रामानुजीये विश्वासटिप्पन्यः

INVOCATORY VERSES.

Sri-Venkatesam Kari-Saila-natham

Śri-Devarājam Ghatik-adri-simham Krshṇena sākam Yatirājam iḍe Svapne ca drshṭān mama Deśik-endrān. 2. Yatiśvaram praṇamya ‘ham Vedant-aryam Mahā-gurum Karomi bāla-bodhārtham

Yatindra-mata-dipikām.

The King of Yatis’ or ascetics Ramanuja.

‘I have adopted Advent’ for the Samskṛt word Avatara.

⚫ Sri means Blessed, metaphorically She is Lakshmı or the Mediatrix, the Mother.

Nārāyaṇa is the All-N

God, and metaphorically He is the Father. Thus Śriman-Nārāyapa - The Universe’s Mother-Father Principle = God.

The original expression is Chid-achid-viśishta. Chit-conscious entity-Soul; and Achit=Non-cons- cious entity = Non-soul. Nārāyaṇa is thus the Soul- and-Non-soul-bodied-Spirit=God.

• That is Means to Salvation or Deliverance from the Material State, and for attaining the Spiritual State.

• This is Śathagopa or St. Nammazhvar [vide our Lives of Saints].

‘Or Nathamuni [vide our Life of Rāmānuja].

• Or Alavandar [vide Op. cit].

Or Rāmānuja [vide Op. cit].

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PERCEPTION.

10 Literally: Bodied-Technology; or a technology, terminology or phraseology pertaining to the Cor- poreated. The Corporeated is the All-bodied God (Nārāyaṇa) and that treatise which discusses, or discourses on, Him, is also called the Sariraka, or the Philosophy of the Corporeated or The Philosophy and Religion of the Vedas.

11 Non-conscient and Conscient would perhaps be more appropriate. Literally jada is inert, and a-jada is then its opposite: ert or non-inert. Non-intelligent and Intelligent: is another useful pair of terms.

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“Cf: Pp. 572 J. R. A. S.

“The Five Truths”.

A.D. 1910

-Artha-Pancake or

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PERCEPTION.

18 Pleasure here is meant for material enjoyments or sense-delights, either on earth or transmundane spheres such as Svarga; or what may be called the material paradise.

14 Freedom here is meant liberation or emancipa- tion from all material associations or pleasures. It means salvation, or bliss in spiritual estate.

J. R A. S. for details.

1 Cf. Pp: 577f. A.D. 1910

1 See Op. cit. Pp: 861 ff. (passim).

17 Soul-bliss or Self-abstraction, See Op. cit. Pp: 577 f.

1 God-bliss or Conscious God-union, See Op. cit. Pp: 577f.

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1o & **, See Op. cit. Pp: 581 ff.

“See Op. cit. Pp. 585ff. Supplicant may be used for Postulant and Votary for popular use,

“See Op. cit. Pp. 576f. Variant terms are used, that Western minds may apprehend the ideas involved in the Sanskrt terms.

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PERCEPTION.

See Tattvatraya of Lokācārya (No. 2, in the list, P. 570. Op. cit.,) for an explanation of the functions performed by what may be called the Logoi derived from the One Spirit, Paro. Also read Pp. 82-83 of our Vade Mecum of Vedanta.

** Near Trichinopoly, South India. Ranga or Nārāyaṇa is here figured as recumbent on the coils

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An examination will now be conducted in order of this specification (or enunciation) above made (of the categories).

Sesha or the Serpent. For symbology see Introd: to our Lives of Saints. See note 49 infra.

Ati-vyapti is one of the three faults to which a definition is exposed. The fault ati-vyapti or Inclusion would include things beyond the scope of the defini- tion. The other fault is a-vyapti or Exclusion of things which ought to fall within the definition intended. The third fault is a-samblava, or Non-existence, or Negation, example: the definition of a sky-flower. See infra P.9.

