U •KMUl ,-»W«^VA/ , /WWV\ - \ 7.7, THE ELEMENTS OK THE VEDANTIC PHILOSOPHY, TRANSLATED FROM THE TAMIL, BY THOMAS FOULKES, CHURCH MISSIONARY SOCIETY, MADRAS. MADRAS: FEINTED AT THE PRESS OF THE SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, VEPERY. mo. WILLIAMS AND NORG-ATE: 14, HENRIETTA STREET, COVENT GARDEN, LONDON ; AND 20, SOUTH FREDERICK STREET, EDINP^GH. V > “I perfectly agree with those who are of opinion, that one cor- rect version of any celebrated Hindu book would be of greater value than all the dissertations or essays that could be composed on the same subject.” Sir Wm. Jones. — Works, Vol. I. p. 163. Edit. 1799. “This, [namely, the Vedantam] we shall find is the field on which the battle with Hindu philosophy must ultimately be fought.” Dr. J. It. Ballantyne. — Christianity contrasted with Hindu Philoso- phy, p. xviii. NANASIVAVATHAKKATTALEI : OR THE ELEMENTS OF THE CONTROVERSY RESPECTING THE PLURALITY OF SOULS, I BY SESH ATTRISIV ATESI K All. I. The Deity. 1. Brahm and Sakti. There is an inseparable energy, or Sakti, in j Omniscient pure Bralirn, just as there is heat in \ fire. When this Sakti is concealed in that unassociated ) Bralim it is called Absolute Brahm , 1 When this Sakti becomes visible, and envelopes Absolute Brahm, Brahm in that state is called Supreme Bralim," because it exists within that universal eu- | velope. 2. The attributes of Sakti. Just as love is excited in woman by the presence I of man, so the three unchangeable attributes, Satwam, | Rajas, and Tamas , 3 are induced in the hitherto attributeless Sakti by the presence of Brahm. 1 Sutta Brahm. 4 Para Brahm. 3 Goodness, Passion, Malignity : I Or, Composure, Excitement, Depression : Or, -Normal state, Over -activity, In-activity. 5 | 4 Satwam when pure and uninfluenced by the other attributes is called tbe Joy-enformed Sakti . 1 Pure Rajas is called the Knowledge-enformed Sakti . 2 Pure Taraas is called the Existence-enformed Sakti . 3 3. Brahm and the attributes of Sakti. Supreme Brahm, when united to the Joy-enform- ed Sakti, and being in the profound sleep of perfect bliss , 4 is called the All-enjoying One . 5 This All-enjoying One, when united to the Know- ledge-enformed Sakti, and being in the state of dreamy sleep called Universal light , 6 loses the name All-enjoying One, and is called the All-pervading One . 7 This All -pervading One, when united to the Ex- istence-enformed Sakti, and being in the state of wakefulness called the Universal envelope , 8 loses the name All-pervading One, and is called The Supreme . 9 II. Nature. 1. THE DEVELOPEMENT OF NATURE. Just as there is an appearance of silvery bright- ness in the pearl-oyster- shell, so in that perfect, all pervading, existence knowledge-and-joy - possessing Brahm a Sakti is produced called Original-passive- nature . 10 1 Ananta-riipa-sakti. 2 Sit-rHpa-sakti. 3 Sat-r^pa-sakti. 4 Sarvanantasrutti. B Paramanantan. 6 Sarvaprak&sani. 7 Paripiiranan. * Savva vyapakam. 9 Paran. 1 0 Mnla-prakruti. 0 This Original Nature is united to the three several | attributes Sat warn, Rajas, and Tamas, in their ira- j | perfect or mixed state. i. The Satwam- attribute of Nature. The Goodness-Attribute’ of this Original Nature is \ ( called The Illusion, 1 2 The troubler of the Omnis- | cient, 3 and The causative body of The lord. 4 In this Illusion Brahm is reflected, endued with all ; | his attributes, just as a man’s face is reflected in \ | clear water. This Illusion, namely the normal condition of Original Nature, possesses the three compound attri- j butes, Satwam-in-Satwam, Rajas-in-Satwam, and Tamas- j ; in-Satwam. j When Satwam-in-Satwam is predominant, The lord 5 ! reflected in it is called Vishnu, because he preserves j ! the world. s j When Rajas-in-Satwam is predominant, The lord i ‘ reflected in it is called Brahman, because he creates 1 | the world. When Tamas-in-Satwam preponderates, The lord s | reflected in it is called Ruttran, because he destroys j ; the world. These are the institutes of the Goodness-attribute j of Original Nature. 1 Satwam. 2 Mayei. 3 Sarvajnavupati. * Iswaran-karana-sariram. 5 Iswaran. 6 ii. The Kajas-attribute of Nature. The Rajas-attribute of Original Nature contains In these Irrationals divine Brahm is reflected like \ the reflection of a face in dirty water. These deity- ; \ reflections are called Possessors of little knowledge , 3 < 5 ° ; and Destroyers of knowledge .' 