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Consecutively, (the topic of) Attributive Consciousness will now be expounded. The nature of it is described thus:-
-
While it is self-luminous, non-sentient sub- stance, it is ‘objectivated’ (sa-vishayatvam) (ie., some object always constituting its content);
-
While it is pervasive (Vibhu), it is of the nature of substance (Dravya), and attribute (Guna) like light;
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It is the illuminant of objects;
-
It is Intellect or Intelligence (Buddhi) etc. Attributive Consciousness" is, to God and the Eternals (Nityas), ever eternal and pervasive (or diffusive); to the Bound (Baddha-souls) it
“1” I. E., Consciousness which is an attribute of, or adjectival to, Soul or God. To translate manas by mind or equate mind with Consciousness are both erroneous, see note 221 infra.
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is obstructed. To the Freed (Mukta-souls), it was before obstructed but now risen.
But it may be asked how, if Consciousness is eternal, the parlance such as: ‘Consciousness is (now) born, Consciousness (now) lost’ is to be accounted for? The answer is that such is in vogue by reason of Consciousness being suscep- tible of contraction and expansion. Like water issuing out of the hole of a leather-bag, Consciousness streams through the avenues of the senses, and contacts objects. Contraction and Expansion are like the serpent and its coiling up. All Consciousness is essentially self-evident (or self-authoritative), and is self- luminous. The hypothetical"" Consciousness is the means (or instrument) at one’s disposal for all functions concerned with it, for such a function is made possible by it without seeking the aid of another thing sui generis, like object (Artha), sense (Indriya), Light (Dipa), etc."*
$15 Referring to any other School which may admit Do such thing as Consciousness. Problematical.
- Like light not requiring the aid of another light to be seen one object another object; and sense, another sense.
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916
No sameness of genus can be instituted as between Sight and Light; for the differentiation between (them) accrues from the variations imbedded in the Aharħkāric Taijasa Principles.’
By this (delineation given of Consciousness), the opinions, that (1) Consciousness is instan- taneous, (2) it is endurant for three (successive or continuous) instants, (3) its illusory nature even in matters-of-fact (Vyāvahārika) transact- ions, as it is in matters phantasmal (Prāt- bhāsika),* (4) its nature demonstrable by other proof (i.e., not self-evident), (5) its being the Soul itself, etc., are discarded. The Conscious- ness relating to (say): ‘Pillar’ (in the first instant) is the same one as that relating to ‘Pillar’ (in the succeeding instant), only it is continuous."‘6
18 Refer to Advent IV for the explanation of these Principles or Material Categories.
- I. E., The rope appearing, or illusorily striking one, as snake; or the deceptions or illusions of sense producing illusory Consciousness, i.e., knowledge hallucinatory; or a mental hallucination.
16 Lit., the stream of Consciousness (Dhārā- vähika-jñāna). The Consciousness which is appre- hensive of any object at one moment, is but its
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217
‘Granting that on the strength of Scriptures (Agama), Consciousness is eternal, how are the conditions obtaining in the waking, sleeping etc., states (of Consciousness) to be explained? The answer (to such a query) is: ‘The burning quality of fire placed near a thing to be burnt is neutralised by the presence of a gem11 etc; in like manner the presence of a certain hinder- ing darkness produces sleep and other states. Also it is like (the state of) youth etc., for, virility (the state of youth) is latent in (the age of) infancy, but becomes manifest in (the age of) youth.“1
Consciousness is of the character of attribute (Guna), by virtue of the definition that what is dependent (on another, in an indiscerptible
stream when the apprehension in the next moment is concerning the same object. Hence they are not two distinct Consciousnesses, the antecedent one dying, and the consequent one newly born as it were as the Madhyamika School of the Buddhists holds.
“It is believed there are some gems or stones and other substances which paralyse the power of fire to burn.