“Naturalness, or Naturality would be apt. Another expression which may be employed is reality, or actuality. The whole definition may stand thus as an alternative: ‘Knowledge exact to,

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PERCEPTION

A definition (or sign of a thing) has three faults, (1) a-vyāpti, (2) ati-vyāpti and (3) a-sam- bhava”. A-vyāpti or non-pervasion is the non- existence of the sign” (or definition) in the thing signified” (or to be defined). Ati-vyāpti

or with, practicality’; ’the reality of empirical know- ledge’ will perhaps better help our readers.

37 See note 25. 15 Lakshana.

" Lakshya.

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or over-pervasion is the existence of the sign (or definition) in things other than the things to be signified. A-sambhava is the non-existence of the sign (or definition) anywhere. For example the statement (or assertion) that Jiva or the Individual Soul is an object of perception by the eye.

As therefore these faults are absent in the definition given of Pramana or Means of know- ledge, that definition is well established.

(Now in the proposition, Pramā-karaṇa Pramāṇa, i.e., the producer of knowledge, is the Means of knowledge, what is meant by Karana, producer, maker or effecter ?). Karaṇa or producer is that which is the best instrument (by which knowledge is obtained). The best instrument is the instrument than which there is none better. Hence it is evident that Pramāṇa or the Means of Knowledge is that instrument than which there is none better by which to obtain (that) knowledge.

There is a definition of Pramana as that which makes known what is unknown. But those who propose this definition have them- selves refuted it. Hence it is not acceptable.

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PERCEPTION

The Pramānas or the Means of knowledge are three :-(1) Pratyaksha or Perception, " Anumāna or Inference, and Śabda or Word.

Of these, Perception is the Means which renders knowledge actually sensible (or made manifest to the senses). ‘Manifest to the sen- ses’ is (a necessary clause) to show its variety from Inference. Pramü or knowledge is to show its character different from what it would be to the vitiated (unsound, defective or diseased) sense.

This Perception is twofold: Sa-vikalpaka or collective, and Nir-vikalpaka or general. " Nir-vikalpaka or general, is superficial Know- ledge of a thing consisting in its attributes, form etc., obtained at first sight. Sa-vikalpaka, general or particular, is thorough Knowledge of a thing consisting in its attributes, form etc., obtained on deep reflexion (or meditation).

30 L., Sense-perception, or sensuous perception. " I., Perception by senses.

Is., thorough, in popular language.

** I…, superficial, in popular language.

Thus Nir-vikalpaka would be shallow, whereas Sa-vikalpaka would be deep, knowledge.12

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In both cases, attributes, form etc., are an- cillary sine qua non; for if these ancillaries (or auxiliaries) were absent, the knowledge (of a thing) is neither present” nor known. "

The process of perception is thus: (1) the soul’s" contact with the mind, (2) the mind " with the sense, and (3) the sense" with the object."

The invariable function of the senses is to illuminate the object to be perceived. (For example), the contiguity of the sense, eye etc., with the object, pot etc., causes the ocular knowledge: “This is the pot “. Thus also are the tactual and other perceptions. In the per- ception of a thing, contact is the connexion. In the perception of the form etc., of a thing, (the relation or connection called) Samavāya or An-upalambha is the scientific term. It means that a thing devoid of attributes, form etc., is beyond recognition or perception.

“An-upapatti. Upapatti is known by conclusive reasoning. Hence An-upapatti is not so known; i.e., inconclusive; or what fails to be.

" The technical term is Atmā. “The technical term is Manas. 39 The technical term is Indriya. ** The technical term is Artha.

Nitya-sambandhas; samaväyah: The invariable or

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PERCEPTION

inherence is inadmissible, for the connection is one of dependence on the thing depended upon.

The perceptions Nir-vikalpaka (or general) and Sa-vikalpaka (particular)” are twofold: Arvacina or memorial” (lit. recent) and An- arvăcina or non-memorial “(= ancient or primal lit. remote). The memorial again is twofold: sense-helped and sense-unhelped.

The sense-unhelped is twofold: Svayam- siddha or self-ascertained, and Divya or divine. Self-ascertained is what is engendered by Yoga or deep meditation. Divine is what is caused by Bhagavan’s (God’s) Grace.

