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BHASKARI (Three Volumes)

by DR. K. C. PANDEY DR. MANDAN MISHRA

Description

PREFACE:
[To the First Edition]

The present volume fulfils the promise, held out to reader in my Abhinavagupta: An Historical and Philosophical Study (P. 152), to publish the Bhaskari with an English Translation of the Isvara Pratyabhijna Vimarsini of Abhinavagupta. It is the actualization of a dream, seen in Kashmir in 1931, the year of the discovery of the MS. of the Bhaskari.

It contains an English Translation of (I) the Isvara Pratyabhijna Karika of Utpalacarya and of (II) the Vimarsini, a commentary on the above by Abhinavagupta, in the light of the Bhaskari. These two are the well recognised authoritative texts, out of the six, referred to by Madhava in his Sarva Darsana Sangraha, in the section on the Pratyabhijna system, the Recognitive School of Kashmir.

The original work on the system is the Siva Drsti of Somananda (800 A.D.). The Isvara Pratyabhijna Karika of Utpalacarya, according to his own statement is only a reflection (Pratibimba) of the system of Somananda. On his Karika he himself wrote two commentaries: (I) the Vriti: no complete MS. of this work has so far been discovered; the available portion has been published in the Kashmir Sanskrit Series: and (II) the Vivrti: only a fragment of this work has recently been traced in Kashmir, after a long and continuous search for it for about twenty-five years. Abhinavagupta wrote (I) the Vivrti Vimarsini, a commentary on the Vivrti, which also has been published in the K. S. S. without the original, and (II) the Vimarsini, a commentary on the Karika. Historically, the Vimarsini is the last of the available works of Abhinavagupta and, according to his own statement, summarily presents his views on the system. Thus, besides the Siva Drsti of Somananda, Utpalacarya's Isvara Pratyabhijna Karika and Abhinavagupta's Vimarsini on it, and English Translation of which is given in the following pages, are the only two complete texts on the system, available so far.

The Karika, without the commentary, the Vimarsini, is extremely difficult to understand. But the commentary also is from the pen of Abhinavagupta, whose style is notoriously difficult. Therefore, to facilitate the understanding of these, the publication of the Bhaskari was undertaken.

CONTENTS
Volume I (Sanskrit+Text)

CONTENTS
Volume II

Preface	I
Introduction	III
Preliminary	III
(I) History and Literature
Somananda, the founder of the Pratyabhijna System	III
Somananda and the tradition of the Monistic Saivagamas	IV
His rationalistic approach	IV
His discovery of Pratyabhijna	V
The Isvara Pratyabhijna Karika of Utpalacarya	VI
Importance of the Vimarsini of Abhinavagupta	VII
The Bhaskari of Bhaskara Kantha	VIII
Another Commentary on the Vimarsini	IX
(II) Philosophy
The Philosophical Background of Kriyasakti	IX
The Mahesvara	X
The influence of religion	XI
Mahesvara, the Absolute Mind	XIII
Svatantryavada	XVII
The point of view of the Isvara Pratyabhijna Karika	XIX
The Bauddha theory of action	XX
The Bauddha criticism of the Saiva view of action	XXIII
Bauddha refutation of the Mahesvara	XXIV
Objections against the Svatantryavada	XXVI
The Saiva reply	XXVII
Agreement with the Monistic Vedanta	XXX
The Saiva answer to Buddhistic objections against kriya	XXXII