*18 Consult Vedanta-Sutras: II. 3. 31:-“Pumstvâ”- divattvasya &c.“102
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manner) is its attribute (or quality), like the attributes (of substances). Also by virtue of its (Consciousness’s) susceptibility to contraction and expansion, it partakes of the character of substance (Dravya.) How Consciousness, the attribute of the Soul (Atma), can be of the nature of substance, need not provoke doubt, for like the light, the same one substance can possess both the characteristics (of attribute and substance). Hence there is no contradiction.“10
Substance (Dravya) is enunciable as that which is the abode (or seat) of states (Avastha). Its radiation (or dispersion) outside its abode is possible like light (raying out from its centre). A syllogism (may be constructed) thus:-
Attributive Consciousness is Substance,
For it possesses the character of diffusion etc., Like light;
or,
Consciousness is Substance,
- Like the “Blue Sky,” where blueness is the inseparable adjunct of the sky.
1 This contention is perhaps better understood if we say that Consciousness is the faculty as well as the function of the soul.
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For, apart from its connection (or source) unseen, it is cognisable, 220
Like Soul.
For Consciousness as stated, is conceivable as capable of simultaneously coming in contact with infinite space, like rays emerging from the eye, Sun etc. The terms synonymous with Cons- ciousness are Mati, Prajñā, Samvit, Dhishaṇā, Dhih, Manishā, Śemushi, Medhā, Buddhi, etc. It is Consciousness which, affected by environ- ment, assumes the forms of joy, grief, desire, hate, and will; for there are no means (or proof), justifying the assumption of a generating Cause of joy etc., other than Consciousness. Like ‘I remember’ indicative of Consciousness, ‘I desire,’ ‘I hate’ (etc), indicate but a state of Consciousness. But how is the passage, which avers: ‘Desire, will, doubt, zeal, indifference, courage, timidity, shame, sense (or reason) fear and all such, is Manas (mind), to be
330 Take sun-light for example. The light is seen though its source the sun may remain unseen, or beyond the range of vision.
“[Bṛhadâ-“ranyaka Up. I. 5. 3]:-“Kāmas, sankalpa-, vicikitsā-, śraddhā-, (a) śraddhā-, dhṛtir,
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construed as signifying forms (or states) of consciousness? This query is met by the answer that inasmuch as the invariable law holds, associating mind (Manas) as the instru- ment (or internal sense) of Consciousness, the use of the term mind to signify Consciousness (as in the above passage) is figurative (-ly justified).
Likewise the qualities of the soul, which are numerous, are but the states of the attributive Consciousness, such (for example) as:-Per- ception, Inference, Word, Memory, Doubt, Conclusion, Difference, Fancy, Discernment, Endeavour, Temptation, Attachment, Hostility, Pride, Envy, Craving, Ostentation, Cupidity, Anger, Dignity, Stupor, Deceipt, Partiality,
adhṛtir-, hrir-, dhir-, bbir-, etat sarvam mana eva.” According to Occidental Philosophy, mind is im- material and is a function of, or a spiritual force operating on, the brain; but in Oriental Philosophy, mind is the internal material organ of sense, the Sense Commune, and Consciousness is the attribute of soul that streams out to the objective world, by first passing through the aperture, so to say, of the mind, thence to the external senses and out thence to external objects.
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Sorrow etc; and Wisdom, Folly, Love, Content- ment, Discontent, Greatness, Fatigue, Fame, Renunciation, Enjoyment, Friendship, Compas- sion, Aspiration of Release (mumukshā), Bash- fulness, Patience, Discrimination, Wish to Conquer, Softness, Forgival, Wish to do, Disgust, Imagination, Hypocrisy, Jealousy, Wish to kill, Cupidity, Vanity, Predilection, Prejudice, Dispute, (God-) Love (bhakti), Surrender (to God-prapatti), Lordship (or Power = Bhuti) etc.
