10 THE NON-SUBSTANCE (Adravya)

After the treatment thus given to (the Cate- gory) Substance (Dravya), that of non-substance will now be taken up.

Non-substance is divisible into ten classes only vis. :—(1, 2, 3), the pure, motile or motive and dark (qualities inherent in matter), (4, 5, 6, 7, 8), Sound, Touch, Colour, Savour, Odour, (9) con- junction (Samyoga), and (10) Force (Śakti).

Satva or Pureness is the non-Substance (or Quality) which is the root-cause of brightness, happiness, buoyancy etc., non-sensible, and other than force etc. It is of two kinds: Absolute Pureness (Śuddha-satva) and mixed or Alloyed Pureness (Miśra-satva). Absolute Pureness is the Pureness inherent in Substance, devoid from restlessnessness (Rajas) and dark- ness (Tamas). This (exists) in the Eternal Expanse (i. e. Spiritual Regions). Metaphori- cally (or secondarily) it is ascribed to God

X.]

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THE NON-SUBSTANCE

157

(Isvara), its Initiator. The Mixed Pureness is so called by reason of the association of pure- ness with restlessnessness and darkness. This pervades the Triune (= matter) and is tropically (or secondarily) attributed to the soul (Jwa) consorting with it (matter).

Rajas or restlessness is the non-Substance (or Quality), which is the root-cause of passion, desire, greed, activity etc., non-sensible and other than force etc.

Tamas, darkness (or Dross) is the non-Sub- stance (or Quality), which is the root-cause of infatuation, inattention, listlessness etc., non- sensible and other than force etc.

These three (qualities) permeate matter con- terminously; adhere to the soul (which is) in bond- age with matter; non-eternal; constantly fluxing; equipoised in the state of Dissolution (prafaya); agitated in the state of Creation (sṛshti); use- ful for the processes of Creation, Continuance and Dissolution; and are the cause of the mutual contrarieties existing (in the Universe) determined by the dispensations or bent of God’s Will. These (properties) are common (to this

158

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Triad). (The differentiæ are):-The Satva Quality is the cause of blessedness born of lucid knowledge etc., and productive of Redemption (moksha). The Rajas Quality is the cause of pain etc., born of attachment &c., begot by karma, and the means of bringing the supra- mundane (fruits) such as Svarga, Naraka, etc. The Tamas Quality is the cause of ignorance, lethargy etc., and productive of Damnation (naraka). Hence Satva etc., are Qualities; and not possessed of the characteristics of Sub-

stance.

Sound which abides in all the Five Elements is that which we cognize by the sense of hearing. It is of two descriptions: articulate and non- articulate. The Fifty Letters (of the alphabet), A, K, C, T, T, P, Y, etc., comprise the articulate (sound), and this is utterable by means of the palate etc., by gods, men etc. The non-articulate (sound) is such as that emanating from a drum

*The Law of Action and Re-action. On the moral plane it is the Nemesis or the Law of Retri- bution. When this Law is transcended, the state is that of Redemption (Moksha).

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159

etc. By the ear is sound, so described, apprehen- sible. Either by the sense (of hearing) emanant, or the excitative air vibrant, is sound perceived. But Scriptures speak of sound as Substance; how then can it be non-substance (i. e. quality)? The escape (from this objection) consists in showing that the composition of Praṇava (Aum) by its components A (3) etc., is made through what is signified (by A etc., viz; Ākāśa)."

Touch is that Quality which we perceive by the sense of touch (in skin), other and separate (than those of the other senses). This is of three kinds: cold, warm and equable (tem-

174

""" Though as a constituent part in a compound, and as cause to an effect, the constituent may bear the semblance of a substance, yet the fact that the constituent is so by means of its origin from, or dependency on, a medium makes it partake the characteristic of a non-substance, as for example, the sound A, though a material (or substantial) cause to produce Aum the effect, it is a quality by reason of its origination from, or dependency on, the substance Akaśa or Ether. The significant (vācaka) is A, the signified (väkya) by that significant is Ether, of which the significant in the present case is as quality or attribute to substance.

