रामानुजीये विश्वासटिप्पन्यः

MATTER (Prakṛti.)

After the treatment of Pramāņa (or Means of knowledge) Prameya "" or Object of knowledge will be treated. Prameya (literally) means what is well (pra), measured (meya).

It (Object) is twofold: Dravya or Substance, and A-dravya or Non-Substance. Substance is the Upādāna or Substrate, Base or Receptacle; and the Receptacle is the Abode of States or Modes (Avasthâ-“śraya).

How, it may be asked, is this twofold division: Substance and Non-Substance to be maintained, when other schools enumerate a six-fold divi- sion:-Dravya or Substance, Guna or Quality, Karma or action, Sāmānya or Genus etc ?1

18* Lit., Pramāna Measure (i. e. Proof or Demon- stration). Prameya Measured (i. e. the Proved or Demonstrated).

166 According to the Categories of Nyaya Philo- sophy. The others are: Viśesha or Particularity,

IV.]

We reply:

OBJECT OF KNOWLEDGE

To consider Karma or Action (for example), as comprised of Ut-kshepana or Throwing up, Apa-kshepana or Throwing down, Akuñcana or Contraction, Prasarana or Expansion, and Gamana or Movement,” is cumbrous, for it is reducible to the simple proposition: Action (or Energy) is what is inherent with motion.’ And this may be shown as caused by conjunction (Samyoga). 1BB

188

As to Sāmānya, Genus or Generality, such (a category) is redundant by the fact that the form (of any substance) is itself the class (Jāti).

One Samavāya or Inhesion (or Co-inherence), admitted in another Inhesion, leads to infinite regress. Hence it is resolvable into conjunction (or quality of two things conjoined)."

189

It is also cumbrous to admit (another Category): Viśesha or Particularity, in order to Samavaya or Inhesion and Abhava or Non-existence. With the last the number becomes seven; et seq.

187 Vide, Tarka-Samgraha &c.

188 ‘Conjunction’ is one of the 24 Qualities of the Category Guna [Vide, op. cit].

cular.

The ‘Cohesion,’ mechanical, chemical or mole-

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account for such differences of attributes as those of Atomicity (Anutva) and Infinitude (Vibhutva), characterising (respectively) Soul (Jiva) and God (Iśvara).

Hence, as distinct (Categories), Action (Karma), Generality (Sāmānya), Particularity (Viśesha) and Inhesion (Samavāya) are not admitted, the twofold Division: Substance (Dravya), and Non-Substance (A-dravya), answers well.

By this, it is also refuted that Abhava (Non- existence) is a seventh Category; for Non-exis- tence always implies its correlative, Existence (Bhāva).

Prag-abhava or antecedent Non-existence is previous condition; Dhvamsa or (post- cedent) destruction is the after-condition. Atyanta-“bhāva or Absolute Non-existence, and Anyonya-“bhāva or Mutual Non-existence, (simply) refer to particular features in a Sub- stance (Dharmi). Hence the inclusion of this (category, viz., Abhāva) under (Pratyaksha . or) Perception.

It was said that Dravya (Substance) is the Upādāna (or Abode of States: Avasthâ-“śraya).

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OBJECT OF KNOWLEDGE: MATTER

The general definition also holds good that Substance is the Abode of Attributes (Gunâ- “ś-raya).

The Substances (then) are Six:-(1) Prakṛti or Matter, (2) Kāla or Time, (3) Śudda-satva or Pure Matter, (4) Dharmabhūta-Jñāna or attributive consciousness, (5) Jiva or Soul, and (6) Iśvara or God.100

These (Six Substances) are divisible into two classes, Jada or Inert, and A-jaḍa or non-inert (ie., Self-luminous).

The nature of the ‘Inert’ is described as that

which is devoid of Non-mixed Matter.161 And

16° Of these (1) and (2) may be called Objective Substance; and (5) and (6) Subjective Substance, (3) and (4) linking the two sets. (3) may be called Subjective Matter, (1) being called Objective Matter; and (4) may be called Conscious Substance. Science has made a distinction between Ponderable matter and Imponder- able matter; but the latter is still Objective. Hence (3) Śuddha-Satva, a matter which is of the celestial or heavenly order, is thus best conceivable by the ex- pression Subjective-matter.

16 1

Objective Matter is Mixed Matter; Pure Matter is Subjective Matter. That which is not the latter is the former which is Inert or that which is not Self- luminous.