CONTENTS
Volume III

	Page
PREFACE	i
Contents	v
List of Abbreviations	xix
INTRODUCTION	I
AN OUTLINE OF HISTORY OF SAIVA PHILOSOPHY
PART I
HISTORICAL APPROACH TO EIGHT SYSTEMS OF SAIVA PHILOSOPHY
ANTIQUITY OF SAIVAISM AS A RELIGION
Saivaism in the Veda	I
Saivaism as known to Buddha	II
Saivaism amongst kings	III
Saivaism amongst great authors	IV
Saivaism and the Veda	V
Fight systems of the Saiva Philosophy	VI
Saiva Agamic Literature	VII
(I) PASUPATA DUALISM
The Vaisesika as a Pasupata system	X
Haribhadra's basis of classification	X
Light on the Pasupata, thrown by Rajasekhara.	XII
Identification of the Pasupata system in Sanskara	XIII
(II) SIDDHANTA SAIVA DUILISM
Sadyojyoti	XV
Brhaspati	XVI
Sankara Nandana	XVII
Devabala	XVII
SAIVA DUALISM IN KASHMIR
Ramakantha I	XVIII
Srikantha	XX
Narayana Kantha	XX
Rama Kantha, the author of the Sarvatobhadra	XXI
Rama Kantha II	XXII
King Bhoja of Dhara	XXIII
Aghora Siva	XXIV
(III) LAKULISA PASUPATA SYSTEM OF SAIVAISM
Narayanopanisad	XXVII
The date of the Lakulisa Pasupata system	XXVIII
Reference to Saiva teacher Uditacarya	XXIX
Identification of Kausika	XXIX
The probable shape of the memorial Lingas	XXX
(IV) THE SAIVA VISISTADVAITA
Saiva Visistadvaita and Srikantha	XXXII
Criticism of Sri Kantha's Visistadvaita	XXXV
(V) VISESADVAITA OR PURE DVAITA OF VIRA SAIVAISM
The five teachers as historical personalities	XXXIX
Revana Siddha and Revanarya	XL
Marula	XLI
Ekorama	XLII
Sripati Pandita	XLIII
Sripati Pandita's date	XLIII
His commentary	XLV
Aggressiveness of Ramanuja	XLVI
Some unfamiliar authorities referred to in the commentary	XLVII
Sripati's Visesadvaita	XLVIII
(VI) NANDIKESVARA SAIVAISM
Tradition about Nandikesvara	XLIX
The date of Nandikesvara Kasika	XLIX
Upamanyu, the commentator	L
(VII) RASESVARA SAIVAISM
The cause of the rise of the Rasesvara system	LII
Rasesvara as a Saiva system	LII
Probable time of Rasesvara Darsana	LV
(VIII) MONISTIC SAIVAISM OF KASHMIR
PART II. PHILOSOPHICAL APPROACH
Preliminary	LVIII
The basis of the arrangement of the systems	LX
Saiva dualism	LXIV
(I) PASUPATA DUALISM
Salient features of the Pasupata Dualism	LXIV
(II) SIDDHANTA SAIVA DUALISM
The Siddhanta Saiva Dualism and the Vaisesika	LXVI
The Siddhanta Saiva Dualism and the Sankhya	LXVII
The process	LXVII
The Siddhanta Saiva Dualism and the Vedanta	LXIX
The Pasupata Dualism and the Siddhanta Saiva Dualism	LXX
The Siddhanta Saiva Dualism and the philosophy of Grammar	LXXI
The Categories of the Siddhanta Saiva Dualism	LXXII
The primary and the dependent categories	LXXIII
(I) Pati, the transcendental Siva, the first primary category.	LXXV
The difference in the conception of powers explained	LXXVII
Powers of the Lord (Pati)	LXXVIII
(1) The power of knowledge	LXXVIII
(2) The power of action	LXXVIII
(3) The power of will	LXXVIII
(4) The power of creation	LXXIX
The pure creation	LXXIX
The impure creation	LXXX
(5) The power of maintenance (Sthiti Sakti)	LXXX
(6) The power of annihilation (Samhara Sakti)	LXXXI
(7) The power of obscuration (Tirobhava)	LXXXI
(8) The power of grace (Anugraha Sakti)	LXXXII
(II) Pasa, the bondage, the second primary category	LXXXII
(1) Mala	LXXXIII
(2) Maya	LXXXIV
(3) Karma	LXXXIV
(4) Nirodhasakti or Tirobahva	LXXXV
(5) Bindu	LXXXV
Bindu as an impurity or Mala	LXXXV
Mysticism of the Saiva dualism and Plotinus	LXXXV I
Bindu as the first dependent category
THE REASONS FOR ADMITTING THE BINDU
(1) Bindu as the material cause of the pure creation	LXXXVIII
(2) Bindu and the impure world	LXXXVIII
(3) Bindu and individual self	LXXXIX
Another view of the Bindu	XC
Its refutation by the Dualists	XC
Nada as a substitute for Sphota of the philosophy of Grammar	XCI
The criticism of the Grammarians' view	XCI
Vijnana as the arouser of the meaning	XCII
Its criticism and a reply to it	XCIII
The theory of Nada	XCIII
Nada and philosophy of music	XCV
Bindu and Nada	XCV
Bindu and the theory of Pasyanti etc., in the philosophy of Grammar	XCVI
The difference between Bhartrhari and Srikantha	XCVII
Nada and the second dependent category, Sakti Tattva	XCVIII
Sadasiva Tattva, the third dependent category	XCVIII
Isvara Tattva, the fourth dependent category	XCIX
Vidya Tattva, the fifth dependent category	XCIX
Bindu, subtle and gross	XCIX
Maya, the sixth dependent category	XCIX
Kala, the seventh dependent category	C
Niyati, the eighth dependent category	C
Kala, the ninth dependent category	CI
Vidya, the tenth dependent category	CI
Raga, the eleventh dependent category	CII
(III) Pasu, the third Primary category and Purusa, the twelfth dependent category	CII
(1) Two types of Vijnanakala	CIII
(2) Pralayakala	CIII
(3) Sakala	CIII
Purusa	CIV
Avyakta, the thirteenth dependent category	CIV
Guna Tattva, the fourteenth dependent category	CIV
Liberation or Moksa	CV
The experience of the liberated	CVI
The Dualist Saiva conception of Moksa and that of the Vedanta	CVI
Lakulisa Pasupata conception of Moksa criticised	CVIII
Other conceptions of Moksa, criticised by the Saiva Dualist	CVIII
(1) Utpatti samta Paksa	CVIII
(2) Samatasankranti Paksa	CVIII
(3) Avesa Paksa	CVIII
The teacher and the lower liberation	CIX
Fundamental identity of the Tamil Saiva
Siddhanta and the Siddhanta Saiva Dualism	CIX
(III) DUALISM-CUM-MONISM OF LAKULISA PASUPATA
Lakulisa Pasupata and the Veda	CXII
The conception of Brahman or Pati	CXII
The conception of Moksa	CXIV
Other points common or similar to the Lakulisa Pasupata	CXV
Sayana's interpretation of the text, the Vedic basis of the Lakulisa Pasupata	CXVII
The distinctive features of the Lakulisa Pasupata system	CXVII
The points of difference between the dualist Saiva and the Lakulisa Pasupata	CXVIII
Lakulisa Pasupata as rationalistic voluntarism	CXVIII
The categories of the Lakulisa Pasupata	CXIX
(I) The cause (Pati), the first primary category	CXXX
(II) The effect (Karya) or Pasu, the second primary category	CXXIV
The relation between the cause (Pati or Karana) and the effect (Karya)	CXXV
(1) Vidya or sentiency	CXXVI
Vidya-chart	CXXVIII
Lakulisa Pasupata theory of perception	CXXVIII
The theory of knowledge	CXXIX
Perception	CXXIX
Inference	CXXX
Agama	CXXX
(2) Kala	CXXXI
Kala-chart	CXXXII
