corsidering
the body to be the soul.
aruanderer 19644 Pipi
arriages in its total eradication or destruction; Farerar merging:
in one's own self ; कैवल्यम् absolutisun.
3. Absolutism consists in merging in one's own self after its
total eradication.
The author proceeds to define Kaivalya or absolutism. According to.
kim it consists in merging in its own self aftor the radical aprooting, ofi
the bondage.
कर्मतदर्पणसाधनविचारसाक्षात्काराविझापायानामुत्त

·32 THE SIDDHANTA DÀRSANAN TAIPIS कर्म action ; तदर्पण its offering; साधन means 3 विचार meditation साक्षात्कार realisation ; अविद्यापायानो of disappearance of nescience ; सरोत्तरोपजनानात from the production of each succeeding one. 4. From the production of each succeeding one of action, its offering, means, meditation, realisation and disappearanco of nescience, The author proceeds in detail the means by which you can achieve absolutism (Kaivalsa)(1) action pertaining to the castes an l the religions stages or the performance of the daily and the causal acts. (2) surrendering up these actions to the Lord, (3) means, which are four-fold e.g. fa, firm, zaff and fant (5) realisation of the self ; (6) disappoarence of nescience. Each suceeding one proceeds from each preceding. gangrera il 1914 gani dualism ; q if ; # not. 5. If there is dualism, thon not. If one sticks to the doctrine of dualism, he can not achievo absolatism or Kaivalya. farafga PIPICI द्वितीयात् dnalism; हि certainly ; भय fear. 6. Certainly there is fear from dualism. There is perdition for those who believe in dualism. "fectatearrafa Nrisimhottart&pani. 6 समृत्योन्मृत्युमामोति याहनानेवपश्यति" Brihadarpyaaks iv. 4. 19. Katha iv. 10. “There is fear from dualism. He who 800s variety here, goes from ono death to another." ATRAIGHTSSiteGE: 11318io. not; aralgat manifestation of reality ; wifged: by mixing. 7. There is no manifestation of reality by mixing. The author says that if one is too much immersed in tho worldly affairs, the truth does not manifest itself to him. संश्लेषोरसात्.॥ 1.5.11 10 ·58 CHAPTER TIL 1 12 wa: mixture, addiction ; TT by enjoyment. 8. There is mixtura (addiction) by enjoyment. The author says that one's addiction to the wordly matters arises from too much enjoyment of pleasures. HOT: Prara Il 21 91€ lt #91: slack ; Arain by righteousness. 9. It becomes slack by Satva (righteousness). The author says that by Satva i, o $1A, (peace) 87, (control of senses) FR (truth) afget (non-violence) and 3 (forbearance, one can overconno the attachmout to the worldly affairs. eigentziarizoritirati u IIPI pour stut the intelligence of those whose seed is good ; surateteatret the object of meditition, Sánkhya or dr. 10. The intelligence of those whose seed is good, is directed to meditation, Sárkhya or yoga. The persons who are fortunate and who performed good acts in the previous birth are predisposed towards meditation, Sávkhya or yoga. ध्यानेनात्मनिपश्यंति केचिदात्मानमात्मना ॥ mert a tria France Il Gita XIII. 24. "Some see the soul within themselves by meditation, others see it with Sáåkhya, Yoga or Karma Yoga.” faaleat safera II PIPI 88 fords: discrimination ; ws: enn ; Barnaafa in the darkness of Adbyása. 11. Disorimination is like the sun in the darkness of Adhyása. The discriminatin? power dispels the darkness or ignorance that ariso, from taking the body for soul, just as san removes the darkness. तद्वतश् चैत्यनिर्भासोन्वयान्याभ्याम् ॥ ३ ॥ १ ॥ १२ ॥ ara: to one who poudages it; de foraria: manifestation of Belf; patarrara by affirmation and negation.

·54 THE SIDDHANTA DARSANAM. 12. The mavifestation of self to one who possesses it, is by affirmation and diference. The author says that to one who is possesed of discriminating power, the self manifests itself by Anvyaya and Vyatireka. In a dream the soul manifests itself (that is Anyayaya) but the buds does not inanifest itself (that is V yatireka). END OF PRAPATHAKA I. PRAPÁTI AKA FI. asiassarà: 11 31 pipil faut twofold ; #: one ; a fa though ; #: by reason of the imagination. 1. Though one, still two by reason of the imagination. Ini The author says that you see a pot out-side ; this is objective side ; you have a corresponding idea on the subjective side called concept. fag inthatht: 1131 poput विष्ट भी obstruction ; मनोमयः imaginary. 2. Obstruction is imaginary. It is mind that creates different feelings; when your father is dead in a foreign country but you are not aware of it, you are not aggrieved; when you hear of his death though it may not be a fact you become sorry. The feelings of sorrow and joy are, therefore, the creations of the mind. It is folly to be wise where ignorance is bliss. Had:Taip atsaradara: 1131778 amb canse ; nas: disaffection ; ma: of one going outside i. e. the internal organs ; Hatfe in the internal one. i. e. the supreme soul; ara RETI: of turning gradually and reaching of the goal), in ·CHAPTER III 2 7. 3. Disaſſection is the prime cause of the turning inside and gradually reaching ol' the one whose activity is turned ourside, The author delines Vai ágya which consists in turning inside the act. ivity of the mind which is naturally prone to go outside and grudually directing it to the supreme soul aiheitarata u BIR18 haarata by constantly seeing defects. 4. By the constant seeing of the delects. The Vairágya arises from constantly seeing the defects. लौल्यवरस्यजन्मजरारोगात्ययतापा दोषाः ॥३२॥५॥ वैरस्य tastelessness ; जन्म birth; जरा old age; रोग disease ; 87727 calamity; arar: trouble ; : defects. 5. Impermanence, tastelessness, bir. h, old age, disease, calamity and troubles are the delecis. The author used the word 'defect' in the preceding Sûtra ; he explains it in the present Sûtsa. facitiralara il 31 Piet! fad dear, affectionate ; trafa will make weep ; # one's self. 6. Attachment makes one weep. Man fixes his heart on certain worldly objects such as son, wife and wealth which ultimately cause him to weep. "ATTRICHA: faciq aria al fagrat serafa” “Brihadáranyaka 1. 4. 8. "Tell him who considers any object other than his own self dear, that it will make him weep." STAIETE Fingerafata u Popion Taifa: tranquility &c; ft certainly ; 899 wealth ; cgtfacara by their leading op (to the supreme soul). 7. Tranquility &o are certainly wealth because they lead up. Śama (peacefulness), Dama (control of sensos). Uparati (quietism, Titikşá (ondurance), Samadhána (contemplation) and Sraddhá (faith) are the six qualities which constitute wealth, because they lead one to the presence of the supreme soul.

·56 THE SIDDHANTA DARSANAM. वाह्यांतर्विभासेशोतोष्णवत् ॥ ३ । २।८ ॥ वाह्यांतर्विभासे the manifestation of the external and internal ; शीतोष्णवत् like cold and heat. 8. Manifestation of the external and internal, is like the cold and heat. The author says that if your power of perception of external things is strong, your power of introspection is weak ; the external and internal perceptions are in the inverse ratio just as heat and cold. नार्थप्रियंज्यायः सापेक्षत्वात् ॥ ३।२।६ ॥ न not ; अर्थ in an object ; प्रियं pleasing 3914: greater ; Aid fara by reasou of correlation. 9. There is no great pleasure in thic object by reason of its correlation, The author says that there is no absolute happiness in the worldly objects, because the ini..d still pines after higher pleasure by reason of its correlative nature. लोलंचयौगिकत्वात् ॥ ३।२। १० ॥ les transitory ; & and; affiacara by reason of the contact. 10. And transitory, by reason of the contact. The sensual pleasures are transitory, because they depend on the contact of the object with the sensual organs. विरसं वीर्यवन्मनः पूर्णत्वात् ॥ ३।२। ११ ॥ विरस devoid of worldly pleasure ; वीर्यवत् strong ; मनः mind ; पूर्णत्वात् by reason of perfection. 11. Mind, wben devoid of worldly pleasures is strong by reason oť its perfection. The author says that when the mind is not addicted to the worldly pleasure, it is very strong, because it is full and does not require any thing further. पराक्तृष्णजोजडावाव ॥ ३ । २ । १२ ॥

·57 CHAPTER. III. 2. 15. पराक्तृष्णज: those who enjoy the external objects ; जडाः fools ; वाष cer. tainly , indeed. 12. Those who enjoy the external objects are certainly fools. The author says that those who take pleasure in wordly things are fools. "पराचःकामाननुयांति घालास्तेमृत्योर्यतिविततस्यपाशं । अथधारा अमृतत्वं विदि त्वाध्रुवमध्रुवेषिह न प्रार्थयते" Katha iv. 2. "The fouls who pursuo the external objects are entangled in the trap spread by death. The wise unen here koowing immortality do not desire the transient thing in the transient (world).” जांगुलोह्यर्थोविवेकिनाम् ॥ ३ । २ । १३ ॥ जांगुलः poisonous ; हि because ; अर्थः object, विवेकिनाम् to the wise men. 13. The worldly objects are certainly poisonous to the wise men. The worldly pleasures are like poison to a learned man- प्राखर्यात्सुखंदुःखमेवसर्वम् ॥ ३ । २ । १४ ॥ प्राखर्गत ierceness ; सुखं pleasure ; दुःखं misery : एव certainly; सर्व all. 14. The pleasures are all miseries by their fierceness The author says that all pleasures, are miseries as they ultimately lead to them and also by reason of surfeit cf. Yoga II. 15.. बिनानेतरिन्यासान्नोपशाम्यतिरस:स्वादः हविषेवानलः॥ ३।२। १५॥ विना without, नेतरि in the Lord ;भ्यासात् surrendering; न not; उपशाम्यति subsides ; T: desire or hankering after ; fare: by enjoyinent ; far with clarified batter; a like ; : fire. 15. Without surrendering to the Lord, the desire does not subside by eujoyment like fire with the clarified butter. The author says that the desire for the worldly enjoyment will not subside without surrendering your action to Lord; the fire can not be extinguisbed by the offering of ghee cf. Gitá II. 59. नजातुकामःकामानामुपभोगेन शाम्यति । हविषाकृष्णवर्मेवभूयएवाभिवद्धते ॥ Manu II. 24, 8 ·58 THE SIDDHÅNTA DARŠANAM. "The desires are not satisfied with enjoyment ; fire gains strength with the offering of clarified butter." aradagarraigti PIPI Pell a not ; aga the invisible; gara non-dualism ; annara r.on-egotism ; ET or. 16. No invisible from non-dualism or non-egotism. The invisible whicb is the cause of bondage does not arise from non-dualism or from consciousness of one's want of activity. विरहार्धानुध्याकरस्तापाशंसयोः॥ ३ । २ । १७ ॥ faceruiquat thinking over the want of the worldly object; 27136: mino, source ; atqisiert: of trouble and desire. 1.7. Thinking over the want of the worldly object is the source of trouble and desire. The author says that pondering over the worldly wants, is a cause of trouble and hankering after then thinking on the want of wealth makes one unhappy. ध्रौव्येप्यादिष्टस्यदिष्टेमास्मारोदुरितानाम् ॥ ३॥२॥१८ ॥ धौव्ये on making a fixed determination ; अपि even ; आदिष्टस्य of one who is instructed ; fez at the time of performance, #1 not, FHit: remembranco; gfraram of the wicked acts. 18. On making sure of those who are instructed, there is no remembrance of the wicked at the time of acting. The wicked people forget to act on the instructions, although they are fally instructed and they have also vowed to act according to them. स्वरसानाप्रप्रतृप्यंतीयंत्रवत् ॥ pige 1 स्वरसानाप्त: by not obtaining the enjoy ment of the selk ; अव्रतृप्यत: being not satisfied; 4992 like a wheel of pots (the Persian wheel). 19. Without satisfaction till self-enjoyment is obtained (one moves) like a chain of pots (in a well; the Persian wheel). The author says that a man who does not find pleasure in the worldly objects moves up and down till he realises his own self like a wheel of pots moving up and down in a well ; (like the Persian wheel)compare Mrichhakațika n. 59.

·59 CHAPTER III. 2. 22. AFITENTATIGATE: 11 * 1 pipo il # not; ature of one who identifies himself with his corporeal body; भप्रियात् from miseries ; विमोक: release. 20. There is no release from the miseries of those who con. sider body to be soul. The anthor says that as long as one feels that his body is soal, so long his troubles do not end. Haresterea fagtfaradiografer "Chhándog viii, 12. 1. “There is no destruction of the pleasant and unpleasant foolinge, while the body is existing. It also means that miseries do not end as long as there is body. afarami Il 31 PIPPA #not; fafare separated in touches. 21. It does not touch the separated. The author says that one who knows that the soul is apart from the the body, the miseries do not touch. "grettanta foarfga esta" Chhándoga piji. 12. 1. “The pleasant and unpleasant feelings certainly do not touch the bodiless." augiagret: Jaedicada al 31Pippi sight ; atlash: of the unwise and the wise ; 1798 like a crow and owl. 22. The sight of the ignorant and the wise is that of a orow and owl. A fool sees the world to be real while wise man considers it to be false; & wise man soos his own 'sell' which a fool does not see. The author gives an example of a crow and an owl; the former sees during the day while the latter does not : the latter sees during the night while the former does not; cf. Gítá II. 69. 8 END OF PRAPATHAKA II.

·60 THE SIDDHÅNT A DARSANAM. PRAPATHAKA III. Tag Arafatata il 31319 : imaginary ; fe certainly ; affian like diplopia. 1. Creation is imagriary like the eye disease. The author says that this world which we see around is the creation of mind, just as a person suffering from diplopia sees two moons but in reality there is only one. FHICAgIanuara 1 81319 mifera possessing birth &c; & figura by reason of being particular. 2. It possesses birth &c by reason of being common. Every thing that possesses quality, activity or existence is common or general. Whatever is general appears, stays and disappears ultimately, ARHATT 1131313 11 Antiga: from the authority ; 7 and. 3. By reason of the verbal testimony. The author relies on the Vedic texts. "Qaraluna: Fatfrabat fya lil darysitfatete: great lagareTTUATI Muņdakopanişat II. I. 3, “From this are produced vital air, mind, and all the organs, ether, air, light, water, earth the support of the universe." HnaFET.Fatoulai dziaacazz: 1131318 मृषा false ; च and ; ऍदिकत्व being an object of the sense organs; अव्यतिरेक non-difference ; 371u'agram: by reason of the commencement and end. 4. And false, by reason of an object of perception, non-difference and by having beginning and end, This phenomenal world is false, because it is an object of perception like silver in the mother of pearl or scenes in a dream, because it is nondifferent from its cause and because it has a beginning and an end. KATARIT 1131314 warrature from the text of the Voda ; and.