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this is of two kinds: Prakṛti or (objective) Matter, and Kala or Time.

169

Prakṛti or (Objective or Mixed) Matter is the Abode of the Three Gunas or Properties viz., Satva (Light), Rajas (Motive) and Tamas (Dark). It is Nitya or Eternal, called by such names as Akshara or the Imperishable, Avidya or the Nescient, Maya or the Illusory

etc.

By reason of oddness produced in it (Matter) by the will of God (Bhagavan), it acquires a kinetic (Kāry-onmukha) state, which is called Avyakta or Indiscreet. From this, Mahān or ‘Great’ is produced. Mahan is in a threefold state, characterised by Satva, Rajas and Tamas. From Mahat, Ahamkara or the ‘Individualising’ is generated. This also is in three divisions: Satvikâ’hamkāra, Rājasâ’- hamkāra and Tāmasâ’hâṁkāra. These are otherwise also named as Vaikarika, Taijasa and Bhutādi (respectively). Being known as Vai- kārika or the Modifying, the Sātvikâ’haṁkāra

16*Energies’ may be a better term to suit the scientific sense of the age.

IV.]

OBJECT OF KNOWLEDGE: MATTER

aided bythe Taijasa, named Rājasâ’haṁkāra, engenders the Eleven Indriyas or Senses.

The definition of Sense is that which has for its material basis the Satvikâ’haṁkāra. The Sense is twofold, the Jñān-endriya or Know- ledge-sense, and Karm-endriya or Action-sense. The Knowledge-sense is that by which know- ledge is transmitted. It is sixfold: (1) Manas or mind, (2) hearing, (3) seeing, (4) smelling (5) tast- ing and (6) touch. The mind is that which causes memory (smrti) etc. This resides in the region of the heart. It is variously called by the terms Buddhi or Intelligence, Ahamkara or the I-making’, Citta or Recollection etc. And it is the Cause of Bondage (Bandha) and Deliverance (Moksha) “”*.

168 Manas is the organ through which soul’s con- sciousness flows to the Senses, and thus performs the efferent function, and again is it the Sense Commune, to which all the afferent sensations gathered by the avenues of the Ten Senses, those of Know- ledge as well as those of Action, converge, and percepts, there formed into concepts, are delivered finally to the Soul. In Western Psychology, Mind includes soul and is the Principle of conscious- ness, whereas in Eastern Psychology, soul alone is

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Of the (other) Five: hearing etc., that which has the power of apprehending sound only, is the Sense of Hearing, which resides in the cavity of the Ear-the Eye in the case of serpents etc. That which has the power of apprehending color only, is the Sense of Seeing which resides in the Eye. That which has the power of apprehending Odour only, is the Sense of Smelling which re- sides in the nasal extremity-the trunk in the elephant etc. That which has the power of apprehending Savour only, is the Sense of Tast- ing which resides at the tip of the tongue. That which has the power of apprehending Touch only, is the Sense of Touch which resides all over the body. Touch, not (keenly) felt in nails, teeth, hair &c., is accounted for by degrees of the low vitality of those places. The description of

the Principle of Consciousness, rather the Abode of Consciousness; and mind is a material sense, internal, the external being the other ten senses: seeing etc.

The Division of this mind into Buddhi etc., bas only partial correspondence with the Western Divi- sion of Intellect, Will and Feelings. The mind residing in the heart has a bearing on the Feelings connected with this same organ.

IV.]

OBJECT OF KNOWLEDGE: MATTER

the Senses of Hearing etc., as Elemental (Bhau- tika) is figurative by virtue of the Elements affording them gratification. Of these (senses) some function by (mediate) association, and some by (immediate) contact with objects. So avers old tradition.