(3) Pasu	CXXXIII
Impurities (Mala) of the individual subject (Pasu)	CXXIV
Pasu-chart	CXXXIV
Eight Pentads (Pancaka) of the Lakulisa Pasupata	CXXXV
(1) Basa	CXXXV
(2) Carya	CXXXVI
Carya (Mode of living and worship) chart	CXXXVII
(3) Japa-Dhyana	CXXXVII
(4) Sadarudrasmrti	CXXXVII
(5) Prasada (Grace)
Siddha	CXXXIX
(III) Yoga, the third primary category of the Lakulisa Pasupata	CXL
(IV) Vidhi, the fourth primary category	CXLIII
Vidhi-chart	CXLIV
(V) Duhkhanta (End of all miseries), the fifth primary category	CXLV
Yukta and Mukta	CXLV
The characteristics of the united (Yukta)	CXLV
The conditions of the union	CXLVI
Table of the categories of the Lakulisa Pasupata system	CXLVII
(IV) VISISTADVAITA OR QUALIFIED MONISTIC SAIVAISM
Visistadvaita and Bhedabheda	CXLVIII
The influences	CXLIX
Bhedabheda and Visistadvaita distinguished	CL
Brahman or Siva	CLII
The individual subject or Pasu	CLV
Impurities or malas	CLVI
Liberation or Moksa	CLVII
Influence of Aesthetics	CLVIII
The nature of identification at liberation	CLIX
(V) THE VISESADVAITA OF SRIPATI
Vira Saivaism	CLXIII
Vira Saivaism and Sankara Vedanta	CLXIV
Criticism of the theory of superimposition (Adhyasa)	CLXIV
Criticism of the practically real (Vyavaharika Satya	CLXV
Criticism of the illusory nature of the world	CLXVI
Criticism of the theory of reflection	CLXVII
Criticism of the Visistadvaita	CLXVIII
Bhedabheda of Sripati	CLXX
Bhedabheda and liberation	CLXXI
Sacred texts and Bhedabheda	CLXXII
Brahman, Para Siva or Pati	CLXXIII
Pasu, Jiva or Individual soul	CLXXV
Liberation or Moksa	CLXXVI
Six ways to union (Sadadhva(, and six forms of Grace (Sadvidhasaktipata)	CLXXVII
Six sections of the sacred text (Satsthala)	CLXXVIII
(VI) ADVAITA SAIVAISM OF NANDIKESVARA
The importance of Nandikesvara Saivaism	CLXXX
The main tendencies of the system	CLXXXI
Monism of Nandikesvara	CLXXXIII
The Theory of Manifestation	CLXXXIV
The categories	CLXXXIV
(VII) RASESVARA SAIVAISM
Contributors to the Rasesvara system	CLXXXVI
The persisting tradition	CLXXXVII
The value of the Rasa tradition	CLXXXVIII
The scientific aspect of the Rasesvara system	CLXXXIX
Religious aspect of the Rasesvara system	CXC
Philosophical aspect of the Rasesvara system	CXCI
Saiva dualism as the basis of Rasesvara system	CXCII
Liberation in life (Jivanmukti)	CXCIII
the means to liberation in life (Jivanmukti)	CXCIV
(VIII) MONISTIC SAIVAISM OF KASHMIR AS PRESENTED IN THE ISVARA PRATYABHIJNA VIMARSINI
Author's motive and point of view	CXCV
The introduction	CXCVI
Buddhism and Monistic Saivaism of Kashmir	CXCVII
Bauddha objections against Saivaism	CXCVIII
The reply of the Monistic Saivaism of Kashmir	CXCVIII
Epistemic basis of the Saiva Metaphysics	CC
The All-inclusive Universal Mind and its Omni-science	CCI
Omnipotence (Kriyasakti) of the Lord and phenomenon of action	CCII
The Bauddha conception of action	CCII
The Saiva conception of action	CCIII
The last two Adhikaras	CCVI
AN ENGLISH TRANSLATION OF THE ISVARA PRATYABHIJNA VIMARSINI JNANADHIKARA AHNIKA I (THE INTRODUCTION)
	Page
Statement of the purpose	1
Inapplicability of the means of right knowledge to the Lord	10
The essential nature of the help in recognitive activity towards the Lord	12
Knowledge and action as the very life of sentient	14
Establishment of the powers of knowledge and action	16
AHNIKA II (STATEMENT OF THE PRIMA FACIE VIEW)
Refutation of the permanent self	20
Insufficiency of remembrance as a ground for proving permanent self	22
Refutation of the view that the self as a substratum can be inferred from the qualities such as knowledge etc.	24
Criticism of the power of knowledge	25
Criticism of the Sankhya view of knowledge	25
Refutation of the view of action as unity in multiplicity	29
Assertion that there is no reason to prove the existence of relation other than that of cause and effect	29
Criticism of the Saiva view of relation	30
AHNIKA III (REFUTATION OF THE PRIMA FACIE VIEW)
Direct experience cannot shine in remembrance	32
Refutation of the view that remembrance is an error	35
Practical life not possible without remembrance	36
Explanation of remembrance on the Saiva hypothesis	37
AHNIKA IV (PRESENTATION OF THE POWER OF REMEMBRANCE)
The Saiva view of remembrance	40
The subject can illumine the particular object of the former direct experience	42
Remembrance enters into the direct experience and its object so as to become one with them	44
Remembrance does not illumine the former direct experience as an object	45
In the experience of another's experiences by a Yogin, another's experience does not shine as an object	47
The assertion that remembrance does have direct experience as its object is baseless	48
Even in determinate experience there is the unification of present with the past direct experience	50
Remembrance, its subject and its object rest on one Sentient Principle	51
AHNIKA V (PRESENTATION OF THE POWER OF KNOWLEDGE)
Essential nature of the power of knowledge	55
Luminosity (Prakasa) as the essential nature of the object	55
Statement of the prima facie view that the existence of the external objects is established by the refutation of the subjectivism of the Vijnanavada	59
Futility of admission of the existence of the external object	63
The essential nature of the object, according to the Pratyabhijna system	65
Refutation of the view that the existence of the external object is proved by direct perception	66
Refutation of the inferability of the external object	66
Being of the objects as mere ideas in the Universal Self	68
Self-consciousness as the very life of self-luminosity, which constitutes the essential nature of the subject	70
Free conscious Will as the manifester of all objects and limited subjects	76
The light of consciousness as the very life of both the knowledge and the knower	80
The element of determinacy in indeterminate cognition	81
Establishment of the distinction between knowledge and knower	84
AHNIKA VI (PRESENTATION OF THE POWER OF DIFFERENTIATION)
Indeterminacy as the distinctive feature of the universal Self-consciousness	86
Impossibility of the activity of differentiation in pure self-consciousness	87