·61 CHAPTER III. 3. 8. 5. By reason of the instruction of the Vedas. He relies on the Vedic texts in support of his view. "Areia fa fa चात्" Swetkiwatera iv. 10. "एकसंतंबहुधाकल्पयंति" Brahma 3. "नेहनानास्ति किंचन" Brihadāranyaka iv. 19. "इंद्रोमायाभिःपुरुरूपईयते" Brihadiranyaka ii. 5. 19. “Know nature to be illusion" "They consider one to be manifold." "There is no variety here." "Indra assumed many forms by his knor. lodge." sitara Faaitaa 113131€ 11 धांधया optical illusion ; एनत् this ; चिति in the supreme sonl; मरीचीवत् like mirage. 6. This in the intelligent by the optical illusion is like the mirage. Just by optical illusion you see water in & mirage, so you find this phenomenal world in Brahma. Il तथ्यमाविदाकानांस्वपत्स्वाप्नवत् ॥३।३। तथ्य real; भाविकानां of those who are immersed in nescience ; स्वपत्स्वा- er like the scenes in a dream of a sleeping man. 7. To one who is immersed in nescience, it is real like the scenes of a dream to a sleeping man. The author says that this odiverse appears real to an ignorant man ; the scenes in a dream appear to be real while a person is in a dreaming state. 'यत्रद्वैतमिवभवति तदितरतरत्पश्यति यत्रत्वस्यसर्षमात्मैवाभूत्तत्केनकंपश्येत्" Brihadáraṇyaka II. 4. 14 ; iv. 5 15. "Where it appears as dual, every thing is soon differently ; where everthing is soul (self), what should ono see differently ?" facieTRCETARAC 1 31.3 1.5 L fact of those who are experts (in spiritual science) ; on the other hand ; TATUT till the end of the commenced acts ; fafafrao like colour. blindness. 8. On the other hand, to a learned man up to the end of the action like colour-blindness, To a man who is well versed in the spiritual science, this world is real till the actions of his previous life whereby his present life commenced, ·62 THE SIDDHANTA DARŚANAM. end ; to a colour-blind person, there appears totally different colour from the real one. संयमपथ्य सदवृत्तिशीलान्यायुष्याण्युन्मेषित्वादर्चिषां। ॥३।३।६॥ संयम control of sense organs ; पथ्य abstinence in food ; समृति good behaviour ; sitaifa good character ; facara by reason of the production ; भर्चिषां of special bodily splendour. 9, Control of sense organ, abstinence, good behaviour and good character lead to longevity by reason of the production of the special bodily splendour, The author points out the methods which lead to longevity. They produce a special power in the body. “पथ्याशिनां शीलवतांनराणां सद्वृत्तिभाजा विजितेंद्रियाणां ॥ एवंविधानामिदमायुरत्र चिंत्यंसदावृद्धमुनिप्रवादः॥ "There is & tradition from old people that those who are temperate, of good character, of good behaviour, have controlled their senso organs and are of this nature enjoy long life here." तस्मिंश्चोत्क्रांतिर्नियते-पवत् ॥३।३।१०॥ तस्मिन् in it; and ; क्रांति death ; नियते: by reason of destiny ; दीपषत, like a lamp light. 10. And in it, there is death by the destiny like a lamp light. The author says that while one is possessed of all vigour and splendour, happens to die a premature death, by destiny just as lamp light goes oat open when there are wick and oi! in it by wind or storm. वाधारस्नेह योगाद्यथादीपस्यसंस्थितिः। विक्रियापिचहस्टैवमकालेप्राणसंक्षयः” । "Just as the continuance of lamp light depends on the conjunction of wick and oil and its extinction is also seen (before time), so is the premature decay of the vital air.'' प्रष्ठप्राणयोगोविधिवद्धानविष्टंभी ॥ ३ । ३ । ११ ॥ 58: best ; stud17: the practice of Pránáyáma ; fafuaq as laid down in the treatises ; rafaeft prevents from decay.

·63 CHAPTER III. 3. 15. 11. The right practice of Pránáyáma is best and prevents one from decay. Of all the practices mentioned above and which lead to longevity, Práạáykiu8 is the best. See Yoga II. 49. तद्धारोहिजीवनंमृतिरतूत्क्रमः ॥ ३ । ३ । १२ ॥ तदारः depending upon it ; हि because; जीवन life; मृतिः death ; तु on the other hand ; सत्क्रमःdeparture. 12 Upon its support verily depends the life and upon its departure, there is death, The author says that life depends upon the existence of the vital air in the body; on its departure, there is death. स्वतःसकिष्कुर्गतिः ॥ ३।३ । १३ ॥ tra: automatically ; arasoga: 12 digits from the nostrils ; ofa: going. 13. Automatically, going is to the extent of twelve digits. The anthor says that the vital airs automatically go outside to the extent of twelve digits from the nostrils. विघट्यांषत्वः ॥ ३ । ३ । १४ ॥ fageut in a pala ; #ra: six times. 14. In a pala, six (times of) expirations. The anthor says that in ono Pala there is going out of the vital aiv six times ; accordingly there are 360 breaths in & Ghati and in the whole day and night according to this calculation, there are 21000 breatha (respirations). "षट्शतानिदिवारात्रौ सहस्त्राण्येकविंशतिम् । अजपानामगायत्रींजीवोजपतिसर्वदा"। «The corporate soul always repeats the Gáyatri in the form of inhalation and exhalation to the extent of 21600 daring night and day." सिद्धिदोहासश्चेत्त्युभ्यासाद्धठाद्वा ॥ ३।३ । १५ ॥ सिदिद: engenders oconlt powers; हास: reduction; बेत् if; उपभ्यासात by practising thrée ; fora, by the practice of Hathayoga ; at or.

·6+ THE SIDDHANTA DARŚANAM. 15. Reduction engenders occult power, if three are practised or Hatha is practised. The author says that the reduction of the number of respiration produces psychic power, if one practises Śravaņa, Manana, Nididhyásana or takes to the practices recommended by Patañjuli. aaaaiiodaian 11318, pe un न not ; तभूः fit ground of it, त्रीणि three ; पंचानां out of five. 16. Out of five, three are not fit ground of it. Of the five classes of persons viz dull, cracked, mad, attentive and con. trolled, the three pamely dull, cracked and mad are not fit for the practice of Yoga. The last two are in a trance called Samprajñáta and A sainptrajñáta. See Yoga I. 1 & 2 and the commentaries of Vyása and Váchaspati. Ear FFAHA:HATTET: 1 3131 plein ध्यायैकनिर्भासः manisfestation of the sole object of meditation ; समाधिः trance. 17. Trance is the manifestation of the sole object of meditation. In a Samadhi, the object of meditation manifests itself. "Terratala तेज्ञानानिमनसासह । बुद्धिश्चनविचेष्टते तामाहु.परमांगतिं ॥ तांयोगमितिमन्यते feercaFCTETUT” Kath II. 3. 10. “When the sensory organs with the unind are controlled and buddhi does not flicker, it is said to be the highest stage when the sense organs are under control, it is called Yoga." See Yoga III. 8. ETA 11 31 31 85 11 ध्यानात् from meditation. 18. By meditation. This state of trance is caused by meditation. See Yoga III. 2. agitura: 11 31 31 8€ il तत् that ; धारणात: from concentration. 19. That from Dháraņa (concentration). The meditation is caused by concentration. See Yoga III. 1.

·65 CHAPTER III. 3 24. 99:pare POTERATUTETTATOREPOTATOTT: 11 21 31 po il 879: penance ; foregra self-study i zacafurah: produced from surrendering the acts to the Lord ; #9: three ; drop: three practices of Yoga. 20 From the penance, self study and offering of actions to Lord are produced three Yogas. These three namely ध्यान, धारणा and समाधि are produced from the practice of penance, repetition of the Praņava and surrendering one's actions to the Lord. PERATURA ARTErrniorarea prin p 131 ppi TRATOR : obtainning it by becoming identical with the object of meditation ; ऐकाप्रपात् from concentration ; मणिवत् like a crystal ; चित्तस्य of the mind. 21. Mind's attainning that state is by concentration like the crystal. The author says that just as a piece of crystal takes the colour of the object which it reflects, so dous the mind become one with the object of meditation by concentration, Gary Fagiolat: 13131 targfa: occupation, activity ; qugue': highest limit of the Guņas. 22. The oooupation is the highest excellence. The author says that in the occupation with the Sumadhi, there is manifestation of omniscience and highest excellence. graca Hot 3121221 two; ara certainly ; Hront objects of faith. 23. Two are, certainly, objects of faith, The author says that matter and intelligent substance (mind) are the objects to be meditated upon. तस्मादुपासोतेकागुय यत्राविशेषात् ॥ ३ । ३ । २४ ॥ afara therefore ; attefta should meditate ; garage with concentration, attentively; 97 any where ; afastarat generally, 9 ·66 THE SIDDHANTA DARŚANAM. 24, Therefore one should meditate with concentration where ever generally. The author says that a devotee should devote himself to meditation wherever and whenever it is possible for him to concevtrate his mind. cf. Vedánta Sûtras iv. 1. 11. युक्तिःसंततोपास्तिः 1 31 31 24 11 gfef: application of mind ; Haataifa uninterrupted devotion. 25. Mind's concentration is the uninterupted devotion. The application of the mind constitutes the uninterupted devotion to the Lord. This is of two kinds viz: pure and mixed. Devotion. mixed pure (Personal god) ; कर्ममिश्रा ज्ञानमिश्रा (offerings of one's actions) (knowledge that individual and supreme souls are one). Elgitagilatarnyatia 11 3.1 3.1 PE !! प्राज्ञः a wise man ; अपि even , भज्ञः unwise ; यावत् till ; न not ; भुवाविट् one who enters into minute things. 26. Even a wise man is unwise until he enters into miunute things. The author says that a man can not be said to be wise unless he enters into the most minut things. FĪTIETUTHIETH 11 131 ple at hafa from fixing (the mind); afuaru' minuteness &c. 27. From concentration, the minuteness &o. The author says that eight Siddhis are produced by concentration. “अणिमालघिमाप्राप्तिप्रकाम्यंमहिमा तथा। ईशित्वच वशित्वं च कामावसायिता GTI” “Minuteness, lightness, proximity of the objects, non-obstruction of the desires, magnitude, Lord)iness, control, fulfillment of desires and gravity.

·67 CHAPTER III. 4 1. दीपवदावेशःस्फुरत्यं fuftentatzania u 318ips दीपवत् like a lamp light ; भावेश: entry ; स्फुरति on the production ; भगौधे of many bodies ; triganta by the power of Yoga. 28. By the power of Yoga, there is the entry on the creation of many bodies like lamp light. The author says that a perfect Yogi by the power of the yoga can create many bodies and enter into them, just as many lamps are lit from one lamp light. Facza onogata 11 3131 per il face when the sense organs are inactive; For all ; 070997 like a transparent (looking glass). 29. In the state when sense organs are inactive all appears as in a looking glass. When one has controlled his senses apd reached the Nirodha stage of the Samadhi, every thing becomes manifest just as one's face becomes visible in a transparent looking-glass, END OF PRAPÅTHAKA III. PRAPATHAKA IV. maingatigun: ufagtaata 11 31818 u प्रचोदितः laid down or enjoined ; हि certainly ; धर्म: duty; प्रतिष्ठानत्वात् by reason of its everlasting character. 1. Dharma is verily enjoined by reason of its everlasting character. The author proceeds to define what Dharma is. It is the daty enjoined by the Vedas, because it has a permanent character. He follows the Purya Mimamsá in definitng it, See Mimámsá I. 1. 2. & 5.

·68 THE SIDDHÅNTA DARSANAM, Fafersa 1131812 fagfer: disinclination; and. 2. And disinclination. Secondly the duty consists in prohibition. The duties are of two kinds; one is of a positive nature and the other is of a negative kind. The former is described in sâtra 1. देवासात्संपदासांपादनप्रयत्याकैवल्यहेतुश्चादाः ॥३॥४॥३॥ garaia under the control of God; aq becoming ; atare should be acted; garar by purification of the heart ; : canse of absolutism ; #10: first. 3. The first consists in acting by entrusting to the Lord, after purifioation of the heart which is the cause of absolutism. The author explains the Pravritti Márga definod in Sūtra 1. It consists in giving up one's actions to the Lord after the purification of the heart. It leads ultimately to redemption or salvation. श्रुतिस्मृतिसदाचारस्वप्रियाणितन्मूलंपूर्वपूर्वाविरोधश्चेत् ॥ 3181811 yfa scripture, la tradition ; agter good manners of the society ; fafanu acts in accordance with one's conscience ; that its cause ; gangai. fasts: the succeeding one not contradictory to the preceding one ; ta if. 4. Scripture, tradition, action of the good people and accord. ing to one's conscience are its cause, the succeeding. one being not contradictory to the preceding. The author gives the sources of Dharma or duty. They are (1) sripture i. e. the Vedas (2) Smriti, tradition of the Rişis, (3) the menners of the good society and (4) conscience. The proviso is that the succooding ones should not clash with the preceding ones ; cf. वेदःस्मृतिःसदाचारःस्वस्यचप्रियमात्मनः । gaugleisig:el TÁRTART || Manu II. 12. “There are four characteristic features of the religious duty; that it should be in accordance with the Vedas, traditions, manners of a good society and conscience." Jaridaataa, 11 1818 ·69 CHAPTER III, 4. 9 गतिः motion ; जातवेदोवत् like fire. 5. Motion is like that of fire. The practice of Dharma leads upwards. arhireFT II 3181€ lll वामा preverse ; अन्यस्य of the other. 6. Reverse is that of the other. The practice of Adharma leads downwards. मूलमाचारश्चातुष्काणाम् ॥३।४ । ७॥ A root, cause ; 8tert: good conduct ; agurore of the four (stages of life). 7. The good conduct is the root cause of the four* Asramas. The author says that all the four Å brams are based on the good conduct. Torgatan:” arattetalagafaat:" "Religions duty proceeds from conduct" The Vedas do not purify one who is without conduct.” AEQHTstretcuit: 11318151 pare not ; * certainly; am similarity : cartel: of those arising from the difficult and otherwise. 8. There is certainly no similarity between the difficult and otherwise. The author says that there are difficult and easy practices of Dharma. The former may yield no result but the latter may do by sincere devotion to the Lord. युक्तोहि संसरज्छाम्यत्यनभिसंधेः ॥ ३ । ४।६॥ 96: one who is devoted to god ; ft certainly ; HARTT migrating, acting; girafa obtains peace of mind; af: by reason of being not involved in the result. 9. One who is devoted to God though certainly acting, obtaina peace of mind by reason of being not involved in the result. The author says that if one thinks that he is not an aotor but ho doos 80 under the influence of some one behind, obtains the peace of mind begange he does not care for the result of his aotions.

