04 ANALYSIS OF CONTENTS

AVATARA ONE: INTRODUCTORY

  1. Sriman Narayana, qualified by cit and acit is the sole Reality. 2-5. Padarthas are divided into pramāņa and prameya; enumeration of prameya. 6. Adravya. 7. Defini- tion of pramana and prama. 8. Nature of samsaya, anyatha- jñāna and viparītajñāna. 9. Three defects of definition: avyapti, ativyāpti and asambhava. 10. Rejection of defini- tion of pramäṇa, which makes known what is not already known.

PRATYAKSA

  1. Pramāņas are three: pratyakṣa, anumana and sabda. 12. Definition of pratyakṣa as pramaņa. 13. Prat- yaksa is twofold: nirvikalpaka and savikalpaka. 14. Mode of perception. 15. Perception of substances is due to samyoga and perception of attributes of substances is effected by relation of samyuktāśrayana. 16. Nirvikalpaka and savikalpaka perceptions are divided into two kinds: arvãcina and anarvacina. 17. Objection: Why is smrti not considered a separate pramaņa? Reply: Since smrti is dependent on reminiscent impression of a prior cognition, it cannot be recognized as an independent means of know- ledge. 18. Nature of smrti. 19. Sadṛśa, adṛṣṭa, cinta and sahacarya rouse recollection. 20. Whatever is well experie- nced before becomes the object of recollection. 21. Pratya- bhijñā and abhava are not separate pramāņas, but come under pratyakṣa. 22. Üha, samsaya and pratibha are in- cluded in pratyakṣa. 23. All knowledge is of the real, even erroneous perceptual knowledge. 24. Satkhyati is accepted. 25. What is called satkhyati is reality of object of consci- ousness; error consists in invalidating workability of an object. 26. Cognition of dream etc., is also real. 27. Ex- planation of cognition of white conch as yellow. 28. Cogni- tion of redness of crystal near China-rose is real. 29. Cogni-

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tion of water in mirage is real. 30. Cognition of one direction being mistaken for another is true. 31. Cognition of firebrand seen as a fiery circle when whirled round is real. 32. Cognition of one’s own face in mirror etc., is likewise real. 33. Cognition of double moon due to distorting medium is also true. 34. All apprehensions are real. 35. Difference implies counter-entity. 36. Objection: A Cognition derived from statement “Thou art the tenth’io no should be perceptual; reply: That is not acceptable since such cognition is partly perceptual and partly word- generated. 37. Rejection of Advaita view of threefold distinction made in Consciousness. 38. Refutation of Naiyayika view that nirvikalpaka is cognition of attribute- less object. 39. Objection: Schools of Kanada and Panini, useful to every branch of knowledge, should not be rejected; reply: No system in toto is rejected; whatever is amenable to reason is accepted. 40. Rejection of anti- Sūtrakāra views, such as causation of universe by atoms, personal origin of Vedas, etc.

AVATARA TWO: ANUMANA

1-21

  1. Definition of anumiti and anumana. 2. Difference between vyapya and vyapaka. 3. Vyapti is invariable rela- tion. 4. Vyapti is twofold: anvaya and vyatireka. 5. Nature of upadhi. 6. Upadhi is of two kinds: niscita and sankita. 7. Vyapya, sadhana, linga mean the same. 8. Five forms or characteristics of vyapya. 9. Pakṣa. 10. Sapakṣa. 11. Vipaksa. 12. Bhadhitavisayatva. 13. Asatpratipakṣatra. 14. Classification of vyapya into anvayavyatirekin and kevalanvayin. 15. Five-formed vyapya is anvayavyatirekin. 16. Same vyapya without vipakṣa is kevalanvayin. 17. Kevalavyatirekin is inadmis- sible. 18. No supersensuous cognition in kevalanvayin and anvayavyatirekin. 19. According to another classifi- cation anumana is divided into svartha and parartha. 20. Some admit svartha alone. 21. Five members of syllogism. ols

