[Footnote 114: These four feet are the four stages of religious life (see J. A. O. S. iv. pp. 135, 180), called in Tamil _sarithei_, _kirikei_, _yokam_, and _gnanam_. The first is the stage of practical piety and performance of the prescribed duties and rites; the second is that of the "confirmatory sacrament" and the five purifications involved in true _puja_; the third is that of the eight observances of the yogin; the fourth is that of knowledge which prepares the soul for intimate union with G.o.d.]

[Footnote 115: Cf. Colebrooke, _Essays_ (2d ed.), vol. i. p. 315.]

[Footnote 116: _Nyayena_ may here mean "argument."]

[Footnote 117: _Scil._ if there were only one cause there would be only one invariable effect. The very existence of various effects proves that there must be other concurrent causes (as human actions) necessary. The argument seems to me to require here this unnatural stress to be laid on _eva_, but this is certainly not the original meaning of the pa.s.sage; it occurs Mahabharata, iii. 1144 (cf.

Gau?apada, S. Kar. 61).]

[Footnote 118: In p. 82, line 3, _infra_, I read _Kara?asambhavachcha_.]

[Footnote 119: This may be the same with the Meyka??a of the Tamil work in J. A. O. S. His poem was called the _M?igendra_(?).]

[Footnote 120: Should we read _tavad anasarira?_ in p. 83, line 2?]

[Footnote 121: I retain this word, see _infra._]

[Footnote 122: "_Maya_ (or Prak?iti) is the material, Sakti the instrumental, and Deity the efficient cause" (J. A. O. S. iv. p. 55).]

[Footnote 123: These are the five first names of the eleven mantras which are included in the five _kalas_ (J. A. O. S. iv. pp. 238-243).

The Sivalinga (the visible object of worship for the enlightened) is composed of mantras, and is to be regarded as the body of Siva (see J.

A. O. S. iv. p. 101). These five mantras are given in the inverse order in Taitt. ara?yaka, x. 43-47 (cf. _Nyaya-malavist._ p. 3).]

[Footnote 124: These are the operations of the five manifestations of Siva (see J. A. O. S. iv. 8, 18) which in their descending order are _Sathakkiyam_ (_i.e._, _Sadakshaya?_) or _Sada-Siva_, who is Siva and Sakti combined, and the source of grace to all souls; _Ichchuran_ or _Mayesuran_, the obscure; _Sutta-vittei_ (_Suddhavidya_) which is properly the Hindu triad, _Rudra_, _Vish?u_, and _Brahma_. They are respectively symbolised by the _nada_, _vindu_, _m_, _u_, and _a_ of Om.]

[Footnote 125: In Wilson's Mackenzie Cat. i. p. 138, we find a Tantrik work, the _Narapati-jaya-charya_, ascribed to Bhoja the king of Dhar.]

[Footnote 126: Ananta is a name of Siva in the Atharva-siras Upanishad (see Indische Stud. i. 385).]

[Footnote 127: This is the fourth of the twenty-eight agamas (see Foulkes' Catechism).]

[Footnote 128: _A?u?_ "The soul, when clothed with these primary things (desire, knowledge, action, &c.), is an exceedingly small body"

(Foulkes). Ana?u is used as an epithet of Brahman in B?ihad Ar. Up.

iii. 8. 8.]

[Footnote 129: See Ind. Studien, i. 301.]

[Footnote 130: The mind or internal sense perceives soul (see Bhasha Parichchheda, sloka 49).]

[Footnote 131: Delete the _iti_ in p. 84, line 5, _infra_.]

[Footnote 132: Cf. the Nakulisa Pasupatas, p. 76, 4 (_supra_, p.

103).]

[Footnote 133: For these three cla.s.ses see J. A. O. S. iv. pp. 87, 137. They are there described as being respectively under the influence of _a?avam malam_ only, or this with _kanmam malam_, or these with _mayei malam_. The _a?avam_ is described as original sin, or that source of evil which was always attached to the soul; _kanmam_ is that fate which inheres in the soul's organism and metes out its deserts; _mayei_ is matter in its obscuring or entangling power, the source of the senses. Madhava uses "_kala_," &c., for _maya_. The reason is to be found in J. A. O. S. p. 70, where it is said that the five _vidyatattvas_ (_kala_, _vidya_, _raga_, _niyati_, and _kala_) and the twenty-four _atmatattvas_ (_sc._ the gross and subtile elements, and organs of sense and action, with the intellectual faculties _manas_, _buddhi_, _aha?kara_, and _chitta_), are all developed from _maya_. This exactly agrees with the quotation from Soma Sambhu, _infra_. We may compare with it what Madhava says, p. 77, in his account of the Nakulisa Pasupatas, where he describes _kala_ as unintelligent, and composed of the five elements, the five _tanmatras_, and the ten organs, with _buddhi_, _aha?kara_ and _manas_.]

[Footnote 134: See J. A. O. S. iv. p. 137. I read _anugrahakara?at_ in p. 86, line 3.]

[Footnote 135: I omit the quotation, as it only repeats the preceding.

It, however, names the three cla.s.ses as _vijnana-kevala_, _pralaya-kevala_, and _sakala_.]