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YATİNDRA-MATA-DIPIKĀ

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perature). The cold touch is (perceivable) in water, the warm in fire, the equable in earth and air. Also it (touch) is divisible into what is modified, or effected (a product-pākaja) and what is unmodified or uneffected (causal or elementary a-pakaja). The former is in earth; the latter is in the other three (viz., ether, fire and water). The touch pertaining in a special manner, to (such things as) nectar, poison, pearl, silk, stone, cow, Brahmaṇa, Caṇḍala" etc., is classifiable under the head ’effected.'

577 Physically, any combination or integration brought about by natural agencies, chiefly by fire, is a product. The quality of touch undergoes change by these processes. These maturatory physical pro- cesses, carry with them moral or spiritual conse quences pari-passu. Thus a Canḍāja is a low-caste personage. He becomes the ‘untouchable’ because he has so become by all the modifications produced by conditions such as natal, sacramental, social and moral; and the environments comprised of loathsome habits in food, drink, and marriage. If according to Matthew ix. 20, 21, a woman touching the hem of Jesus is sanotified, there is meaning in the doc. trine that touching unclean objects contacts pollution. There is physical as well as moral contagion accord- ing to Brahmanic doctrines.

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278

161

Colour is that Quality which is perceived by our sense of sight (eye) alone, other and sepa- rate (than the other qualities). It is of four kinds: white, red, yellow and dark. White of varieties is the colour found in silver, conch, shell, moon etc. Red of varieties is found in fire, rose, pomegranate, bandhu-jiva, “s coral, ruby etc. Yellow of varieties is the colour found in gold, saffron, turmeric etc. Dark of varie- ties is the colour found in sapphire, bee, cloud, night (or darkness), tamala,” grass etc. Some, following the Śruti 200, hold the view that yellow is a species of red. As an alternative (classific- ation), colour is twofold: radiant and non-radiant. Radiant is (what is found) in (self-) luminous (objects); the non-radiant is (what is found) in

118 Pentapetes Phanicea, a plant with a red flower which opens at midday and withers away the next morning at sunrise,’ [Monier Williams’ Samskṛt- English Dictionary].

279 Xanthochymus Pictorius.

"

28 I. e., according to the passage in the Chhando- gya-Upanishat, vi. 4. 1; Yad agne rohitam rūpam tejasas tad rupam tacchuklam tad apam yat kṛshnam tad annasya.

21162

[Advent

such (things) as the eye, water, etc. Thus four- fold is colour, and therefore the view some main- tain that there is a fifth colour the variegated, is rejected. For reasons similar, the idea that there is a variegated odour, touch and savour, is debarred.

Savour is the Quality perceptible to our sense of taste (tongue), other and of different species (than the rest of the qualities). It is of six kinds; sweet, sour, saline, bitter, pungent, and astrin- gent. The sweet varieties are of (such articles as) sugar-cane, milk, sugar etc. The sour varieties are of the mango, tamarind, myro- balan-fruit etc. The saline varieties are of salt, saline products etc. The bitter varieties are of kimpāka," margosa etc. The pungent varieties are of ginger, pepper, mustard etc. The astringent varieties are of the yellow myrobalan (gallnut) vibhitaki, “* mango-sprout etc.

Odour is the Quality apprehensible by our sense of smell (nose), other and of a different order (than the other qualities). It is of two

201 Trichosanthes Palmata, also Cucumis Colocynthus. 282 Terminalia Belerica.

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kinds: odour and mal-odour. The varieties of odour (or fragrance) are of sandal, musk, saffron, campaka 20 etc. The mal-odours are what may be found in others than these. Odour is specifically of the earth, and varieties spring out of its modifications. The perception of odour in air, water etc., is by reason of its impregnation with earth and is tropically so (used) like the expression ‘iron burns.’ " Though all quali- ties may abide in all the elements in virtue of their (elements’) quintuplicity, (the assignment of) particular qualities (to particular elements) is by reason of (their) predominancy. There is thus no contradiction. The change of quality, consequent on maturation, (or modification a substance may undergo) occurs in its own sub-stratum (i.e. in the same substance). When this (change) is explicable by the non-disappearance of its own substratum, the tenet that the atoms (them- selves) undergo change is untenable.”

anh Michelia Champaka.