Impure self-consciousness is determinacy	89
Synthesis also is a determinative activity of the mind	92
The creative activity of the Lord consists in Unification etc.	93
All objective manifestations have their being in the Universal Mind	94
Difference in the objects of different types of cognitions	95
Content of imagination due to freedom	96
AHNIKA VII (PRESENTATION OF THE LORD AS THE ONE BASIS OF ALL)
The essential nature of the one Basis	99
The practical life is possible only if there be one Basis of all	100
Presentation of the essential nature of the practical life in terms of the causal relation	101
Presentation of the essential nature of the practical life in terms of remembrance	102
Presentation of the essential nature of the practical life in terms of differentiation between truth and falsehood	103
Criticism of the Bauddha view of Abhava	106
Reassertion in the conclusion that the explanation of practical life is possible only on the admission of the one Basis of all	110
AHNIKA VIII (PRESENTATION OF THE CHIEF CHARACTERISTICS OF THE LORD)
Two kinds of manifestations, dependent and independent	112
Abhasa as a unity	113
Causal efficiency depends on a definite configuration of Abhasas	114
Internality as the basis of variety in an Abhasa	115
The essential nature of the externality and its subdivisions	116
The Externality of what is pictures up in imagination	116
The powers of knowledge etc. as identical with the Freedom of the Lord	117
The essential nature of the Lord	117
KRIYADHIKARA AHNIKA I (PRESENTATION OF THE POWER OF ACTION)
Refutation of the prima facie view about action (Kriya)	119
The essential characteristic of the empirical action, the succession, not possible in the transcendental action of the Lord	120
Time as succession	121
The essential nature of succession	122
The spheres of succession and simultaneity differentiated	123
Both have their being in the One	125
AHNIKA II (DISCUSSION ON THE UNITY IN MULTIPLICITY)
Action etc. are real, though they cannot be accounted for in terms of the Realistic philosophy	128
Accounting for action etc. in terms of Concrete Monism	129
The characteristics of action etc. become clear in determinate cognition only	130
Action etc. as mental constructs	131
The basis of the idea of Relation	134
Universal etc. as unity in multiplicity	134
The essential nature of the relation of predicate and subject etc.	135
Utility of relation etc. in practical life	136
AHNIKA III (DISCUSSION ON THE MEANS OF RIGHT KNOWLEDGE)
The essential nature of the means of right knowledge and its effect	140
Determinate perception	142
Inference (Anumana)	144
Scriptural authority (Agama)	145
Determinative grasp of manifestations. (Abhasas) by intellectual reaction, according to taste etc.	147
The means of right knowledge operate on each isolated manifestation	148
The causal efficiency of the "Abhasas"	150
Inference in the light of Abhasavada	152
Essential nature of the erroneous knowledge	157
Possibility of establishing the essential nature of the object of knowledge on the basis of the theory of God, presented here.	159
The means of knowledge do not operate on the Lord	160
The system removes the ignorance about "I"	163
AHNIKA VI (PRESENTATION OF THE ESSENTIAL NATURE OF THE CAUSAL RELATION)
The identity of the relation of cause and effect with that which holds between the creator and the object of creation	166
Refutation of the causality of the insentient	167
Causality in reality belongs to the sentient only	169
The possibility of inference depends upon the power of Niyati	175
The Bauddha conception of causality ultimately follows that of the Saiva	180
The Sankhya conception of causality does not stand to reason	182
Criticism of the Vedanta metaphysics	185
The Will as the cause, the agent and the action	188
AGAMADHIKARA AHNIKA I (PRESENTATION OF THE CATEGORIES)
Definition of Siva	190
Definitions of Sadasiva and Isvara	191
Definition of Sadvidya	192
Reasons in support of the view that Sadvidya is a pure category	193
Sadasiva and Isvara as categories distinguished from the presiding deities of the same names	194
Another view of the Suddha Vidya	195
Utpalacarya's view of the Suddha Vidya	196
Definition of Maya	196
Elucidation of the concept of Tirodhana	196
Presentation of the limiting conditions of the individual subject, Kala, Vidya, Raga, Niyati and kala	197
Definition of Pradhana	199
Presentation of the twenty-three objective categories
AHNIKA II (PRESENTATION OF THE ESSENTIAL NATURE OF THE SUBJECT)
The essential nature of the trinity, Brahma, Visnu and Rudra	202
Definitions of Pati and Pasu	203
Three impurities Anava, Karma and Mayiya	204
The subjects which have no 'freedom'	205
Vijnanakevala	205
Pralayakala	206
Vidyesvara	207
Gods have all the three impurities	207
The two states of the transmigratory souls, according as they are under the influence of impurities or rise above them	208
The Turiya and the Turiyatita states	209
Two types of deep sleep and Sunya Pramata	210
Dream and wakeful states differentiated	213
Wakeful, dream and deep sleep states should be abandoned and Turiya and Turiyatita should be realised	214
Difference in the conditions of the vital airs in the five states	215
TATTVA SANGRAHADHIKARA AHNIKA I (PRESENTATION OF A SUMMARY-VIEW)
Mahesvara as the self of all living beings	219
The essential nature of the bondage	220
The essential nature of the limited subject	220
The essential nature of Sattva, Rajas and Tamas	221
Sattva, Rajas and Tamas as qualities	221
Pleasure, pain and senselessness	222
The object in relation to Pati	224
The object in relation to the limited subject (Pasu)	224
The world of imagination	225
Two types of creation, common and uncommon	226
Possibility of Moksa even when there are Vikalpas	227
The bound and the liberated look upon the object world differently	227
The relation of the objective world to the Parama Siva	228
The conclusion that follows from the discussion in the four Adhikaras	228
Line of teachers	229
Illustration to show that the internal causal efficiency depends upon recognition	230
The conclusion	231
APPENDIX
Textual authority, indicated by foot-notes
INDEX	275