The non-memorial is sense-unhelped, or the knowledge possessed by the Nityas” or the Eternals and the Muktas “or the Emancipated.

inseparable relation of a thing or substance with its attributes or vice versa.

1 Alternative terms used for better elucidating the ideas.

I., Caused or Mediate, or sense-vehicular, subject to time and space.

“Ie. Uncaused or Immediate, i.e., intuitional, not subject to time and space.

See Artha-Pancake. Pp. 573f.

J. R. A. S.

1910 A.D.

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This non-memorial (perception) is passingly re- ferred to.

Thus Pratyaksha or Sense-Perception is that which generates Sakshātkāra, or knowledge, sense-evident.

But an objection may be put forward thus:- Prama or knowledge has been defined to be knowledge as is actually consonant (or consistent) with experience. This condition is also found present in Smrti or memory; hence memory or recollection must also be counted as a Means of knowledge. How then are such Means (pra- māņas) stated to be only Three?**”

To this objection it is said: Even if memory be admited as a Means,it is dependent on Sams- kara,” or residua left of previous experiences, and these residua are dependent on (sense-) perception. Hence memory is included (or

L., Perception, Inference, or Inductive Reason- ing, and Word or Revelation.

" Bhasha-pariccheda says: “Samskara, called think- ing (bhavana), resides in sentient beings; and is imperceptible to the senses. Certainty, devoid of inattention in its constituent, is its cause. It is also described to be the cause of memory and recog- nition. See also p. 95, Dr. Morell’s Mental Philosophy.

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PERCEPTION

involved) in perception, and there is no need to constitute it into a distinct Means or Authority.

Hence the Means (or Authorities or Instru- ments of knowledge) become determined as Three (only.)

Memory or Recollection is Knowledge derived from the residua or impressions left of a pre- vious (or past) experience. The excitants (that rouse the dormant residua into remembrance)

are as per verse:

Sadrsa’dṛshfa-cinta’dyaiḥ

Smṛti-bijasya bādhakāḥ.

Sometimes the excitant is the sight of some- thing similar (previously sensed); sometimes an unseen (or unexpected) fate (adṛshfa); some- times deep musing. Similarity is thus (exempli- fied): (1) If two (individuals) Devadatta and Yajñadatta had once been seen together, the sight of Devadatta excites the remembrance of Yajñadatta. (2) The second is the unexpected (i. e., unconscious cerebration) leaping into

18 The three causes that excite or stimulate recollection are exemplified infra. Lit: the causes that excite the seed of memory into development or unfoldment, which is remembrance or recollection.

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memory, of what has previously been experienc- ed (sensed), such as the Holy Place Śrīrangam.” (3) The Third is the calling into memory (cons- cious cerebration) such as the bewitching divine Image of Venkateśa " (before sensed). What is well experienced engenders constant remem- brance. Forgetfulness is caused by much time elapsing (after the prior experience) or by sickness etc., which weaken the residua (Sams- kāras). “1

As remembrance (Smrti) is (thus) included in Perception or Sense-evidence,

This is the Holy Shrine near Trichinopoly, Madras Presidency. The traditions say that the Holy Image therein came from Kshirabdhi or Milky Ocean, to Ikshvāku of the Solar Race and bestowed by Śri-Rama on Vibishapa,and install- ed in Srirangam. For Symbology, see our Lives of Saints and note 24 supra.

Or Śrinivasa, the Holy Image on the Hill Tirupati (or Tirumalai), North Arcot District, Madras Presidency. For traditions see Venkata’cala-Māhātmya. These are the Arca Forms, vide Pp. 576ff. Artha-

J. R. A. S.

In this connection, read: Rg.

Pańcaka,

1910 A.D.

Veda X. 155-1: Arayi kāne Vikate girim gaccha sadânve Śirim-bithasya satvabhis tebhish (va catayamasi”

• Or render the impressions faded.

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PERCEPTION

recollection (Pratyabhijna) also is included therein such as: this Devadatta is that’.

Abhava or non-existence” is also in our School included in Perception inasmuch as non- existence (of a thing) implies (its) existence (at some other place or time), (thus illustrated):- The non-existence” of the pot implies clay- (its, i.e. pot’s) pre-existence. The destruction s of the pot implies potsherds.