586

384 It is the fire that burns, but tropically (or metaphorically) the burning is imputed to iron.

285 The Vaiseshika School thinks that heat acts on the atoms composing a jar, atoms change, and hence

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Conjunction (Samyoga) is the (Quality which is the) cause of the cognition of the conjunct (objects). This quality is universal to the Six Substances.*6

The contradiction of its non-existence as well as existence in the substratum, is accountable by the fact of the substratum having diverse parts. 987 Conjunction (a Quality) is both of the non- eternal and of the eternal character. The former (subsists) in limited (objects) by the impulse of both the ‘conjunct’ (objects) as two goats or two duellists (rushing towards each other for combat), or by the impulse of one, as of a hawk perching on a post. Some talk of a Conjunction

287

qualities change; whereas the Nayyayika School thinks that it is otherwise. The former are known as the Pilu-paka-vádins, the latter Pithara- paka-vādins. [See Tarka-Samgraha-Dipikā, I].

280 Consult Advent IV. The Six Substances are, (1) Matter, (2) Time, (3) Pure Matter, (4) Attributive Consciousness, (5) Soul, (6) God. Cohesion, Adhe- sion, Molecular, Magnetic, Chemical etc., attraction may all be grouped under this Quality.

27 For example, if a bird is perched on the top of a steeple, the conjunction of the bird with the steeple exists at the top which is a part of the steeple

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originating from a Conjunction, for example the conjunction of a book with the body, arising from its (book’s) conjunction with the hand; but we say no, inasmuch as one conjunction- hand with book-implies the other, and no two successive conjunctions, therefore, one springing from the other (need predication). For similar reasoning, the origination of a Disjunction from another Disjunction is also discarded. Disjunct- ion (Vibhaga or Viyoga) is none other than the negation of Conjunction of bodies; hence it is not a distinct Quality. The Eternal (kind of) Conjunction is between infinite (vibhu) substances. Conjunction of eternal (lit. non-originated=aja) substances, is admitted by Śruti (Vedas); by Inference also the Con- junction of eternal substances is establishable thus:-

‘An infinite substance has conjunction with an infinite substance,

For it is substance,

Like the jar’;

(or),

and not exists at its bottom, which is its (steeple’s)

another part.

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‘An infinite substance is conjoined with God

(Iśvara),

For it is substance,

Like the jar ‘;

(or),

‘God (Iśvara) is conjoined with Time etc.,

For He is substance,

Like the jar.’

By such (ratiocinations), the Conjunction of infinite substances is stablished."""

Now, Force is that particular non-Substance (i. e. Quality) which stands as the reason of all causation. This is made evident both by Infer-

*** An objection is raised; how can two or more infinites be conjoined, inasmuch as conjunction implies partition; but when there is partition or division, the substance cannot be infinite? This objection is met by saying that infinites are eternally conjoined and never brought about in time, and hence possible; and this is supported by the Reve- lations (Śruti). The conjunction therefore is of the metaphysical, ideal, or spiritual description, and there- fore bears no analogy to physical or spatial conjunc- tions, except the mere fact of conjunction. What is meant is the co-substantiality of infinites; that is, two or more infinites can co-exist, their infinitiveness remaining unaffected.

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ence as well as Scriptures (Agama). That Force (or Power) which is not palpable to the senses, is that by which fire ceases to burn when obstructed by the presence of such things as gems, charms etc., though there is no paucity of substance to help its nature (i. e., help fire to burn). The existence of such (power) is evident in the magnet. This power abides in (all) the Six Substances." The abidance (of Force) in God (Bhagavan) is stablished by the ‘Gem- Purāņa’ (=Vishnu Purāņa) etc. Hence the Quality known as Force (or Power) is dis- coverable universally.

But if it be asked how when Qualities have been enumerated as Twenty-four, only Ten

200

389 I.e., (1) Matter, (2) Time, (3) Pure Matter, (4) Attributive Consciousness, (5) Soul, (6) God. [See Advent IV].

20 The Sixteen according to Tarka-Samgraha are: (1) Colour, (2) Savour, (3) Odour, (4) Touch, (5) Number, (6) Extension, (7) Severalty, (8) Con- junction, (9) Disjunction, (10) Priority, (11) Poster- iority, (12) Gravity, (13) Fluidity, (14) Viscidity, (15) Sound, (16) Thought, (17) Pleasure, (18) Pain, (19) Desire, (20) Aversion, (21) Will, (22) Virtue, (23) Vice, (24) Faculty.