BHASKARI (Three Volumes)

Item Code:

IDG234

Cover:

Hardcover

Edition:

1998

Publisher:

SAMPURNANAND SANSKRIT UNIVERSITY

Language:

An English Translation of THE ISVARAPRATYABHIJNAVIMARSINI IN THE LIGHT OF THE BHASKARI

Size:

8.5"X5.5"

Pages:

1360

Other Details:

Weight of the Book: 1.855 Kg

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PREFACE:
[To the First Edition]

CONTENTS
Volume I (Sanskrit+Text)

CONTENTS
Volume II

Preface	I
Introduction	III
Preliminary	III
(I) History and Literature
Somananda, the founder of the Pratyabhijna System	III
Somananda and the tradition of the Monistic Saivagamas	IV
His rationalistic approach	IV
His discovery of Pratyabhijna	V
The Isvara Pratyabhijna Karika of Utpalacarya	VI
Importance of the Vimarsini of Abhinavagupta	VII
The Bhaskari of Bhaskara Kantha	VIII
Another Commentary on the Vimarsini	IX
(II) Philosophy
The Philosophical Background of Kriyasakti	IX
The Mahesvara	X
The influence of religion	XI
Mahesvara, the Absolute Mind	XIII
Svatantryavada	XVII
The point of view of the Isvara Pratyabhijna Karika	XIX
The Bauddha theory of action	XX
The Bauddha criticism of the Saiva view of action	XXIII
Bauddha refutation of the Mahesvara	XXIV
Objections against the Svatantryavada	XXVI
The Saiva reply	XXVII
Agreement with the Monistic Vedanta	XXX
The Saiva answer to Buddhistic objections against kriya	XXXII