י,

The facility to act-any one out of them such as speaking etc.,-characterises generally the Karm-endriya or Action-Sense. This (Action- Sense) is established in a fivefold manner: Speaking, Grasping, Moving, Evacuating and Generating. That which enables articulation of letters is the Sense of Speaking. This abides in eight places, viz., heart, throat, tip of tongue, palate, teeth, lip, nose and head. In the case of mutes etc., the defect of Destiny (or merit) accounts for its absence. That which enables manual work is the Sense of Grasping. This resides at the finger-tips of the human etc., species. That which enables to move is the Sense of Moving. This resides in the feet of human and other species. In the case of ser- pents and birds etc., it resides in the breast, wings etc. That which enables evacuation etc.,

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is the Sense of Evacuation. This resides in the several organs (Payu) set apart (for the purpose). That which causes a specific joy is the Sense of Generation. This resides in the organ of generation (Upastha)* etc. These Senses are minute. These accompany the Soul (Java) in its migrations to other bodies and other worlds etc. In the state of emancipation (mukti), they cannot accompany to the im- material regions; hence their abidance here till the Period of Dissolution; or they are reappro- priated by others who stand in need of them. That the Senses of Action perish with the death of the body is an opinion contrary to Bhashya etc. Hence inadmissible. The opposite schools are also controverted, therefore, which maintain a male sense, a female sense, a single sense: the sense of Touch only etc.

146

For a Tabulation of these results, consult pp. 257 & 258 of our Bhagavad-Gita: Commentaries.

16 Read Vedanta-Sutra: II-4-6. ‘Apavaś ca.’ 168 I. o., Śri-Bhashya or Ramanuja’s Commentary on the Vedanta-Sutras, and other works on the Visisktadvaita philosophy.

IV.]

OBJECT OF KNOWLEDGE: MATTER 71

From the Tamasâ’haṁkāra, called Bhūtādi fostered by Rajasâ’haṁkāra, spring the five Subtle Elements (Tanmātras), Sound etc, and the Five Elements (Bhutas), Ether etc. The Subtle Elements are the Subtle Substances im- mediately connected with the (gross) Elements; and they are the base (of the latter). Elements are the Substrata in which the objective Sound etc, inhere. The Subtle Elements are five :-

(1) Sound-Subtle Element, (2) Touch-Subtle Element, (3) Colour-Subtle Element, (4) Savour- Subtle Element, (5) Odour-Subtle Element. The Elements are also five:-(1) Ether, (2) Air, (3) Fire, (4) Water, (5) Earth.

The Sound-Subtle Element is the compound substance intervenient to Tamasā’haṁkāra and Ether (Ākāśa), like the modification between milk and curds. From this (Subtle Element) springs Ether. The properties of Ether are defined in such terms as :-

(1) Imperceptible to touch, is the Substrate for the quality Sound,

(2) Affording gratification to the Organ of bearing (Ear),72

(3) Affording room (extension).

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It (Ether) is characterised by Sound only. It is perceptible according to the familiar saying: ‘Sky is blue’. It has color and parts by reason of the Quintuplicative Process (Pañci- karaṇa-Prakriya). By this (reasoning), the opinion that Ether is non-generate is disproved

A distinct (Category such as) Direction (Dik) needs no creation, inasmuch as such Direction as East etc, is derivable from the associations of the motions of the sun with the sky (Akaśa). The creation of Direction is to be understood like the creation of Sky etc.

From Ether springs the Touch-Subtle Ele- ment. This Touch-Subtle Element is the com- pound Substance occupying the intermediate state between Ether and Air. From it Air springs. The properties of Air are defined in such terms as:-

(1) Perceptible everywhere to touch, absent of color,

(2) The Substance perceptible to the Sense of Touch as we possess it,

IV.] OBJECT OF KNOWLEDGE: MATTER

(3) Neither warm nor cold to touch, absent of color. This Air is diverse. It receives the designation of cold, warm, fragrant etc, by vir- tue of its (Air’s) contact with water, heat, flower etc., (respectively). It is helpful to the Sense of Touch by its rendering it gratification. Its characteristics are Sound and Touch. And in its function of supporting the body, it is called Prāṇa or Life (Vital Air).

This (Prana or Life) is fivefold: (1) Prāṇa (2) Apāna, (3) Vyāna, (4) Udāna and (5) Samāna. Prāņa (resides) in the heart, Apāna in the anus, Vyana pervades the body, Udāna (is) in the throat, and Samana in the regions of the navel. This law holds in the case of the Movables (Jangama). In the case of the Im- movables (Sthavara), the Life-association is slender. The contention that air is proved by Inference is confuted by the fact that it is per- ceptible to Touch.

The Color-Subtle-Element is the compounded substance intervenient to Air and Fire. From

that springs Fire.

The definition of Fire is :-

(1) Warmth to touch, (2) Lustrous coloredness.

