,originally scanned at sacred-texts4com by ,john ,b4 ,hare4 ,this e,book was produced by ,chetan ,k4 ,jain ,,the ,,tattva-,,muktav,l by ,pr4nnanda ,chakravartin ,,journal ,,of ,,the ,,royal ,,asiatic ,,society4 ,new ,series1 ,volume ,,xv ,london1 ,trbner and ,company #ahhc ,scanned and edited by ,christopher ,m4 ,weimer1 ,april #bjjb ,,art4 ,,iv4--,the ,tattva-muktavl of ,gau4da-pr4nnanda-chakra- vartin4 ,edited and ,translated by ,prof4 ,e4 ,b4 ,,cowell4 ,the following poem was written by a native of ,bengal1 named ,pr4nnanda ,chakravartin4 ,nothing is known as to his date2 if the work were identical with the poem of the same name mentioned in the account of the ,rmnuja system in ,mdhava's ,sarvadaranasa4mgraha1 it would be1 of course1 older than the fourteenth century1 but this is very uncertain2 ,i should be inclined to assign it to a later date4 ,the chief interest of the poem consists in its being a vigorous attack on the ,vednta system by a follower of the ,pr4napraja school1 which was founded by ,madhva 7or nandatrtha7 in the thirteenth century in the ,south of ,india4 ,some account of his system 7which in many respects agrees with that of ,rmnuja7 is given in ,wilson's ,hindu ,sects2 ,footnote3 ,works1 vol4 i4 pp4 #aci-aej4 ,see also ,prof4 ,monier ,williams1 ,j4,r4,a4,s4 ,vol4 ,,xiv4 ,n4,s4 p4 #cjd4 but the fullest account is to be found in the fifth chapter of the ,sarvadaranasa4mgraha4 ,both the ,rmnujas and the ,pr4naprajas hold in opposition to the ,vednta ,footnote3 ,as the different systems are arranged in the ,sarva ,d4 ,s4 according to the irrespective relation to the ,vednta1 we can easily understand why ,mdhava there places these two systems so low down in the scale1 and only just above the atheistic schools of the ,chrvkas1 ,buddhists1 and ,jainas4 that individual souls are distinct from ,brahman2 but they differ as to the sense in which they are thus distinct4 ,the former maintain that unity and plurality are equally true from different points of view2 the latter hold that the relation between the individual soul and ,brahman is that of a master and a servant1 and consequently that they are absolutely separate4 ,it need not surprise us1 therefore1 to see that1 although ,rmnuja is praised in the fifty-third sloka of this poem as the foremost of the learned1 some of his tenets are attacked in the eightieth4 ,the ,sanskrit text of this poem was published in the ,benares ,pa4n4dit for ,sept4 #ahga1 by ,pa4n4dit ,vechrma arman4 ,an edition1 with a ,bengali translation1 was also published some years ago in ,calcutta1 by ,jagadnanda ,goswmin2 ,footnote3 ,no date is given4 but the text is so full of false readings of every kind1 and the translation in consequence goes so often astray1 that ,i have not found much help from it4 ,i have collated the text in the ,benares ,pa4n4dit 7,a47 with a ,,ms4 7,b47 sent to me by my friend1 ,pa4n4dit ,maheachandra ,nyyaratna1 the ,principal of the ,calcutta ,sanskrit ,college4 ,he has also sent me the readings in certain passages from two ,,mss4 in the ,calcutta ,sanskrit ,college ,library 7,c4,d472 and ,i have to thank him for his help in explaining some obscure allusions4 ,the poem itself seems to me an interesting contribution to the history of ,hindu philosophical controversy1 ,footnote3 ,dr4 ,banerjea has quoted and translated several stanzas in his ',dialogues on ,hindu ,philosophy4' and so ,i have subjoined a literal ,english translation4 ,i would venture to remind my readers of the words of the manager in the prologue of the ,mlavikgnimitra1 ,every old poem is not good because it is old1 nor is every modern poem to be blamed simply because it is modern4 ,,translation4 #a4 ,victorious is the garland-wearing foster-son of ,nanda1--the protector of his devotees1--the destroyer of the cruel king1-- dark-blue like the delicate tamla blossoms1--formidable with his many outspread rays1--mighty with all his attendant powers1 ,footnote3 ,the ,bengali translation explains these as the internal powers 7antarang7 ,hldin1 etc41 and the external 7bahirang7 ,prahv1 etc4--and having his forehead radiant like the moon4 #b4 ,this follower of the ,pur4nas1 who holds by his own belief1 reads to his heart's content the ,pur4na in the morning1 and he listens devotedly with profound meditation1 his whole mind intent on the meaning of the book4 #c4 ,having abandoned the doctrine of the oneness of the individual and the ,supreme ,soul1 he establishes by argument their mutual difference2 having used ruti and m4riti as a manifold proof1 he employs ,inference in many ways in the controversy4 #d4 ,this individual soul must be different from ,brahman because it is always circumscribed1--many are the similar arguments which are to be acknowledged in the course of our reasonings4 #e4 ,might we not say that a jar and a web could be called identical because both are cognizable8 ,footnote3 ,there is a favourite ,naiyyik example of a kevalnvayi middle term1 a jar is nameable because it is cognizable as a web is4 ,but we cannot say so in regard to these two things in question1 for ,brahman alone is that which cannot be cognized4 #f4 ,the sentence ,thou art ,that 7tat tvam asi7 which is understood in its primary meaning as referring to the object of the ,veda1 ,footnote3 ,or vedavishaye may perhaps simply mean vede1 cf4 l4 #aab4--the author thus explains its meaning1 as he knows his own doctrine1 and has fixed his mind on the system of ,duality2 since the word 'that' 7tat7 is here indeclinable and implies a difference1 and the word 'thou' 7tvam7 means that which is to be differentiated1 the sign of the genitive case has been elided2 ,footnote3 ,the author here explains the sentence tat tvam asi1 as really meaning tasya tvam asi thou art ,its4 thou only1 such is not the meaning of the sentence ,footnote3 ,in ,thou art that1 'thou' and 'that' would refer to the same