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YATİNDRA-MATA-DIPIKA

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have been recognised, the reply is: that as al- ready shown, the Six (Qualities) Thought, Plea- sure, Pain, Desire, Aversion and Will (or Effort) are but states of Consciousness-qualities or attributes of the Soul (Jivâ-“tmā). Virtue and Vice, contingent (respectively) on the Grace and Wrath of God, are resolvable into the Consciousness of God. The Power of Imagination is resolvable into a state of Cons- ciousness, the Power of Momentum is account- able from the cause of Momentum (Energy), and the Power of Elasticity is accounted for by means of Conjunction. The Five (Qualities), Sound, Touch, Colour, Savour, and Odour are admitted as evident to the senses. Disjunction and Severalty are resolvable into the Negation of Conjunction. Priority and Posteriority are accountable by particularities of Space and Time. Number, Extension, Fluidity and Viscid- ity are accountable by the very nature of the substances to which they pertain. Gravity is properly resolvable into Force. Hence (the analysis of Non-Substance into) Ten, accords with reason.

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169

Amongst these, Pureness, Restlessness and Darkness, the Qualities of Matter, are also (by attribution) Qualities of the Soul. But ex- pressions like: ‘Knowledge of the pure sort (satva-rupam jñānam), ‘Pure is the time’ (sātvikaḥ-kālaḥ) etc., are, on account of accident (upādhi), of a metaphorical description.

The Five-Sound etc., pertaining to matter, are well known as the Qualities of the Five Elements. The Absolutely Pure Matter of course (as shown in Advent VI) exists in the Eternal Expanse (=Spiritual Universe), and in God who is its Actuator (Will).

Conjunction and Force are universal (or common) to the Six Substances (note 286).. Such is the distribution..

Non-Substance has thus been demonstrated.

Thus ends Advent X,

The Treatment of Non-Substance (A-dravya). in the

‘Light of the School of Rāmānuja’.

22

CONCLUSION.

In the aforesaid manner, have Principles (arthas) been expounded in this exegetic treatise on the Śariraka based on the works, composed by the ancient Acaryas for the enlightenment of novices (in the science), i.e., these (works), viz—

  1. Dramida-Bhashya (by Dramida-cārya). 2. Nyaya-Siddhi (by Natha-muni if it is same as Nyaya-Tattva?)

  2. Siddhi-Traya (by Yamuna-“cārya) 4. Śri-Bhashya (by Śri Rāmānuja)

  3. (Vedanta-) Dipa (by

  4. (Vedanta-) Sāra (by

do.

}

do. )

  1. (Vedartha-) Samgraha (by do. )

  2. Bhashya-Vivarana (by Engal-āzhvän or

  3. Sangati-Mala (by do.

Vishņu-citta)

do.

)

  1. Shaḍartha-Samkshepa (by Somāśiy-āṇḍān

=

-Somayāji-andān or Ramamiśra)

  1. Śruta-prakāśikā (by Sudarsana-”cārya)
  • See notes 10 and 153.

CONCLUSION

171

  1. Tattva-Ratnākara (by Kūratt-āzhvān or

  2. Prajñā-Paritrāņa (by Varada-Nārāyaṇa

Kūranātha)

Bhaṭṭāraka)

  1. Prameya-Samgraha (by do

do. )

  1. Nyaya-Kuliśa (by Vādihaṁsa-‘mbuvāha or Kiḍāmbi Rāmānuja-p-

  2. Nyaya-Sudarśana (by

do.

pillan) * )

(Darśana-Yathatmya-

  1. Nirnaya or Mana-

Yathatmya-Nirnaya.

  1. Tattva-Dipa (by Vadikesari Saumyajā-

(by Varada-

Vishnu-Miśra)

mātri-Muni)

  1. Tattva-Nirnaya (by

do. )

  1. Sarvārtha-Siddhi (by Vedānta-“cārya) 21. Nyaya-Pariśuddhi (by do. > 22. Nyaya-Siddhañjana (by do.

  2. Paramata-Bhanga (by

do. >

  1. Tattva-traya-Culaka (by do. )

  2. Tattva-Nirupaņa (by Vādikeśari Saumya- jāmātr-Muni)

Appillar, vide Pazha-nadai Vilakkam ‘by Aņņā Appangār172

YATINDRA-MATA-DIPIKA

  1. Tattva-traya +(its) Vyakhyāna (by Piļļai

Lokacārya+Yatindra-pravaṇa)

  1. Canda-Maruta (by Sri Maha-“cārya* of

  2. Vedanta-Vijaya (by 29. Pārǎśarya-Vijaya (by

Śolingipura.)

do.

do. ) etc.