·70 THE SIDDHANTA DARSAVAV. युक्तःकम फलंत्यक्तवाशांतिमाप्नोतिनैष्ठकीं। अयुक्तःकामकारेणफलेसक्तोनिबध्यते ॥ Gita v. 12. “A person devoted to God obtains permanent peace of mind by giving up the fruits of his action; but one who is not devoted to God is entangled in the bonds of the fruit of the actions produced by desires.” देवाभियुक्ततद्वावयोगक्षेमम् ॥ ३ । ४ । १० ॥ देवाभियुक्ते on being united with God ; ताव that certainly ; योगक्षेमम् pro. curing of the unobtained and protection of the obtained. 10. United with the Lord, certainly there are the protection of the obtained and procuring of the unobtained. The author say that if you get united with the Lord, you have the acquistion of the unsecured and protection of the secured. अनन्याश्चिंतयंतोमा येजनाःपर्युपासते । तेषांनित्याभियुक्तानांयोगक्षेमवहाम्यहम् ॥ Gita ix. 22. “I look after the welfare of those people who worship me without think. ing of others." अस्त्यतिरेकीदिव्यानुन्यासात् ॥ ३ । ४ । ११ ॥ अस्ति is ; अतिरेकी supreme Lord ; दिग्यानुन्यासात् by reason of the creation of the heavenly bodies. 11. There is supreme Lord by reason of the creation of the heavenly bodies. The author proves the existence of god from the argument of design. हठपयुक्तरंतरक्षाणाम् ॥ ३ । ४ । १२ ॥ हठप्रयुक्तः by engaging them forcibly ; अंतरक्षाणाम् of the internal organs. 12. By reason of employing the internal organs by force. The author gives another reason in support of the existence of God. He says that internal organs, namely, Mana, Buddhi, Chitta and Ahankára work under His force. cf. श्रोत्रस्यश्रोत्रमनसोमनः" Kena 2. “He is the ear of the ear and the mind of the mind." निसर्गकालयोरप्यस्वातंत्र्यजाड्याभ्याम् ॥३।४ । १३ ॥

·CHAPTER III 4 16 71 निसर्गकालयोः of nature and time ; अपि al20 ; अस्वातंभ्यजाड्याभ्यां by reason of dependence and non-intelligence. 13. By reason of the non-intelligence and independance of nature and time. The author criticises the athiestic view. He says that nature and time can not be the causes of creation being themselves non-intelligent and dependent. स्वभावमेकेकवयोवदंतिकालंतथान्येपरिमुह्यमानाः। qari ARCHITATATERalapaa' l Śwetáśwatara. vi. 1. "Some philosophers say that it is nature and others under the influence of ignorance attribute it to time; it is the glory of the Lord that he moves the entire wheel of the universe in the creation." ATFHIFFRET Faeteritata il 318198 11 HTA authority ; ofiar: the Vedas ; agiatacara by reason of being his word. 14. The Veda is an authority by reason of its being a word of god. The author proceeds to discuss the authority of the Vedas ; he says that it is authoritative being the divine word; cf. Vaiteşika I, 1. 3. & x. 2. 9. Fiat Still13181 24 aucare by reason of being capable of realisation ; per of an objecte 15. By reason of the capacity of realisation of the object. The second reason in support of the divine origin of the Veda is that one can realise the fruit : e. g. the medicine and incantation. of. Nyáya chap. II. 1. 68. शिष्टोपजुष्टदिष्टत्वाच्च ॥३।१ । १६ ॥ foretagerqerara, by reason of acceptance and preaching by the educated ; 9 apd. 16. And by reason of acceptance and preaching by the educated, The Veda is an infallible authority, because it is 60 accepted ·72 THE SIDDHANTA DARSANAM by great men of yore and preached by them on this supposition. निरवयाहिश्वासवन्निःसृतेः ॥ ३ । ४ । १७ ॥ निरवद्याः faultless ; हि certainly ; श्वासवत् like breath ; निस्ते: being the ontcome. 17. Certainly they are faultless being the outcome like a breath. The author says that the Veda is an infallible authority, because they are the production of the Lord as His breath. "अस्यमहतो भूतस्यनिः श्व- सितमेतद्यदृग्वेदोयजुर्वेदः सामवेदः" "The Rigveda, the Yajurveda and Sámaveda are the respirations of the great Lord.” स्मृतीतिहासास्तन्मूलत्वात् ॥ ३ । ४ । १८ ॥ स्मृतीतिहासाः tradition and history; तन्मलत्वात् by reason of their being based on it. 18. Tradition and history, by reason of their being based on it. The Suisiti and Itihasa are also authority, because they are based on the Veda. भाववैचिच्याद्वैचित्र्यंतत्तदर्थानाम् ॥३।४ । १६ ॥ - szafazura by reason of the variety of temperament ; dfast variety ; तरादर्थानाम् of the difference of objects. 19. By reason of the variety, there is the variety of different objects. There are so many works of authority, that each suits the nature of different persons according to their wishes. ज्ञप्तयेचाद्वैतस्य ॥ ३।४ । २० ॥ ज्ञप्तये teaching ; च and ; अद्वैतस्य of the non-dualism. 20. And for the purpose of teaching non-dualism. The author says that these works all ircalcate non-dualism i. e. unity of God. सोपानपादारुंधतीक्षणवदत्रक्रमः ॥ ३।४ । २१ ॥

·78 CHAPTER. III. 4. 24. gtatagta tho stop in a ladder ; privat gao like seeing the Aloor star, wa bere ; : progress. 21. Here the progress is like seeing of Arundhati star by gradual step The author says that realisation of the supreme noul is like showing of Aruudliati (Alcor) star step by step. Just as one ascends the ropf þy meang of a laddor after climbing on the steps, so does & man see an Arundhati star after pointing out several nighbouring bigger store. (See the poto at p. 35).) In the same way one realises the supreme soul. Faqeeraingiare u 181 pop ferie (study of the different philosophies ; pratara for establishment of principles. 22. Study of heterodox philosophy is for the establishment of principles. You must not confine your studies to the orthodox school of religion ; you must study the philosophy of other religions in order to ascertain the trnth. 5 तर्कणमथनात्प्रादुरुभयोर्निधिवत् ॥ ३ । ४ । २३ ॥ mu by syllogistic seasoning i Ayala by gifting ; pog: manifestation ; 1971: of both ; fafurat like ocean. 23. From sifting by means of syllogistic reasoning, there is the manifestatiop of bob like the ocean. Just as the gods by churning the ocean altained gem, pod poison, so dogs page by argpipe pros and cons siſt truth from falşehood. त्रिवेण्यावावैकाध्वगास्त्रिसरित्संमादिवपौताः ॥३॥४॥२४॥ forange with three braids or currents ; 918 certainly ; Garvan going in opp direction ; faeftima. from the confluence of three rivers ; dari sailors, 24. Three currents certainly going one way like the sailors at the confluence of three rivers. The author now discribes the Yogs process; there is an imaginary place called Triveņi where IŅA, Pingalá, and Suşumpá, meet near the øyebroy, A Alpbabad, three rivera dir, the Yppaná, Ganga and Sarasvati poet. 10 ·74 THE SIDDHANTA DARSANAM. Down Allahabad, there is one river damely the Ganges; no distinction is left. So those who have passed the stage where ldá, Pingala and Suşumpá mest, realise non-dualista or unity of soul. जिहोपस्थयमो द्वारस्वर्गापवर्गाम्नायाधिगमानाम् ॥ Il 18.1 24 H fagleyta: control of the tongue and sexual organs ; tri an entranco ; enganimiITAIR of heaven, salvation and real study of the Vedas. 23. The control of the tongue and sexual organs is an entrance to heaven, salvation and real study of the Vedas. The control of the tongue and abstinence lead to heaven and salvation. They are the results of the study of the Vedas. arastaan 13181 PE two ; fau sciences ; ad to be studied 4 spiritual and nonspiritual. 26. Two sciences are to be studied, spiritual and non-spiritual. There are two kinds of Vidya or science ; one is called Pará which deals with the spiritual science which may be called theosophy, the other is Apará which deals with worldly matter. See Mundaka I. 5. वाह्यात्मविज्ञानेमिौकसत्वयोः ॥३। ४ । २७ ॥ वाह्यात्मविज्ञाने in the external and internal perception ; मित्रैकसत्वयोः of those sho are of mixed and pure temper. 27. In exterual and internal perceptions of those who are of mixed and pure temper, The author says that there are two sorts of persons (1) of mixed temper i, e. having Rajag and Tamas mixed together and (2), of pure heart. The former percieve the exterpal objects ; it is only the latter-wbo can percieve internally. othivraisa araT: 113181 ps in कर्ष'णी attractive ; मणिवत् like the philosopher's stone ; चिरानुभ्याया long meditation. 28. Long meditation is attractive like the philosopher's stone.

·76
CHAPTER III, 4. 33.
Long meditation procures every desirable object just: as the philoso-
pher's stone converts iron into gold by contact or as loadstone attracts-
iron.
दृश्यतेध्यायिन्यनिर्विण्णे ॥३। ४ । २८ ॥
दृश्यते is seen ; ध्यायिनि in a devotee;अनिर्विण्णे without worries,
29. There is visible in a devotee without worries.
A perfect devotee is never troubled with any kind of anxieties and
worries,
जननीचतिरश्चिक्कच ॥३।४। ३० ॥
ait productive ; @ and ; farefer in an insect ;63 some where.
30. Some where it is productive in an insect.
The author describes the results of meditation ; in some insects
it is seen that by association, they are metamorphosed into another. As
to Tailapada's metamorphosis into a bee see at P. 21.
तत्ववितर्कोन्मेष:कल्मषात.॥३।४ । ३१ ॥
सत्वे in truth; पितर्कोन्मेष: appearance of doubt 3 कल्मषात् from sin.
31. In truth, there is the appearance of doubt by reason
of sin.
It is the impurity of mind that conceals truth: from one's eyes,
वीजमृद्वयनढयोरन्यस्माद्धठाद्वाजातुक्कापिफलोत्प्रवणम्॥
३।४। ३२॥
all the seed ; queat success and failure ; gr. from another;
cora by force ; Ad sometimes ; sifa somewhere ; veterat fructifica-
tion.
32. The seed of success and failure from another or by
chance fructifies some times somewhere.
A person succeeds either by the instruction of some one or by chance.
The seed of suocess and failure is thus roin in these two ways and
fractifies in time in some person.
विस्फुरच्चेदवाध्यम् ॥३॥१॥ ३३ ॥

·78 TRÉSIDDHANTA DARSANAM. faigra spreading; if ; bolerot can not be checked. 33. If it spreads, it can not be checked. The author says that won this seed of success and failure puts forth sprouts, further growth can not be checked. सिद्धयध्वनायि ॥३ 81380 for greatfu on success leading to the way. 34. On success, it leads to the way. When there is success, it leads to the right path which leads ultimatoly to redemption Erantzugrunarafaguettii pia fráfagfa: ascertainment of the cause ; TT entrance ; sa srafargent of :broadening of intellect and success. 35. Ascertainment of cause is an entrance to the success of broadening of the intellect. If you go on enquiring the cause of 'every offéct, the result will be the widening of your intellect. Always enquire why ?. नाप्युपेक्ष्यमुपेक्ष्यचेत्तत्वैषणा ॥ ३ । ४ । ३६ ॥ म not ; भपि also ; उपेक्ष्य disregarded ; उपेक्षवं disregarded ; घेत if वैषणा desire for enquiry. 36. If there is a desire for třtith, there is mothing which is disregarded, to be disregarded. If one is bent to learn truth, there is nothing contemptuous in nature which will cot teach a lesson. तत्वाभिव्यक्तिहेत्वधिगमवितर्कापायाभ्यां ॥३।४ । ३७॥ azarfiagfer: manifestation of truth; caterrafaasigraraat by ascertain. mont of reason and removal of doubt. 37. There is manifestation of truth by ascertainment of reason and removal of doubt. The author says that you can arrive at truth by ascertaining the cause and removing gokir doubt.