subject 7smndhikara4nya74 #g4 ,he is all-knowing1 all-seeing1 ,himself the three worlds1 in whose belly thou art thyself contained1--,he causes at once by a movement of the brow the creation1 preservation1 and absorption of all beings6 ,thou art ignorant1 and only seest relatively1 ,he is the adorable1 the one ,witness of all worlds2 thou art changing1 ,he is ,one2 thou art all dull and stained1 not such is ,he4 #h4 ,as for the text ,i am ,brahman1 you must take the nominative case as only used there for the genitive by the licence of an inspired speaker4 ,how1 if it were otherwise1 would there be a genitive in the illustration1 ,footnote3 ,this is often used as an illustration in ,vednta works1 as e4g4 ,b4rihad ra4ny4 ,up4 ii4 #a4 #bj1 as the spider proceeds with his web1 as the little sparks proceed from fire1 so from this ,soul proceed all vital airs1 all worlds1 all gods1 all beings4 as in the sentence as the sparks of the fire8 #i4 ,the poets call a lad fire 7from his hot temper71 the face the orb of a full moon1 the eye a blue lotus1 the bosom mount ,meru1 and the hand a young shoot2 by a confusion of the superimposed appearance we may thus have the idea of identity where there is still a real difference2 and so too must we deal with those words of ruti ,i am ,brahman4 ,footnote3 ,this is another suggested method of interpreting the words ,i am ,brahman4 ,it may be only a common case of qualified superimponent indication1 as the man of the ,panjb is an ox 7cf4 ,kvya ,praka1 ii4 #aj-ab74 ,cf4 the definition of upachra in the ,shitya ,darpa4na3 upachro hi nmtyanta4m viakalitayoh d4riytiayamahimn bhedaprattisthaganamtram4 #aj4 ,as there are many waves in the sea1 so are we many individual souls in ,brahman2 the wave can never become the sea2 how then wilt thou1 the individual soul1 become ,brahman8 #aa4 ,in the depths of all stras the two things are both recognized1 knowledge and ignorance2 so too virtue and vice2 and thus also science1 and next to it closely clinging behind1 but other than it1 appears false science2 thus everywhere there are opposite pairs1 and similar is the notorious pair1 ,brahman and the soul4 ,how can these two have oneness8 ,let the good answer with an upright mind4 #ab4 ,thou1 ,o ,soul1 art the reflection of the ,supreme ,being1 who possesses the power of illusion and is the substratum of all1 while ,he1 the adorable1 shines forth as ,himself the original2 the one moon in the sky is seen manifold in water and the like2 therefore there is a difference between thee and ,brahman as between the reflection and its original4 #ac4 ,yonder ,brahman is described by the words of the sacred texts as not to be known1 nor to be reasoned about1 and as devoid of all desire2 but thou art within the range of speech and of thought2 how shall there be oneness of thee and ,brahman8 #ad4 ,thou art verily bereft of thy understanding1 ,o individual ,soul1 by the darkness of this doctrine of ,my1 while thou constantly proclaimest like a madman ,i am ,brahman2 where is thy sovereignty1 where thy empire1 where thy omniscience8 ,there is as vast a difference between ,brahman and thee as between mount ,meru and a mustard-seed6 #ae4 ,thou art a finite soul1 ,he is indeed all-pervading2 thou standest only on one spot1 while ,he is everywhere always2 thou1 being of a moment1 art happy and unhappy2 ,he is happy at all times2 how canst thou say ,i am ,he8 ,fie6 art thou not ashamed8 #af4 ,glass is glass1 and a gem is a gem2 a shell is but a shell1 and silver is silver2 there is never seen a transposition ,footnote3 ,dr4 ,banerjea 7,dialogues1 p4 #cgi7 reads kadpy atyayajnam1 i4e4 vyabhichra2 but all the ,,mss4 which ,i have compared read na kad vyatyaya 7or vyatyaya4m7 jnam2 kad seems irregularly used for kadpi1 as it is also in l4 #aac1 c4 among them4 ,but wherever other things are imagined1 to be found in something else1 it is through an error2 and so it is when the soul utters such words as that art thou6 #ag4 ,the meaning of the word that 7tat7 is an ocean of immortality1 filled with manifest and supreme felicity2 the meaning of the word thou is a most miserable being1 bewildered in mind through the burden of the fear of existence2 these two can never be one1 they are divided by the nature of things2 the doctrine of ,non-unity is the truth for all worlds1 thou art but ,his slave4 #ah4 ,if ,brahman were meant by these words1 the power employed would not be ,denotation1 for their literal meaning does not apply2 ,footnote3 ,in such sentences as ,that art thou1 ,i am ,brahman1 etc41 the primary power of the words1 i4e4 ,denotation 7abhidh71 could not express the unconditioned ,brahman destitute of all attributes2 for ,denotation rests upon the ordinary conventional meaning1 and how could this take in an idea so far removed from ordinary experience8 ,nor could it be the secondary power ,indication 7laksha4n71 as in the well- known instance of the herd-station on the ,ganges1 where the ,ganges1 by indication1 means the shore and not the stream4 ,for indication must be based on some connexion between the primary and the indicated secondary meaning2 but how can that which is without a second be connected with anything8 consequently it must be the second power of a word1 ,indication4 #ai4 ,yet if so1 why should it be ,indication8 for this arises from some association with the primary meaning2 but with what can that substance be associated which is disconnected with everything and without a second8 #bj4 ,that power of a word is ,indication1 by which1 when the primary meaning is precluded1 some other meaning is indicated in connexion therewith1 through some motive or through common currency2 and its causes are thus three ,footnote3 ,i suppose that these are 7#a7 the incompatibility of the primary sense2 7#b7 the common currency of the secondary meaning1 e4g4 when ,europe is used to imply its