Üha or Conjecture is the probability: that a certain person, a certain thing, might happen to be.

Samsaya or Doubt is the uncertainty: as to what sign (name) (e.g.) a tree, seen, is known by.

These also (Uha and Samsaya) are included in Perception.

Also genius (or extraordinary illumination or inspiration) discovered in blessed or holy, per- sons (such as sages, seers, saints, and prophets) can be classed under Perception

** Or absence or non-being or negation. 63 Or disappearance.

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(But there may be erroneous etc., perception Bhrama?). Even Erroneous Perception is of the real, for :-

The School of the Vedantins, holds all knowledge (or all cognition) to be of the real’. ** For, to the rejection of A-khyāti or ‘Non-cognition’-,” Atma-khyāti or ‘self- cognition ‘-," Anirvacantya-khyāti or ‘inexpli- cable cognition-,"" Anyatha-khyāti or ‘rever- sed (or perverted) cognition,’" Schools, the School of Sat-khyāti or ‘right cognition" is

** The full verse occurs in Sri-Bhashya thus:

Yathartham sarva-vijñānam

Iti veda-vidām matam Sruti-smrtibhyas sarvasya

J 60

Sarvâtmatva-pratititab. [I: 1. 1. Atha etc.].

"" The attribute of one thing appearing as that of another (Mimämisakas).

** The self appearing as a thing (Yogacara-Baud- dhas).

“Appearing neither real nor unreal-hence in- explicable (Advaitins).

The form of a thing assuming another form (Naiyāyikas).

** The real view or the realistic view that the thing is what it really is (Viśishtadvaitins).

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PERCEPTION.

accepted”. Sat-khyati or right cognition is the reality of the object of perception (or object of consciousness).

What then is to be erroneous or illusory (in the Perception)? Illusoriness (Bhrama) is the absence (Bādha) or hindrance to any action arising on a correct apprehension of a thing. We shall discuss it. Thus:-

By virtue of the quintuplicatory combination (or process) of the elements (Bhitas)," all the elements are present in all the (compounds), such as Earth" etc. Hence silver must be present in the pearl-oyster, causing realness (or reality) of the cognition thereof. But when a pearl-oyster is apprehended as such, it is so because the silver-portion is very minute (and eludes notice). In this consists the illusoriness (Bhrama) of the cognition. The illusion dis-

There is one more view, the Asat-khayati or un- real view (Madhyamika-Bauddhas).

Called Bhutas, because effected from the previous simple substances. The compounded or admixed substances are called elements. They are Five: (1) Akāśa (ether), (2) Vāyu (air), (3) Agni (fire), (4) Āpas (water), (5) Pṛthvi (earth).

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appears because of the major portion (of the oyster) being shell.

The dream-cognition (or consciousness) is also real. For from the Śruti," we learn (or know) that the Supreme Lord (Parama-Purusha) creates carriages" etc., of temporary duration, proportioned to the (merits of the) several persons who have to experience (the same in dreams).

When a (white) conch-shell is seen as yellow and so forth, (the explanation is that) the bilious" rays proceeding from the eye unite with the conch-shell etc., and the yellow of the bile" (in the eye) overpowering the white of the shell, is not cognized. Hence a yellow shell is

“What is heard,’ lit. the Holy Word, Scriptures or Revelations.

Referring to the passage: “No tatra vathā, na ratha-yoga, na panthāno bhavanty atha rathān ratha- yogan pathas sṛjate”. [Brihad-aranyakopanishat, VL 3.10].

** Owing to certain diseases like jaundice, the eye becomes color-blind, and sees all white things as yellow. This is called pitta in Samskṛt supposed to be caused by bile or biliousness.

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PERCEPTION.

visualised like a shell gold-plated (or gold-gilt), The yellowness, because it is subtle and issues from the eye, is perceivable by that eye (alone).

The crystal-stone placed in juxtaposition to a China-rose is perceived as red. This perception is also of the real.

As observed already, by reason of the quin- tuplication of elements, the cognition of water in the mirage is also valid.