·77 CHAPTER III.4. $0. ततीर्धी क्रमालवाः ॥ ३ । ४ । ३८ ॥ Tel: loading to that ; : intellect ; segal: gradually developed. 38. Gradually developed intellect obtairis truth The Suthor gaỹs that the mental fáculties that have been gradu ally doveloped, arrive at truth. YATA: maguratuta 11 2 1813€ in g'wa: devotee, who is united ; 17e like a heron ; sarat export in meditation ; wyta froin an object in view. 39. A devotee is united like a heron by reason of the object. A devotee is unconscions of all external perceptions and is meditating on his object like a heron bent on catching fish. FARSAATTAPOTETE 11 31811 gout tfa: desire, devotion; germat excessive, with one object, srü in an object; for like loadstond. 40. Exoossive desire for an object is like a loadstone, Thé author says that just as Toadstone attracts iron, Bo does excessive desire attract the objóct desired. cf. cffentleTTEKTENE Baafarsa Tigerad" Tulsídása's Bálakáəda. “Or.e who has true love for a certain objeót, gets it undoubtedly.” In this connection a story is narrated by the scholiast tö illustrate the trutb of the måzimn. There was a bird by name Rşudrachancha, in a junglo living in his nöst on a tröö. While hatching the eggs, an elephant passed by the tree and rubbed his body against it. The tree With the test fell dowband egg's Woro shattered to pieces. Kşadrachan. cha seeing his descendants 'thu's destroyed toited a vengdance ; but being Bmall-bodied could not hit upon a plan to kill his enemy. He went to his friend who was a bee and told him what had happened. The bee said I am also small bodied as you are but let us go to a frog who is may friend.” Accordingly they went to the frog and narrated the misfortune that had happened to the bird. "Vory good," said the frog angrily "the elepbant shall not live long.” They all went in search of the elephant and came in sight of hiin. The frog suggested to the bird to pick the eyes of the elophant with his beak and said to the bete to make shtrititing noise in - bis ear. On doing so, the olophant became blind and wandøring in the forest felt very thirsty. Following the croaking of the frag went ·78 THE SIDDHANTA DARŚANAM, to a dry tank full of mire, got drowned there and ultimately perished in it. व्रतायत्तिायसो क्रम?रवदातस्य ॥ ३ । ४ । ११ ॥ बतायत्तिः strict observance of a vow ; ज्यायसी best, greatest ; क्रम: by reason of the gradual development ; अवदातस्य of purity. -41. Striot observance of a vow is a great thing, by reason of the gradual development of purity. Here the author recommends the strict observance of any religious vow, because it leads to the spiritual progress. ब्रह्मचर्यमुदगमुवृत्तित्वात् ॥ ३ । ४ । ४२ ॥ ब्रह्मचर्य celibacy ; उदगं principal ; उदृतित्वात् by reason of preventing many evils. ॥ 42. Celibacy is principal by reason of preventing many evils. The author says that of all the vows, celibacy is the best because it prevents one from many evils. नव्यवायहिंसामिषसुराग्रहादौ चोदनाभिरुच्याप्तः ॥ ॥३।४। ४३॥ न not ; व्यवायः sexual intercourse ; हिंसा killing ; आमिष Hesh ; सुराग्रहादी in wine cups &c ; चोदना direction afhocarca: by reason of the natural tendency. 43. There is no direction for sexual intercourse, killing and wine cups &c, because of the natural inclination, There is no scriptural command for sexual intercourse, Aesh eating and wine drinking because people take to then naturally (of. ManuY.56 Bhagavata Book. xi. 5. 11.) तदोष्टयच्छद्धाता ॥३।४।४४ ॥ तत् that ; ईष्टे desires ; यत् which ; श्रद्धाता believer. 44. Therefore, whatever one believes is an authority. There are so many Puráņas that one can follow the authority according to his choice.

·79 CHAPTER II. 4. 49. EGET FONTO 11 318184 11 hidden; pat other ; sight. 45. There is another hidden sight. The author refers to introspection ; close your eyes and moditate: you acquire an internal sight. agay dadigaa 1 31818€ 11 qa' known by it ; # truth ; aga like the wandering moon. 46. The truth is known by it like the moving moon. By this third sight called introspection one can see the reality ; one sees moon wandering along with the clouds but in reality she does not. The phrase 'Chalendu' is peculiar cf. Virgil's errantum lunam or wandering moon of Milton. Il penseroso line 07. aragaliniaa: 113181 819 il A not ; tåg in all (persons); haft in all (objects) ; firad: by reason of destiny. 47. Not in all in every thing by destiny. The introspection or the occult faculty does not manifest itself in all in every thing, because of the action of the previous birth. "yfa: ** eft aft,One's discriminating faculty is in accordance with the actions (of the previous birth)." guita: 11318185 years: deprived of sight ; 4: the other. 48. The other is deprived of sight. The author says that one who has no ocoult faculty is really blind, though he may possess the external sight. argang adara:ftrara u 3 1818€ i Turghia under the control of an enquirer after truth; ft; certainly; all; prat: gradually ; Praat like one in the hand, 49. Wholo universe certainly comes gradually under the oontrol of an enquirer after truth, like one who has & fruit in his hand.

·80 THE SIDDHANTA DARSANAM. The author says that one who is desirous of truth has got the whole universe under his control i. e. he can master'any subject just as one can use a fruit in hand in any way he likes. पशुरविप्रेक्षोन्वर्धक्यात् ॥ ३ । ४ । ५० ॥ qyt: animal ; afah: possessing' no special insight ; at any by appropriateness of the sepse with the word. 50. One who can not see special is an animal, by reason of the appropriateness of the sense. The author says that one who sees thọ general features of the objects but does not see the special qualities thereof, is ay aniinal because that word is appropriately applicable to him. faretturajatlagtet 1131848 et fax: learned men ; wfg also Streda: under the control ; faenten wof nature. 51. Even the learned are under the control of the nature. The nature with which one is born under the influence of the actions. of tho previous life, controls even & learned man. विमृश्यान्येभ्योव्युत्पदोरन्नसकृदावृत्या ॥ ३ । ४ । ५९ ॥ विमृश्य learning; अन्येभ्यः from others युस्पयर condncea to knowledge ; WAFI by constant repetition. 52. Learning from others conduces to knowledge, by constant repetition. The author says that learning from a preceptor and constant repetition thoreof lead one to spiritual knowledge. चकबहीदहंसपरहंसायतयः R18 19 geta*: a class of Sapnyásis; : another class of Sannyásis who resort to spiritual knowledge ; : & class of anchorites who have excelled in spiritual knowledge ; Te a class of recluses doing no work. 53. The anchorites are Kutichaka Babvodah, Hamsa and Paramahamsa. The author divides the Sannyásís into four classes. Their descrip: tion is fully given in the Sannyásopanişat at p. 686 of the Theosopbiaed कुटी ·CHAPTER IV, 1.1 81 society's publication. According to the latter, there are six classes, viz, Kutir chaka, Bahvodah, Hamga, Paramahams, Tariyátîta and Avadhûts. The first clings to the practices of the Asrama. The second gives up action but pursues after knowledge. The third is immersed in the spiritual knowledge. The fourth is inactive. नानध्यात्मदृशिशिवंशिवं ॥ ३।४ । ५४ ॥ anot ; aparareagiet in one who has not realised self ; fara well-being ; fatal well being 54. On not realising self there is no well being well being. The author says that until self is realised, there is no well being. The repetition is to indicate the end of the chapter. END OF PRAPATHAKA IV. END OF CHAPTER III. CHAPTER IV. PRAPÂTIAKA 1. चैतन्यहिधीस्थवृत्यास्फुरज्ज्ञानंगवाक्षार्कवत् ॥११॥ er intelligence ; fe because ; sfitu reflected in the intellect ; rret by activity ; et turns into ; 19 cognition ; at like the sun in a window. 1. Intelligenoe reflected in the intellect by activity turns into-oognition like the sun in a window. 11 ·82 THE SIDDHÅNTA DARSANAM. The author Dow proceeds to definos cognition. He says that the soul being reflected in the mind gets converted into non-ego by the activity of the mind. The activity goes out to the object, and transforms itselt into it. It is the view of the Sankhya and Yoga as regards perception. arrara u BIPIR affr: Activity ; 9 and ; antara by reason of the manifestation of difference. 2. And activity bs reason of the manifestation of difference. The author says that the activity of mind is different from cogni. tion. quiala:Fuíana 1181813 द्विधा tiro kinds ; अनुभूतिः perception ; स्मृतिः remembrance ; च and. 3. Of two kinds, Anubhûti (Experience) and Smriti (Memory, remembrance). The knowledge or cognition is of two kinds (1) (Anubhûti) perception (2) (Smriti) remembrance. The commentator has divided the first into two, State of ignorance just as in a sleeping state (2) sensual, just as in the dreaming and waking states. त्रय्यादाप्रत्यक्षानुमानशाब्दसंभेदात् ॥ ४ । १।४॥ प्रयी three ; आधा irst ; प्रत्यक्षानुमानशब्दसंभेदात् by reason of the kinds of perception, inference and verbal testimony. 4,' The first is of three kinds, perception, inference and verbal testimony. The author divides Anubhûti into three classes (1) perception, (2) inference and (3) verbal testimony. This division is in conformity with that of the Sáňkhya. FONTEITET 1181 Pill 1 संप्रयोगजं produced from contact ; प्रत्यक्षम् perception. 5. Perception is the sensation produced by contact. The definition of Pratyakşa very nearly resembles that given by Nyáya.

·83 CHAPTER IV. 1 9. Any sengation whether prodnoed internally or externally by contact with the internal or external organs is called Pratyakşa. EHTÍTETTE: 118191 € n Hitta: from sense organs, mind and intellect. 6. From the sense organs, mind and intellect. The author continnes to explain perception. He says that sense organs carry the sensation to the mind; the mind carries it to the intellect. Just a8 a looking glass becomes converted into any object that comes in contact with it in the form of a reflection, so are the mental activities converted into the objects with which they come into contact. They are first carried by the senses to the mind which carries them to the intellect. This theory of perception is in harmony with the view of Sánkhya and Yoga. योगजश्चप्रत्यासादः ॥४।१।७ ॥ stra: that which is produced from Yoga ; 9 and ; 901ATE: clairvoyance. 7. And that which is produced from Yoga is clairvoyance. The author says that the internal sight which is produced by the Yoga practices is capable of perceiving far and near objects. Nothing is hidden. व्याप्तिवोधजमनुमानम् ॥ ४ ॥ १।८॥ tanfaata arising from the knowledge of pervasion ; agar inference, 8. Inference arises from the knowledge of pervasion. The subjøot of inference is fully explained in Gotama's Nyága. See Nyáya I. I. 5. It is of three kinds (1) gara (2), 3194 (3) ataarge: साध्याव्यभिचारिताहेतौव्याप्तिः ॥४।१।६॥ साध्याव्यभिचारिता invariable concomitance of the major term ; तो in the middle term'; gift pervasion, 9. Pervasion is the invariable concomitance of the reason with the objeot to be proved. The sathor proceeds to explait the term “pervasion' used in the Satra, ·84 THE SIDDHANTA DARSANAM. It is the invariable accompianment of the Sadlaya with the Sadhana. See Sankhya v. 29. पदधीजशाब्दं ॥ ४ । १ । १० ॥ पदधीज arising from the knowledge of sentences ; शाग्दं verbal testimony. 10. Verbal testimony is produced from the knowledge of sentences. The author explains the third means of proof called Sabda. It congists in the knowledge produced from words uttered or written. cf. Nyáya I. 1. 7. प्रातिभासिकावभासोऽध्यासः ॥ ४ । १। ११ ॥ प्रातिभासिकावभासः manifestation of the apparent ; भध्यासः reflection. 11. Adhyása is the manifestation of the apparent. The author explains what Adhyása is. It is perception of what you see apparantly e. g. water in the mirage, silver in the mother of pearl (nacre, चतुष्कः ॥४ । १। १२ ॥ चतुष्कः of four kinds. 12. It is of 4 kinds. The author divides Adhyása as follows :- अध्यास किक लौकिक अलौकिक संवादी विसंवादी लौकिक consists in the knowledge of silver and mother of pearl. अलौकिक consists in the knowledge of soul and body. dare consists in false knowledge thongh it serves the purpose. fade et consists in taking nacre for silver. विसंवादीद्विकः ॥४।१। १३ ॥ विसंवादी reverse perception%3 द्विक: of two kinds.

·85 CHAPTER IV. 1. 17. 13. Visamrádi is of two kinds. The author divides Visanyádi into two viz: (1) Sopádhi and (2) Nirupádhi. The former is false knowledge just as seeing the conch shell as yellow; the other is Niru, ádhi. TATOTT W 812 1 8 il gar true knowledge ; +91 the other. 14. The other is true knowledge. The author after explaining the false knowledge says that the other is true knowledge. It is of two kinds (1) Klriptá (2) Kalpyá The first consists in the knowledge of the supreme soul and the second is the world. Is knowledge. मानंगुर्वाम्नायोदोषासंपृक्तः ॥ ४ । १ । १५ ॥ मान authority : गुरु principal ; आम्नायः the Veda; दोषासंपृक्तः by reason of being free from faults. 15. The Veda is the principal authority by reason of its being free from faults, The author says that the Veda is an infallible authority. It comes under the third means of proof. नानपेक्षमनुमानंदुष्टजन्माप्रतिष्ठानाभ्याम् ॥४।१।१६ ॥ म not ; भनपेक्ष independent, safe ; अनुमानं inference ; दुष्टजम्माप्रतिष्टाभ्याम् from its rise from the untrained intellect and unstability. 16. Nor is,inference self-sufficient by reason of its being produced from the untrained intelleot and its instablity. The author says that inference is not always a safe guide, becapse some times un trained mind makes wrong inference or on account of the variety of intellect, there is no certainty of the inference made. प्रत्यक्षमप्यर्थवाधनात् ॥४॥ I po ll प्रत्यक्ष perception , अपि also ; अर्थवाधनात् from obstruction of an object. 17. Perception also, by reason of the obstruction of the object.

·86 THE SIDDHANTA DARŚANAM. The author says that perception is not always a safe guide because some time unreal thing is not seen og. water in a mirage and silver in a mother of pearl. संस्कारजस्मृतिः Il 8191511 DEFIT produced from association of ideas; fa: remembrance. 18. Memory is produced from association of ideas. The author explains what memory is. It arises from the association of ideas. Farathiarag: 1181 pipe it fafaz various ; of though ; ca like ; əlaq: sunshine. Though various, like the sunshine. Just as the different objects are shown by the sun's light which is one, so also cognition is one, inspite of the fact that we see different objects in makin? and dreaming states. Farhaqa: 1181 pi po u ga' new;a like ; : of the mind's activity. 20. Like the new one by reason of the mind's activity, On account of the activity of the mind, every object appears to be now. So cognition also becomes various thereby. नानृतमनृतस्यापि स्वाप्नवत् ॥ ४ ॥ १॥ २१ ॥ a not; aradt false ; eta art of the false ; of though ; 7919727 like the scenes in a dream. 21. It is not false though of the false like the scenes of a dream. Though the scenes in a dream are false, still they are true as long as the dream lasts ; so do the worldly affairs, though false, are true as long as the world lasts to an ignorant person. END OF PRAPÅTHAKA I.