Similarly the innumerable Blessed Attributes of God (Bhagavan) are the amplifications of His Consciousness and Power, such as:-Knowledge, Power, Strength, Glory, Might and Light, Free- dom, Love, Gentleness, Rectitude, Friendliness, Impartiality, Compassion, Sweetness, Dignity, Magnanimity, Tactfulness, Patience, Courage, Valour, Bravery etc. Knowledge (Jñana) is that (quality) which is of the nature of universal understanding. Power (Śakti) is the capability of causing existence from non-existence. Strength (Bala) is the capacity to endure. Glory (Aiśvarya) is the capacity to rule. Might (Virya) is imperturbation. Light (Tejas) is the
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power to resist. Freedom (Sau-śilya) is the capacity to mix freely with high and low. Love (Vatsalya) is the quality of finding good in evil, or the overlooking of fault. Gentleness (Mårdava) is the not bearing to be separated from one’s dears. Rectitude (Arjava) is to be straight in thought, word and deed. Friendli- ness (Sauharda) is readiness to help others to the neglect of one’s self. Impartiality (Sāmya) is to be equally accessible to all irrespective of their race, character or conduct. Compassion (Karunya) is the wish to repair others’ ills to one’s own detriment, or the inability to see others’ sufferings. Sweetness (Madhurya) is to be sweet while nourishing, like milk. Dignity (Gambhirya) is the power which forbids the inquiry for deep motives underlying such acts as conferring abundance etc., on the devotees. Magnanimity (Audarya) is the feeling of dissatisfaction even after bestowing plenty. Tactfulness (Caturya) is the power to hide another’s faults. Patience (Sthairya) is to be unruffled. Courage (Dhairya) is the power of permitting no waver, after decision.
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Valour (Śaurya) is the power to rush into the midst of the enemy; Bravery (Parakrama) is gaining victory over him. The others (attributes) may be similarly understood.
The nature of God-love (bhakti)” and God- surrender (Prapatti)***—states of Consciousness –will briefly be discussed (now). It is God alone who confers Moksha (Final Release from material existence), on the (bare) plea (furnished by souls) of Love and Surrender. Hence these (latter) are considered as the Means to Release. The character of Means assigned also to Kar- mayoga"s and Jñāna-yoga, 3 which in fact are inseparable from Love, is by reason of (such) predominant characteristics persons may severally (happen to) possess.”
223
=
224
223 Bhakti is Love or Welling Emotion to God; Prapatti is Surrender or Dedication to God (Faith).
Karma Reaching Salvation by means of good acts; Jñana, by means of meditation (thought). See the Subject enlarged: Pp. 581 f. JRAS. for July, 1910. Also see infra.
*** This means that in some persons, the active quality may be more manifest, in others thought or intellect more predominant; and yet the consummat- ion of them all are to be found in Love.
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What is Karma-Yoga or the Path of Works? Through Holy Teaching (got), one acquires true knowledge regarding Soul and God; and, accord- ing to his best ability performs, without regard for fruit, diverse actions of virtue:-Kamya or Optional, Nitya or Routine, and Naimittika or Casual. The sum of acts so done is Karma- Yoga. It branches itself into God-worship, Austerities, Resort to Holy Places, Charity, Sacrifices etc. Effecting the riddance of stains on the soul, it engenders Jnana-Yoga or the Path of Knowledge, and through it or direct, engenders Bhakti-Yoga or the Path of Love.”
What is Jiana-Yoga or the Path of Know- ledge? By means of Karma-Yoga, one’s heart (or mind, antah-karaṇa) becomes purified, and he then contemplates on the Soul which is dis- tinct from matter, and liege to God. This (contemplation or Jñāna-Yoga) is useful to Love (Bhakti.) Whether these Ways (or Paths) are Independent Means (to Salvation), or ancillary
22 Read Pp. 581 ff. Artha-Pancaka, JRAS. for July, 1910. Also the Soteriological Table in (my) Bhagavad-Gita, Pp. 573-574.
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to Love, depend upon the several authorities presenting such views.
What is Bhakti-Yoga or the Path of Love? It is an unbroken stream of thought (of God) like a stream of (poured) oil, preceded by the eight-fold auxiliaries: Yama, Niyama (moral and physical restraints), Asana (postures), Prāṇā “yāma (restraint of breath), Pratya “hāra (restraint of senses), Dharana (steadying concentration), Dhyana (uninterrupted meditation), Samadhi (imperturbable fixture).”
The seven-fold means known as (1) Viveka, (2) Vimoka, (3) Abhyāsa, (4) Kriyā, (5) Kal- yāṇa, (6) Anavasada and Anuddharsha, give birth to it (Bhakti). Of these, (1) Viveka or Discrimination is said to be the purity of body effected by abstention from food, impure from any cause. (2) Vimoka or Dispassion is freedom from desire. (3) Abhyasa or Practice is the repeated habit of clinging to the (mental) Sub- ject (or Image) (of contemplation). (4) Kriyā or Performance is the observance of the Fivefold
The last three terms may perhaps be better translated by Abstraction, Devotion and Exaltation.