CONTENTS
Volume III

	Page
PREFACE	i
Contents	v
List of Abbreviations	xix
INTRODUCTION	I
AN OUTLINE OF HISTORY OF SAIVA PHILOSOPHY
PART I
HISTORICAL APPROACH TO EIGHT SYSTEMS OF SAIVA PHILOSOPHY
ANTIQUITY OF SAIVAISM AS A RELIGION
Saivaism in the Veda	I
Saivaism as known to Buddha	II
Saivaism amongst kings	III
Saivaism amongst great authors	IV
Saivaism and the Veda	V
Fight systems of the Saiva Philosophy	VI
Saiva Agamic Literature	VII
(I) PASUPATA DUALISM
The Vaisesika as a Pasupata system	X
Haribhadra's basis of classification	X
Light on the Pasupata, thrown by Rajasekhara.	XII
Identification of the Pasupata system in Sanskara	XIII
(II) SIDDHANTA SAIVA DUILISM
Sadyojyoti	XV
Brhaspati	XVI
Sankara Nandana	XVII
Devabala	XVII
SAIVA DUALISM IN KASHMIR
Ramakantha I	XVIII
Srikantha	XX
Narayana Kantha	XX
Rama Kantha, the author of the Sarvatobhadra	XXI
Rama Kantha II	XXII
King Bhoja of Dhara	XXIII
Aghora Siva	XXIV
(III) LAKULISA PASUPATA SYSTEM OF SAIVAISM
Narayanopanisad	XXVII
The date of the Lakulisa Pasupata system	XXVIII
Reference to Saiva teacher Uditacarya	XXIX
Identification of Kausika	XXIX
The probable shape of the memorial Lingas	XXX
(IV) THE SAIVA VISISTADVAITA
Saiva Visistadvaita and Srikantha	XXXII
Criticism of Sri Kantha's Visistadvaita	XXXV
(V) VISESADVAITA OR PURE DVAITA OF VIRA SAIVAISM
The five teachers as historical personalities	XXXIX
Revana Siddha and Revanarya	XL
Marula	XLI
Ekorama	XLII
Sripati Pandita	XLIII
Sripati Pandita's date	XLIII
His commentary	XLV
Aggressiveness of Ramanuja	XLVI
Some unfamiliar authorities referred to in the commentary	XLVII
Sripati's Visesadvaita	XLVIII
(VI) NANDIKESVARA SAIVAISM
Tradition about Nandikesvara	XLIX
The date of Nandikesvara Kasika	XLIX
Upamanyu, the commentator	L
(VII) RASESVARA SAIVAISM
The cause of the rise of the Rasesvara system	LII
Rasesvara as a Saiva system	LII
Probable time of Rasesvara Darsana	LV
(VIII) MONISTIC SAIVAISM OF KASHMIR
PART II. PHILOSOPHICAL APPROACH
Preliminary	LVIII
The basis of the arrangement of the systems	LX
Saiva dualism	LXIV
(I) PASUPATA DUALISM
Salient features of the Pasupata Dualism	LXIV
(II) SIDDHANTA SAIVA DUALISM
The Siddhanta Saiva Dualism and the Vaisesika	LXVI
The Siddhanta Saiva Dualism and the Sankhya	LXVII
The process	LXVII
The Siddhanta Saiva Dualism and the Vedanta	LXIX
The Pasupata Dualism and the Siddhanta Saiva Dualism	LXX
The Siddhanta Saiva Dualism and the philosophy of Grammar	LXXI
The Categories of the Siddhanta Saiva Dualism	LXXII
The primary and the dependent categories	LXXIII
(I) Pati, the transcendental Siva, the first primary category.	LXXV
The difference in the conception of powers explained	LXXVII
Powers of the Lord (Pati)	LXXVIII
(1) The power of knowledge	LXXVIII
(2) The power of action	LXXVIII
(3) The power of will	LXXVIII
(4) The power of creation	LXXIX
The pure creation	LXXIX
The impure creation	LXXX
(5) The power of maintenance (Sthiti Sakti)	LXXX
(6) The power of annihilation (Samhara Sakti)	LXXXI
(7) The power of obscuration (Tirobhava)	LXXXI
(8) The power of grace (Anugraha Sakti)	LXXXII
(II) Pasa, the bondage, the second primary category	LXXXII
(1) Mala	LXXXIII
(2) Maya	LXXXIV
(3) Karma	LXXXIV
(4) Nirodhasakti or Tirobahva	LXXXV
(5) Bindu	LXXXV
Bindu as an impurity or Mala	LXXXV
Mysticism of the Saiva dualism and Plotinus	LXXXV I
Bindu as the first dependent category
THE REASONS FOR ADMITTING THE BINDU
(1) Bindu as the material cause of the pure creation	LXXXVIII
(2) Bindu and the impure world	LXXXVIII
(3) Bindu and individual self	LXXXIX
Another view of the Bindu	XC
Its refutation by the Dualists	XC
Nada as a substitute for Sphota of the philosophy of Grammar	XCI
The criticism of the Grammarians' view	XCI
Vijnana as the arouser of the meaning	XCII
Its criticism and a reply to it	XCIII
The theory of Nada	XCIII
Nada and philosophy of music	XCV
Bindu and Nada	XCV
Bindu and the theory of Pasyanti etc., in the philosophy of Grammar	XCVI
The difference between Bhartrhari and Srikantha	XCVII
Nada and the second dependent category, Sakti Tattva	XCVIII
Sadasiva Tattva, the third dependent category	XCVIII
Isvara Tattva, the fourth dependent category	XCIX
Vidya Tattva, the fifth dependent category	XCIX
Bindu, subtle and gross	XCIX
Maya, the sixth dependent category	XCIX
Kala, the seventh dependent category	C
Niyati, the eighth dependent category	C
Kala, the ninth dependent category	CI
Vidya, the tenth dependent category	CI
Raga, the eleventh dependent category	CII
(III) Pasu, the third Primary category and Purusa, the twelfth dependent category	CII
(1) Two types of Vijnanakala	CIII
(2) Pralayakala	CIII
(3) Sakala	CIII
Purusa	CIV
Avyakta, the thirteenth dependent category	CIV
Guna Tattva, the fourteenth dependent category	CIV
Liberation or Moksa	CV
The experience of the liberated	CVI
The Dualist Saiva conception of Moksa and that of the Vedanta	CVI
Lakulisa Pasupata conception of Moksa criticised	CVIII
Other conceptions of Moksa, criticised by the Saiva Dualist	CVIII
(1) Utpatti samta Paksa	CVIII
(2) Samatasankranti Paksa	CVIII
(3) Avesa Paksa	CVIII
The teacher and the lower liberation	CIX
Fundamental identity of the Tamil Saiva
Siddhanta and the Siddhanta Saiva Dualism	CIX
(III) DUALISM-CUM-MONISM OF LAKULISA PASUPATA
Lakulisa Pasupata and the Veda	CXII
The conception of Brahman or Pati	CXII
The conception of Moksa	CXIV
Other points common or similar to the Lakulisa Pasupata	CXV
Sayana's interpretation of the text, the Vedic basis of the Lakulisa Pasupata	CXVII
The distinctive features of the Lakulisa Pasupata system	CXVII
The points of difference between the dualist Saiva and the Lakulisa Pasupata	CXVIII
Lakulisa Pasupata as rationalistic voluntarism	CXVIII
The categories of the Lakulisa Pasupata	CXIX
(I) The cause (Pati), the first primary category	CXXX
(II) The effect (Karya) or Pasu, the second primary category	CXXIV
The relation between the cause (Pati or Karana) and the effect (Karya)	CXXV
(1) Vidya or sentiency	CXXVI
Vidya-chart	CXXVIII
Lakulisa Pasupata theory of perception	CXXVIII
The theory of knowledge	CXXIX
Perception	CXXIX
Inference	CXXX
Agama	CXXX
(2) Kala	CXXXI
Kala-chart	CXXXII
(3) Pasu	CXXXIII