inhabitants in the phrase ,europe makes war3 7#c7 a motive1 as in a herd-station on the ,ganges1 where ,ganges is used instead of the bank of the ,ganges1 in order to imply the coolness and purity of the spot4 #ba4 ,now if there is no ,denotation in a phrase1 how can there arise any ,indication8 ,first there should be some primary meaning precluded1 and then there may be the ,indication of something else4 #bb4 ,where there is no accepted ,denotation1 how can you there have ,indication8 ,if there is no village1 how can there be a boundary8-- there is no child without a father ,footnote3 ,cf4 the ,bengali proverb mth ni tr mthbyath1 he has no head and yet he has a headache4 #bc4 ,the lances enter1 the swords1 the bows and arrows1--here we have ,indication2 for the sentence must suggest something else to complete itself1 as there cannot be entrance in the case of an inanimate subject4 #bd4 ,a herd-station on the ,ganges1--here we have the self-sacrifice of the primary to another meaning1 since the ,ganges1 as being in the form of water1 cannot be the site of a herd-station4 #be4 ,in the example gh is life there is produced the idea of sameness of form2 in the example this is life there arises the idea of identity ,footnote3 ,in the first ex4 there is uddha- sropa-laksha4n or pure superimponent indication1 in the second there is uddha-sdhyavasna-l4 or pure introspeceptive indication1 where the gh is swallowed up in the life4 ,most writers1 however1 disallow upachra in uddha-laksha4n2 but the knowledge of the meaning of the sentences will be produced by a metaphor1--there is not brought about a real oneness4 #bf4 ,the doctrine of ,identity is established with a desperate effort1 and men have recourse to the power ,indication2 but there are three things which should rise to our view1--the primary meaning1 the indicated meaning1 and their connexion ,footnote3 ,he seems to imply that each of these three requisites fails in the present case1-- there is no primary meaning1 and still less a secondary1 and there is no connexion with any other object44 #bg4 ,there is here no ,denotation from the absence of conventional agreement2 there is no ,indication from the absence of any reason to establish it2 by what reason1 on the theory of ,my1 can ,brahman be ever made known8 #bh4 ,he is described ,footnote3 ,he now proceeds to declare his own opinions in the ,veda by the primary power of words ,denotation as the ,maker of the ,universe2 and by ,inference we establish the conclusion that all these things have a ,maker4 #bi4 ,the ,vedas are a proof1 the m4ritis are a proof2 there is a being to be proved and known there in many passages2 it is the great ,personality which is to be made known by all the ,vedas1--therefore it is this which the ,veda takes as its subject4 #cj4 ,true verbal testimony produces knowledge even in regard to that which is absolutely non-existent1--then how much more in regard to ,brahman the ,lord1 the maker of all that moves or is motionless6 #ca4 ,it is said1 ,footnote3 ,taitt4 ,upanish4 ii4 #d4 ,speech retires therefrom together with the ,mind1--but this is its explanation1-- give ear3 ,together with the ,mind ,speech makes ,him its object1 and then retires1 because ,his nature is not to be fathomed4 #cb4 ,brahman is not to be made the object of mind or of words1 ,footnote3 ,cf4 the ,ka4tha ,up4 vi4 #ab1 ,the soul is not to be reached by speech nor by the mind nor by the eye4--from this saying it is understood that he is only to be declared by ,revelation1 ,revelation has no faltering action ,footnote3 ,for skhaladgati1 cf4 ,kvyapraka1 ii4 #af44 #cc4 ,he who is versed in the ,word-,brahman attains to the highest ,brahman1 ,footnote3 ,this line is quoted from ruti in the ,maitri ,upanishad1 vi4 #bb4--surely such words of inspired sages are not mistaken babble4 #cd4 ,assuredly the conventional meaning of the words existent1 thought1 and joy applies to ,brahman1 just as the words pot1 cloth1 etc41 refer to those particular objects4 #ce4 ,the perception of the conventional meaning of words is aroused by the dialogue of the orderer and the ordered2 and afterwards by insertion and omission the child becomes thoroughly skilled in the use of the words4 ,footnote3 ,cf4 ,shityadarpa4na1 ii4 ,on the old man's saying1 when giving directions to the middle-aged man1 etc4 ,the ,shitya ,d4 uses the terms vpoddhrau1 the ,siddhntamuktval 7p4 #hj7 uses vpodvpan4 #cf4 ,so through hearing the words of the teacher and repeated study of the stras the conventional meaning of such words as ,brahman1 etc41 is assuredly produced in the pupil4 #cg4 ,this earth must surely have had a maker2 for its having the nature of an effect is a sign1 just as we see to be the case in pots1 etc4 #ch4 ,if it is established that the supreme ,lord is the maker1 then his having a body follows as a matter of course ,footnote3 ,this is one of the tenets of ,rmnujas as well as ,pr4naprajas42 for in all effects1 as pots and the like1 the maker is seen to have a body and not to be bodiless4 #ci4 ,the objector urges ,if the supreme ,lord has a body1 then he will be like to beings such as we are2 there cannot be a maker without an intermediate agency ,footnote3 ,the vypra or intermediate agency is defined as taj-janyatve sati taj-janya- janako hi vypra4h1--,i see no difference whatever4 #dj4 ,but great is the difference which is declared to exist between the ,adorable ,lord and men working with spades1 sickles1 ploughshares1 and hands2 these are helpless in the six waves ,footnote3 ,compare the memorial line1 okamohau jarm4rity kshutpipse sha4drmaya4h4 7of human infirmity17 and wearied with the burden of labour1--,he effects everything by a mere motion of his brow4 #da4 ,the ,master can make1 not make ,footnote3 ,with this curious use of akartum 7extending the analogy of such forms as akurvan1 ak4ritv1 etc47 cf4 ,theognis1 #fba3 ,greek3 pas tis plosion ndpa tei atei d penixrn4 ,cf4 ,shilleto1 ,cambridge ,journ4 of ,philology1 #ahgf1 p4 #afa41 and alter2 hence one may learn that vast is the interval between the two4 #db4 ,if the body is called the site of enjoyment1 it is well known that this definition will hold good 7even in this highest case ,footnote3 ,could loke mean that it will hold good of the world as his body871--there is nothing deficient but everything is present in the ,lord's body ,footnote3 ,cf4 ,whose body nature is and ,god the soul41 since ,he is the husband of ,lakshm4 #dc4 ,every body is influenced by deserts1--if this universal law is accepted1 then ,he who is the ,maker of all must be impelled to create the world by the deserts which dominate over beings like us ,footnote3 ,i4e4 he creates the world to give their deserts to the different souls4 #dd4 ,every body must be non-eternal1--this is a general law1 yet still vara's body may be eternal2 for earth is everywhere seen to be non-eternal1 while in the form of its atoms it is eternal4 #de4 ,one must not say1 why should the desert of one attach itself to another8 ,for it was in consequence of the respective merits and demerits of the elephant and the crocodile that the holder of the discus made all haste to interfere in the battle ,footnote3 ,the objector urges why should our good or evil deserts oblige ,god to act in a certain way8 ,he answers by referring to the well-known legend given in the ,bhgavata ,pur4na1 viii4 ch4 #b-d4 ,a certain king1 named ,indradyumna1 became an elephant through ,agastya's curse4 ,one day1 while drinking in a lake1 he was seized by a crocodile1 and the struggle lasted for a thousand years4 ,at last1 in despair1 he prayed to ,vish4nu1 who came down mounted on ,garu4da and killed the crocodile4 ,thus we see that1 although in one sense the deserts of one being cannot attach themselves to another1 still they must cause certain actions in another being1 or it would be impossible that each should receive its due reward or punishment4 #df4 ,it has been heard of old that all this universe proceeded from the lotus of the navel of the ,lord2 hence is it established that be has a body1 for how can there be a navel without a body8 #dg4 ,the body of ,god is very pure1--to be enjoyed by all the senses1 as being richly endowed with the six qualities ,footnote3 ,these six qualities1 according to the ,commentator on the ,bhgavata ,p4 i4 #c4 #cf1 are sovereignty1 knowledge1 glory1 prosperity1 dispassion1 and virtue2 a different list is given in the ,sarva ,dar4 ,s4 p4 #ed1 l4 #bb 7but cf4 p4 #fi1 l4 #ah74 ,see also infra in l4 #ie41--;and to be discovered by means of all the ,vedas1--,gang verily is the water wherewith he washes his feet4 #dh4 ,whenever by the influence of time there comes the increase of evil and the diminution of right1 then the adorable ,lord accomplishes the preservation of the good and the destruction of the wicked4 #di4 ,the ,lord is said to be twofold1 as the ,incarnation and ,he who becomes incarnate2 so too the souls are twofold1 as divided into faithful and faithless4 #ej4 ,now some say that the personal soul is only the reflection of the ,supreme2 but their opinion does not at all hold1 since it cannot be established4 #ea4 ,for how could there arise a reflection of that ,infinite and stainless one8 and how could an insentient reflection enjoy the pain and pleasure arising from the merit and demerit declared in the ,veda8 #eb4 ,there may indeed be a reflection of that which is limited2 but how shall there be one of ,him whose attribute is infinity8 #ec4 ,rmnuja1 the foremost of the learned1 condemned this theory of an original and its reflection2 the fact that this doctrine is not accepted by the learned1 will not make it seem more plausible4 #ed4 ,there is an eternal division between the two1 from the words of the ,veda1 two birds2 ,footnote3 ,rig ,v4 i4 #afd1 #bj1 ,two birds associated together1 two friends1 take refuge in the same tree2 one of them eats the sweet fig2 the other1 abstaining from food1 merely looks on4 from the mention there of two friends1 how can there be identity between them8 #ee4 ,i become ,brahman1 that is1 ,i cease to have mundane existence through beholding the soul in ,brahman2 the result of this would be the abolition of sorrow1 etc41 but in no way absolute ,oneness4 #ef4 ,i become ,brahman also through beholding ,brahman in the soul ,footnote3 ,another reading is brahma4ny tmanirksha4nt2 the result would be the abolition of ,his being out of sight ,footnote3 ,i4e4 it would be always videre videntem1 but in no way ,oneness4 #eg4 ,it must not be said that by continued meditation with intent thought a man becomes ,brahman2 there will only enter into him a little merit2 as we see indeed in the case of worms1 bees1 and the like ,footnote3 ,cf4 ,hitopadea1 ,introd4 l4 #de42 #eh4 ,by devotedly worshipping ,brhmans without ceasing1 a dra will never become a ,brhman2 there may enter into him a little merit1 but one of the dra caste will never become a ,brhman4 #ei4 ,the venerable author of the ,aphorisms himself established a duality when he spoke of the application of the terms object and agent ,footnote3 ,in ,vednta ,s4 i4 #b4 #d1 it is shown that certain passages in the ,upanishads refer to ,brahman and not the embodied soul1 because of the application therein of the terms object and agent2 as e4g4 in the passage of the ,chhndogya ,upan4 iii4 #ad1 ,i shall attain it when ,i have departed from hence4 ,these words imply an agent who attains and also an object which is attained1 i4e4 ,brahman4 ankara in his comment on i4 #b4 #aa illustrates this by the passage in the ,katha ,upanishad iii4 #a1 ,the two1 drinking the due reward from their works1 in this world entered the cave1 in the highest place of the supreme soul 7sc4 the heart72 and thus has it been explained by the author of