1 | These Little-knowing ones possess the three com- \ nd attributes Satwam-in-Rajas, Rajas-in-Rajas, ; When Satwam-in-Rajas preponderates, the Know- i of the knowledge of the elementary substances . 5 When Rajas-in-Rajas preponderates, the Know- ledge-destroyers reflected in it become Possessors j of activity , 0 possessing carnal desires and anger. When Tamas-in-Rajas preponderates, the Know- ledge-destroyers reflected in it become Possessors j of idleness, sleep, and unconsciousness. These are the institutes of the Rajas-attribute of i Original Nature. > ° | many distinct bodily forms, differing from each other \ in relative size in a regularly progressing series. ; These are called Irrationals , 1 and The causative l bodies of human souls . 2 Tamas-in-Rajas. ledge- destroyers reflected in it become Possessors 1 Avittei. 9 Siva-karana-sariram. 3 Kinsijnar. * Sit-apasa-sivar. B Tatwagnana-nishtnr. 0 Karma-nishtar. 7 iii. The Tauas-attribute or Nature. In the Tanias attribute of Original Nature there are two Saktis, the power of concealment , 1 and the power of disclosure . 2 (1.) The Concealing Sakti. Of these two the concealing Sakti conceals the difference between the three kinds of bodies, the Knowledge-destroyers, and the Omnipresent deity, from all living beings except the Possessors of the knowledge of the elementary substances and The lord. Wherefore the man from whom these things are concealed is puffed up with the idea that the twenty- nine substances constitute his self-hood. This puffing up is called The chaplet of self-consciousness , 3 and Family-bondage . 4 To put away this concealing Sakti through the gracious assistance of one's spiritual instructor, and to know that the twenty-nine substances do not constitute one’s self-hood, — this is the final beatitude of true freedom . 5 These are the operations of the concealing Sakti. (2.) The Eevealixg Sakti. In the Revealing Sakti Ether makes its appear- j ] ance which is the rudiment of sound. \ j 1 Avaranam. * Samsara-pantam. 2 Viksepam- s Mukti. 3 Akankara-kranti. } In Ether, Air makes its appearance, which is the i rudiment of Sensation. In Air, Fire makes its appearance, which is the \ rudiment of Form. In Fire, Water becomes manifest, which is the j ; rudiment of Taste. In Water, Earth makes its appearance, which is ; | the rudiment of Smell. And since these three compound attributes, j I namely Satwam-in-Tamas, Rajas-in-Tamas, and Tamas- j j in-Tamas, are possessed by this Revealing Sakti, which j f is the orginating cause of those five atomic elements, \ it follows that the results of that cause, namely, j j those five elements themselves, are also possessed j of those three attributes when they make their j | appearance. These five elements are called The rudiments, 1 The < | indivisible five elements, 2 3 and The atomic elements. 8 j In these atomic elements The atomic bodies 4 \ j and The expanded elements 5 make their appearance j | in the following manner : — • (a.) The Satwa division : — The Develofement of Atomic bodies. (1.) In the Satwa division of the five elements ; the sum-total of the rudiments of those elements 1 Tanmatram. 2 Apanjiknita-pfitam. 3 Snkshina patam. * Snkshma-sariram. 5 Stsla-pstam. 9 when united together into one substance, forms > \ The internal organization . 1 The evidence of the unitv of the Ether division I with this internal organization is this, that, like j the ether, the internal organization affords room for every kind of sound, while it is itself motion- less. This motionless organization is called The in- \ ternal capacity . 2 The evidence of the unity of the Air division with the Internal Organization is this, that, like the I air, the Internal Organization also has a fluctuating motion. This fluctuating organization is called The ; intellect . 3 > The evidence of the unity of the Fire division j j with the Internal Organization is this, that, like fire, it sheds its light upon objects, and shews the \ difference between them. This enlightening orga- ; nization is called The judgment . 4 > The evidence of the unity of the Water division with the Internal Organization is this, that like water and other fluids, it flows forth. This flow- j ing Organization is called The reason . 