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  1. Pratijñā. 23. Hetu. 24. Udaharaṇa. 25. Upanaya. 26. Nigamana. 27. Naiyayikas accept five-membered syllo- gism mentioned above. 28. Mimamsakas admit pratijñā, hetu and udaharana. 29. Saugatas recognize udaharana and upanaya. 30. According to Visiṣṭadvaita vyapti and character of pakṣata are established by udaharaṇa and upanaya. 31. Five fallacies of reason. 32. Asiddha is threefold. 33. Svarupāsiddha. 34. Aśrayasiddha. 35. Two varieties of vyapyatväsiddha. 36. Viruddha. 37. Two varieties of anaikantika. 38. Definition of sadharana and asādhāraṇa. 39. Prakaranasama. 40. Kalatyayapadiṣṭa. 41. Upamana is included in anumana. 42. Arthāpatti comes under anumana. 43. Tarka is hypothetical argument. 44. Niscaya is determination. 45. Väda is debate. 46. Jalpa establishes position of both sides. 47. Vitanda is non-establishment of one’s own position. 48. Chala is quibbling 49. Jäti 50. Nigrahasthana. 51. Conclusion.

AVATARA THREE: SABDA

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  1. Nature of sabdajñāna and definition of sabda. 2. Eternality and impersonal origin of Veda. 3. Objection: Vedic texts are not authoritative; reply: Vedic texts are authoritative even in respect of existent entities. 4. Abhicăra etc., are authoritative. 5. Entire Veda is authoritative. 6. Purva- and Uttar-mimamsas constitute a single scriptural authority. 7. Veda is fourfold. 8. Veda is divided into mantra, arthavada and vidhi. 9. Mantra. 10. Arthavada. amhr 11. Vidhi. 12. Apurvavidhi. 13. Visiṣṭavidhi. 14. Parisan- khyavidhi. 15. Niyamavidhi. 16. Nityavidhi. 17. Naimit-b tikavidhi. 18. Kamyavidhi. 19. Veda has six limbs. 20. Chandas. 21. Kalpa. 22. Sikṣā. 23. Nirukta. 24. Jyotisa. 25. Vyakarana. 26. Veda with its limbs is authoritative. 27. Smrti not opposed to śruti is also a pramāņa. 28. Hiranyagarbha etc., are trustworthy wherever they do not contradict Manu and other smrtis. 29. Itihasa and purāņa are authoritative. 30. Bharata and Rāmāyaṇa do no

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contradict Vedanta texts in their essential portions. 31. Contradictory portion of puraņas is unauthoritative. 32. Pāñcarātrāgama is authoritative in toto. 33. Dharma- sastras are authoritative. 34. Silpa etc., are authoritative in their useful portions. 35. Silpa. 36. Ayurveda. 37. Gandharva. 38. Bharatagama. 39. Among sixty-four arts whatever is useful for attainment of tattva, upaya and

puru- ṣārtha is authoritative. 40. Sayings of Bakulabharaṇa etc., are more authoritative. 41. Śribhāṣya etc., are most authoritative.

  1. Nature of pauruşeya. 43. Secular statements characterized by expectancy etc., are authorita- tive. 44. Primary and secondary denotations are common to vedic and secular statements. 45. Abhidhāvṛtti is primary denotation. 46. Abhidhavṛtti is divided into yoga, rūḍhi, etc. 47. Nature of the figurative. 48. Whole aggre- gate of sentences has objects affected with difference. 49. Cit- and acit-denoting words have their final meaning in Sriman Narayana. 50. Import of words become perfect from knowledge of Vedanta. 51. Reference to chapter on ‘Isvara’. 52. Conclusion.