the commentary by quoting passages of the ,veda which imply duality1 as that which says the two entered the cave4 #fj4 ,the soul is also shown to be different from ,brahman by the evidence of m4riti ,footnote3 ,cf4 ,vednta ,stras i4 #b4 #f1 where ankara quotes the passage from the ,bhagavad ,gt 7xviii4 #fa71 ,the ,lord of all beings abides in the region of the heart1--causing all beings to revolve by his illusion as though mounted on a machine42 thus their difference is proved to be essential4 ,if it were not so1 how could the ,commentator have used such an expression as the worshipper and the worshipped ,footnote3 ,he uses this very expression upsyopsakabhva in his ,comment4 on i4 #b4 #d48 #fa4 ,i am sometimes happy1 sometimes miserable2 ,he1 the supreme ,soul1 is always essentially happy4 ,such is the difference1--then how can there be identity between these two different substances8 #fb4 ,he is eternally self-luminous and unobscured1-- intensely pure1 the one witness of the world2 not so is the individual soul1--thus a thunderbolt falls on the tree of the theory of ,identity4 #fc4 ,for those who maintain the identity of the individual and supreme soul1 the hypothesis of a dvandva compound ,footnote3 ,i4e4 in the word jvtmnau is precluded2 or they bring forward such words as d4rishadupala as parallel cases ,footnote3 ,i suppose that this means that the dvandva compound d4rishadupala has some analogy to one like jvtmnau1 which involves identity1 as the upper and lower millstone form one instrument2 but there 7in accordance with ,p4n4 #b4 #b4 #cd1 vrtt47 the less important word meaning the upper and smaller stone 7upal7 is placed last 7cf4 #b4 #b4 #ca72 the dvandva is only consistent with difference1 but in no way with identity4 #fd4 ,where identity is the meaning1 there arises the karmadhraya compound1--for such a karmadhraya as nlotpala the blue-lotus is used as implying that the two members of the compound refer to the same subject ,footnote3 ,but jvtmnau is a dvandva1 not a karmadhraya compound4 #fe4 ,as there are many passages in ruti such as that which says food is ,brahman1 ,footnote3 ,brihad ra4nyaka ,upan4 v4 #ab4 #a4 so too this passage ,i am ,brahman is to be understood as meaning worship ,footnote3 ,i4e4 this is one of the modes of worshipping ,brahman by meditating on him in some lower visible form1 not as really expressing his real nature4 #ff4 ,the doctrine of ,identity is not true2 wherever it appears to be declared in ruti1 all those passages are to be taken as only meaning worship4 #fg4 ,there are many sentences in the ancient ,veda which speak for non-identity as also for identity2 having expelled envy and discussed the truth1 let the wise declare that which each thinks wholesome4 #fh4 ,o soul1 bewildered by a deceived opinion1 drive far from thy mouth these words ,i am ,brahman2 how canst thou be ,that1 ,o thou who art utterly at the mercy of fate1 plunged as thou art in the great ocean of mundane existence hard to be crossed6 #fi4 ,he who is the beloved of ,lakshmi1 the ambrosia-ocean1 full of manifest supreme joy2 the water of whose feet is ,gang1 worthy to be worshipped by ,rudra and the other gods2 who before creation created all instantaneously by a movement of his brow1--how canst thou say1 ,o soul1 ,i am ,he1--thou who art a poor beggar1 not a king4 #gj4 ,o slow of mind1 how canst thou say1 ,i am ,he with whom are filled all the vast stores of this universe in its entirety8 ,collect thy faculties calmly in thy heart and consider thine own power2 can a host of fierce world-supporting elephants enter into the belly of a gnat8 #ga4 ,whose art thou8 whence art thou come8 how is the course of this mundane bondage8 ,ponder this matter in thy heart and forsake the path of the erring4 ,say not ,i am ,he2 but worship ,hari continually in the relation of adorer and adored2 by this thou mayst attain the happy journey1 but otherwise thou wilt assuredly fall4 #gb4 ,great is the misery which thou hast experienced1 ,o ,soul1 while dwelling in the womb in various births1 and thou hast wandered again and again in heaven or in hell2 this theory ,i am ,he is an error of thine1--worship thou ,hari's lotus feet2 thou art ,his worshipper1 ,he is the adorable1 for ,he is the lord of the three worlds4 #gc4 ,renouncing the so-called theory of identity1 forthwith devote thyself to duality1 if there now dwells in thy heart a supreme feeling of faith in ,hari2 and1 having learned the doctrine in ,nrada's ,pachartra and everywhere else1 let all the hymns of the ,vaish4nava sacred books be thoroughly examined1 as is truly for thy good4 #gd4 ,by what foolish teacher hast thou been instructed1 that thou utterest these words ,i am ,brahman8 ,how art thou that being who is continually worshipped by ,rudra and all the gods8 ,o fool1 consider it and see aright4 #ge4 ,the wicked cannot understand the difference between the embodied and the ,supreme ,souls2 the great reason for this is a mind possessed by an evil obstinacy in favour of the doctrine of ,illusion2 just as the tongue of those who suffer from excess of bile cannot taste the sweetness of molasses1 nor the eyes of those afflicted with gutta serena or jaundice see the whiteness of a shell4 #gf4 ,he by a particle of whose intellect thou1 ,o ,soul1 hast been produced the foremost of intelligent beings--say not1 ,o knave1 that thou art ,he2 for who but the ingrate desires to seize the seat of his ,master8 #gg4 ,a particle of intelligence has been deposited in thee by the supreme ,lord in ,his mercy1--it becomes thee not1 ,o knave1 to say that therefore thou art ,god2 just as if some evil-minded man had received elephants1 horses1 and infantry from the king and then set his heart on seizing his kingdom4 #gh4 ,he under whose control is that mighty illusion which deceives the three worlds1 ,he is to be recognized as the ,supreme ,lord1 the