The process, (known as) the elemental quin- tuplication (Pañct-Karana) will be described further on.

Mistaking the direction (Dig-bhrama) is also of the same character, for one direction (or point of the compass) is involved in another; for all such distinctions of direction cannot be except by division; else no such thing as direction (Dik) is admissible. "

In the circle described by a fire-brand etc., the cognition (as circle instead of point) arises from the rapidity of the revolution which sets

Ie., As when a person thinks the West to be where the East is.22

YATINDRA-MATA-DIPIKA

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the point at every part of the circle. That is also of the real. "

The reflexion of one’s face in the mirror etc., is also of a fact; for the eye-rays are intercepted by the mirror, and the eye sees along with the mirror etc.,” its own face etc., Even in this case the process is so rapid as to prevent the per- ception of all that may intervene between (the eye and the mirror).

In such cases as the cognition of a double moon (instead of one) it is caused through the pressure of the finger (on the eye), or owing to eye-affections (timira) etc., when the visual rays stream in different directions. The appara- tus being thus duplicated, independent of each other, causes the double-moon vision.98 The

This is the fiery wheel caused by a brand swung rapidly round, so rapidly that the intervals between any two points are not apprehended by the eye.

er Etc., stands for similar reflecting surfaces.

**The phenomenon of refraction is known, and where refraction is further influenced by obliquity of vision by any of the aforesaid causes, objects become duplicated at different foci so created.

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PERCEPTION.

duplication of the apparatus being a fact, the double-moon cognition takes place.

Hence all cognitions are of the real, and their contents (are provided by) concrete (i.e. attri- butived) objects; for an attribute-less (or quality-less) object is never cognizable.

Perception then as enunciated (above), appre- hends difference alone. When difference (Bheda) is posited, it (always) implies a counter-entity, but never " (when viewed) as in itself. Hence the two faults are absent, viz., An-avasthā or infinite regress, and Anyo’nyâ”śraya or mutual

** Such a thing therefore as abstract conscious- ness, in other words cognition of object without any attribute, is a non-entity to the Visishtadvaita philosophers.

"" This would appear to mean that when a jar is cognised, it is so cognised as different from a counter- entity which is not a jar, but say a club. Difference thereof is of different objects, not in the same object itself, i.e., difference, inherent. In other words, every transaction necessarily involves differences and implies counter-entities, which are inadmissible in the province of essentiality. The jarness of a jar is its essentiality. Its distinction from a rod is its difference.

YATINDRA-MATA-DIPIKĀ

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dependence. An-avastha is the (fault of) de- manding further and further." Anyo’nyâ”śraya is (the fault of) mutual dependence".

It may be asked why: thou art the tenth’,’ should not also be classed under Perception? We say ’no’, for though Thou’ is certainly a sensuous fact (Pratyaksha), ’the tenth thou art’ is a cognition which has arisen from (an uttered) sentence. But if it be contended that: ’thou art the tenth’ ought to fall under Sensuous Perception, then (by parity of reasoning): ’thou “1 Known as the circular argument, or begging the question (petitio principii).

73 I.e., Absence of finality.

I., To prove a cause, effect is needed. To prove an effect, cause is needed. A mutual neces- sitation.

“The illustration here is by a story. Ten men crossed a stream. They wished to be assured that all the ten bad arrived safe. One amongst them counted the others from one to nine, but forgot him- self. Every one did the same but the result was no better, and they began to cry, one and all, for the tenth man as lost! A wise man now came, and learning the cause of their grief, placed them in a row, and counting from one to nine, declared to their joy the tenth man as ‘Thou art the tenth’.