·87 - CHAPTER IV 25 PRAPATHAKA II. चतुर्धाध्यात्मंश्रवणानाम्नायात ॥४।२।१॥ चतुर्धा of four kinds ; अध्यात्म spiritual knowledge ; श्रवणायाम्नायात् by lay. ing down hearing &c. 1. The spiritual knowledge is of four kinds by reason of the scripture laying down hearing &c. The author says that you can acquire spiritual knowledge by four means, viz, Sravana, Manane, Nididhyásana and Sákşátkárah. श्रवणनाममहावाक्याधिगमः ॥४।२।२॥ श्रवणं hearing; नाम is defined, means ; महावाक्याधिगमः the study of the holy vassage. 2. Hearing means the study of the holy passage. The author proceeds to explain what is called Srapaņa. It is the study of the holy passage like. "तत्वमसि" Chandogyavi 8. 7. "महंब्रह्मास्मि" Brihadáranyaka I. 4. 8. "Thou art that." "I am Brahma" मननंचेदुपपदते ॥ ४ । २।३॥ मननं pondering; चेत् if ; उपपद्यते succeeds, arises. 3. Then follows pondering, The second stage is Manana ; when you have studied the Mahávákya, you apply your mind to ponder over its meaning repeatedly. वृत्तिसंतानोनिदिध्यासनं ॥४।२।४॥ fepara: flow of the mental activity ; faferraraq meditation. 4 Meditation is the flow of the mental activity, The author now proceeds to explain the third stage called Nididhyásana. It consists in diverting the mind's activities to the supreme soul.. सएवाविपर्ययःसाक्षात्कारः ॥ ४ । २।५॥

·88 THE SIDDHÅNTA DARŠANĀM. a: that ; ça alone ; afaqon: when pot reversed , ATACATT: realisation. 5. That alone when not reversed is realisation, The author explains the fourth or the last stage called the Sákşátkára. It is the last stage in which you never fail to think that the world is false and that the body is not the soul i, o. you never relapse into dualisin. तमोतर्धराभासः प्रभांतरदीपवत् ॥ ४ । २॥ ६ ॥ Hatay': by reason of the disappearance of darkness; Bale: manifesta. tion ; utaratas like a lamp in the sun. 6. By reason of the disappearance of the darkness, there is the manifestation like a lamp in the sunshine. When one reaches that stage and ignorance disappears, there is nothing but spiritual illumination. त्रिपुट्यभाना मानंदाभिव्यक्तिः ॥ ४।२। ॥ fagarurata by reason of the disappearance of the triplicate nature ; भानंदाभिव्यक्तिः manifestation of excessive joy. 7. By the non-manifestation of the trinity. there is the mani. festation of the excessive joy. When the three-fold difference of the perceiver, perception and the perceived disappears, there is the excessive joy; in other words one attaing the position of Sachchidánanda. दृष्टुरितरानंदस्तुणवत् ॥ ४ । २।८॥ दृष्टुः to the seer ; इतरानंदः the other pleasure ; तृणवत् like grass. 8. To the seer, the other pleasure is like grass. One who has reached the stage described in Sûtra 7 does not care for the worldly pleasure. enigvullù: htcaa 11 81 Pie xalq: of a devotee ; auffa: obtainir.g the object ; zza like a worm. 9. Attainment of the object by a meditator is like an insect. It is said that an insect called Taila pada when attacked by black ·89 CHAPTER. IV. 2. 13. bee is carried by the latter to its live and ultimately converted into a boo. Similarly a devotee by meditating on the self ultimately gets himself united to the self. const at Titaaa 11 819 i po it अत्यक्ष: supersensuous ; अपि though; वस्ति manifests ; वृत्ती in its real form; afica, like darkness. 10. Though supersensuous, it manifests itself in its real forni like darkness Thongh darkness is in visible, yet it is seen when there is lunar or solar eclipse. So when ignorance is removed, the self thuugh invisible manifests itself in its full sple:dour. STATE: FUTBETT 1181PT PP अप्रमोक्तिः gainsaying of reality , फलव्याप्तिहानात् by reason of the loss ot semblance of reflection. 11. There is no gainsaying of reality by reason of the logg of the semblance of reflection, When Brahma manifests itself, there is no external world and every thing appears in its reality. बृत्तिव्याप्तिरावृत्तिनुत्तये ॥ ४।२। १२ ॥ gforegifa: conversion of mind's activity ; araferged to remove the surrounding ignorance. 12. The conversion of mind's activity is to remove the surrounding ignorance. The turning of the mind's activity in the external world is with a view to remove igtiorancë. fara afasiastaRÀSITATÉTTA: 812P3 or fald in sleep; Afa in Brahma ; 40 haring united; we in oue's. uin self; wfg also ; not; affa: knowledge, manifestation. 13. In the state of sleep having united with one's own self also, there is no knowledge. 12 ·90 THE SIDDHÅNTA DARS AVAM. Even in the state of sleep, when there is union of the individual with the oppreme soul, there is no krowledge of the true self on account of the prevailing ignorance. नान्यस्मात्प्रसंशांतिर्जीवताम् ॥ ४ । २। १४ ॥ # not ; aparata from any other ; geetha: peace, eradication of sorrow; staat of the living beings. 14. There is no other way to peace for the living being. The author says that there is no way to obtain tranquility of mind other than the study, meditation &c. Gateanzuia: 1181 po pH in श्रोतु to hear ; अपि also ; अरसाः not desirous ; भूस: many. 15. There are many insincere persons to bear also. The author says that there are many iusir.cere inquirers after truth. "sauraifa agfirutaexq;" Katha 2 7. He is not to be obtained by many for hearing." quaatigafac: 1181Po per il wozia: hearing ; ufq though ; 7 not ; fag: know, understand. 16. Hearing, they do not understand. They hear spiritual science but do not understand it. gua atsfa aa:dafaa :” Katha 2. 7. “Many, though hearing do not get him." मनुष्याणांसहस्रेषुकश्चिद्यततिसिद्धये । TATHIOFEST #femiafiacaa:, 11 Gîtá vii. 8. "Out of thousands, one attempts to succeed; of the successful attempting persons, some one only knows me in reality.” ; धोमादांकुतर्करसविपर्ययारधभेदास्तदंतरायाः ॥४॥२॥१७॥ stata dull intellect ; $75 false reasoning ; Ta sensual enjoyment, attachment; विपर्यय perverse understanding ; 211Toriter: variety of the previous actions ; adattat: its obstructions. 17. The obstacles are dull intellect, false reasoning, attachment, perverse understanding and the variety of the previous actions.

·91 CHAPTEK IV. 2. 21. The author mentions 5 obstacles in the attainment of the spiritual science. त्रयावृत्तःप्रायस्तदंतर्धिः स्वसमृद्धिःप्रज्ञाभिव्यक्तिश्च ॥ I 81 Pies I प्रयारोः by repeating the three ; प्रायस्तदंतधि: total disappearance of the obstacles, स्वसमृदिः the self cultivation ; प्रज्ञाभिव्यक्तिः manifestation of intelligence ; and. 18. By virtue of the repetition of the three, there are dis appearance, spiritual progress and manifestation of the intel. igence. The anthor says that by the constant repetition of eau, #77 and fafzimmer, one can remove the obstacles mentioned in sůtra 17, maké self-progress and arrive at the mature intelligenco. प्रणवजपतदर्थभावनेचानंतराये ॥ ४ । २ । १६ ॥ guan repeating the Om; aaaa meditation of the object (Brahma) and ; erat atre removers of obstacles. 19. Telling Om and understanding its meaning also remove obstacles. These are two other modes of removing the said obstacles. स्वाध्यायादौस्तद्विजिज्ञासा ॥ ४ । २। २० ॥ barataru': by means of self-stady &c; affasrat desire for it. 20. By study &c, is the desire thereof. The study of the Veda produces & desire for spiritual knowlodge. Hide Yatharga FEUTA 11 8171 ppi not na: internal organs, mind graui inclined to (spiritual science) ; 19 faror of the anrighteous. 21. The mind of the unrighteous is not bent towards (spiritual science) The mind of those people who are not given to the practioe of the Yedic rites is not inclinod towards the study of the spiritaal science.

·92 THE SIDDHANTA DARSANAM. ब्राह्मणमुदगुमेषणाचेत् ॥ ४ । २ । २२ ॥ माझणthe ceremonial portion of the Veda ; उग्र principal ; एषणा desire; चेत् if. 22. Brahmana, if desire is principal. If a certain desire is to be fulfilled, then one should take to the practice of the Vedic ritas embodied in the Bráhmaņa portion of the Veda. योगोज्यायानविद्वन्न्यासात् ॥ ४ । २ । २३ ॥ arnt: performance without an object in view ; 391917 better ; afagar. Alq than giving up of acts by an ignorant. 23. Performance without any object is better than giving up of the action by the ignorant. The anthor says that performing acts without any object in view is better than giving them up in ignorance. सन्न्यासस्तुमहावाहोदुः समाप्तुमयोगतः योगयुक्तोमुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ Gita v. 6. "O! long armed, it is very difficult to obtain sannyás without Yoga ; but a hermit with Yoga can obtain Brahına immediately." विद्वांस्तुन्यसेत्तैर्वाजिजीविषेत् ॥ ४ । २ । २४ ॥ विद्वान् one who knows, a learned man ; तु on the other hand ; न्यसेत् re. linquishes ; #: with them ; ar or ; fafada wishes to live, 24. On the other hand, a learned man gives them up or wishes to live by them. A man who has attained spiritaal perfection gives up all Vedio rites or at his choice be may perform them in the 3rd stage of life also ; but a Sannyasî has to give them up. तेभ्यःपीयंतेदिव्याभुवोप्यभ्युदयः ॥ ४ । २ । २५ ॥ तेभ्यः from then ; प्रीयंते are pleased ; दिव्याः।divine beings ; भुवः on earth ; भपि also ; अभ्युदयः prosperity. 25. From them, the divine beings are pleased and there is prosperity in the world, ·93 CHAPTER IP 2.29 The author says that the performance of the sacrifices, pleases the gods and conduces to the velfare vf the perform or in this world. Trufasuarta 11 819! Pe 11 प्रत्यूहते troubles arise ; अपचारात from misconduct. 26. Troubles arise by unisconduct. The author says that by non-observance of the Vedic rites, many troubles arise. त्रसंत्युत्पातास्तपसेोऽसाध्यसाध्यत्वात् ॥ ४ । २ । २७ ॥ प्रसंति are afraid ; उत्पाता: calamities; तपसः from penance ; असाध्यसाध्यत्वात् by reason of performing the impossible. 27. The calamities are afraid, because impossible can be achieved by means of a penance. Every thing can be achieved by means of a penance ; so dangers never approach a person performing penances. statoes garaa 1181 pipe in włata from the Vedic rites ; 87tranquility ; acertaa, like the planet. 8гу mоvеmеnt. 28. From the Vedio rite, there is tranquility like the planet. ary movement, The author says that the performance of Vedic rites, leads to one's well being. The planetary movement is apparently towards the west but is 'inreality towards the east. So the turning of the sense organs internally from outside leads to the prosperity of a man. Fagrada aisleana 1181 pipe in farge faith ; tot three kinds ; familiearra by laying down three subjects. 29. The faith is of three kinds by reason of laying down three subjects. The author says that the Vedas are divided into 3 portions, viz: Karmakanda, Upásanákáñda and Jñánakánda, They are meant for persons of ·94 THE SIDDHANTA DARSANAM. different grades. They are for the inotor organs, mind, and intellect respectivly Tuifly 11 812 30 1 991ut of three ; fag in thicoe. 30. Of ibree in three. The faith arises in all three. Those who are given to Karma, Upásaná or Jõána have their faith 'completely developed by them respectively. Those who are addicted to Karina liave faith in dualism ; those who are devoted to Uásaná liave their faith in the qualified non-dualism ; while those who are given to Jñána have faith in non-dualism. END OF PRAPATHAKA II. PRAPATHAKA III. tratar TAFU 11818181 1 . ब्रह्मा वा way to Brahma ; उपाससाधनस्य of one who has obtained all means. of one who has obtained all the means, there is the way to Brahma, One who has pursued all the means and discriminates what is virtuous and what is vicious is entitled to the study of spiritual science. AfroFITUE: 1818181 Tnot; Buet of the other ; ft: fruitless. 2. Of the other, it is not frnitless, The way to Brahma is not fruitless to ono wbo is not so provided with the means. तन्निष्ठस्यविदाप्तिरिहामुत्रवा ॥ ४ । ३ । ३ ॥

·95 CHAPTER IV, 3. 7. afeget one who is engaged in spiritual knowledge ; faufa: attain. ment of knowledge : & here ; arga there ; at or. 3. There is the attainment of the spiritual knowledge by one who is engaged in it, here or elsewhere. One who is engaged in the meditation of Brahma attains spiritual knowledge in the present life or in another life. ब्राह्मीनिष्ठाऽऽत्मनोमुखजानाम् ॥ ४ । ३ । ४ ॥ ब्राह्मी Brahmic ; निष्ठा faith Baha: natural, itself ; yaşlang of the Brahmans. 4. There is natural tendency of the Brahmans in the faith of Brahma, The Brahmans are naturally born to the study of Brahma Vidya (spiritual science). नविदानद्वेष्टेमोहिन्याः ॥ ४ । ३।५॥ A not ; faut knowledge ; HET weak; e capable (to remove); Alfar: of ignorance. 5. Weak knowledge can not uproot ignorance. ‘Little knowledge is a dangerous thing'. ar tegunditaifa u 8131 € arer strong ; zegà destroys; #atfe the fuel of actions. 6. Strong destroys the fuel of actions, Perfect spiritual knowledge distroys all acts save and except those, the fruit of which is being enjoyed. set datet affuafthedar" Mundak II. 2. 8. "On soeing that paramount being, his actions are destroyed." “Taifa:ere AHFHAIC Fedai" Gite iv. 37. "Similarly the fire of knowledge reduces it to ashes." नानियुध्यमिल्लवत् ॥ ४ । ३ । ७ ॥ r.ot; afagra ; not fighting with ; et strong.; Heat like an athlete, ·90 TİLE SIDDHANTA DALŠANĀM. i. It does not become strong by fighting like a wrestler, The author says that just as wrestlers do not becomo strong without fighting, su kuowledge does not become firm without coming into competia tion with ignorance. व्युत्पाददावृत्तिरसकृत् ॥ ४ । ३ । । व्युत्पादकृत which produces special association ; भावृत्तिः repetition ; असकृत repeatedly. 8. Repetition wh ch produces special association should be constantly practised. The spiritual science should be constantly revised in order to produce special association. igrafata: siquiaaa 118181€ fece in time ; fa91$: fruit ; $fanxaą like the cultivating of the soil. 9. In time there is the fruit like the cultivating of the soil. Just as seed sowo fructifies in season, so does the study bear its fruit at its proper time. arogata: 1181 $ I go il क्षेवत् like body ; तज्ज्ञे in the supreme soul; शेष: end. 10. Like the body, it ends in the knowledge of the supreme soul. The author says that just as to an ignorant person the body is soul, so does the individual soul appear to an advanced person to be the supreme soul. चिरनिरंतरसत्काराभ्यर्चनादुच्छित्तिर्वासनानाम् ॥४॥३॥११॥ fatfatare?*17ixzgara by long continual and devoted practice; fafa: eradication ; aparat of associations, 11. By long, continual and devoted practice, the associations are uprooted. The author pass that much false notions o g. 'I am an actor and onjoger' can be uprooted only by a long, continued and devoted practice.