Impurities (Mala) of the individual subject (Pasu)	CXXIV
Pasu-chart	CXXXIV
Eight Pentads (Pancaka) of the Lakulisa Pasupata	CXXXV
(1) Basa	CXXXV
(2) Carya	CXXXVI
Carya (Mode of living and worship) chart	CXXXVII
(3) Japa-Dhyana	CXXXVII
(4) Sadarudrasmrti	CXXXVII
(5) Prasada (Grace)
Siddha	CXXXIX
(III) Yoga, the third primary category of the Lakulisa Pasupata	CXL
(IV) Vidhi, the fourth primary category	CXLIII
Vidhi-chart	CXLIV
(V) Duhkhanta (End of all miseries), the fifth primary category	CXLV
Yukta and Mukta	CXLV
The characteristics of the united (Yukta)	CXLV
The conditions of the union	CXLVI
Table of the categories of the Lakulisa Pasupata system	CXLVII
(IV) VISISTADVAITA OR QUALIFIED MONISTIC SAIVAISM
Visistadvaita and Bhedabheda	CXLVIII
The influences	CXLIX
Bhedabheda and Visistadvaita distinguished	CL
Brahman or Siva	CLII
The individual subject or Pasu	CLV
Impurities or malas	CLVI
Liberation or Moksa	CLVII
Influence of Aesthetics	CLVIII
The nature of identification at liberation	CLIX
(V) THE VISESADVAITA OF SRIPATI
Vira Saivaism	CLXIII
Vira Saivaism and Sankara Vedanta	CLXIV
Criticism of the theory of superimposition (Adhyasa)	CLXIV
Criticism of the practically real (Vyavaharika Satya	CLXV
Criticism of the illusory nature of the world	CLXVI
Criticism of the theory of reflection	CLXVII
Criticism of the Visistadvaita	CLXVIII
Bhedabheda of Sripati	CLXX
Bhedabheda and liberation	CLXXI
Sacred texts and Bhedabheda	CLXXII
Brahman, Para Siva or Pati	CLXXIII
Pasu, Jiva or Individual soul	CLXXV
Liberation or Moksa	CLXXVI
Six ways to union (Sadadhva(, and six forms of Grace (Sadvidhasaktipata)	CLXXVII
Six sections of the sacred text (Satsthala)	CLXXVIII
(VI) ADVAITA SAIVAISM OF NANDIKESVARA
The importance of Nandikesvara Saivaism	CLXXX
The main tendencies of the system	CLXXXI
Monism of Nandikesvara	CLXXXIII
The Theory of Manifestation	CLXXXIV
The categories	CLXXXIV
(VII) RASESVARA SAIVAISM
Contributors to the Rasesvara system	CLXXXVI
The persisting tradition	CLXXXVII
The value of the Rasa tradition	CLXXXVIII
The scientific aspect of the Rasesvara system	CLXXXIX
Religious aspect of the Rasesvara system	CXC
Philosophical aspect of the Rasesvara system	CXCI
Saiva dualism as the basis of Rasesvara system	CXCII
Liberation in life (Jivanmukti)	CXCIII
the means to liberation in life (Jivanmukti)	CXCIV
(VIII) MONISTIC SAIVAISM OF KASHMIR AS PRESENTED IN THE ISVARA PRATYABHIJNA VIMARSINI
Author's motive and point of view	CXCV
The introduction	CXCVI
Buddhism and Monistic Saivaism of Kashmir	CXCVII
Bauddha objections against Saivaism	CXCVIII
The reply of the Monistic Saivaism of Kashmir	CXCVIII
Epistemic basis of the Saiva Metaphysics	CC
The All-inclusive Universal Mind and its Omni-science	CCI
Omnipotence (Kriyasakti) of the Lord and phenomenon of action	CCII
The Bauddha conception of action	CCII
The Saiva conception of action	CCIII
The last two Adhikaras	CCVI
AN ENGLISH TRANSLATION OF THE ISVARA PRATYABHIJNA VIMARSINI JNANADHIKARA AHNIKA I (THE INTRODUCTION)
	Page
Statement of the purpose	1
Inapplicability of the means of right knowledge to the Lord	10
The essential nature of the help in recognitive activity towards the Lord	12
Knowledge and action as the very life of sentient	14
Establishment of the powers of knowledge and action	16
AHNIKA II (STATEMENT OF THE PRIMA FACIE VIEW)
Refutation of the permanent self	20
Insufficiency of remembrance as a ground for proving permanent self	22
Refutation of the view that the self as a substratum can be inferred from the qualities such as knowledge etc.	24
Criticism of the power of knowledge	25
Criticism of the Sankhya view of knowledge	25
Refutation of the view of action as unity in multiplicity	29
Assertion that there is no reason to prove the existence of relation other than that of cause and effect	29
Criticism of the Saiva view of relation	30
AHNIKA III (REFUTATION OF THE PRIMA FACIE VIEW)
Direct experience cannot shine in remembrance	32
Refutation of the view that remembrance is an error	35
Practical life not possible without remembrance	36
Explanation of remembrance on the Saiva hypothesis	37
AHNIKA IV (PRESENTATION OF THE POWER OF REMEMBRANCE)
The Saiva view of remembrance	40
The subject can illumine the particular object of the former direct experience	42
Remembrance enters into the direct experience and its object so as to become one with them	44
Remembrance does not illumine the former direct experience as an object	45
In the experience of another's experiences by a Yogin, another's experience does not shine as an object	47
The assertion that remembrance does have direct experience as its object is baseless	48
Even in determinate experience there is the unification of present with the past direct experience	50
Remembrance, its subject and its object rest on one Sentient Principle	51
AHNIKA V (PRESENTATION OF THE POWER OF KNOWLEDGE)
Essential nature of the power of knowledge	55
Luminosity (Prakasa) as the essential nature of the object	55
Statement of the prima facie view that the existence of the external objects is established by the refutation of the subjectivism of the Vijnanavada	59
Futility of admission of the existence of the external object	63
The essential nature of the object, according to the Pratyabhijna system	65
Refutation of the view that the existence of the external object is proved by direct perception	66
Refutation of the inferability of the external object	66
Being of the objects as mere ideas in the Universal Self	68
Self-consciousness as the very life of self-luminosity, which constitutes the essential nature of the subject	70
Free conscious Will as the manifester of all objects and limited subjects	76
The light of consciousness as the very life of both the knowledge and the knower	80
The element of determinacy in indeterminate cognition	81
Establishment of the distinction between knowledge and knower	84
AHNIKA VI (PRESENTATION OF THE POWER OF DIFFERENTIATION)
Indeterminacy as the distinctive feature of the universal Self-consciousness	86
Impossibility of the activity of differentiation in pure self-consciousness	87
Impure self-consciousness is determinacy	89