adorable1 essentially thought1 existence and joy2 but he who is himself always under her control like a camel drawn by a string through his nostrils1 is to be recognized as the individual soul1-- vast indeed is the difference between the two6 #gi4 ,having studied the doctrines of the ,snkhya1 ,ka4nda1 and ,gautama1 and the doctrine of ,patajali1 the doctrines of the ,mm4ms and ,bha4t4tabhskara ,footnote3 ,colebrooke's ,essays1 vol i4 p4 #cei41 --amidst all the six current systems1--let the wise tell the final conclusion if they can as to the real nature of the supreme and the individual soul1--is it duality1 or is it oneness1 or is it again a oneness in duality8 #hj4 ,in five of the systems ,i have only heard peremptorily asserted in many places the difference between the supreme and the individual souls2 what is this that ,i hear asserted in the ,vednta system8 ,plurality1 unity1 both1--this is a threefold marvel6 ,footnote3 ,this is an attack on ,rmnuja's system1 as opposed to that of ,pr4napraja or ,madhva1 cf4 ,sarva-darana ,s4 p4 #eb1 l4 #bj1 ,what is the real truth8 ,the real truth is plurality1 unity1 and both4 ,thus unity is admitted in saying that ,brahman alone subsists in all forms as all is its body2 both unity and plurality are admitted in saying that one only ,brahman subsists under a plurality of forms1 diverse as soul and non-soul2 and plurality is admitted in saying that the essential natures of soul1 non-soul1 and the ,lord are different and not to be confounded4 ,this doctrine is opposed by the followers of ,madhva1 see ibid41 ,pr4napraja-dar4 p4 #fa1 l4 #aa4 #ha4 ,he who is the maker of all and the ,lord of the world is independent by reason of his essential independence2 the individual soul is notoriously dependent2 how can they say then that these two are identical8 #hb4 ,there are various flavours in honey existing distinct through the difference of the trees from whose flowers it is produced2 how else could it remove the three-fold disorders8 ,footnote3 ,i4e4 those affecting the three humours of the body1 i4e4 vyu 'wind1' pitta 'bile1' and kapha 'phlegm4' ,certain flavours of the honey counteract one disorder and others another4 ,the ,suruta thus describes honey 7vol4 i4 p4 #ahe73 ,when cooked it removes the three-fold disorders1 but when raw or sour it causes them2 when used in various applications it cures many disorders2 and since it is composed of many different things it is an excellent medium for mixing4 ,but as it consists of the juices of flowers which are mutually contrary in the action1 potency1 and qualities of their various ingredients1 and it may happen that poisonous insects may be included1 it is only good as a remedy for cold diseases4 ,so the individual souls at the world's dissolution are absorbed in the ,lord2 but they do not become identified with ,him1 for they are again separated at the next creation4 #hc4 ,there is a difference between rivers and the sea1 with their respective sweet and salt water2 so too ,god and the soul are different and possessed of distinct attributes ,footnote3 ,in allusion to ,mu4n4d4 ,upan4 iii4 #b4 #h44 #hd4 ,rivers1 when joined to the sea from all sides1 are not identified with it nor yet do they appear to be separate2 but from the difference between salt water and sweet water ,footnote3 ,most of the ,,mss4 and the ,benares ,pa4n4dit read ksh roda2 but the ,calcutta ed4 and one of the two ,,mss4 in the ,library of the ,calcutta ,sanskrit ,college read kshroda1 which seems preferable4 ,if we read kshroda1 the line would require to be rendered1 but from the difference between milk mixed with water and pure water1 or perhaps from the difference between the milk-ocean and the water- ocean4 there must be a real difference between them4 #he4 ,others see not the difference when water is mixed with milk1 but the swan at once separates the milk and the water ,footnote3 ,cf4 akunt4 l4 #aee42 so too when the souls are absorbed in the supreme ,brahman1 the ,lord1--the faithful1 who have received the ,guru's words1 can at once draw a difference between them4 #hf4 ,even when milk is mixed with milk and water with water1 they do not become absolutely identified1 for they still retain their fixed measure as before2 so1 when the souls through intense contemplation are absorbed in the ,supreme ,spirit1 they do not become identified with ,him2 thus say the pure-minded saints4 #hg4 ,there are certain disputants1 sunk in a sea of false logic1 addicted to an evil way1 filled with a hundred imaginations of idle babble1 deceived themselves and deceiving the world1--all that they say1 ,i am ,brahman and all this visible universe also is ,brahman1-- is now shown clearly to be an empty desire4 #hh4 ,if ,i and all this universe were ,brahman1 then there would be an identity between thee and me2 then thy wealth1 sons1 and wife would be mine1 and mine would be thine1 for there would be no distinction between us4 #hi4 ,and how then could there be injunction or prohibition1 since all are one1 and there is no distinction of caste8 ,if the doctrine of non-duality be thus held to be established1 then what offence has the ,buddhist committed8 #ij4 ,the ,soul is different from the elements1 the senses1 the internal organ1 and primary matter1 and also from that which is called the individual1--thus has it been declared of old by ,kapila to his mother in the third book of the ,bhgavata ,footnote3 ,bhg4 ,pr4 iii4 #bh4 #da4 7,pur4na74 #ia4 ,those who study the path pointed out by the teacher1 resting upon a foundation of naught1 and maintain with an empty understanding that all is void and that all the recognized deities are naught1--how can many words be uttered about them1 for language fails in a topic of naught2 naught indeed is their wisdom1 and their fruit shall be also mostly naught4 #ib4 ,there are words uttered by ,vysa in the ,bhrata