·07 CHAPTER IV. 3 16 FEAHŞİAFIA: 11 818! 8pil femast one whose intelligence is firm ; e Brahma ; e certainly; org: they call. 12. One who is firm in intelligence is called Brahma. One who has reached the stage in which he is firm in the belief of his unity with the Lord, is himself Brahma. aproveitantaa 11 8131 on then ; UT commenced action ; q and ; #letna like mirago. 13. And then the commenced (action) is like the mirage. When one is firm in the belief mentioned in the sûtra 12, his Prárab. dhe action becomes falso like the mirage. THIRAITETTATURI Syia: mga u 8.13198 1 if not; ha afumarie of one who has obtained truth after the study of the sacred texts ; defa: transmigration ; anta, like the preceding. 14. One who has obtained truth after the study of the sacred texts, does not transmigrate like the preceding. When one has realised the truth conveyed by the Mahávákya, doos not migrate from one body to another body just as he does before study. ing it. Fuerta a Àszati u 818P4 il Hrad obtains (Brahmahood); and; dat after dging ; Artà in the other world. 15. And on death, he attains to Brahmahood in the other world. r. The author says that such an advanced man ultimately roaches Brahmahood. FONICHA: Fashcatat 11 8431 per il pi self ; ft certainly ; HTThat of one's self; ath friends maatar enemy; 11 or. 16. Self itself is its own friend or enemy. The author says that it is the self who is the enemy or friend, of. 13 ·98 THE SIDDE ÅNT. DARŠANAN. प्रात्मैवह्यात्मनोवंधुरात्मैवरिपुरात्मनः ॥ बंधुरात्मात्मनस्तस्य यनैवात्मात्मनाजितः । Gîtá vi. 5. 6. “Self is certainly a friend of self and self is certainly an enemy of self; self is the friend of one who has controlled his seli by his self." स्वमवदातमभिप्लवते ॥ ४१३ । १७ ॥ स्वं solf; अवदात clear ; श्रभिप्लवते becomeg. 17. He obtains clear self, Then at that stage, he becomes devoid of all Guņas excepting pure Satya. शोध्यंनिदानंमनोऽशनशुद्धिवैराग्याभ्यासेभ्यः ।४।३॥१८॥ शोध्य should be purifed ; निदान root cause ; मनः mind; अशनशुद्धिवैराग्याभ्या- सेभ्यः by pure diet, non-attachment and practice. 18. The mind which is the root cause should be purified by pure diet, non-attachment and practice. The author describes the method of purifying one's mind which is the root cause of all evils. परोक्षिणोऽपिक्षेमैकानुध्या ॥ ४ । ३ । १६ ॥ परोक्षिणः of those who have not realised self ; अपि also , क्षेमा conducive to the well being ; ergezi meditation of Brahma. 19. Meditation even for those who have not realised self leads to their well being. Meditation, says the author, conduces to the well-being of even those who are not spiritually advanced. विदामप्यर्थोवाचिवावदुर्नियतीनाम् ॥ ४ । ३ । २० ॥ fact of those who are learned ; afa also ; 37: learning; arfa in a tongue; ara certainly ; çfafuatars of the unfortunate. 20. The learning of the learned but unfortunate is certainly on the tongue. The learned but though unfortunate persons who have not realised the

·99
CHAPTER IV 4 3
meaning of the holy scripture have the scriptural passages on their
tongue bot do not understand what they really consey.
END OF PRÄPÅTHAKA IIL
PRAPÂTJAKA IV.
स्वावृत्त्यपायेपाप्तस्यैवान्वाप्तिर्दशमवत् ॥ ४ । ४ । १ ॥
para que on the removal of one's ignorance ; OIAty of (the thing) ob-
tained ; alfa: re-obtaining, recovery , TATą like the tenth.
1, On the removal of one's ignorance, re-acquisition of the
thing got is like the tenth
The Sätra will be better understood by the following parable. Some
10 persons crossed a river in a boat; but when they reached the other
bank of the river, they began to count one another. Every one naturally
excluded himself from counting with the result that they counted only
nine and concluded that one of their number was lost in the river. An-
other man who was ontside their number, found out their error and point-
ed out where the mistake lay. So in the same way people are mistaken
in thinking their body to be their self; and this mistake can be recti-
fied by a preceptor. When this mistake is removed, one attains to the
position of Brahmaof. Panchadasi VII. 22. 27.
वृत्त्युन्मेषांत(जागरसुप्तीसंवेदिनः ॥ ४।४।२॥
gragadtaff issuing forth and cessation of the mind's activity ;
Arriyat awakening and sleeping i staran: of one who knows.
2. To one who understands, the manifestation and cessation of
mind's activity are waking and sleeping (states) respectively.
When the mind's activity is diverted to the outside world), it is a
waking.state but when it is directed inside, it is a sleeping state.
निरोधान्ययाश्चिद्विविक्तयोश्चैत्यम् ॥ ४॥ ४ ॥३॥

·100 THE SIDDHANTA DARSANAM. fatigraagt: in trance and otherwise ; fafzfast: of the supreme and individual souls ; #ag intelligenc. 3. To one who is in trance and who has risen from it, intelligence (ruity) of the supreme and the individual souls. To one who has reached Jîvanmukta stage, non-dualism manifests itself even in dualism; in Samádhi or after it, he is himsell supreme soul. Falanan: II 818181 faalaalatt: conduct without assɔciation. 4. His conduct is without association, Such a man behaves as it were he has no connection with any thing worldly. HTETTUAAT: 11 818140 R17: with the sense organe ; opfa though ; A without senso organo. 5. Though with sense organs, he is without them. He is possessed of all organs but they are all under his control as if he is not possessed of them "Fragica arauts UTA HATHAITTE pariter terterefter" «Though he has oyes, yet he appears without eges; he has ears, but appears without ears, he has mind but appears without mind; be appears to think and act." संसरन्नप्युन्निद्रातिशश्वत् ॥ ४।४।६॥ hapa moving, transmigrating ; afa though ; furaia is wide apako; शश्वत् always. 6. Though moving, he is always wide awake. Though the Jîvan mukta behaves like an ordinary man in the world, still he is always conscións that he is Brahma. Hiriart: 11818.7601 arfia, like a Sari tree ; opfat: fire. 6 7. Fire like a Sari tree. Just as fire is concealed in a Sari tree, so is the heavenly fire concoalted in the Jiyanmukta.

·CHAPTER IV. 4 13. 101 तत्रार्था:शेषाः ॥४।४।८॥ on there ; set: objects ; star in the back ground, 8. There all the objects (are) in the back ground. In that stage, all the objects are attained and there is heavenly bliss. स्वतःप्रोद्भवादमानादांसाधनमितरेषां ॥४।४।६॥ स्वतःप्रोदुभवात् by reason of their growing spontaneously ; भमानाचselk. lessness ; साधन means ; इतरेषां of others. 9. Of the others, the means are selflessness &o by reason of their growing spontaneously. For the ignorant persons, selflessness, humility &c are good means to squire knowledge. तद्वावाभ्युदयः ॥४।४ । १० ॥ बहाव from him only ; अभ्युदयः prosperity. 10. From him arises prosperity. From the Jiyanmakta alone, well being really comes out. निरावृत्तेमुम्नायोनापनुत् ॥ ४।४ । ११ निरावृत: of one whose nescience is repelled ; हि certainly; भाम्नाय: in • struction ; अनर्थापनुत् removes all evils. 11. The instruotion from one from whom nescience has dis. appeared, removes all evils. Such a person from whom nescience has disappeared, is fit to give instractions which eradicate all evils. काकाक्षिवत्कृतिलॊकेभ्यः ॥ ४।४ । १२॥ $refera like the eye of a crow i sta: action ; exa: for the people. 12. For the people, his action is like the eye of a crow. A crow has only one oye; he moves it in such a way that be can trang. - fer it from one hole to the other. Similarly the action of the spiritually advanced person is like an ordinary worldly person to the world. स्थितिराधिकारादाधिकारिकाणाम् ॥ ४।४ । १३ ॥

·102 THE SIDDHÅNT A DARSANAM. स्थितिः stay ; आधिकारात up to the fulfillment of the mission ; आधिकारिका- vih of those who are sent to discharge certain mission. 13. The stay of those who are appointed for the performance of certain mission lasts to the fultllinent of their mission. Such high souls live in the world as long as the mission with which they are entrusted is not fulfilled. प्राणकला:परस्मिन्नस्तमियुराम्नायात्॥ ४ । ४ । १४ ॥ 91Upst: vital airs and bodily organs; gerent in the supreme soul; अस्तंइयुः Imerge into ; आम्नायात् by reason of being laid down. 14. Vital air and Kalás merge in the supreme soul as laid down in the scripture. The vital airs are five and the Kalás are sixteen, viz: 11 organs and 5 Tanmátras. They all merge in the supreme soul. "नतस्यप्राणउत्कृामंत्यत्रैवसमवलीयंते,एवमेवास्यपरिदृष्टुरिमाःषोड़शकलाः पुरुषा au: gara eittitola" "Brihadáraṇyaka iv. 4. 6. & Prasna vi. 5. His vital airs do not depart but merge there, similarly the sixteen kalás of the seer going to Purușa and reaching there, disappear.” Hagarcane 118181841 सनत् constantly ; उपासीरन् worship ; अन्ये others. 15. Others worship constantly. Those who are not spiritually advanced worship the Lord in some form or other. तदाप्रायात्फल हिशेषक्रतुवत् ॥ ४ । ४ । १६ ॥ तत् that ; आप्रायात् up to death ; फलं fruit ; हि because ; शेषकतुवत् like the last sacrifice. 16. That up to death ; fruit (is) like the remaining part of the sacrifice. The worship should be continued till the end of one's life ; one reaps the fruit according to the action at the end of his life. "The wanafa arechala ali meinafa" cí: Chhándoga iii. 14. 1. “Just as this sacrifice(-:nade puruṣa) goes from this world, he assumes the same sacrifice (form) in the other world.”