5 £ O O ■ The evidence of the unity of the Earth division with the Internal Organization is this, that, like the earth, it stands firmly self-collected, and boasts ; itself that it is the self-hood. This organization is ; called Self-consciousness . 6 1 Antakaranam. 1 Ullam. 5 Manas. 4 Putti. Sittam. Akankarum. I (2.) In the Satwa division of those five ele- ; raents the different rudiments of each element \ | in their separate condition become the different \ ; Organs of knowledge. 1 The ear belongs to the Ether division, and therefore : it perceives only the attribute of ether, namely, Sound. : The human skin belongs to the Air division ; and j therefore it perceives only the attribute of air, name- j : ly, Sensation. The eye belongs to the Fire division ; and there- j fore it perceives only the attribute of fire, namely, \ Form. Moreover, the tongue belongs to the Water di- i vision ; and therefore it perceives only the attri- | bute of water, namely, Taste. And, lastly, the nose belongs to the Earth divi- \ w # ° < sion ; and therefore it perceives only the attribute | of earth, namely. Smell. Thus, since these different organs of knowledge do not unite together, but always continue separate : from each other, no one of them is capable of per- \ ceiving the proper attribute of any other. ; 5 ; s ; i s Since also the sum of the whole five rudi- ments of the five elements constitutes the Internal ; Organization, this Internal Organization perceives the ; five kinds of objects of sense by uniting itself to those live organs of knowledge. 1 Gnancntriyam. 1L ! The five-fold Internal Organization, together with j the five organs of knowledge, making a total of i ten, and forming the Satwa division, constitute the < Instrument of knowledge. 1 (b.) The Rajas division. j (1.) In the Rajas division of the five elements ; the union of the different rudiments of each ele- ment produces the five Vital-winds of the human body. Of these the Universal- wind 2 belongs to the Ether division ; and, like ether, it is diffused throughout the whole body. The Life-wind 3 belongs to the Air division ; and ° ’ like air, it fluctuates between the chest and the : nostrils. The Lower- wind 4 belongs to the Fire division : ; and, like fire, it produces the internal heat of the j human body ; and, settling itself in the abdomen, \ it assimilates man’s food. The Central-wind 5 belongs to the Water division ; \ and from its proper position in the unbilical region of the body, it flows, like water, through all the veins, driving through them the man’s solid and 7 O O liquid nourishment. The Upper-wind 6 belongs to the Earth division ; j \ __ _ ( 1 Gnana-satanam. ' * Apana-vayu. 2 Viyana-vayu. 5 Samana-vayu. 3 Prana-vayu. G Utana-vayu. 12 $ Z \ and it stands firmly self-collected, like the earth, in ; ; the region of man’s throat. Besides these five winds some writers speak of \ ; five others added to them, making in all ten. | These additional winds are the following : — The Vo- j < miter, 1 which produces vomiting at the mouth : The ! j Tortoise, 3 which causes the twinkling of the eye : I The Sneezer, 3 which produces a tickling of the j nostrils : God’s gift, 4 which causes yawning : and ! The Enricher, 5 which enlarges the size of the body, j But these latter five are to be regarded as mere j ( functions of the Life-wind. (2.) In the Rajas division of the five elements \ the several germ-particles of each element in their I I un-nnited state become respectively The organs of j action. 6 Of these, The mouth belongs to the Ether divi- i sion, and utters Speech. The Hand belongs to the s Air division, and gives and receives. The Root \ belongs to the Fire division, and walks. The Bowel \ belongs to the Water division, and rejects the < excrements. The Organs of generation belong to j the Earth division, and are the seat of pleasure. These five, existing in permanent separation from \ each other, cannot perform each other’s functions, j The Five winds, inasmuch as they are united \ 1 Nakan. * Krikaran. 8 Tananjayan. 2 Knrman. * Tevatattan. 0 Karmintriyam. 