condemning this doctrine of the nothingness of all things ,footnote3 ,the name nyavda is generally applied to ,buddhism2 here it is applied by way of reproach to the ,vednta1 which is called in the ,padma-pur4na secret ,buddhism 7prachchhanna4m ,bauddham72 their bodies are composed of the quality of darkness1 and verily darkness shall be their end2 ,footnote3 ,mahbh4 xii4 #ifij4 #ic4 ,these words which were uttered of old by ,kapila in the presence of the sage ,symarami ,footnote3 ,this dialogue occurs in ,mahbh4 xii4 #ifjd1 ff41 were afterwards recounted by ,vysa in the ,bh4rata4 #id4 ,this theory of theirs concerning a void of qualities in ,him who is the ocean of qualities ,footnote3 ,the ,rmnujas and the ,mdhvas deny that the ,supreme ,being is nirgu4na1--thus there is a quotation in the ,sarva ,darana ,s4 p4 #fd4 ,vsudeva is the supreme ,brahman1 endowed with auspicious attributes 7cf4 p4 #fi1 l4 #ah2 p4 #gc1 l4 #b71 --it is but like the blind hurrying of sheep after the ewe that leads them6 ,having made a separate commentary of their own on the ,stras they deceive those who follow their doctrine4 #ie4 ,all these qualities1 sovereignty1 creation1 and the like1 eternally belong to the ,supreme ,lord2 how then can ,he be without qualities who is thus possessed of qualities8 he theory of a void of qualities is mere disputation4 #if4 ,the adorable one possesses knowledge1 volition1 and creative power2 how then can he be destitute of qualities8 or1 if he is destitute of qualities1 how can he be set forth by the ,vedas8 ,how can the absence of qualities be predicated of the sea of qualities1 and yet all remonstrance be silent8 ,ponder it well in thine own mind1 and then determine what is right4 #ig4 ,a substance without attributes1 like the sky-flower1 is not admitted either in the ,veda or in the world2 if the knowledge of such a thing were derived from the ,veda1 the ,veda itself would then cease to be an authority4 #ih4 ,the ,vedntin may reply ,the bunch of ,darbha grass ,footnote3 ,this is the prastara or bundle of sacred grass1 which plays an important part in the sacrificial ritual1 cf4 ,taittirya ,s4 i4 #g4 #d1 yajamna4h prastara4h1 where ,sya4na remarks1 yajamnavad ygasdhanatvt prastare yajamnatvopachra4h4 ,this description of the grass as the sacrificer is really only meant as metaphorical praise1 since the actual attributes of the sacrificer are evidently absent from the grass4 7,cf4 ,mm4ms ,stras1 i4 #d4 #bc47 is said to be the sacrificer1 as it is the means of performing the sacrifice2 as the ,darbha grass is understood by this description1 even though the attributes thus ascribed are not found in it1 so is ,brahman understood when we ascribe certain qualities as 'truth1' etc41 even though these qualities are precluded in a being without qualities4 #ii4 ,i answer ,a thorough ,vedntin like thee does not accept any where the existence of qualities or that which possesses qualities2 but if imagined qualities are done away with by deeper insight1 real qualities are nowhere done away with ,footnote3 ,clearer insight abolishes imagined attributes1 as e4 g4 the supposed snake in the rope2 but real attributes remain untouched1 and we hold ,brahman's attributes to be real4--,i read abdha4h in ,i4 #b44 #ajj4 ,if ,brahman is understood to be destitute of qualities1 then truth1 etc41 will not be applicable to ,him2 but1 if so1 there arises a contradiction in such passages of ruti as he is the truthful1 etc4 ,footnote3 ,i do not know where this passage occurs1 but the kindred word satyadharman is applied to several deities in the ,rigveda4 #aja4 ,when the existence of such a thing as a quality is admitted1 we can imagine it in something else ,footnote3 ,the ,vedntins hold that nothing exists besides ,brahman2 and yet1 although they thus deny the existence of any other thing or quality1 they hold that certain qualities are imagined to exist in him1 forgetting that only one who has seen silver can imagine rajatatva in nacre42 but to imagine that nacre is silver1 we must first know clearly what silver is4 #ajb4 ,this universe is based on the soul as its site1 being imagined in it by ignorance2 some teachers would describe it as an illusory emanation ,footnote3 ,it is a favourite doctrine of the ,vednta that ignorance1 as being imagined by ignorance1 is itself false42 but this is not a pleasing doctrine to me4 #ajc4 ,it cannot be said that all this universe is false2 since it is really the plaything of ,hari1 who is eternally engaged in sport ,footnote3 ,manu1 i4 #hj1 ,there are numberless ,manvantaras1 creations and destructions numberless2 the being supremely exalted performs all this1 as in sport1 again and again4 #ajd4 ,the external world is not like a dream2 for in dreams there is sleep and a host of imperfections2 what we eat or drink in dreams gives us no enjoyment1 but these things are enjoyable in our waking state4 #aje4 ,if all that is seen were false1 then how could it produce effects8 ,the carrying of water in a jar is not false2 all we can say is that it is transient4 #ajf4 ,the idea that all this world is false1 is opposed to experience2 for of what use would be all the expiations for sin1 prescribed in the law-books8 ,why are these thieves to be punished even by the king8 ,the upholder of the doctrine of ,my can assert anything on his oath1 but all is false4 #ajg4 ,thou canst not say that the visible world is only like the transitory enjoyment of one who smells a wreath of flowers2 however closely it is scanned1 there is no overpowering evidence of its unreality to preclude the presumption founded on experience2 it continually manifests itself to us as eternal in its stream of successive events4 #ajh4 ,this world is not false but it is rendered true by ,vish4nu's protection ,footnote3 ,or this may mean since ,vish4nu has accepted it as the instrument of his sport42 thou art made