·CHAPTER IV. 4 19. 108 "यंयंवापिस्मरन्भावंत्यज्यत्य तेकलेवरम् ॥ तंतमेवैति को तेयसदातभाषभावितः" Gitá viii. B. "When one leaves the mortal coil at the end with the remembrance of any faith, being associated with it, O! son of Kunti, he goes to it." मूर्धन्ययोत्क्रांतेरनावृत्तियोगिनांव्यक्त क्यवत् ॥४॥४॥१॥ मन्यया cerebral part ; उत्क्रांतेः by reason of the departure of the soul ; warrafir: non-return; orfitat of the devotees ; 67660araa like one who has · realised the unity of self. 17. There is no return of a Yogi who gives up his soul through the cerebral part like one who has realised non-dualism, A devotee who has allowed his vital airs to pass through Suşumná is not born again like a Brahmajñánî who has realised his self, कर्मयोगःकर्मवाऽपरेषांशिवम् ॥४।४ । १८ ॥ कर्मयोगः karma Yoga ; कर्म action ; वा or ; भपरेषां of others ; शिवम् well being. 18. Karma yoga or action of others leads them to the wellbeing The author says that there are others who are busy in Karmayoga or action ; they also obtain salvation by means of it. "तद्यइहरमणीयचरणाअभ्याशोहयत्तरमणीयांयोनिमापद्यरन्ब्राह्मणयोनिंवा क्षत्रिय योनिवावैश्ययोनि वा अथयइहकपूयचरणाअभ्याशोहयत्ते कपूयां योनिमापद्यरन, श्षयो निवाशकरयोनि वा चांडाल योनिंवा" ॥ Chhandoga v. 10. 7. “When those who are of good character descend, they obtain birth of a Bráhmaņa, & Kşattriya or a Vaidya ; and when those who are of bad charactor descond, they obtain wicked births such as the dog, hog or a chandála." ॥ निरयद्वारमन्यतमानारंभोदुर्दैवानाम् ॥ ४ । ४ । १८ ॥ निरयद्वार entrance to hell; अन्यतमानारंभः not resorting to any of these viz: Jiana (spiritual knowledge), कर्म (action), and उपासना (worship), दुर्दैवानाम् of the unfortunate ones. 19. There is the door to hell for others who are unfortunate and who perform nothing, ·104 THE SIDDHANTA DARSANAM. Others who perform no worship in any form are unfortunato, because they are destined to go to hell. स्वाध्यायोधियमुत्प्लावयतिनिसर्गादुत्प्लावयति निसutia 1818.1 po 11 tara: self-study ; ford intellect; 3-staafa advances; frenta naturally i अस्प्लावयति advances ; निसगांत naturally. 20. Study of one's religion advances the intellect naturally, advances it naturally. The author ends the book by saying that the study of one's own religi. on lifts him upwards. The repetition indicates the end of the chapter. END OF PRAPÅTHAKA IV. END OF CHAPTER IV. END OF SIDDHANTA DARSANAM, Printed by R. 8. Patbak, at the Union Preno, Allebabad, ·ALPHABETICAL INDEX OF THE SUTRAS --0:------ प उ Page. उत्पत्तिरभिव्यक्तिः १।४।१६ 24 प्रत्यक्षोऽपि वभस्तिवृत्तौतमोवत् 89 ऋ ॥४॥२॥१०॥ प्रथपंचानांपंचांतक्रमाभिव्यक्तिः 20 अंतभरप्रज्ञानांनजाज्यम् ।।२२ 38 ॥१॥४५॥ अथभावौद्वौ वाव श्रुतोपपत्यंतरीक्षभ्या 1 क ॥१॥॥१॥ अप्रमोक्तिः फलव्याप्तिहानात् ।।४।२।११॥89 | कर्मयोगाकर्मवाऽपरेषांशिवम् ४।४।१८ 103 अस्त्यनूकोभिनिवेशात् २।३।२२ 44 | कर्मतदर्पणसाधनविचारसाक्षात्काराविद्या अस्त्यतिरेकीदिव्यानुन्यासात् ३।४।११ 70 पायानामुत्तरोत्तरोपजननात् ३।११४ 52 अस्मिन्नेवोष्मा २३१६ 43 | कर्मेंद्रियाण्येकांशेभ्यः १।३।११ 16 कर्मापोतेर्विक्षेपस्य २०३६ 12 आ कल्पेहविरिवाजे शरा२ 5 कर्षणीमणिवचिए नुध्यायाः ३।४।२८ 74 श्रावृतोचासत्वाभानभेदात् १।२॥३३ 13 काकातिवत्कृतिलोकेभ्यो ४ार 1011 कुतश्चिदभानषत्सहोक्तवत् २।२।१० 36 कुटोचकवह्वोदहंसपरंहसायतया 80 ईशान्यक्तस्थः २०३२ 39 ३४५३ ईडायत्तमायासर्वशः पूर्वक कुरीद्वयाति कृत्स्नेष्वमावत् १।२।२१ गत्वात् २।३७ -10 क्लीवाह्यत्राप्रत्ययिनः २।४।१० 50 ई ·ज 7 खमनोधीभ्यः ४॥२॥६ ( 106 ) क्लुप्तोहिसर्गस्तैमिरवत् ३।३।१ 60 क्षेत्रवत्तज्वेशेषः ४।३।१० 96 जड़चितौ १।१।४ :2 ख जननीचतिरश्चिकच २४॥३० 75 खनिर्वासनामाम् ॥२।१२ जन्मादिमद्वैशिष्ठयात् ३।३।२ 60 7 जागर्यायै चिरसुप्तानां श्रुतिरंधावत् 37 83 २।२११६ खबद्वैचित्र्यम् २।३।१६ 43 जांगुलोह्यर्थोविवेकिनाम् ३।२।१३ 57 ग जातिस्मरत्वाच्च २।३।२३ 44 जिह्वोपस्थयमोद्वारस्वर्गापवर्गाम्नायाधिग- गतिर्जातवेदोवत् ३।४५ 68 मानाम् ३।४।२५ 74 गवेषणीयालिंगात् ॥२।३० 11 | जीवोव्यष्टिस्थः ॥३॥ 41 गिर्येवनामरूपे २०१४ 37 शप्तयेचाद्वैतस्य २४२० 72 गुणांगा गुणवत् ११३ 5 ज्ञानक्रियावष्टं भानामन्यतमवत् ११३३१८17 गुणिगुणिभ्यांद्वीप्रारंभौ १४७ 21 | शानेच्छाक्रियास्ते १॥३॥१३ 16 गुणेभ्योभेदोजातिक्रियाकालामाम् 22 त १।४।१२ गौणोक्तिमुख्याय २२ 35 | तटस्थसात्सितापकर्षांत् २।३।११ 41 गौणोत्पृक्तरप्युन्मिपतिदाववत् १।२।२८ 11 तदन्यतमेनयोगानाम् २।१।१६ 32 ग्रंथेनांतर्जालवदाततम् ११३।१७ १७ तदभानेपितद्भानात् २००६ 36 तंदग.प्रेति २।३।१७ 43 च तदत्यंतप्रलयेस्वरूपावस्थानकैघल्यम् 51 चतुर्धाद्योध्वंसप्रागत्यंतकेवलाभायभेदात् ३।१।३ १।४।२५ 25 तदापायाफलंहिशेषक्रतुषत् १६ 102 97 चतुर्धाध्यात्मंश्रवणाद्याम्नायात् ॥२।१87| तदा रब्धचमरीचीवत् ४।३।१३ 49 चतुष्कः ४१२ 84 | तदीक्षावैसर्वार्था शाह 78 चतुष्पात् २।१।१५ 31 | तदीष्ठेयच्छुद्धाता ३४४४ 19 चिद्वैशास्ता १।१।१२ | तमोभ्यःपंचीकृत्या पंच १४१ 14 चिदुवृतीसुखम् ।।३।२२ 18 | तमसोहंकारः १॥३॥४ चिरनिरंतरसत्काराभ्यर्चनादुच्छित्तिर्वास- तत्ताधिगमोनुविवेक्षणात् १।२।१४ 47 नानाम् ४।६।१२ 96 तत्रहि ब्रह्म धीरुत्कर्षात् २४२ 101 चैतन्यंहिधीस्थंवृत्यास्फुरज्जातंगवाक्षार्क- तत्रार्थाःशेषाः ४ायः वत् ४११ 81 तत्वाभिव्यक्तित्वधिगम वितर्कापायाभ्यां 76 ३।४।३७ छ 75 तत्वेवितकोन्मेष:कल्मषात् ३।४।३१ छन्नान्याहक ३४४५ 79 | तत्समापत्तिरैकाम्यान्मणिवचित्तस्य 66 ३।३।२६ छायातपवत् १११ छायातपावनच्छाच्छे १।२। 6 | वथ्यमाविद्यकानांस्वपत्स्वाप्नषत् ॥३१७61 co ·द ( .107 ) 64 त्रिलिंगोहिरण्याच्यः २।३१६ 40 तयारणातः३।३।१६ 19 तद्धागेहिजीवनमृतिस्तूत्क्रमः ३॥३॥१२ 63 | त्रिवृत्कृत्यात्रीणिपुनः १२ 11 | त्रिवेण्यावावैकाध्वगास्त्रिसरित्संगादिवपौ. तद्भिविपरिणामिनोगुणाः ॥२॥३१ तद्वतोयुगानिव्यस्तैकक्रमाभ्याम् 22 ताः ३।४।२४ 73 त्रीण्यतीतः ।।६ 29 १।४।११ 33 तद्वतश्चैत्यनिर्भासोन्वयान्याभ्याम् 58 त्रीण्यवदातस्थ २११२३ ३।२।१२ 101 तद्वावाभ्युदयः ४४.१० तद्वद्यमृतंचलेंदुवत् ३२४४६ 79 दिष्ट्रविपाकः कृषिगर्भवत् ४॥३॥६ 96 तनिष्ठस्यविद्याप्तिरिहामुत्रवा श३ 94. दीपवदाबेशः स्फुरत्यंगधेियोगैश्यर्यात् 67 तन्नो(क्रमोप्लाषा: ३४३८ 77 ३।३।२८ तन्मूलंहिफलंलोकवत् २४५ 48 18 तस्मादुपासीतैकानप यत्राषिशेषात् 66 दुःखमन्यन्प्रातिकूल्यात् १।३।२३ डगा विश योःकाकोलूकवत् ३।२।२२ 59 ३।३।२४ उश्यतेध्यायिन्यनिर्विरणे ३।४।२६ 75 तर्कणमथनात्प्रादुरुभयोनिधिवत् 73 सुष्टुरितरानंदस्तृणवत् ।। 88 ३४२३ देवसातपद्यसंपाद्यप्रयत्याकैवल्यहेतुश्चा- तमोतर्धेराभासःप्रभांतर्दीपवत् ॥२।६ 88 घः ३४/३ 68 सपः स्वाध्यायेश्वरप्रणिधानजानयोयोगा: ३।३।२० 65 देवाभियुक्ततद्वावयोग क्षेमम् ३।४।१० 70 ततायोवच्चिज्जाड्याध्यासः ।।११ 4. देवोवावमौलिकः साक्षी ॥३३१ 39 तर्केणसतायः २।१।१० 32 दोषात् २।३।२६ 45 तमात्पंचतन्मात्राणितंतुवत् ११३१५ 14 | दोषेक्षाभ्यासात् ३।२४ 66 तस्मिंश्चोत्क्रांतिनियतेर्दीपषत् ३६३३१० 62 द्वय्यन्या ।।२।१२ तेभ्यश्रीयंतेदिव्याभुषोप्यभ्युदयः 92 द्वाषभावौसंसर्गान्योन्याभावौ २४॥२४ 25 विकादेकस्यांतधिर्विष्णौ १॥२॥३४ ४॥२॥२५ 12 प्रयाणांत्रिषु ४।२।३० 94 विधानुभूतिःस्मृतिश्च ४।११३ 82 प्रयावृत्त प्रायस्तदंतधि स्वसमृद्धि प्रशामि द्विधासुमंतःक्रमोतरवीजाभ्याम् 22 व्यक्तिश्च ४२१८ १।४।१० ध्यय्याद्याप्रत्यतानुमानशाब्दसंभेदात् 82 द्विधैकोपिक्तृप्तेः ३२१ 64 ४१४ द्विघोभौश३५ 40 प्रयोत्रीभ्यः ।।४ 6 मोहिन्याः २२।३२ 12 बसंत्युत्पातास्तपसोऽसाध्यसाध्यत्वात् 93 | विधेवेचेपरापरे ३।४।२६ 74 ४।२।२७ वृत्तौद्धयोः २०२२ 33 त्रितेतरक्षात् २२१०२४ 38 | बैतविस्मृतेरभिव्यक्तिः श२।११ 36 त्रिकांतभेदोनः २०१४ 28 | बैतसंज्ञाचेन्न १५ 62 त्रिपुण्यभानाभूमानंदाभिव्यक्ति 88| बैताधिभयं ३१६ 62 ४॥२७ तिभ्योहागमवृत्तिः २।२।१५ 87 9 ·94 ( 108 ) वावभाव्यौ ३।३।२३ 65 नानियुध्य‘मल्लघत् ४।३७ 95 नानृतमनृतस्यापि स्वाप्नवत् ४।१।२१ 86 नान्यस्मात्प्रसंशांति वताम् ४।२।१४ 90 धांधयैनच्चि तिमरीचीवत् ३३६६ नान्यस्यापिपंडः ४।३।२ 61 धीमाधंकुतर्करसविपर्ययारधभेदास्तदंत । नापूर्वमद्वैतादगर्वाद्वा ३।२।१६ 58 रायाः ४॥२॥१७ 90 नाभिदायत्तिभ्यां प्रधानापादः १।४।२६ 27 नाशःकारणावशेषः ।४।२० 24 धोन्द्रियाण्येकैकांशेभ्यः १॥३॥ 15 नासदुत्मद्यतेनृश्गवत् १।४।१६ 23 ध्यातुराप्तिः कीटवत् । 88 नाप्युपेक्ष्यमुपेक्ष्य चेत्तत्वैषणा ॥४॥३६ 76 ध्यानात् ३।३।२८ 6-4 नार्थेप्रियंज्यायःसापेक्षत्वात् ३३२२६ 56 ध्यायैकनिर्भासः समाधिः ३।३।१७ 64 नान्यर्थःप्राचुर्यात् २।३।२८ 45 ध्रौव्येप्यादिष्ट स्यदिष्टे मास्मारोदुरितानाम् नान्याविकृतिविवेकात् १।४।२३ 25 ३।२।२८ 58 निमित्तमभिध्यादित्वात् २।१२७ 29 निमेषाद्विप्रलयः १।४।२८ 26 न निरयद्वारमन्यतमानारंभोदुर्दैवानाम् 103 नकोशोजडत्वात् २०२५ 34 ४।४।१६ नगुणैःस्वास्थ्यंवीचिमद्वत् २।३।२० 43 निरवद्याहिश्वासवनिःसृतेः ३।४।१७ नतत्वोद्भाश्लिष्टेः ३३१७ 52 निरंशुद्विप्रमोनर्धात् २०१५ नतद्भूत्रीणिपंचानाम् ३।३।१६ (i_ निरावृत्तेह्य म्नायोनापनुत् ४।४।११ 101 नभासोऽपिस्वतोलिप्तोनिर्लेपत्याञ्चितोज निरोधादिविप्रतिषेधात् २।