AVATARA FOUR: PRAKṚTI

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  1. Prameya is twofold: dravya and adravya. 2. Ob- jection: Categories are six and as such twofold division of dravya and adravya cannot be maintained; 3. Reply: Activity, generality, particularity and inherence are not ond admitted as distinct categories. 4. Abhava not admitted aso seventh category. 5. Dravya is sixfold. 6. Defintion of jada. 7. Nature of prakrti; origination of mahat, threefold ahankara and eleven indriyas. 8. Indriya has sattvikahan- kāra for its material cause. 9. Jñanedriya is of six kinds. 10. Mind. 11. Auditory sense. 12. Visual sense. 13. Ol- factory sense. 14. Gustatory sense. 15. Tactual sense. 16. Mention of indriyas as elemental is figurative. 17. Two kinds of sense relation with objects. 18. Karmendriya is of five kinds, 19. Faculty of speech. 20. Faculty of grasping.

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  1. Faculty of walking. 22. Faculty of excretion. 23. Fa- culty of generation. 24. Karmendriyas are not destroyed along with destruction of body. 25. Conceptions of male sense, female sense, etc. are refuted. 26. Tanmatras and gross elements rise from tamasahankara assisted by raja- sahankara. 27. Nature of tanmatra. 28. Nature of gross element. 29. Tanmatras are five. 30. Gross elements are five. 31. Sound-tanmatra. 32. Ether. 33. No distinct substance called ‘direction’. 34. Touch-tanmatra. 35. Air. d 36. Five vital airs. 37. Colour-tanmatra. 38. Fire.

  2. Four kinds of fire. 40. Bhauma fire, divya fire, audarya fire and ākaraja fire. 41. Another division of fire as prabha and prabhāvān. 42. Prabha is substance as well as quality. 43. Hence prabha is not purely a quality. 44. Prabhāvān. 45. Rasa-tanmätra.

  3. Odour-tamatra. 46. Water. 48. Earth. 49. Tamas is not a distinct substance. 50. Perception of sound etc. in all elements is due to quin- tuplication. 51. Process of quintuplication. 52. Tripartite process in the Veda refers synechdochically to quintupli- cation. 53. Material cause of body. 54. Definition of body. 55. Rejection of other definitions. 56. Eternal body. 57. Non-eternal form. 58. Another classification of body as ambulant and non-ambulant. 59. Fourfold division as sprout-born etc. 60. Cosmic sphere originates from quin- tuplicated elements. 61. Origination of mahat etc. is only a change of state. 62. Reason for distinction as cause and effect in vyavahāra. 63. Conclusion regarding description of twenty-four categories. 64. Rejection of views of Pasu- patas and Vaiseṣikas. 65. Prakṛti etc. are objects, means and abodes of enjoyment. 66. Nature of anda. 67. Jam- budvipa with nine continents. 68. Plakṣadvipa, Salmali- dvipa, Kušadvipa, Krauñcadvipa, Šākadvipa and Puskara- dvipa. 69. Other regions which surround seven dvipas. 70. Nether worlds. 71. Higher regions above Bhu. 72. ‘Mediate’ and ‘immediate’ creation.

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AVATARA FIVE: KALA

  1. Definition of time. 2. Measurement of time accord-

ing to human and divine standards. 3. Four yugas.

  1. Measurement of Brahma’s time. 5. Birth of Manus and Indras in a day of Brahma. 6. Dissolutions etc. are depen- dent on time. 7. Impartite time is eternal. 8. Time serves as instrument in cosmic sport of Isvara. 9. Rejection other views regarding time.

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AVATARA SIX: NITYAVIBHŪTI

  1. Common characteristics of suddhasttva and dharma bhūtajñāna. 2. Definition of suddhasattva. 3. Ïévara’s vibhūti assumes the form of objects, means and abodes of enjoyment. 4. Bodies of Iévara, nityas etc., are accomplish- ed by the wish of Isvara. 5. Bhagavan’s body in Vyuha, Vibhava and Arcă is made up of non-material substance. 6. Embodiment of muktas is for the service of Isvara, 7. Iévara is characterized by unsurpassable attributes of splendour, beauty, etc. 8. Bodies of muktas are not karma- made. 9. Refutation of views that there is no embodiment in mukti, that nityavibhuti is a portion of prakṛti, etc. 10. Symbolic representation of Divine ornaments and wea- pons. 11. Description of Vaikuntha.