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It causes outside, maturing etc., by means of Fire and Sun, and inside, as fire in the stomach, is designated as Vaiśvānara: Except in the case of owls etc., all ocular knowlege is aided by means of light. This (Fire-Element) is fourfold: (1) Bhauma, (2) Divya, (3) Audarya, (4) Ākar- aja. That which is in the earthy fuel is Bhauma (terrestrial)—the flame etc. That which is of water only is Divya (celestial)-the Sun etc. That which is in earth and water combined is Audarya (bodily),-the stomach-fire etc. Fuel- less fire is Akaraja (mineral)-gold etc. The absence of warmth in the touch of gold (etc.,) is due to its association with other substances.

There is also a general classification as (1) Effulgence (Prabka) and the Effulgent (Prabhāvān). Effulgence is a Fire-species which is subject to contraction or expansion of radiance caused by the presence or absence of

Etc., includes lightning and such other fiery Elements potentially abidant in the Water-Element.

IV.] OBJECT OF KNOWLEDGE: MATTER

environment (respectively). This Effulgence is connate with the Effulgent, and disappears with its disappearance. It is of the substance, as also of the quality and made up of parts. Hence the contention for its purely qualitative character, is refuted. Characterised by Efful- gence is the Effulgent. That this (Fire-Element) is fourfold has already been explained. It is possessed of the qualities of Sound, Touch and Color.

The Savour-Subtle-Element is the compound- ed Substance intervenient to Fire and Water. From that springs Water. Its definition is given in such terms as :—

(1) Coldness to touch,

(2) Odourless and Savourful.

Its nature being white, sweet and cold, the differences of Color, Savour, and Touch are adventitious qualities ensuant on contact with extrinsic circumstances.

This (Water) is manifold as of the ocean, the river etc. It is characterised by Sound, Touch, Color and Savour. By it, is sprinkling, lumping etc., (done).

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The Odour-Subtle-Element is the compound- ed Substance which is intervenient to Water and Earth. Form it springs Earth. Its defini- tion is given in such terms as:-

(1) All-odorous,

(2) Odorous, and neither warm nor cold to touch.

It is redolent, sweet, dark-coloured, and neither warm nor cold to touch. Its modifica- tions bring about all kinds of Color, Odour and Savour. Its use is displayed by its affording gratification to mind and nose. Its modifications assume the character of mud, stone, food, herbs etc. It is characterised by the qualities: Sound Touch, Color, Savour and Odour. It is the means of support. Darkness is included in Earth, for it is its quality, or a particular state of it. Hence the opinion that it is merely the absence of light and not a substance etc., is re- butted.

Consequent on the Quintuplicative Process (Pañci-karana-prakriya), all the qualities (Sound etc.,) are to be found in all the Elements. God (Bhagavan) creates the Elements by the

IV.] OBJECT OF KNOWLEDGE: MATTER

Quintuplicative Process, divides each Element into two portions, and reserving one portion, divides the other portion into four parts. He distributes these four parts, one for each of the other four Elements. When this is done with regard to all the (Five) Elements, each Element retains its own moiety, the other moiety being compounded of the parts of the other Elements. By reason of its own component (moiety) being greater, and of the other components being smaller, it is designated by the terms: Earth etc. The teaching of the Triplicatory Process in the Vedas means by implication the Quintuplicatory Process. Others posit a Septuplicatory Process by combining the Elements with (the principles) Mahat and Ahaṁkāra.

Of these (Principles of Matter), twenty four in number, the five Elements, Prakṛti (Primal Matter), Mahat and Ahaṁkāra, organise the Body (Śarira). The Eleven Senses, enumerated separately-a set for each Soul (Purusha)- possess each body, like gems set in a jewel. One definition of Body is thus-wise given :—

It is a Substance in indiscerptible relation with the Soul, to which it is bound as the

YATÎNDRA-MATA-DĪPIKĀ

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Sustained (Adheya), Ordained (Vidheya) and Disposed (Sesha). Each of these: ‘Sustained,” ‘Ordained’ and ‘Disposed’ may be considered also as a threefold distinctive definition. A neutral (tajastha) definition is that it is a Substance distinct from God (Iśvara) and His knowledge (Jnana). Hence, the definitions attempted by others are discarded, such as:-

(1) The abode of action’ is Body, (2) The ‘abode of Senses’ is Body, (3) The ‘house of enjoyment’ is Body,

(4) The ‘aggregate of the limbs: head, hands, feet etc.,’ is Body; etc.

