Indian Antiquary Vol 42

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 284

272
THE INDIAN ANTIQUARY
[OCTOBER, 1913.
the Sarva-darkana sangraha of MadhavAcharya, One more point to be noticed in connection and not to the Saipa-dargana, which immediately with Pratyabhijna-hridaya is the sutra No. 8 precedes it in the same work. Madhavacharya ' fhT: afectat:' and the explanation introduces this 'Recognitive system'thus--'Other thereof. The different systems of philosophy, or MÅbesvaras are dissatisfied with the views set out rather the different views held regarding the in the Saiva system as erroneous in attributing various problems of philosophy, for instance, by to motiveless and insentient things causality in the Chårvakas, the Naiy&yikas, the Bauddhas, the regard to the bondage and liberation of transmi. Mimmsakas, the Pancharatras, the Samkhyas and grating spirits. They, therefore, seek another 80 on, are, the sutra says, only so many stages system, and proclaim that the construction of the in the progress of knowledge arising from a more world or series of environments of these spirits or less partial eclipsing of the real nature of the is by the mere will of the Supreme Lord. They Supreme Self and of his perfect independence, the pronounce that this Supreme Lord, who is at final and the most perfect stage being repreonce other than and the same with the several sented by the Pratyabhijña doctrine. cognitions and cognita, who is identical with the This Kahemaraja, the author of the Siva-stitratranscendent Self posited by one's own conscious- vimarsins and Pratyabhijild-hridya, lived in the ness, by rational proof and by revelation, and first half of the 11th century A. D.He was who possesses independence, that is, the power of also called by the name of Kshemendra and was witnessing all things without reference to aught the pupil of Abhinava-gupta, and wrote many other ulterior, gives manifestation in the mirror of treatises amongst which are Spanda-nirnaya, one's own soul to all entities, as if they wereSpachchhandodyota and commentaries on several images reflected upon it. Thus looking upon Saiva works. Recognition as a new method for the attainment The get-up of the books is excellent, and of ends, and of the highest end, to all men alike the works are, on the whole, carefully and critically without any the slightest trouble and exertion edited. Again, the several appendices at the end such as external and internal worship, suppres
greatly add to the utility of the volumes. How. sion of the breath and the like, these MAheśvaras
ever, we cannot but notices few defects in the set forth the system of Recognition. The very writing of the text. In the first place there is first Siva-sútra PHT is quoted by no uniform principle regarding the putting-in of Madhava, and the verse which Madhava quotes dashes (wbich are in our opinion generally super and attributes to Vasuguptacharya, vit.
fluous) between the different members of a निरुपादानसंभारमभित्तावेव तन्वते ।
compound word, (see line 8, p. 4, Siva-sitra जगचित्रं नमस्तस्मै कलालाध्याय शूलिने॥ vimarfinf.) Secondly, the use of commas and oprresponds to the second sutra of Kshemaraja,
semicolons is not very discreet and sometimes viz.-' Far F a rleyfa.
tends to make # sentence even more illegible Intelligence is the nature and essence of all.
than otherwise (e.g. the long sentence on p. 6, Thus the individual soul is the same as the
Vimartini). Thirdly, no uniformity is observed supreme soul. If it is so, why is the recognition
in making samdhis. Thus on p 10 of Vimarsini, of the same fact necessary P In order to make
we have faga,' re,' and 'T perfect the sameness which no doubt already Ta...'' aigaar GUT 761...' On p. 13 of exists. And a striking instance to illustrate this the same we have ru; art.' On p. 17, we is given by Madhavacharya. A love-sick woman have Stars...' where the purpose of the is not consoled by the mere presence of the lover, avagraha sign is not clearly seen. It is to be unless it is so recognized by her. In the same sincerely hoped that the editor will attend way, the bondage due to ignorance is not put an even to these minor points in the publica. end to, unless a recognition of the sameness of tion of the other volumes of his comprehensive the lower and the higher soul, which is always series, to make them flawless, so far as possible. existing, is produced by virtue of the instruction
V. S. GHATE. of a teacher, etc. 2 This is how Professor Gough renders the word '
SP A G E TTIGES...' which should be rendered thus: 'independence consisting in not having to look up to the faces of others, 6.6., solely depending on himself.
नायकगुणगणसंश्रवणप्रवृद्धानुरागा कांचन कामिनी मदनविहला विरहक्लेशमसहमाना मदनालेखावलम्बनेन स्वावस्थानिवेदनानि विधत्ते, तथा वेगात्तन्निकटमटत्यपि तस्मिन्नवलोकितेऽपि तदवलोकनं तर्शयगुणपरामर्शाभावे जनसाधारणत्वं प्राप्ने हदयंगमभावं नं लभते। यदा त मूर्तिवचनात्तदीयगुणपरामर्श करोति तदा तरक्षणमेव पूर्णभावमस्येति । एवं स्वात्मनि विश्वेश्वरात्मना भासमानेऽपि तनिर्भासनं तदीयगुणपरामर्शविरहसमये पूर्णभावं म संपादयति। यदा तु गुरुवचनादिना सर्वज्ञत्वसर्वकर्तृत्वादिलक्षणपरमेश्वरोत्कर्षपरामर्शो जायते सका तत्क्षणमेव T eart:l' 8 rvasariana-tangraha (AnandAahram Sk. Serien), p. 70. Bühler's Report, p. 82.