13 1 to the several germ-particles of the above elements, perform their five functions by joining themselves to the five organs of action. These five winds and five organs of action, in , all ten, belonging to the Rajas division, constitute \ The instrument of action . 1 These twenty primitive substances 2 are called The atomic body . 3 By means of these twenty substances The lord 4 ; reflected in The Illusion 5 creates a distinct atomic j body for each of the souls reflected in The Irra- \ tionals . 6 Thus the Satwam and Rajas divisions of the five ; elements are exhausted. The Tamas division remains. ' These are the institutes of The atomic body. (c.) The Tamas division. In this Tamas division so remaining to be con- \ sidered The expanded elements 7 and The expanded \ bodies 8 make their appearance from the five atomic I elements in the following manner : (1.) The Expanded Elements. Each of these five elements belonging to the Tamas division is divided into two parts. The first half of these sections of each of the five elements is 1 Kriyasatanam. 2 Tatwara. 3 Sfiksma-scariram. * Iswaran. 5 Mayei. 6 Avittei. 7 Stsla-ptf tam. 8 Stsla-sarirara. \ < sub-divided into four parts. The second half of each of the five elements leaves its own division and joins itself to an eighth part of each of the other four ele- | ments, and so forms a compound of five . 1 In this five-fold compound of the expanded ele- : ments, that is to say, in their Ether division, the four attributes, touch, form, taste, and smell, are covered over, and are therefore invisible : and its : own proper attribute, sound, alone appears visibly. In their Air division, the three attributes form, 1 The following diagrams taken from a native chart of Ye- \ dantism will help to elucidate this passage : — The divisions : — Ether. Air. Eire. Water . Earth. The five-fold combinations t — Ether ler Fire Vklef Et/ur \ jlir Eire ! Water Earth Earth taste, and smell, are covered over, and are therefore | invisible : and its causative attribute, sound, together ; with its own proper attribute, touch, appear visibly. | In their Fire division, the two attributes taste and smell, are covered over, and are therefore invisi- ble : but its causative attributes, sound and touch, to- \ gether with its own proper attribute, form, appear visibly. In their Water division, the attribute smell is covered over, and is therefore invisible : while its > causative attributes, sound, touch, and form, together with its own proper attribute, taste, appear visibly. In their Earth division, the causative attributes of • I earth, sound, touch, form, and taste, together with j I its own proper attribute, smell, all appear visibly. \ > > (2.) Expanded bodies. Just as the atomic body made its appearance from the atomic element, so also from the expanded ele- > : ment the expanded body makes its appearance, | having its six primitive-substances , 1 its four kinds \ of birth-appearances, and its three distinct classes, j These six substances are the following. Skin, Blood, Flesh, Nerves, and Veins, Bones, Marrow, 1G The four kinds of generation are the following, — Womb-born, Egg-born, Perspiration-born, Seed-born. The three-classes are the following, — The high-class, namely man, who is possessed of the two kinds of wisdom, earth-wisdom, and heaven-Avisdom. The middle class, namely beasts and birds, dis- tinguished by their crooked course, are without heaven-wisdom, and possess earth-wisdom alone. Trees, &c., which are possessed of neither the one wisdom nor the other, constitute the low-class. These three classes which exist in the primitive- substance earth, exist also in the world of departed- spirits , 1 the world of gods 2 the world of choristers , 3 and the world of sages . 4 These worlds are the results respectively of the primitive-substances, water, fire, air, and ether. In these worlds there are the Moon and other manes, the Sun and other gods, the choristers, the prophets, &c., belonging to the high-class ; the cow of plenty , 5 Indra’s elephant,® Vishnu’s kite,' &c., belonging to the middle-class; and the celebrated tree of Indra’s paradise , 8 &c., belonging to the low-class. I 1 Fitkir-lokam. a Teva-lokam. • 1 Kanlavva-l&kam. 4 Sittar-lokam. * KaraatSnu, 6 Eiravatam. 