The Body is twofold: Eternal and Non- Eternal. The Eternal is the Body of God (Iśvara) the pure Abode etc., of the Three- Propertied Substance, Time and Soul; and the natural Body assuming the shapes of the kite, 1or

snake 18 etc: of the Eternal-celestials (Nitya-Suris).” The Non-Eternal is twofold:

16* Ie. Satva-Rajas-and-Tamas-characterised matter. 147 Garuda,

188 Ananta or Adi-Śesha,

18 Or Archangels,

IV.] OBJECT OF KNOWLEDGE: MATTER

Non-Karma””"-made and Karma-made (Karma- kṛta). The First constitutes the forms of God 11 (Iśvara), Mahat etc., and likewise forms assumed at will by Ananta, Garuda Etc., (Archangels), the Freed (Mukta)" and God. The Karma- made (body) is also twofold ; (1) will-prompted Karma-made, and (2) exclusively Karma-made. The former is as in the case of great souls like Saubhari." For others, the other. Again there is a twofold general classification: (1) Immov- able and (2) Movable. The Immovable are the rocks, trees, shrubs etc. The Movable is fourfold:-(1) Celestial (Deva), (2) Human (Manushya), (3) Animal (Tiryak) and (4) Hellish (Nāraki). A division also is based upon the modes of birth: (1) seed-born, (2) sweat-born, (3) egg-born (oviparous) and (4) womb-born

170 Karma is the sum of acts generated by the soul, and constitutes the cause for embodied existence; and this Karma is spread over many such lives till enfranchisement (Moksha) is achieved.

171 I. e. the forms of the body of God.

Vide JRA S. pp. 573 ff. for July 1910.
Read Vishnu-Purana for his story, and Pillai Lokācārya’s Tativa-traya.

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(viviparous)."" Bodies born by no mode also exist. 176

Thus the Egg"" is generated by the Quintupli- cative Process. The creation prior to that of the Egg is the General (Samashți) Creation, and after it is the Special (Vyashti) creation. Creation or birth, of Mahat etc., means a change of state simply, as may be illustrated by the palm-leaf changing into the ear-ring"", or as (is evident) in such expression as: army, forest " etc. The distinctions made in practice between Cause and Effect is consequent on a particular relation which holds between an antecedent and a postcedent state. Naming as a new category (tattva) is contingent on the abandonment of a

17 I. e., (1) Udbkij-ja, (2) Sveda-ja, (3) Anda-ja, (4) Jarayu-ja. (1) may perhaps be latinized as grano- parous and (2) as thermoparous.

175 I…, Spontaneous generation, like the Aphides. 17 I. ., the Mundane Egg called the Brahmanḍa or a system containing 14 Worlds or Planes.

""" The palm leaf is split, rolled and inserted in a hole made in the lobe of the ear by Hindu women. Also read Vedanta-Sutra ; III. 2. 2-26: Ubhaya &c.’

•

178 1. 6., army is but a collection of men, and forest a collection of trees.

[IV OBJECT OF KNOWLEDGE: MATTER

previous, and assumption of an after, mutation. This (process of naming) is continued down to (the category) Earth.

In this manner, the Twenty-four Categorical Divisions (of Prakṛti) consisting of Primal Matter, Mahat, Ahaṁkāra, the Eleven Senses, the Five Subtle Elements and the Five (Gross) Elements, have been described. Hence those outsiders (Bahyas)’ """ and Pāśupatas’, who predicate a greater or a lesser number of Categories, are disregarded, as well as those who plead for the atomic theory (of the Universe)."

181

The Primordial Matter etc., constitute the Ob- jects (Bhogya), Instruments (Bhog-ópakarana) and the Habitat (Bhoga-sthana) of enjoyment for both God (Iśvara) and Soul (Jiva). The Objects are the group of things, of sound etc.

I. 6. those who are beyond the pale of the Vedic Authority; the heretics, so to say.

180 1.6. those who predicate Paśu pati or Śiva as the Lord of the Universe, which is opposed to the School of the Vedanta, vide: Brahma-Sūtra II. 2. 35: Patyur asāmaħjas syāt.