pure by the knowledge of ,him1 as all minerals shine as gold when brought in contact with the philosopher's stone4 #aji4 ,dispassion and enjoyment stand equally aloof as disinterested spectators and are lost in faith2 the partaking of the consecrated food is in no sense to be called an enjoyment1--it is itself an act of faith ,footnote3 ,the prasda is any article of food that has been consecrated by previous presentation to an idol1 after which it is distributed among the worshippers on the spot1 or sent to persons of consequence at their own houses 7,wilson's ,works1 vol4 #a4 p4 #aaf74 ,cf4 also the legend in p4 #acd1 where ,rm ,ds at noon halted and bathed the god1 and prepared his food1 and presented it1 and then took the prasd1 and put it in a vessel1 and fed upon what remained4 7,the food consecrated at the temple of ,puri is especially called the ,mahprasda47 ,there is a distich current among the ,bhktas34 #aaj4 ,by intense devotion to his object the man of the world will become the devotee of enjoyment1 and by the absence of all enjoyment a man becomes absolutely dispassionate2 this is the real truth ,footnote3 ,but the true devotee is neither devoted to enjoyment nor to dispassion1 is equally apart from and superior to both4 _/99 jna4m nirk4ritir1 ,brahma tyaktv bhakty bhajchyutam yatra prasdasevpi bhaktir anyasya k kath 99_/ ,knowledge is rejection2 abandon ,brahman and worship ,vish4nu4 ,here where even the homage paid to the prasda counts as faith1 what need to mention anything besides8 ,thus the devotee does everything by faith1 and dispassion and enjoyment are to him alike swallowed up in faith4 #aaa4 ,by association with the good and by repeatedly listening to the story of ,k4rish4na's sports there has arisen in the lake of the mind the great wave of pure faith and pure affection2 abandoning the doctrine of unity and without hesitation embracing that of duality1 we worship with our whole heart the lotus-feet of the beloved of ,lakshm4 #aab4 ,there is a rule in the things of the world1 that he who is near the king may be called the king2 so too in the things of ,brahman and the soul must we understand the various sacred texts which at first sight appear to identify them4 #aac4 ,he in whom the universe1--sun1 moon1 and the rest1 with the three worlds1--rose into being1--in whom it all abides until it perishes1-- and in whom1 each in its own time1 it is all finally dissolved1--,he1 the ,lord1 whom1 being beyond all qualities ,footnote3 ,cf4 ,sarva ,d4 ,s4 p4 #eb1 l4 #h infr4 ,the statements that the ,supreme ,spirit is devoid of qualities1 are intended to deny his possession of phenomenal qualities 7such as liking1 disliking1 etc4741 even ,brahman himself cannot declare in the ,vedas1--why1 ,o teacher1 dost thou teach this miserable me the words ,i am ,he8 #aad4 ,he in whom the storehouse of the universe with all its creatures great and small1 was all contained like a line of insects drowned in a ripe fruit of the glomerous fig-tree1--in whom it abides until the final destruction1--and in whom it is eventually dissolved1--,ah6 how can there come from my mouth1 ,o teacher1 these words ,i am ,he8 #aae4 ,him1 the ,supreme ,lord1 by whose compassion even the dumb becomes eloquent1 the lame in a moment obtains strength to leap mountains1 and even the man blind from his birth receives eyes beautiful like two lotuses1--or what still greater marvel shall ,i add8--,him ,i worship1 the moon-faced son of ,nanda1 the philosopher's stone of the faithful4 #aaf4 ,boundless is time1 bounteous the earth1 and great is the family of the devout worshippers of ,vish4nu2 somebody will be found at some time or other on the earth who will appreciate my merits ,footnote3 ,cf4 the loka in the prologue of the ,mlatmdhava4 #aag4 ,having studied under my preceptor ,nrya4na1 the best of teachers1 his book1 which bears the title of ,the ,ornament of ,faith1--having read it with all its supplements and appendices1 and by his kindness to his faithful disciples having mastered all its mysteries1--and having become a receptacle of faith myself1 ,i have now composed according to my ability this century of stanzas1 a necklace of pearls of good doctrine1 which have for their subject the distinction of the individual ,soul and ,brahman4 #aah4 ,if we have uttered through inadvertence what is wrong1 may the intelligent1 observing it1 correct all the errors2 the feet of the traveller do sometimes stumble1 and sometimes the speaker speaks through bewilderment what is incompatible4 #aai4 ,in a poem strung of all excellences the mean man hunts for faults and never an excellence2 in a palace all compact of jewels it is the ant that will see a flaw4 #abj4 ,let those who are envious and bereft of sense1 detect a fault if they will2 but let the connoisseurs count the merits2 they who behold the merits and not the faults1--these are the good1 these give the highest satisfaction4 #aba4 ,let this work of the poet ,pr4nnanda be read and be heard1 which is devoted to proving the difference of the individual soul from the ,supreme1--which is excellent with its sentences that distinguish truth from falsehood1 and is approved by the devotees of ,vish4nu1--based on the doctrine of ,madhva1 and pleasing with a composition full of sweet words1--,o ye best of the worshippers of ,bhagavat1 if faith be desired in your minds4 #abb4 ,on the neck of the faithful may this ,tattvamuktval ,footnote3 ,or the necklace of the pearls of truth4 abide for ever1--whose beauty is increased by the apt arrangement of sweet and soft words but which is free from rhetorical ornaments1-- beautiful with a profusion of sentences sweet like milk1 and with its parts all bright and elegant1--a special source of delight to the intelligent1--charming with a host of excellences and devoid of even the trace of a fault4 ,tattva-muktavl by ,pr4nnanda ,chakravartin