7 Karutan. * Kalpaka-vruksam. I ! ! ! [ > 17 The three bodies of THE SOUL : — Of the five receptacles, The food-receptacle , 1 The j life receptacle , 2 The mind-receptacle ' 5 The knowledge- < receptacle 4 and The pleasure-receptacle , 5 the ex- < panded body constitutes The food-receptacle. The atomic body is constituted of the three re- j ceptacles, the life-receptacle, the mind-receptacle, and ; the knowledge-receptacle. These are as follows : — \ The life-wind and the organ of action united I form the life-receptacle. The intellect and the organ j of action united form the mind-receptacle. The j judgment and the organ of knowledge united form j the knowledge-receptacle. The causative body^ constitutes the pleasure- receptacle. The distribution of the elements of the atomic body in the expanded-body. The primitive-substances of the atomic-body exist ; in the expanded body, which is itself composed of \ six primitive-substances, in the following manner, — Speech, which is one of the organs of action, I and the tongue, which is one of the organs of \ knowledge, are in the mouth. The upper-wind is \ in the throat. The life-wind and the judgment are in j the chest. The central-wind and the reason are in j 1 Annamaya-kosam. 4 Anantamaya-kosam. \ 2 Pranamaya-kosam. 5 Yiggnanamaya-kosam. * Manomaya-kosam. c 18 the umbilical region. The lower-wind and the bowel are at the extremity of the body. The universal- wind and the skin, which is one of the organs of knowledge, together also with the self-consciousness, are distributed throughout all the members of the body. The following organs exist separately from each other in positions above the neck, namely, the mental-capacity 1 in the head ; the organ of sight 2 in the tip of the pupil of the eye ; the organ of hearing 3 within the cavity of the ear ; and the organ of smell 4 at the tip of the nose. Below the neck the following organs exist in a separate state, namely, the hand, the foot, and the bowel. Thus because the six primitive substances of the expanded body, and the twenty primitive substances of the atomic body which have entered into them, — making together twenty-six primitive substances, — are the products of the five elements, these ex- panded and atomic bodies which are so composed of them arc called The resultative body . 5 The union op the 30ul with these bodies : — When the Knowledge-destroyer , 6 which is reflected in the Irrationals , 7 is joined to these twenty-six primitive substances, and exists in the state of wakc- 1 Ullam. " Saksu-intriyara. 3 Srottirentriyam. 4 Kranentriyam. ya-sarira. 0 Sitapasan. 7 Avittei. 19 | ness, this Knowledge-destroyer is called The per- j i vading one , 1 and The soul of business . 2 When it leaves the expanded body and is united to ; | the atomic body, and exists in the state of dreamy j | sleep, it is called The shining one , 3 and lie who j \ shines with reflected light , 4 and also The author of \ j i ; sleep . 0 When lie leaves the twenty-six primitive substances l | of the resultative body, and is united to the cau- j sative body alone, and exists in the state of pro- i found sleep, he is called The all-wise , 6 and The \ supremely wise . 7 The four states of Braiiji. When divine Brahm exists in the state of wake- ; fulness it is called The soul of life . 3 When it exists in the state of dreamy sleep it is j called The internal soul . 9 When it exists in the state of profound sleep, j it is called The supreme soul . 10 When it exists in all three states at the same j ; time it is called The soul of knowledge , 11 and The ; unchangeable primeval one . 12 1 Vis wan. 1 Vyavakarika-sivan, 5 Teisatan. * Pratipatika-sivan. 5 Sorpana-karpitan. • Praggnan. 7 Parammartika-sivan. 8 Sivatma. 9 Antaratma. 10 Paramatma. 11 Gnanatma. 1 2 Ksdastan. 20 The three states of the soul, and its three bodies \ have now been explained. \ 2 j The bodies of the deity : — The sum-total of the expanded five elements, which j appear in the form of the created world, and the three classes of expanded bodies which are manifested j in those elements, is called The expanded body of i The lord, and The self-shining one . 1 The lord when j united to this self-shining one and being in the state of wakefulness, is called The world-embodied ivn- I perishable one . 2 And the supreme deity while dwelling in this is called The source of increase . 