English
A passage for editorial review. Dhole's Bedanta Series. THE PANCHADASI. A HAND-BOOK ~ OF HINDU PANTHEISM. THE PANCHADASI SREEMUT VIDYARANYA SWAMI. TRANSLATED WITH COPIOUS ANNOTATIONS j * BY ? \ 9 b NANDALAL DHOLE, Las., Translator, “Vedantasava,” &c, SECOND, EDITION. If TWO VOLUMES. vou. L CALCUTTA: HEERALAL DHOLE, MUSJID BARI STREET, Socurty ror THe Resuscitation or Inpian LitsRaTURS, 65/2, Brapon STREET. f 1899. [ 42 rights reserved. } PRINTED sy H. C. Dass, “Elysium Press," 65]2, Beadon Street, Calcutta. PREFACE. For one so deservedly reputed, as the author of the PANCHADAS!, which holds a high place in the realm of Vedantic Philosophy, it is but proper, that a short notice. of his life and writings should go along with its English version. But in the matter of biography, there never was atime, nor is it even now the case,—when any attention was paid to it. India boasts of a literature which is unique; every department of learning bears the stamp of genius,—originality, deep research, and profound and sublime thoughts, Unfortunately the lives, that were spent in thus enriching the Sanskrit, and opening up a world of new ideas and new philosophies, were allowed to drop in time into the gulf of eternity, without leaving any trace of their struggles and sufferings, their joys and pleasures, beyond the simple fact that they lived and died. Suppression of self or egoism was a religious principle with them ; and this may to a certain extent account for the lack of authentic records of the lives of our great men and good. And, if to this be added the certain fact, that they lived quite unosten- tatiously, with very slender means, barely enough to satisfy the simple wants: of the ‘flesh (already reduced to starvation limits); without that artificial halo, which encircles the mushroom authors of the day: it will be evident that the incident of such lives as theirs would neither be interesting nor profitable. We had no press that could puff in those days; the art of printing was yet in the womb of distant futurity; the renown of a acholar was confined in the narrow circle of his nativity, 2 PREFACE. where a solitary student would be found engaged in receiving, and he in imparting, instruction to them. His pupils, gradually spread bis fame and worth; for, after finishing their course, they turn into new pastures, and set themselves up as professors. In this way, the learn- ed scholar draws pupils from remote places, who copy their teachers’ manuscripts and writings, and, are taught in them. Under circumstances so repressive and trying it is a matter of congratulation that, what is yet left us, is a standing monument, imperishable like time itself, and undying like glory. With the paucity of materials for a suitable biography, so much of fiction has been trans- planted on it that we had one time thought of giving up the idea ; but recollecting that a blind uncle is better than none, we begin our task. Madhava, Madhavarya, Madhvacharya, and Madha- vamatya were the names by which Vidyarana Swami used to pass prior to his turning into a recluse. He was born in the fourteenth century of the Christian era at Golconda. It appears that Vijayanagar was the capital of Bukk&ka I, whose family priest and minister our author was. Very little is known of his early life. His parents, as may naturally be expected from their connection with the reigning family, were in affluent circumstances and very highly respected. His father was, as he himself speaks of him in his commentary on Parasar’s Law Book, “ Narayan of good renown,” and mothcr,—-Sreemutty. He had two more brothers, called Sayan (the great Commentator of the Rig Veda)* and * Unfortunately some Oriental scholars confound him with his brother, the subject of this memoir. Both the brothers, Sayan and Madhav, had their separate Commentaries on the Vedas. H.D. PREFACE. 3 Somenath. They belonged fo the Bharadwaj Gotra and Bodhvayani Shakha ot the Black Yajur Veda. He wrote many works, all of which attest his learning and erudition. Next to Sankaracharya, he is everywhere recognised as an authority on the doctrine of Non-du- ality. He wrote on Medicine, Grammar, Astrology, besides writing Commentaries on the Four Vedas known by the name of Madhavaprokask; Commentaries on the Brahma Mimansa or Adhikaran Mala; Commen- tary on Parasar’s Law Book; Anumitiprakash Brahma Gita, or a critical analysis of the doctrine of son-duality based on the Srwis, and a review of Madhava, Ramanuja and Sankar’s views. Here alvo he has added his com- mentary for elucidating the text, and called Prakashika ; Jivanmuktiviveka ; Drigdrishvaviveka and the gloss of Aparokshyanuvuti. His Sarvadarshan Sangraha treats of filteen systems as follow :—{1) Charvaka-darshna, (2) Buddha-darshana; (3) Arhata-darshna; (4) Rama- nuja-darehana; (5) Puranprajna; (6) Nakutis-pasupat ; (7) Shaiva; (8) Pratyabhijna; (9) Raseshavar; (10) Aulik; (11) Akshapada; (12) Jaimini; (13) Panini; (14) Sankhya; and (15) Patanjal. Among his minor works ate jJaiminya Naymala, Acharmadhava and Sankardighivyaya. It is neither profitable nor interesting to enter into details about the various anecdotes current about Madhava’s supernatural gifts. For instance, it is said, that with a view of propitiating the Gayatri Devi he had collected several learned Brahmins from various parts of the country, and on the auspicious occasion regularly commenced the Gayatripurashcharana, but he was un- successful in meeting her. This made him indifferent to worldly enjoyments, and ultimately turned him into a re- 4 PREFACE. clause. Then Gayatri insisted upon him to ask for a boon, and Madhava requested her to cause a shower of gold ia the Karnatic, so that every one may become rich. This was actually fulfilled. Later in life he settled himsel€ in the Sringeri Math founded by Sankaracharya of which he became the reputed head. Here his last work Pancha- d@ast was written, but as he did not live long to finish it, the work was left to his Guru Bharatitirtha Muni, who wrate the latter nine books and thus completed the Giteen books of which the Panchadasi is made.* N. D. * And so it did bappeti that with this short Biographicat Sketch uf the author, the English translator of the Penchadast paid his tribute of Nature. He died in his 47th year on the 14th of March, 1887 at 5-30 Ac M., deeply regretted by all who knew tim H. D. THE PANCHADASI. SECTION I. Satutations be to my Guru Serax SHANXARANANDA Who is non-different from the Supreme Self and who is the chief resort for the destruction of infatuity and its attendant evils derived from conceit and egolty, leading to ineffable misery every being acting under the influence of free will, like to those fearful animals—the dog, crocodile and others living in water. 2. Love and reverence to the said Guru will produce a pure heart, and enable the individual to distinguish the Real from the non-real objective world together with the elements wf which it is made. This I proceed to consider. 3. ‘To establish the identity or oneness of the Everlasting Intelligence and Bliss—Paraszanma—with the Individuated Self, it is necessary that the latter must also have the: sane everlasting intelligence and bliss. With this view, the non- Aifference of knowledge as helps the individual in the cogni- tien of several objects is being cited here. We distinguish @ 2 PANCHADASI. thing by ity name, for instance 2 golden earring and a golden bangle are equally derived from gold, the difference in their shape determines their individuality. 4. And if this be omitted, the remaining gold is one in both, yet cach has its name. In the same way, the Individual Spirit ta one with the Universal:—the difference consists in their associates, which if left out, there remains only one consciousness. Hence the individual state being one of ever- lasting intelligence, it is one with the Absolute. But this re- quires proof and for such a purpose it is necessary, in the firat instance, to establish consciousness as one and if that can be done, then it is eternal and true, for what is always one, ig eternal. 5. There are three states of consciousness (a) waking, (5) dreaming, and (¢) dreamless slumber. The first is defined a that condition when consciousness takes hold of a subject by the instrumentality of the senses. In the conciousness of the wakeful state are floating sound, touch, make, taste and amell—ether, air, fire, water and earth—{#c,,) multiform sub. jorts. What floats, is an object of cognition, subject, etc., and fhat.in which it floats ig consciousness. The respective con+ eciousnesses which enable us to cagnise an object by touch, sound, etc., msy appear different and multiform, but sich difference and diversity exist only in the subject or object which consciousness covers—while consciousness is one and alone; and that difference in the subject or object is easily nacognisable by the individual characteristics or features pre- tention if, 6, For instance, a cow and horse are different from one snother, a pitcher is also a separate object from a cloth ; hence for variety, ell objects aze different from similar other objects end for oneness consciousness whether a8 regards sound touch, tight. or in any other condition ig non-different. In short, the. ‘gandition yhich enables an Indivjdual to form an jdoa of an, object by touch ox sight, or by its sound, has referance to PANCHADAS!. x and the same consciousness, and whet appears to us different vis., sdund quite distinct from touch, is due tothe diversity: of the objects.