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Maha-Yajnas or Great Sacrifices,” according to one’s ability. (5) Kalyāṇa or Virtues are Truth, Uprightness, Clemency, Non-cruelty and Non-cupidity. (6) Anavasāda or Painlessness is freedom from dejection (or despair). (7) Anud- dharsha or Non-elation is freedom from par- oxysmal joy; for such joy is also a hindrance. Fostered thus by this seven-fold Means, Love (Bhakti) becomes as vivid as actual perception and (this) must last till the (final) dissolution of the body occurs. This final (God-) conscious- ness may break (on a person) at the finis of this or some other body.
Love or Bhakti, variously called Vedana, Dhyana and Upasana, has three successive stages, (1) Para-bhakti, (2) Para-jñāna and (3) Parama-bhakti. 20 Love again is twofold:
" Vide ‘Taittiriya Aranyaka’ 3:-“Deva-yajħaḥ Pity-yajo, Bhuta-yajħo, Manushya-yojħo, Brahma yasha, iti.” LE. Sacrifices to the Gods, the Manes, Creatures, Men and God.
328 Read the verse: “Darśanam (1) para-bhaktis-syāt, Para-jñānantu (2) sangamam, punar vislesha-bhirutvam Parama-bhaktir (3) uccyate.” (1) Seeing God, (2) Uniting with God, and (3) Fear of separation from Him
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III
Sadhana-bhakti or Laboured Love, and Phala- bhakti or Ripened Love. Laboured Love is what is evoked by (human) exertion. Ripened Love is what is gifted by God’s grace, such that is found in Parāňkuśa, Natha” etc. The employment of the term ’love’ for praise, pros- tration etc., alluded to in such verses as:
is tropical.
Love of My votaries,’ etc11.,
But a query may arise why, when the Vedantas have prescribed Hearing (Śravaṇa) and Reflection (Manana) also, love (Bhakti or Nididhyāsana) alone is said to be enjoined. It is met thus: A person having learnt (the letter of) the Vedas with all its adjuncts, finds that the import of all this (learning) must have ‘some definite motive; he necessarily resorts to Hearing (i.e. exposition by a Teacher) in order
*** Parāňkuśa or St. Nammåzhvar typifies all the Saints or Azhvārs, and Nätha-muni, all the Sages or Acāryas.
218 Mad-bkakta-jana-vātsalyam, pūjāyān câ”numo- danam……bhaktir ashta-vidhāhy esha’ etc, [Vishnu- dharmottara; quoted in Course V. Prapanna-Pārijāta also].112
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to ascertain for himself what it (the end) may be. Hence Hearing as a necessary step is premised. Reflection then (on what was taught) is also premised inasmuch as it is a (mental) process intended to render steady what has been heard.* Hence there is no inconsistency when it is averred that the purpose (of the Vedas) is to prescribe Love (Bhakti). Love which in other words is meditation (Dhyana), becomes mani- fold by the diversity of its Methods (Vidyā). These Methods (of Love or Meditation) are sub- sumable under two main heads: (1) those that have for their fruit (aim) Material Goods, or Spiritual End (Mukti). The Udgita-Vidya etc., belong to the Material Class. Those that belong to the Spiritual Class or the Brahma-Vidyā, are such as the Antar-akshi-Vidya, Antara-‘ditya- Vidya, Dahara-Vidya, Bhuma-Vidya, Sad-Vidya, Madhu-Vidyā, Upakosala-Vidyā, Śāṇḍilya- Vidya,
Purusha-Vidya, Pratardana-Vidyā,
*This is with reference to the Text: Atma vâ ’re- drashtavyas’ trotavyo mantavyah &c.’ [Bṛhad-Aran: Up. II. 4. 5]. And also read: “Sthanurayam bhāra- kāraḥ kila’bhut adhitya Vedam navijanati yo’rtham.” [Commy; to III, Samhit-opanishad-Brahmana].