3 * The five atomic elements and the atomic bodies | manifested in them are called The atomic body of j The lord , 1 and The womb of inanimate matter , 5 The j lord when united to this his atomic body, and being j in the state of dreamy sleep, is called The thread- \ soul , 6 ( i . e. the thread by which puppets are set in motion in a puppet-show). The supreme deity while dwelling in this thread-soul is called The all- j enveloping one . 7 The Illusion, when dwelling habitually with these two developements of the atomic and expanded ele- 1 Viraj. 9 Veisvanaran. 3 Brahman. * Iswaran-sttksma-sariram. 8 Itanya-karpam. * Sntratma. T Vishnu. ; merits of bodies is called The causative body of The < \ lord , 1 and The unchangeable one . 2 The lord when ; ! united with this his causative body, and being in \ the state of profound sleep, is called The in-dweller . 3 i : And the supreme deity, when inhabiting this iu-dweller, | | is called The weeping one . 4 These are the three bodies and the three states j ! of The lord. : s i Brahm the soul of the Universe. Just as the soul in its three states continues united ■ | to the twenty-seven primitive substances which con- j | stitute its three bodies, and self-consciously exclaims, ; I ‘ It is I so also The lord in his three states is united \ to the thirty-two primitive substances which consti- \ tute his three bodies. Nevertheless the knowledge-destroying soul is united j | to its own proper body alone : whereas The lord is { { united to all* bodies whatsoever, forasmuch as they j j constitute his own proper body, and also to all j | worlds. 1 The divine Brahm is not only present in both of these, but also fills all bodies and all worlds : and \ besides this extends beyond them so as to be j > absolutely illimitable. j 1 Iswaran-karana-sanram. 2 Avvyakrutam. 3 Antaryami. 4 Ruttran. Distribution of the primitive substances. The primitive substances 1 incidental to the func- | tions of the expanded body of the soul are the \ following : — The primitive substances of the Food-receptacle, . 6 » ,, atomic body, . 20 The soul, The lord, Ignorance, Knowledge and Brahm, 5 The primitive substances appertaining to the func- tions of the atomic body are these : — The primitive substances of the atomic body, . 20 The soul, The lord, Ignorance, Knowledge and Brahm, 5 Total... 25 The primitive substances appertaining to the cau- \ sative body are the following ; — The soul, The lord, Ignorance, Knowledge and Brahm, 5 The primitive substances appertaining to the func- : tions of the soul are the following : — The soul, The lord, Brahm, .... 3 That which appertains to the Omniscient is this, namely : — The primeval one, . . . . . 1 The primitive substances which appertain to the 1 Tatwam. 23 : functions of the expanded body of The lord are ' these : — The primitive substances of the Food-receptacle, . G „ ,, atomic body, . 20 The soul, and Ignorance, . . . .2 The lord, Knowledge, and Brahm, ... 3 The expanded elements, . . . .5 Total... 36 The primitive substances of his atomic body are : — The primitive substances of the atomic body, . 20 The soul and Ignorance, 2 The atomic elements, 5 The lord, Knowledge, and Brahm, ... 3 Total. ..30 The primitive substances appertaining to the func- tions of his causative body are : — The lord, Knowledge, and Brahm, , . . 3 I ~ j Appertaining to the functions of God are : — The lord and Brahm, 2 Appertaining to the functions of Brahm : — Brahm, ........ 1 24 The primitive substances appertaining to the func- tions of the Sensorium 1 are these : — The sensorium, . 1 The six primitive substances of The food receptacle, 6 The internal organization, 5 The winds, ........ 5 The soul. The lord, Ignorance, Knowledge and Brahm, 5 Total... 22 The primitive substances belonging to the functions of the dominion of the mind are these : — The internal organization, ..... 5 The soul, The lord, Ignorance, Knowledge and Brahm, 5 Total... 10 These are the manifestations and the constitution | of the primitive substances. 2. TIIE SUBSIDENCE OF NATURE. The mode of the subsidence of the primitive sub- stances is as follows. The expanded bodies which belong to all living souls will be dissolved in the expanded elements which I form their base ; and upon this subsidence those elements alone will remain. Then these expanded elements themselves will lose 1 Intriyam. 