AVATARA SEVEN: DHARMABHUTAJÑĀNA

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  1. Definition of attributive consciousness. 2. Nature of attributive consciousness with reference to Isvara, muktas and bound and liberated selfs. 3. Objection: If con- sciousness is eternal, why is it said that consciousness is born, is destroyed? Reply: Appearance and disappearance of consciousness is possible by virtue of its states of con- traction and expansion. 4. Consciousness is self-valid and self-luminous. 5. Refutation of various views regarding

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consciousness. 6. Consciousness persists as continuous stream. 7. Objection: If it is admitted that consciousness is eternal, states like waking etc., cannot be accounted for; reply: Origin of states like waking, dream etc. can be ex- plained by presence or absence of tamas. 8. Consciousness by presence or absence of tamas. 8. Consciousness as attri- bute. 9. Consciousness as substance. 10. Consciousness of muktas can simultaneously contact many bodies. 11. All mental states such as happiness, sorrow, etc., are reduced to consciousness. 12. Objection: Mental’ states cannot be identified with consciousness, since it has been said (Br. Up. I, v, 3) that desire, resolve, etc. are but mind; reply: Since mind is associate of consciousness, it was figuratively said that mind was all. 13. So all attributes of individual self are but modes of attributive consciousness. 14. Infinite attributes of Bhagavan such as knowledge, power, etc., are expressions of his jñāna and sakti. 15. Definition of divine attributes such as jñana, sakti, bala, etc. 16. Bhakti and prapatti are the only means for release. 17. Karmayoga, jñānayoga, etc., are means to liberation through bhakti. 18. Nature of karmayoga. 19. Nature of jñanayoga. 20. Bhaktiyoga is continuous stream of remembrance of God. 21. Bhaktiyoga is generated by sevenfold discipline of viveka, vimoka, etc. 22. Definitions of viveka, vimoka, etc. 23. Nature of bhakti. 24. Forms of bhakti as para- bhakti, parajñāna and paramabhakti. 25. Bhakti is two- fold: sadhanabhakti and phalabhakti. 26. Objection: When Vedanta texts have enjoined ‘sravana’ and ‘manana’ as the means to salvation, how can ‘dhyana’ effect release? Reply: Śravana and manana, being anuvada, refer to what is already established and therefore all texts enjoin ‘dhyana’ only. 27. Various vidyas such as antarakṣividya etc., are modes of bhakti. 28. Nature of prapatti. 29. Since bhakti and prapatti are the only means to release, the means enunciated by others (such as Cārvākas, Vijñānavādins, Jains, etc.) are rejected.

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AVATARA EIGHT: JIVA

  1. Common characteristics of jiva and Iśvara. 2. Nature of jiva. 3. Jiva is different from body, senses, mind, etc. 4. JIva is monadic. 5. Jiva is eternal and unborn. 6. Jiva is different in each body. 7. Consciousness, monad- ness, etc., determine jiva’s essential nature. 8. Refutation of various conceptions of jiva by Buddhists, Cārvākas, Sankh- yas, etc. 9. Objection: If jiva is not all-pervasive how can it enjoy its fruits in other regions? Reply: It is possible by power of adṛṣṭa, which is a special kind of consciousness. 10. Jiva is of three kinds: the bound, the freed and the eternal. 11. Origin of devas etc. 12. Human beings, animals and non-ambulants explained. 13. Womb-born, egg-born, sprout-born sweat-born. 14. Owing to power of avidya, bound jivas are subject to manifold afflictions. 15. Various kinds of bound jivas explained. 16. Mumuksus are of two kinds: votaries of kaivalya and mokṣa. 17. Mokṣa-seekers are of two kinds: bhaktas and prapannas. 18. Members of three varņas only are qualified for bhakti. 19. According to Vedantasūtras sūdras are not qualified. 20. Bhaktas are of two kinds. 21. Nature of prapanna; everyone is qualified for self-surrender. 22. Prapanna is of two kinds: ekantin and parama-ekantin. Parama-ekântin is of two kinds: dṛpta and ärta. 23. Description of mukti. 24. Mukta attains equality with Brahman in enjoyment of bliss. 25. Objection: Muktas cannot wander all over worlds since Scripture declares that the liberated do not return; reply: Muktas can wander according to their own will; Scripture prohibits ‘return’ due to karma. 26. The eternals.

