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234
THE INDIAN ANTIQUARY.
(SEPTEMBER, 1893.
careful thought (75). The Lord is ever endowed with all auspicions qualities, in whom alone is the hope of ultimate salvation (76). There is only one easy, simple, means of approaching this saguna (with-quality) Lord (namely faith), while the way of knowledge to a nirgunum (without-quality) Brahman is full of countless difficulties (77).*' In that one Lord there are four classes of qualities, and say (O doubter) what existeth not within these qualities ? All things are included in them, & saying hard to anderstand (78). The holy man knoweth the secret of the universe from East to West, and without that knowledge how can one wipe out one's heritage of woe" (79); for the disease which hath doubt and sorrow (or error) for its root giveth unmeasured sorrow, as snakes seen in a dream, from which a man cannot esen pe** (80). The snakes to him are real things, until he openeth his eyes; so is this sorrow real, till the eyes of the soul are opened by hearing the words of the spiritual guide (81). As long as hope (in things temporal) but toucheth the sonl, no full sight of the true object of desire can be gained ; even as, in the rainy season, as long as rain cometh not, the husbandman is not satisfied (82). As long as the soul hath ever so little desire, every one is greater than it, but once a man entirely loseth all desire, who can be greater than 'hets and be obtaineth in the end the supreme home (83).
The cause (káraņa) is the agent (kartrı) (i.e. Brahman) immutable, without beginning, in the form of the uncreated, free from blemish, and incomparable. From it cometh many effects
Sukha-ságara-madhurya (or divya) gunan kari agadh. It will be seen that Baijnath in the above note says that Antary Amin is nirguna. This is directly opposed to Ramanaja, and is not stated by Tul'st Dis. Baij'nåth adds that he is both chit, soul, and achit, matter, which agrees with R&mánujs, who says that these form the body of the (nagum) Lord, and are modes (prakdra) of him.
So I translate this verse, which I take me arguing against the nirgunam Brahman doctrine of Sankara, in favour of the sagunam Brahman (or saguna'Iivara) doctrine of Ramanuja. It involves translating upâdhi here as equivalent to updya. The verse literally translated is as follows: The device for (obtaining) the riguna padirtha (padartha-zartha dharma kama mókshads, that is to say, sath porna-guna-sahita sarra-sukha-dayaka sagwa sri Rama) is one and everlasting. The devices for the ninguna (padartha ) are countless. Tul'si saith, consider with special care, and follow the very easy course.' Baijnath, following his original error, explains nirguna, not by the Sankara, as opposed to the Råmánuja, Brahman, but by the Antarydmin, who, he again repeata is agun, and akarta. As already said, according to Ramanuja, the Antarydmin is eaguna, and pervades and rules all things which exist, both material and immaterial, chit and achit.
** Baij'nåth quoting from the Bhagavad-guna-darpana, explains that in the Lord are all possible qualities, and it is useless denying that anything which erista has qualities which he has not. These qualities (guna) are divided into four classes. (1) Those oonducive to the creation (utpatti) and maintenance of the universe, vi
Jadna (+)-saleti (")-bal (*)-aišvarya (*)- vfrya (6)-tejamsy (-afdshata) 1
tavanantagunasyapi ahad fua prathamd gundh II hayapratyantkatvaseshatvdbhydrh saha gundahtakam idar jagad-utpattyddi-vydpardahu pradhanash kdranata 11 knowledge, power, foroe, lordship, virile energy, ardoar; to whioh some add, hostility to what should be abandoned, and infinity. I give the original Sanskrit, because Beijingth has entirely misunderstood the latter, prose, portion.
(2) Those conducive to devotion, eight, vis.:---satyatva, truth; jñdnatva, knowledge in the abstract; anantata, endlessness; ékatva, oneness; vyapakatva, pervadingness; amalatva, purity; rdtantrya, independence; Anandatva, bliss in the abstract.
(3) Beneficial to those who take refuge in a person (afrita-faranópaygin) nineteen, vis, -dayd, meroy; kripa, graciousness: anukampd, compassion; anrifamaat, mildness; vdtaalya, tenderness; nowffly, amiability; saulabhya, scoeasibility: karunya, pity: kshamd, forbearance ; gambhfrya, profundity; audarya, nobility; sthairyd, firmness; dhairya, patience; chaturya, sagacity; krititua, expertness; kitajñatva, gratitude; mardava, sweetness; drjava, rectitude ; sauharda, kind-heartedness.
(4) Beneficial to the outward appearance, vir.-soundarya, beauty, madhurya, softness; saugandhya, fragrance; saukumarya, youthfulness; aujjvalya, olearness of complexion; lavanya, charm; abhirdpa, good proportion; kanti, enhancement of beauty by love: tarunya, gracefulness, and the like.
It will be observed that these are all auspicious qualities, with which, according to Ramanuja, the Lord is ondowed.
+1 Again the commentators go wrong in explaining this very simple verse, trying to force Bankara'. doctrine into it.
* That is to say, ignorance causes real Borrow, just as a phantom snake, seen in a nightmare, gives very real agony.
is As long as it wants anything which it has not got and another has, that other is a greater man than it. ++ Or all things are equal in his sight.