२।२० 38 लोर्कवत् २०४६ 15 निरोधान्ययोश्चिद्विविक्तयोश्चैत्यम् 99 नमानेनाधिगतार्थस्य संसृतिः प्राग्वत् 97 ४॥४॥३ ४।३।२४ निर्वासनाचारः ४४४ 100 नविविक्तंपृक्त ३।२।२१ 59 निवृत्तिश्च ३।४।२ 68 नविद्यानृष्टेिमोहिन्याः ४।३।५ 95 निर्मनस्केसाराभिव्यक्तिः १।३।१६ 17 नवैविज्ञोदेव्यंकशायी कुस्तीक्षणात्कुसृती निष्खे सर्वमच्छवत् ३।३।२६ 67 क्षणात् २।४।११ 50| निष्ठात्रयीत्रिकांडोपदेशात् ४।२।२६ 93 मसर्वेषुसर्वस्मिन्नियतेः ३।४।४७ निसर्गकालयोरप्यस्वातंत्र्यजाग्याभ्याम् 70 79 नसांगस्याप्रियाद्विमोकः ३२२२० 59 ३।४।१३ नहवैसाम्यंक्रच्छान्योत्थयोः ३।४ा 69 | नूनमिववृत्तः ४।१।२० 86 नव्यवायहिंसामिपसुराग्रहादौ चोदनाभिरु | नेतिनेत्यंतः २०१३ 28 व्याप्तेः ३।४।४३ 32 78 | नैकष्यंक्लेशापनूदनलवत् २।१।१८ नांतरुत्प्रवणमनानुश्रविकाणाम्।२।२१ 91 नैक्यार्थस्येतराथस्त्रिपदाख्यानात् 37 नानध्यात्म शिशिवंशिवं श४५४ 81 २।२।१७ नानपेक्षमनुमानंदुएजन्माप्रतिटानाभ्याम् नोन्मेषश्चेत्स्ववृत्तेरन्यजातीयाः।४।१४ 23 31 ४।१।१६ 85 नोस्वस्मादलेपत्वात् २।१।१२ 29 ·( 109 ) 18 ] 10 36 3 4 3 9 2 प्राक्ष तेजसविश्वाख्यःस्वल्पवित्वादेः 4.1 प २।३।१० 66 पदधीशाब्दं ४।१।१० 84 प्राझोप्यशोयावन्नभुवो विट् ३।३।२६ परप्रेमास्पदत्वात् ।।२ 34 | प्राणकलाःपरस्मिन्नस्तमियुराम्नायात् 102 पराक्तृष्णजोजडावाव ३२॥१२ 66 | ४।४।१४ परांचीदुवत्खान्युभावंति ११३१२१ 18 | प्रातिभासिकावभासोऽध्यासः ४१११ 6, परिणामीन्युभानि १॥३॥१२ 16 | प्रारंभलिंगाः शश२३ परोतिणोऽपिक्षमैकानुध्या ४१३३१६ 98 | प्रियंरोत्स्यतिस्वं शश६ 55 परोपनिषद् ।२।१० 7 | प्रीतयस्तत्कृते २।२।६ पशुरविप्रेक्षोन्वर्थैक्यात् ३।४।५० 80 परिणामिविवर्तिनौ २११७ व पिंडमणिवश्व ११२।१० बाध्यायाधौ २१२६ पुस्प्रपंचप्राततौ शराब बिनानेतरिन्यासान्नोपशाम्यतिरसास्वादैःह- पौरुषादपिप्रधोतिनः १२२२२२ विषेवानलः २०१५ 57 प्रकृतिपुरुषौ शश बिस्फुरच्चेदवाध्यम् ३॥४॥३३ 75 प्रचोदितोहिधर्मः प्रतिष्ठानत्वात् ३।४।१ 67 बुद्धिमनोनामवृत्तिवैचित्रयात् ११३८ 15 प्रणवजपतदर्थभावनेचानंतराये ४।२।१६ 91 ब्रह्मचर्यमुद्ग्रमुवृत्तित्वात् ।।४२ 78 प्रणवार्थः २।१।२ 28 ब्रह्मध्वोपात्तसाधनस्य ४३३१ 94 प्रतनलिंगस्वरूपमानाभ्याम् २२३३१५ 12 ब्रह्मणमुदअमेषणाचेत् ४।२।२२ 62 प्रतिनूनमभ्येतिस्वम् ।।२७ 10 ब्राह्मीनिष्ठाऽऽत्मनोमुखजानाम् ४।३।४ 95 प्रतिद्वंद्वाद्धिप्रारंभाः ॥२॥३७ 18 प्रकृतिश्चप्रतिज्ञादृष्टांतैक्यश्रुतिभ्यः 29 भ २।११ भयश्रुतेः २॥३॥३२ 46 प्रकृतेत्रिजगत् ११३१ 13 भक्तिरारंभात् २।१।२५ 33 प्रक्रमात् २।२।१० 88 30 प्रत्यक्षमप्यर्थवाधनात् ।।१७ भागादिस्तुसिंधुषत् २०१६ 85 भाववैविण्याद्वैचित्र्यंतत्तदर्थानाम् 72 प्रत्यतानुमानलिंगाचा 49 ३।४।१६ प्रमान्या ४१।१४ 85 प्रलयोमोहः ॥३।२४ 19 | भाविपर्यासश्चितश्चेतो गुणाद्वाप्पणेवार्य प्रत्यूहतेऽपचारात् ।।२६ 93 म्गः २।३।१४ 42 प्रद्युदिवायुक्तौ २२१०१३ 31 | भावेवावाविर्देवस्य शाह 48 प्रष्ठप्राणयोगोविधिवद्धानविष्ट भी 62 | भावोदुर्वारः १।४।१५ 23 ३२३३११ भावोद्भानुन्यासम् ।।१३ 28 प्राकृतंव्याप्त्यागमाभ्याम् १।४।१७ 23 | भिद्यवक्षातत्वात् २।३।३१ 46 प्राखर्यात्सुखंदुःखमेवसर्वम् ३।२।१४ 57 मिनप्रस्थानंराद्धांताय ३४ा२२ 73 प्राग्वत्कल्पांतरस्थाः १२१२१ 24 | भूयोव्याहारात् २।२।१६ 38 ·( 110) भूपरिभुवःरवः १।३।२० 18 | रतिरकांतार्थेमणिवत् ३।४।४० राद्धाद्वाभ्यां श२।१३ 77 म 2 व 51 टवत् १।४ 103 वत् ४।४।१७ 8 61 ल मननंचेदुपपद्यते ४।२।३ 87 महत्स्थः हिरण्यगर्भः २।३।३ 39 लुप्ताक्षोन्यः ३।४।४ 79 लोलंचयौगिकत्वात् ३।२।१० मं पराप्तत्वात् ३२॥ 53 56. मात्राहित्रयाणामितरत्र २।१।२० 32 लोहितशुक्लकृष्णवंतिच १४॥३ 20 मानं गुर्वाम्नायोदोषासंपृक्तेः ४।१।१५ लौकिकार्थश्च २।२।१३ 8) 36. लौल्यवैरस्यजन्मजरारोगात्ययतापादोषाः मानमाम्नायास्तदाम्नातत्वात् ३।४।१४ 71 मानाम्नायोहृदोधुवत् २।१।१० 30 શારા 55 मायामायिनौ २२२ मुक्तिर्हिपुमथः ३११ मूधनोनविपरिणामः प्रकृतिपूर्तःको- वाढोद्यतेकमैधांसि ४३६ 96 21 घामान्यस्य ३॥४॥६ 69 वास्यादप्यैक्यमात्ममोः २।३।२७ 46. मूर्धन्ययोत्क्रांतेरनावृत्तिर्योगिनांव्यक्तय क्य- वाहांतर्विभासेशीतोष्णवत् ३।२।८ 56 वाह्यात्मविज्ञानेमिश्रकसत्वयोः ३।४।२७ 7.4 मूलप्रकृतिर्गुणसाम्या १२२।१५ विघट्यांषत्वः ३।३।१४ 63 मूलमतर्षःपराचःप्रतीच्यावर्तक्रमासत्याः विभुज्ञेतत्वोक्तः २।३।३० 46 ३।२।३ 54 विदांत्वाप्रारब्धात्तिमिरवत् ३३८ 69 मूलमाचारश्चातुप्काणाम् ३२४७ विरसंवीर्यवन्मनः पूर्णत्वात् ३।२।११ मृजलवत् १११। विरहार्थानुध्याकरस्तापाशंसयोः 58 मृषाचैंद्रियकत्वाव्यतिरेकाद्यंतवत्त्वेभ्यः ३।२।१७ ३।३।४ 60 विचारवाधवल्यानायोपपादानुभूतिभ्यश्क मेयमायौ ११५ १२।७ 35 86 य विचित्रमपीवातपः४।१।१६ विचित्रासीमसूः १।२।७ युक्तोहिसंसरच्छाम्यत्यनभिसंधेः ३।४।६69 | विदोप्यन्वंचोनिसर्गस्य ३।४।५१.. 80 युक्तिःसंततोपास्तिः ३।३।२५ 66 | विद्वांस्तुन्यसेत्तैर्वाजिजीविषेत् ४।२।२४ 92 युजानः कौ चवद्धयातार्थात् ॥४॥३६ 77 | विमृश्यान्येभ्योव्युत्पद्यरत्नसकदावृत्या 80 योगजश्चप्रत्यासादः ४।११७ 83 शहा५२ योगोज्यायानविद्वन्न्यासात् ४।२।२३ 92 40 विराडहंकारस्थः २।३।४ विक्लप्तिःप्रतीकस्यभावार्था ४१ 47 विज्ञप्तयेहिसगंजगोजगौ १।४।३० 27 रजोमहत् ११३३ 14 | विदामप्यर्थोवाचिबावदुर्नियतीनाम् 98 रजस्रंशसमष्टःप्राणः १।३।१० 18 છારા૨૦ 56 4 3 र ·( 111 12 18 (४ 8 82 87 6 विपाकहेतुरदृष्टम् ११३३१६ 17, शृण्वंतोपिनविदुः ४।२।१६ 90 विवेकोर्कोध्यासतमसि २०११ 53 शेवाश्च २३३२३ 46 विश्वराडप्यारात् ११३१६ 32 शेषादन्यस्य १।२।३५ विसंवादीद्विकः४।१।१३ 84 शो यंनिदानंमनोऽशनशुद्धि वैराग्याभ्यासे- विष्ठ भीमनोमयः ३२२२ 54 भ्यः ४३.८ बीजांकुरवदबिद्यावासने २२३२२६ 45 | श्रवणंनाममहावाकयाधिगमः ४।२।२ 87 1.0 वीजमृद्धथनृद्धयोरन्यस्माद्ध ठाद्वाजातुक्का श्रुताम्नायाच्च ३।३।५ पिकलोत्प्रवणम् ॥४॥३२ 75 श्रुतिस्मृतिसदाचारस्वप्रियाणित मूलंपूर्व वीजशक्ति विस्फुरतीत्रिवृत्कृत्याचिनात्यणी पूर्वाविरोधश्चेत् ३।४।४ 80 यस: १४८ 21 | श्रोतुमप्यरसाभूयांसः ४।२।१५ बुभुत्तुसाद्धिसर्वशनैःकरगवत् । 79 | श्रुतोपपत्तयोरप्पतथ्यधीरद्वैतेतर्कोपेक्षाभ्यां २।३।३४ 47 वृत्तिव्याप्तिरावृत्तिनुत्तये ४।२।१२ 89 श्रोताच्छंग्रहचारवत् हा२।२८ 98 49 वृत्तान्यध्यासात् शाम वृत्तिश्चभेदाभानात् ४११०२ स चुत्तिसंतानोनिदिध्यासनं ४।२।४ वृत्त्युन्मेषंत/जागरसुप्तीसंवेदिनः 99 | सएवाविपर्ययःसाक्षात्कारः ४।२।५ 87 ४|४२ सगुणाागुणश्रु तयः २।१।१४ 31 वैचित्रयादपूर्वम् २।३।२४ 44 | सतीवातोयादृच्छिकी १।२।६ वैशेष्यात्तद्वादः ॥४४ 20 सतोप्यसंप्रयोगःप्रक्षीणत्वात्सान्याज्यवत् 24 वैषम्यनेष्ठुर्येनासापेक्षत्वात् २३।८ 41 १।४।१८ न्यनतय कंतामसे शरा२१ 33 | सनदुपासीरनन्ये ४।४।१५ 102 व्यंजंतिपुनगुणाः ११३६ 14 सधर्माणः ।२।१७ व्यापृतिगुणसूत्कर्षः ३६३२२२ 65 | समृद्धःसत्वस्थः २३३१६ 43 व्याप्तिवोधजमनुमानम्॥१८ 83 | सत्ताजायाश्छायावत् १।२।१ 5 व्युत्क्रमोद्गामिनः ॥२०२० | सच्चिदानंदःपुरुषः २।१।१ 28 व्युत्पादकृदावृत्तिरसकृत् ॥३॥ 96| सत्वरजस्तमांसिगुणाः १२२।१६ व्योमविम्बाम्बूनीवत्रीणि २२३३२१ 44 | सत्वनयशसमष्टरंतः करणपटषत् प्रतायत्तिायसीक्रमद्धेरवदातस्य 78 ११३७ ३।४।४२ सत्वाव्यक्तम् २।३।२ 13 श सद्धपन्यत् १०१।१३ सर्गाप्ययावभिवृत्तिभ्याम् १।४।२७ 26 शक्तिासत्तिः श२।२५ 10 संर्यातरत्वादात्मा २।२।१ 34 शमादिर्हिसंपदुत्साधित्वात् ३२७ 65 | संनिवेशादंडानि २४६ 20 शंयुधीानसांख्ययोगार्था ३३१०१० 53 | संपद्यते च प्रेत्यपरांते ४॥३॥१५ 97 शांतधोरमूढाः १२१ 9 संपृक्तनिश्वर्याभिभबो भस्मनेबाम्नः शिष्टोपजुष्टदिष्टत्वाच ३।४।१६ 71 २।३।१३ 42 8 8 14 4 ·( 112 68 6 16 98 52 91 संप्रयोगजप्रत्यक्षं ४।२।५ 82 स्वतःोद्भवादमानाधंसाधनमितरेषां :01 संप्रलेपोबंधः ३।१।२ 51 ४॥४॥ संभाव्योपदेशात्पंचाग्निवत् २।४।३ 48 स्वतःसकिष्कुर्गतिः ३।३।१३ संयमपथ्यसद्वृत्तिशोलान्ययुष्याण्युन्मेषि स्वतोभिरुचेः २।२।३ 34 स्थादर्चिषां ॥३॥ 62 स्वरसानाप्रप्रतृप्यंतोयंत्रषत् संवृत्याश्रयंव्यत्येति ।। ३।२।१६ 58 संवेद्यत्वादर्थस्य ३।४।१५ 71 स्वपंतिस्फुरतिच १।३।१४ संसरनप्युन्निद्रातिशश्वत् ४।४।६ 100 स्वमवदातमभिप्लवते ४।३।१७ संश्लेषोरसात् ३६ संस्कारःस्मृतिक्लेशहेतुर्वासना १।३।१५ 17 स्वसुप्ताःशिवाःसत्कृतिसंगाशनतपोभ्यः ।। १।२।२६ संस्कारजस्मृतिः ४११८ 86 स्वाध्यायायैस्तद्विजिज्ञासा ४ारा२० साक्षोत्यनतः ॥४॥ 100 साध्याव्यभिचारिताहेतौव्याप्ति ४ाई 83 स्वाध्यायोधियमुत्प्लाधयतिनिसर्गादु त्प्लाव यति निसर्गात् ४।४।२० 104 सापेक्षत्वाद्वितीयः २।२।१२ 36 34 सापेक्षोद्वितीयः १।४।२६ 26 | स्वानुभवाच्च २।२।४ सावैमायादृष्टादृष्टाभ्याम् १।२।२६ स्वापेसतिसंपच स्वरसेऽपिनाधिगमः 69 10 सारमितेश्च ३३३३ ४।२।१३ सारिषदर्चिः ४४७ 100 | स्वार्चिषेसंग्रामोमल्लवत् १।२।२५ 10 साष्ट कःसंसरत्याज्ञानात् २।३।१२ 42 | स्थावृत्त्यपायेप्राप्तस्यैवान्वाप्तिर्दशमवत् सिद्धिदोह्रासश्चेत्त्यूभ्यासाद्धठादा 63 કાકા? ३।३।१५ स्वोह्यात्मनः सरवाऽसरवावा ॥३१६ 9 16 | स्थितप्रशंब्रह्मैवाहुः ४।३।१२ 97 सिद्धयध्वनायि ३।४।३४ स्थितिराधिकारदाधिकारिकाणाम् 101 सुखदुःखमोहाः १।२।१६ ४|४|१३ सुस्वापभंगाच्च ३१२५ 66 सोपानपादारुंधतीक्षणवत्रक्रमः 72 | स्थैर्यादणिमाद्यम् ॥३॥२७ ३।४।२१ स्फूर्तिरजायाःयाचीनकर्मयोगाज्जागरवत् 70 हठप्रयुक्तरंतरक्षाणाम् २०१२ 25 १४ा२२ 30 हेतुःप्रचोदनात् २।१।११ 76 स्मृतीतिहासास्तन्मूलरघात् ३४६१८ 72 | हेत्वभिसंधिभरंधीवैशद्यसिद्धयोः 38 ३।४।३५ स्मृतीतिहासैक्याञ्च २२२२२१ 60 9 9 44 ह

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