25 ; their five-fold division, and remain in the form of 5 the rudimental elements of the attribute Tamas. This state of things is that which is called The golden womb of the universe . 1 I The twenty primitive substances of the atomic ; body will be dissolved, and subside into the remain- \ ing two attributes of these elements, namely, Satwam and Rajas. This will take place in the following | manner : — The self-consciousness, the organ of smell, the upper | wind, and the organs of generation, in every animat- | ed being will subside into the earth. The thought, the tongue, the central wind, and i the bowel will subside into water. The judgment, the eye, the lower wind, and the \ foot, will subside into fire. The mind, the skin, the life-wind, and the hand, | • will subside into air. The internal capacity, the ear, the universal wind, : and the mouth, will subside into ether. Then the atomic elements alone will remain, i ... '* possessing the three original attributes, as in the \ beginning. Of these atomic elements earth will be dissolved ; and subside into water. Water will be drunk up, and subside into fire, : \ _ < 1 Kanyakarppavastei. D s Fire will be extinguished as a candle, and subside j into air. Air, deprived of motion, will subside into ether. And ether itself will subside into the Revealing | Sakti. The Concealing and the Revealing Saktis will sub- side into The Illusion and the Irrationals, so as to j become the attribute Rajas of Original Nature; just | as a banyan tree subsides into its seed in order to ! become the germ of a new creature. The Illusion also and the Irrationals will then \ subside into the exceedingly small and atomic Origi- I nal Nature. Then this Original Nature itself will subside into its own proper place, namely, the divine Brahm, just as the deceptive snake disappears and the real rope alone' is seen ; so that Brahm alone may remain. He who can thus perceive all deceptively visible things to be the one only true substance, and can clearly comprehend that that same substance is his own proper form, and thus extinguish care, this man is a beatified soul . 1 This is the manner of the subsidence of the primitive substances. 1 Sivan-muktan. 27 The primitive substances which thus subside are ! thirty-six in number, namely, The elements, . ... ... 5 The primitive substances of the expanded body, 6 Do. do. atomic body, . 20 The Irrational and Rational which constitute the causative body, ...... S The soul and The lord reflected in these, . . 2 Brahm who envelopes all these, .... 1 Total... 36 (1). Of these eight are possessed by all souls in common, namely. The five common elements, ..... 5 The Illusion, ....... ] The lord reflected in the Illusiou, . . . 1 Brahm, ........ 1 Total... 8 But the remaining twenty-eight are possessed in a separate and independent form, as will be pre- | sently showm : since If earth be destroyed there will remain no rest- I ing place for the animated creation. If there be no water left they will have no means of refreshing themselves, neither will there be any I means of moistening the universal dryness. If there be no fire left there can be no prepara- tion of food. If there be no air left there can be no possibility of motion. If there be no ether left then no existing thing can have an abiding-place. If there be no Illusion, and no one reflected in that Illusion, then there would be no divinity for | the different sects of religion to worship. If Brahm be not left, then no being can possess ; knowledge. Therefore these eight are common to all alike. (2). The remaining twentv-eight are possessed in a separate form in the following manner : — When the expanded body of any single individual > is destroyed, the expanded bodies of other persons ; are not affected by it, but continue undestroyed. When the atomic body of any individual suffers the loss of any of its members, the atomic bodies : of all living beings do not suffer that loss of \ members with it. Although the sages Sukar and Vamatevar, and other beatified persons have conquered their igno- ; ranee and submerged their personality, the ignorance \ and personality of all other persons remain undis- I turbed. Wherefore there can be no doubt that souls pos- sess these twenty-eight primitive substances in their individual