181 The Vaiseshika School which posits atoms as the basis of the kosmos.

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YATINDRA-MATA-DIPIKĀ

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The Instruments are those of the Eye etc. The Habitat consists of the Egg (Brahmāṇḍa)*, composed of the Fourteen Spheres. The Egg is likened to a wood-apple, a result of the Quintuplicated Elements and of Prarabdha (or the sum of the Karmic forces set agoing by the countless souls whose destiny is linked with this particular Egg or System of world-process).

(The description of it is) thus:-Bh is like the lotus. The Meru is like the pericarp. To the South of Mēru are (situate) the Varshas: Bharata, Kimpurusha, and Hari. To the North are the Varshas: Ramyaka, Hiranyaka and Mēru. To the East is the Varsha Bhadrāśva.

To the West is the Varsha Ketumala. In the Centre is the Ilļāvṛta. Composed of these Nine Varshas is the Jambu-Dvipa, a lac of yojanast in extent, enclosed by the Salt-Sea of equal ex- tent. This Sea is begirt by the Plaksha-Dvipa of double that extent composed of seven Var- shas. This is (enclosed) by the Syrup1-Sea. This Sea by the Śalmali-Dvipa. This again by

• See note (176), page 80.

† About 9 miles.

18 Lit., Sugar-cane-juice (Ikshu).

IV.]

OBJECT OF KNOWLEDGE: MATTER

the Liquor-Sea. This by the Kuśa-Dvipa. This by the Ghee"-Sea. This by the Krauñca- Dvipa. This by the Curds-Sea. This again by the Śaka-Dvipa. This again by the Milk-Sea. This is surrounded by the annular Pushkara- Dvipa, made up of two Varshas and containing the mountain Manasottara. This by Pure- Water-Sea. Each following Dvipa is to be considered as double (in extent of the preceding). The Plaksha etc., Dvipas contain Seven Varshas. This of the Seven Varshas is encircled by the Land of Gold, double its extent. The Land of Gold, by the Mountain Lokaloka. This Moun- tain by Tamas (Darkness?). Tamas by Uterine Waters185 Then the (spherical) Egg-Shell. Located below Bh as thus (described), are the Seven Lokas or Realms named (1) Atala,

183

I.6., Clarified butter.

1 Lit, Island. The conception of this is a Sphere having many concentric .., insular, shells or bands of varying depths alternately solid and liquid. The Varshas are the Divisions in the shells situated in various directions, or surfaces of the shell-sphere. The aggregate of all these is called Bhu (not our single Earth as is commonly understood.)

180 See page 84.

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(2) Vitala, (3) Sutala, (4) Talatala, (5) Mahā- tala, (6) Rasatala, (7) Pātāla. Below (these) are the Hades (Narakas). They are Raurava and others, the chief being twenty one,-regions (al- lotted) for the sufferings of the sinful. Beyond is (again) Uterine as waters enclosed by egg-shell. A lac of yojanas beyond Bhi is the Sun- Sphere. This is Bhuvar-Loka. Beyond, is the Moon-Sphere. Beyond, the Star-Sphere. Beyond, the Mercury-and Venus-Spheres. Be- yond, the Mars-, Jupiter, Saturn, and the Seven-Rshi-Spheres. Beyond

Beyond (comes)

(comes) the Dhruva-Loka (North Pole). All this (i. e., from the Sun-Sphere up) is the (Søar-loka). Beyond fourteen lacs (of yojanas), the Mahar-loka is a crore of yojanas in extent. Double that is Jano- loka. Qaudruple that is Tapo-loka. Beyond is Satya-loka, ten crores in extent. Beyond (again come) Tamas, Uterine Waters and the Egg-shell. Thus the extent of Bhi is stated to be fifty crores of yojanas, in breadth and depth. The assertion that its extent is one-

186 Lit, Garbh-odaka. The conception is that of the Egg as above described floating like the embryo in the uterine fluids.

IV.] OBJECT OF KNOWLEDGE: MATTER

hundred crores of yojanas is because of the differences in measure-standards. The Egg- Shell is a crore of yojanas in extent. Ten times this is the environment round the Egg (-a System). Eggs of this description without number are like water-bubbles, simultaneously projected by God (Iśvara). God’s creation up to the four-faced Brahma is immediate, thence forward mediate. Such is the division. For enlargement (of this topic), the Gem of Purāņas (i.e. Vishnu-P) may be consulted. Thus Matter (Prakyti) has been treated.

Thus ends Advent IV.

The Treatment of Matter (Prakyti) in the

“Light of the School of Ramanuja”.