Synthesis also is a determinative activity of the mind	92
The creative activity of the Lord consists in Unification etc.	93
All objective manifestations have their being in the Universal Mind	94
Difference in the objects of different types of cognitions	95
Content of imagination due to freedom	96
AHNIKA VII (PRESENTATION OF THE LORD AS THE ONE BASIS OF ALL)
The essential nature of the one Basis	99
The practical life is possible only if there be one Basis of all	100
Presentation of the essential nature of the practical life in terms of the causal relation	101
Presentation of the essential nature of the practical life in terms of remembrance	102
Presentation of the essential nature of the practical life in terms of differentiation between truth and falsehood	103
Criticism of the Bauddha view of Abhava	106
Reassertion in the conclusion that the explanation of practical life is possible only on the admission of the one Basis of all	110
AHNIKA VIII (PRESENTATION OF THE CHIEF CHARACTERISTICS OF THE LORD)
Two kinds of manifestations, dependent and independent	112
Abhasa as a unity	113
Causal efficiency depends on a definite configuration of Abhasas	114
Internality as the basis of variety in an Abhasa	115
The essential nature of the externality and its subdivisions	116
The Externality of what is pictures up in imagination	116
The powers of knowledge etc. as identical with the Freedom of the Lord	117
The essential nature of the Lord	117
KRIYADHIKARA AHNIKA I (PRESENTATION OF THE POWER OF ACTION)
Refutation of the prima facie view about action (Kriya)	119
The essential characteristic of the empirical action, the succession, not possible in the transcendental action of the Lord	120
Time as succession	121
The essential nature of succession	122
The spheres of succession and simultaneity differentiated	123
Both have their being in the One	125
AHNIKA II (DISCUSSION ON THE UNITY IN MULTIPLICITY)
Action etc. are real, though they cannot be accounted for in terms of the Realistic philosophy	128
Accounting for action etc. in terms of Concrete Monism	129
The characteristics of action etc. become clear in determinate cognition only	130
Action etc. as mental constructs	131
The basis of the idea of Relation	134
Universal etc. as unity in multiplicity	134
The essential nature of the relation of predicate and subject etc.	135
Utility of relation etc. in practical life	136
AHNIKA III (DISCUSSION ON THE MEANS OF RIGHT KNOWLEDGE)
The essential nature of the means of right knowledge and its effect	140
Determinate perception	142
Inference (Anumana)	144
Scriptural authority (Agama)	145
Determinative grasp of manifestations. (Abhasas) by intellectual reaction, according to taste etc.	147
The means of right knowledge operate on each isolated manifestation	148
The causal efficiency of the "Abhasas"	150
Inference in the light of Abhasavada	152
Essential nature of the erroneous knowledge	157
Possibility of establishing the essential nature of the object of knowledge on the basis of the theory of God, presented here.	159
The means of knowledge do not operate on the Lord	160
The system removes the ignorance about "I"	163
AHNIKA VI (PRESENTATION OF THE ESSENTIAL NATURE OF THE CAUSAL RELATION)
The identity of the relation of cause and effect with that which holds between the creator and the object of creation	166
Refutation of the causality of the insentient	167
Causality in reality belongs to the sentient only	169
The possibility of inference depends upon the power of Niyati	175
The Bauddha conception of causality ultimately follows that of the Saiva	180
The Sankhya conception of causality does not stand to reason	182
Criticism of the Vedanta metaphysics	185
The Will as the cause, the agent and the action	188
AGAMADHIKARA AHNIKA I (PRESENTATION OF THE CATEGORIES)
Definition of Siva	190
Definitions of Sadasiva and Isvara	191
Definition of Sadvidya	192
Reasons in support of the view that Sadvidya is a pure category	193
Sadasiva and Isvara as categories distinguished from the presiding deities of the same names	194
Another view of the Suddha Vidya	195
Utpalacarya's view of the Suddha Vidya	196
Definition of Maya	196
Elucidation of the concept of Tirodhana	196
Presentation of the limiting conditions of the individual subject, Kala, Vidya, Raga, Niyati and kala	197
Definition of Pradhana	199
Presentation of the twenty-three objective categories
AHNIKA II (PRESENTATION OF THE ESSENTIAL NATURE OF THE SUBJECT)
The essential nature of the trinity, Brahma, Visnu and Rudra	202
Definitions of Pati and Pasu	203
Three impurities Anava, Karma and Mayiya	204
The subjects which have no 'freedom'	205
Vijnanakevala	205
Pralayakala	206
Vidyesvara	207
Gods have all the three impurities	207
The two states of the transmigratory souls, according as they are under the influence of impurities or rise above them	208
The Turiya and the Turiyatita states	209
Two types of deep sleep and Sunya Pramata	210
Dream and wakeful states differentiated	213
Wakeful, dream and deep sleep states should be abandoned and Turiya and Turiyatita should be realised	214
Difference in the conditions of the vital airs in the five states	215
TATTVA SANGRAHADHIKARA AHNIKA I (PRESENTATION OF A SUMMARY-VIEW)
Mahesvara as the self of all living beings	219
The essential nature of the bondage	220
The essential nature of the limited subject	220
The essential nature of Sattva, Rajas and Tamas	221
Sattva, Rajas and Tamas as qualities	221
Pleasure, pain and senselessness	222
The object in relation to Pati	224
The object in relation to the limited subject (Pasu)	224
The world of imagination	225
Two types of creation, common and uncommon	226
Possibility of Moksa even when there are Vikalpas	227
The bound and the liberated look upon the object world differently	227
The relation of the objective world to the Parama Siva	228
The conclusion that follows from the discussion in the four Adhikaras	228
Line of teachers	229
Illustration to show that the internal causal efficiency depends upon recognition	230
The conclusion	231
APPENDIX
Textual authority, indicated by foot-notes
INDEX	275

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