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PERCEPTION

art good’ must also become (or be treated) as a case of Perception. But if that be insisted (or admitted), then it becomes an unwarrantable stretch of a principle’ (Ati-prasanga).” Hence cognition (or knowledge) derived from such pas- sages as: “That Thou art “, is not Perceptive”. From all this the position created by (or predications fancied by) mistaken men (ku-dṛsht- ayaḥ), viz., Pramāṇa or Means is that which engenders perception (Pratyaksha) or know- ledge;-knowledge so meant is none other than Intelligence; “-Intelligence (Chaitanya) is three- fold: 1* Antaḥkaraṇâ-‘vacchinna or that which is conditioned by the Inner Instrument, 2Vṛtty- avacchinna or that which is conditioned by Act (or state), 3 Vishayâ-‘vacchinna or that which is

7 Cp. with Ati-vyapti or over-pervasion of a given definition, vide note 25.

76 That is, it is Anumana or Inferentially known, not (sense-) Perceptively. That thou art is a passage from the Chhandogya-Upanishat [VI. 8. 7] That = Brahman or Paramátman, thou=Soul or Jivât- The sentence literally means: ‘God thou art’. “L., Spirit or God considered as the Abstract, quality-less.

man.

YATINDRA-MATA-DIPIKA

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conditioned by object ;-When all the three combine into one, that is actual realisation (Sākshātkāra) (i. e., pratyaksha or real know- ledge);-and that realisation is of the objectless (or a thing devoid of attributes), and of the non- dual (or non-difference)’ is refuted “.

The School of the Naiyayikās” also, viz., ‘Nir-vikalpaka or general (unqualified) know- ledge is cognition which but apprehends the mere thing as dissociated from all such (attributes) as Jāti or class (or genus) etc.,’ is also refuted. But it may be asked how such a School as that

70 Intelligence enwrapped becomes the knower (1).* This is soul. Wrapped by the mediate apparatus, it becomes the Instrument of Knowledge (2). This is mind and the senses. Wrapped again it becomes the known (3), This is object. Thus the Abstract or Essence or the Substrate, the thing in itself’, the Brahman, which is of the nature of Intelligence, is the Subjective. This by limitation becomes the Subject or Soul; by further limitation becomes the Instrument or Mind, etc., and by yet another limitation, the Objective. All the three must merge into one, and that is realisation or ultimate knowledge realised, which is no other than perception itself (pratyaksha). This is the Advaita position.

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PERCEPTION

of Gautama” is so lightly refutable when there exist such (authoritative) texts as:–

‘Kanāda and Paniniya are helpful to all sciences (Śāstra)’?

To this it is replied: no School is in toto refuted. Whatever stands to reason is accepted, like water in a reservoir constructed by others, but surely never the mire in it.

Hence we do not accept such postulations as: The Causation by atoms,-

The Human origin of the Vedas (Revela- tions),-

The Inferential Proof for God-hood (Iśvara),— The Infiniteness of Soul (-essence) (Jiva),- The adoption as categories (Padārtha):— (1) Sāmānya or universality (what constitutes “The School of Gautama or Gotama,-the Indian School of Logic.

6° Kanāda is the Expounder of a System of Cate- gories known as the Vaiseshika, a variety of Nyāya. The distinguishing feature of this philosophy is the theory of atoms (Aus). Kana means atom.

1 I.e., The Aphorisms of Panini on Grammar, or properly The Science of Language.

00 + The original is :-Kanādam Paniniyañca sarva-Sastropakārakam.

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a genus), (2) Viśesha or Particularity (what constitutes a species or the Individual), (3) Samavāya or Inhesion (or Inherence),-

The constituting Upamūna or comparison into a (distinct) Means (of knowledge-Pramāņa),-

The treatment as attributes (or qualities): (1) Number (Sankhyā), (2) Extension or Quantity or (Parimāṇa), (3) Severalty (Pṛthaktva), (4) Priority or Anteriority (Paratva), (5) Posterio- rity (Aparatva), (6) Solidity (Gurutva), (7) Viscidity or Fluidity (Dravalva), etc.,—

The assumption that direction (Dik) is a substance (dravya),-and so forth.

That we accept what is not opposed to reason is (hence) not objectionable.

Thus ends Advent I,

The Treatment of Perception (Pratyaksha) in the

“Light of the School of Rāmānujā "

These matters are further noticed in the follow- ing Advents (or Chapters). Also read such works as Tarka-Sangraha, Nyaya-bodhini, Tarka-Sangraha- Dipika, Prakasikā, Tippani, Bhasha-Pariccheda &c.