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Vaiśvānara-Vidya, Pañca-‘gni-Vidya etc. “20 Nyasa-Vidya is Prapatti or Surrender (to God). It is the same as Śaraṇā-gati or Capitu- lation (to God) as the Refuge (or harbour), as defined in the Verse:-
“Prapatti or Śaranagati is imploring, with abounding love, God alone as the Way for consummation of aspirations otherwise unattain-
able
1 231
This (Way,) which guarantees the Spiritual End (Moksha) at the end of the present body, pre- cludes the necessity of the state of being (vividly) conscious of God at the time of death,* requires but once to be done, is designated Nyāsa (lying or leaning on God), Śaranagati (He
2 Consult the Table of the Vidyās in my Bhaga- vad-Gita. Pp. 129-130.
230 No. 32 in this Table.
231 Ananya-sadhye sväbbishte
Maha-viśvāsa-pūrvakam. Tad-ek–opāyata yācñā,
Prapattiś śarapagatiḥ [Ahirbudhnya-Samhita,
Pañcaratra].
- Read: ’ Aśaktam api ca smartum ante pūrva-kṛtamı smaran, svayam eva Param Dhāma svayam nayati Madhavaḥ [Bharadvaja-Samhita, IV, 80]
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the only Refuge). It is thus a unique state of consciousness. Further descant on this topic is debarred by reason of this work having been designed for the enlightenment of the young; it has to be learnt from the properly constituted apostolic authorities, out of esoteric treatises (Rahasyas) etc.
As only Love (bhakti) and Surrender (prapatti) are admittted as the Means by which to secure the Spiritual Consummation (Moksha), Means that others promulgate are discarded. Amongst those (religionists) who stand outside the pale of the Vedas, some do not admit the entity Soul at all, as apart from the body; to them the very subject of Deliverance (Moksha) is futile.” Nor is it less abortive to those others who believe consciousness to be momentary, which to them is itself the Soul. But they may contend that it (Deliverance) may be predicated for the next begotten consciousness. But it cannot be that one (lapsed thing) can exert
288
132 The Materialists, Hedonists, Cärväkes or Lokā- yatikas.
"” The Buddhist Madhyamikas.
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for another (for Moksha).**
115
Nor for those
can the question (of Deliverance) arise, who are addicted to the many-faced sapta-bhangi profession.” Nor can there be partisans for the school of the Vaiśeshikas who assert the Spiritual End (or Deliverance) to be petrifact- ion (Pāshāṇa-kalpa). Nor is the subject (Deliverance) of any value to the Sankhyas, who do not admit God (Iśvara), and there arises a doubt as to whom is Deliverance, Soul (Purusha) or to Matter (Prakṛti)? Nor is that question invested with interest for those schoolmen, the illusionists, to whom the true
*** That is, if each Consciousness (which itself is Soul), is momentarily anew, it is absurd to speak of moksha for which one prior consciousness prepares the way for another as both of them are independent and unconnected by continuity.
C
338 The Jainas who hold the System of the Seven Paralogisms: (1) ‘may be, it is,’ (2) ‘may be, it is not,’ (3) ‘may be, it is and is not, (4) may be, is not predicable,’ (5) ‘may be, is and not predicable, (6) may be, is not and not predicable ‘. (7) ‘may be, is and is not and not predicable.” [Vide, Sarva-darśana- samgraha by Madhava].
***The Mayavadins or Advaitins of the Vedanta School.
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monic knowledge cannot spring from the avowed illusory nature of the (Vedic) texts. The conten- tion of (the Schools of) Bhaskara and Yadava for a combined Way of Works cum Knowledge, is likewise inadmissible. The Śaiva system is dis- carded by reason of its averring Paśupati as the Goal, and the smearing of ashes etc,-contrary to the spirit of the Vedas,-as the Means.““7
Thus consciousness has been expounded.
Thus ends Advent VII,
The Treatment of Attributive Consciousness (Dharma-bhūta-jñāna) in the
“Light of the School of Rāmānuja.”
*** See this System refuted by all the Three Acāryas, Śankarā, Rāmānuja and Madhva, in the Vedanta-Sätras: Patyur asamañjas syāt [IL 2. 35] and elsewhere. That Rāmānuja based his Commen- taries on Brahma-sūtras on Śrikantha’s model, as is supposed by later Śaiva Schools is refuted by Ap- paya-Dikshita (a Śaiva himself) in his work, Śivarka- mani-dipika. Vallabha in his A-bhashya accuses Śaivacaryas of plagiarism from Ramanuja [Pp: 48 and 1403 passim).