[Footnote 136: _I.e._, thus including five of the _vidyatattvas_ and all the twenty-four _atmatattvas_.]

[Footnote 137: This term seems to be derived from _puri_, "body" (cf.

_purisaya_ for _purusha_, B?ihad ar. Up. ii. 5, 18), and _ash?aka_ (cf. also the Sankhya Pravachana Bhashya, p. 135).]

[Footnote 138: Or rather thirty-one?]

[Footnote 139: _Manas_, _buddhi_, _aha?kara_, _chitta_.]

[Footnote 140: These are the seven _vi?ya-tattvas_, _kala_, _kala_, _niyati_ (fate), _vidya_, _raga_, _prak?iti_, and _gu?a_. Hoisington, however, puts _purushan_ "the principle of life," instead of _gu?a_, which seems better, as the three _gu?as_ are included in _prak?iti_.

He translates _kala_ by "continency," and describes it as "the power by which the senses are subdued and the carnal self brought into subjection."]

[Footnote 141: This "instrument" (_kara?a_) seems to mean what Hoisington calls _purushan_ or "the principle of life which establishes or supports the whole system in its operation;" he makes it one of the seven _vidyatattvas_. According to Madhava, it should be what he calls _gu?a_.]

[Footnote 142: The thirty-one _tattvas_ are as follow:--Twenty-four _atmatattvas_, five elements, five _tanmatras_, ten organs of sense and action, four organs of the _anta?kara?a_, and seven _vidyatattvas_ as enumerated above. (See J. A. O. S. iv. pp. 16-17.)]

[Footnote 143: I take _a?u_ in this verse as the soul, but it may mean the second kind of _mala_ mentioned by Hoisington. The first kind of _mala_ is the _maya-mala_, the second _a?ava-mala_, the third _kanma-mala_ (_karman_).]

[Footnote 144: "The soul, when clothed with these primary things (desire, knowledge, action, the _kaladipanchaka_, &c.), is an exceedingly small body" (Foulkes). One of the three _malas_ is called _a?ava_, and is described as the source of sin and suffering to souls.]

[Footnote 145: The first three are the three kinds of _mala_ in the J.

A. O. S., viz., _a?avam_, _kanmam_, and _mayei_, the last is the "obscuring" power of Mayesuran (cf. vol. iv. pp. 13, 14). The Saivas hold that Pasa, like the Sankhya Prak?iti, is in itself eternal, although its connection with any particular soul is temporary (see J.

A. O. S. iv. p. 228).]

[Footnote 146: These are the five, _vindu_, _mala_, _karman_, _maya_, and _rodhasakti_. _Vindu_ is described in Foulkes' translation of the Siva-prakasa-patalai: "A sound proceeds out of the mystical syllable _om_;... and in that sound a rudimentary atom of matter is developed.

From this atom are developed the four sounds, the fifty-one Sanskrit letters, the Vedas, Mantras, &c., the bodily, intellectual, and external enjoyments of the soul that have not attained to spiritual knowledge at the end of each period of the world's existence, and have been swept away by the waters of the world-destroying deluge; after these the three stages of heavenly happiness are developed, to be enjoyed by the souls that have a favourable balance of meritorious deeds, or have devoted themselves to the service of G.o.d or the abstract contemplation of the Deity, viz., (1.) the enjoyment of the abode of Siva; (2.) that of near approach to him; (3.) that of union with him." _Vindu_ is similarly described, J. A. O. S. iv. pp. 152, 153 (cf. also Weber, _Ramatapanyia Up_. pp. 312-315).]

[Footnote 147: See the same ill.u.s.trations in J. A. O. S. iv. p. 150.]

[Footnote 148: Some forced derivation seems here intended as of _pasa_ from _paschat_.]

[Footnote 149: In p. 90, line 2, read _sa karye?a_.]

CHAPTER VIII.

THE PRATYABHIJNA-DARSANA, OR RECOGNITIVE SYSTEM.

Other Mahesvaras are dissatisfied with the views set out in the Saiva system as erroneous in attributing to motiveless and insentient things causality (in regard to the bondage and liberation of transmigrating spirits). They therefore seek another system, and proclaim that the construction of the world (or series of environments of those spirits) is by the mere will of the Supreme Lord. They p.r.o.nounce that this Supreme Lord, who is at once other than and the same with the several cognitions and _cognita_, who is identical with the transcendent self posited by one's own consciousness, by rational proof, and by revelation, and who possesses independence, that is, the power of witnessing all things without reference to aught ulterior, gives manifestation, in the mirror of one's own soul, to all ent.i.ties[150]

as if they were images reflected upon it. Thus looking upon recognition as a new method for the attainment of ends and of the highest end, available to all men alike, without any the slightest trouble and exertion, such as external and internal worship, suppression of the breath, and the like, these Mahesvaras set forth the system of recognition (_pratyabhijna_). The extent of this system is thus described by one of their authorities--

"The aphorisms, the commentary, the gloss, the two explications, the greater and the less,

"The five topics, and the expositions,--such is the system of recognition."

The first aphorism in their text-book is as follows[151]:--