The Science of Spirit is concerned with the treatment of Tattva or (Final) Truth, Hita or Means, and Purushärtha or Goal. In this Summary of that Science, an investigation has been made, in the Sections on ‘Matter’, ‘Soul’ and ‘God’ of the Truth; † in the Section on ‘Consciousness,’ of the Means; in the Section on Eternal Universe’ of the Goal. Hence it is clear that all the (Three): ‘Truth,’ ‘Means’ and ‘Goal’ have been dealt with. (Some) sages aver that there is One Truth (Veri- ty or Category). The Ṛshis (Prophets) assert it as Two,-of the divisions Soul and Non-soul. The Acaryas (Teachers) predicate Three, in pursuance of the Śruti (Scriptures) viz., the Enjoyed (matter), the Enjoyer (soul) and Ruler

  • See Preface p. iiiƒ.

†The Three Primary Data (see Preface p. xix.)

CONCLUSION

173

(God). Some Acaryas prefer to think a four- fold division, viz., (1) The Base or Evil (Heya), (2) its Remedy, (3) the Worthy (Upādeya), (4) its Means. Other Leaders predicate it as Five- fold: viz., the Goal, the Seeker, the Means, the Fruit, the Bar.” Other Guides add Relation and delineate it (Tattva) as Six-fold.” Diversity of discussion does not point to diversity in the

191 I. E. the (1) Sense-kingdom, (2) How to over- come it, the (3) Spirit-kingdom, (4) How to win it.

20” See Artha Pancake, or The Five Truths, JRAS for July, 1910.

“I. E. the disquisition into the nature of the relations subsisting between Matter, Soul and Spirit. Consult work No 10 supra. The relation is parti- cularly that intimate, inalienable and indis- cerptible one subsisting between the Kosmos as the body (Sarira) and Narayana as the Bodied (Śariri), the very connotation of this term being the Spirit (Śariri) enlivening or informing that body (Sarira). All the other relations amongst Godhood, Soulhood etc., are contingent thereon. The relations between God (Spirit) and Soul are grouped under Nine Heads, see Pillai Lokâ-“cārya’s Rahasya No. 11: Nava- vidha-sambandha [P: 570, Artha-Pañcaka, JRAS, July 1910]. Śri-Ramayana is an exegesis on these

relations.

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YATINDRA-MATA-DIPIKA

subject-matter, forasmuch as it is due to such view being determined by differentiæ in the characterisation. Hence the whole (subject) is

clear.

Quintessentially, the purport of the Vedantas is that there is but one Secondless Truth (God) constitutive of the Conscient (Soul) and the Non-Conscient (Matter)—the Brahman. Hence cognising this Conscient-and-Non-Conscient- adjectivated Brahman as the One Unity, the Blessed Badarāyaṇa (i. e. Krshṇa-Dvaipayana- Vyasa) started the inquiry:

294

‘Now, then, the investigation into Brahman,’ and closed it by showing Its (the Unit Brah- man’s) qualified (or predicated) nature.

Therefore, Nārāyaṇa is the Predicated of the Conscient and the Non-Conscient,-designated Brahman,-named Vishnu,-the Supreme Vasu-

deva.

What the Tenets (or System) of the School of the Viśishta-‘dvaitins” are, is thus evident.

IN

· Athâ-’to Brahma-jijñāsā [Vedānta-Sūtras, 1-1-1]. The conception of God according to the Viśishta-‘dvaita School as evident from this closing

CONCLUSION

Thus ends the Conclusion

of the ‘Light of the School of Rāmānujā’

Composed by

Śrīnivāsa-“cārya, the First Disciple of Śriman-Maha-“cārya

of the Holy Line of the Vadhūlas.

175

Iti vividha vicitram mana-meya-prakāśam Ghana-guruvara-däsen’-oktam ādāya śāstrāt, Yatipati-mata-dipam Veda-Vedānta-säram Sa bhavati matiman yas sat-kataksh-aika-

lakshyaḥ.

GLORY TO RAMANUJA.

sentence is that of a living, loving, personal God in the closest intimacy with His Creation consisting of both Conscient (cit) as well as Non-Conscient (acit) elements.