capacity. (3). Of these thirty-six primitive substances one al- ways assumes to itself the self-hood : seven always appear to be foreign to that self- hood : and twenty- \ eight belong to the self- hood and to that which is \ foreign to the self- hood indifferently. I That is to say, since divine Brahm, who is pre- sent in all the three states of existence, is self- manifest in all those states, and cannot, like the j I other primitive substances, be made manifest to \ himself from without, divine Brahm alone is the j > true self-hood. Since a man can never contemplate the five di- | j vine operations, the ten incarnations, and such like > things, which constitute the functions of The lord re- \ j fleeted in the illusion, of the illusion itself, and of \ ; the five elements, and think them to be his own I functions, those seven primitive substances are evi- - < dentlv foreign to himself. Of the remaining twenty-eight, since the six j \ o j o j ; which belong to the expanded body are spoken of s on the one hand as constituting the self-hood, as for instance, ‘ I am a Brahmin,’ ‘ I am a Ksha- > \ triyan,’ ‘ I a Veisyan,’ * I am a Suttran,’ ‘ I am ; j a Bramasari,’ J I am a Krakastan,’ ‘I am a Ya- ; j naprastan,’ ‘ I am a Sannyasi/ ‘ I am a male,’ \ \ ‘ I am a female,’ ‘ I am a dark-complexioned man,’ { 1 1 I am a light- complexioned man,’ £ I am a tall man, 5 \ i ‘I am a short man,’ ‘ I have grown stout,’ ‘ I have | : become thin and on the other hand objectively, \ ' as for instance, just as we say, * My ox,’ ‘ My calf,’ \ so exactly do vve say also, ‘ My body has grown stout,’ * My body has become thin,’ * My hair has become gray,’ ‘ My body has been in existence for such and such a length of time : since also the twenty primitive substances of the atomic body are sometimes spoken of subjectively , as for instance, ‘ I saw, heard, touched, gave and received, walked, enjoyed, examined, decided,’ * I have survived this famine ; and sometimes objectively , as for instance, just as we say ‘ My house,’ or ‘ My property,’ so we say also, ‘ My eye,’ ‘ My ear,’ ‘ My nose,’ ‘ My tongue,’ ‘ My hand,’ * My foot,’ * My mind,’ ‘ My judgment,’ ‘ My self-consciousness,’ ‘ My intellect,’ ‘ My life since also the primitive substances of the causative body, namely Ignorance and the Know- ledge-destroyer, are sometimes spoken of subjectively, as for instance ‘ I do not know,’ ‘ I know,’ and sometimes objectively , as for instance, ‘ My ignorance,’ ‘ My soul ’: — it follows that these twenty-eight primi- tive substances are possessed both subjectively and objectively. III. Conclusion. The disciple, addressing the teacher who had taught him these doctrines, put to him the following question : — “ If these twenty-eight primitive substances con- stitute a man’s self-hood it can only be necessary for him to exist in one condition alone, namely, in the form of The omniscient one ; there can be 31 no necessity for an existence external to himself in the form of The lord , 1 the Illusion, and the live elements : or else, on the other hand, if these twenty-eight primitive substances are in reality external to himself they must always continue ex- ternal to him, and therefore they cannot constitute his self-hood. This doctrine, then, that they are at the same time the man’s self-hood and also exter- nal to him is a self-contradiction, like the midnight sun of the fable.” To this objection the teacher replied as follows : — “ We speak of a man’s self-hood in two distinct senses : in the one case we speak of that self-hood in the strict meaning of the word ; but in the other merely by way of adaptation to circumstances. When we speak of The omniscient one being that self-hood, we speak in the strict sense, and without any admixture of metaphor. But when we speak of these twentv-eight external things beinsr that self- hood, we speak under the influence of infirmity, just as when we mistake a rubbing post on the road-side for a man, or a rope for a snake ; in fact we do not speak the strict truth. Wherefore, he that comprehends the complex doc- trine respecting those seven primitive substances which, while he was in a state of ignorance, he believed did not constitute his self-hood, and the remaining twenty-eight primitive substances which, $ 1 Iswaran. WWVV>«rtrt