AVATĀRA NINE: IŠVARA

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  1. Definition of Isvara. 2. Isvara is both material and efficient cause. 3. Definitions of material cause, efficient cause, etc. 4. Śriman Nārāyaṇa is the sole cause of universe. 5. How can causality result in Nārāyaṇa? Reply: This is

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determined by examination of Vedanta texts. 6. According to principle of ‘samanya-viseṣa’ all general terms such as Siva, Sambhu, etc., terminate in particular term ‘Hiranya- garbha’. 7. Terms such as Hiranyagarbha etc., refer to Nārāyaṇa. 8. Antaradityavidya refers to Visnu. 9. All vidyas including daharavidyä must be construed as referr- ing to Nārāyaṇa. 10. Objection: According to non-dualistic passages of śrutis identity of Brahman with Self is alone real and that everything else is unreal; therefore Nārāyaṇa cannot be import of Vedanta texts; reply: Nārāyaṇa is proved to be cause of universe from Vedanta texts which treat of causality; the apparent contradiction between dualistic and monistic texts is harmonized by ghaṭakasrutis. 11. Traditional teaching of Visistädvaita. 12. Refutation of Sankhya, Mimämsä, Yoga and Pasupata views in respect of Isvara. 13. Isvara is untouched by imperfections adher- ing to universe-body. 14. Isvara is vibhu. 15. Various attri- butes of Isvara. 16. Nārāyaṇa is the creator, the protector and the destroyer of the universe. 17. Isvara abides in five- fold form: Para, Vyuha, Vibhava, Antaryamin and Arcă. 18. Para is highest Nārāyaṇa in Vaikuntha. 19. Vyuha is fourfold: Vasudeva, Sankarṣana, Pradyumna and Ani- ruddha. 20. Each Vyuha descends into three sub-Vyühas such as Kesava etc. 21. Description of Kesava, Madhava, etc. 22. Vibhava is avatar such as Matsya etc. 23. Pur- pose of various avatars such as Matsya, Kurma, etc. 24. Avatars are manifold such as the primary, the secondary the full, etc. 25. Isvara incarnates by his own will, and not owing to karma. 26. Isvara as Antaryamin abides in all jīvas. 27. Arca is that special form of Isvara which accepts any substance for body. 28. Arca is fourfold. 29. Bhaga- vän is ever present with Sri in all fivefold states.

AVATARA TEN: ADRAVYA

  1. Adravya is tenfold: sattva, rajas, tamas, sound, touch, colour, taste, smell, conjunction and potency.

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  1. Nature of sattva. 3. Nature of rajas. 4. Nature of tamas. 5. Sattva, rajas, tamas pervade entire prakrti and belong to purusas controlled by prakṛti. 6. Fruits of three gunas. 7. Nature of sound. 8. Objection: Srutis declare sound to be a substance; reply: sound is a. non-substance, since producibility of Pranava is possible through ’express sense’. 9. Nature of touch. 10. Nature of colour. 11 Nature of taste. 12. Nature of smell. 13. Refutation of pilupākavāda. 14. Nature of conjunction; non-eternal conjunction. 15. Eternal conjunction. 16. Nature of potency. 17. Objection: When qualities are enumerated as twenty-four, how could they be determined to be ten only? Reply: Since many attributes can be explained in the light of and subsumed under ten heads, qualities are ten only. 18. Conclusions regarding adravya. 19. Names of Visistädvaita treatises from which the author has derived material. 20. Tattva, hita and puruṣartha have been explained in this work. 21. Though sages declare Reality to be one, different acaryas view the tattva in various forms. 22. Purport of Vedanta is that non-dual Brahman qualified by cit and acit is the one Reality. -158=Books consulted

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