The Tattva-Muktavali | Page 4

life" there arises the idea of identity
[Footnote: In the first ex. there is __šuddha- sâropa-laksha.nâ__ or

"pure superimponent indication," in the second there is
__šuddha-sâdhyavasâna-l.__ or "pure introspeceptive indication,"
where the ghî is swallowed up in the "life." Most writers, however,
disallow __upachâra__ in __šuddha-laksha.nâ__]; but the knowledge of
the meaning of the sentences will be produced by a metaphor,--there is
not brought about a real oneness.
26. The doctrine of Identity is established with a desperate effort, and
men have recourse to the power "Indication"; but there are three things
which should rise to our view,--the primary meaning, the indicated
meaning, and their connexion [Footnote: He seems to imply that each
of these three requisites fails in the present case,-- there is no primary
meaning, and still less a secondary, and there is no connexion with any
other object.].
27. There is here no Denotation from the absence of conventional
agreement; there is no Indication from the absence of any reason [to
establish it]; by what reason, on the theory of Mâyâ, can Brahman be
ever made known?
28. He is described [Footnote: He now proceeds to declare his own
opinions] in the Veda by the primary power of words [Denotation] as
the Maker of the Universe; and by Inference we establish the
conclusion that all these things have a Maker.
29. The Vedas are a proof, the Šm.ritis are a proof; there is a being to
be proved and known there in many passages; it is the great Personality
which is to be made known by all the Vedas,--therefore it is this which
the Veda takes as its subject.
30. True verbal testimony produces knowledge even in regard to that
which is absolutely non-existent,--then how much more in regard to
Brahman the Lord, the maker of all that moves or is motionless!
31. It is said, [Footnote: Taitt. Upanish. ii. 4.] "Speech retires therefrom
together with the Mind,"--but this is its explanation,-- give ear:
Together with the Mind Speech makes Him its object, and then retires,
because His nature is not to be fathomed.
32. "Brahman is not to be made the object of mind or of words,"
[Footnote: Cf. the Ka.tha Up. vi. 12, "The soul is not to be reached by
speech nor by the mind nor by the eye."]--from this saying it is
understood that he is only to be declared by Revelation, Revelation has
no faltering action [Footnote: For __skhaladgati__, cf.

__Kâvyaprakâša__, ii. 16.].
33. "He who is versed in the Word-Brahman attains to the highest
Brahman," [Footnote: This line is quoted from Šruti in the Maitri
Upanishad, vi. 22.]--surely such words of inspired sages are not
mistaken babble.
34. Assuredly the conventional meaning of the words "existent,"
"thought," and "joy" applies to Brahman, just as the words "pot,"
"cloth," etc., refer to those particular objects.
35. The perception of the conventional meaning of words is aroused by
the dialogue of the orderer and the ordered; and afterwards by insertion
and omission the child becomes thoroughly skilled in the use of the
words. [Footnote: Cf. Sâhityadarpa.na, ii. "On the old man's saying,
when giving directions to the middle-aged man," etc. The Sâhitya D.
uses the terms __âvâpoddhârau__, the Siddhântamuktâvalî (p. 80) uses
__âvâpodvâpan__].
36. So through hearing the words of the teacher and repeated study of
the šâstras the conventional meaning of such words as Brahman, etc., is
assuredly produced in the pupil.
37. This earth must surely have had a maker; for its having the nature
of an effect is a sign, just as we see to be the case in pots, etc.
38. If it is established that the supreme Lord is the maker, then his
having a body follows as a matter of course [Footnote: This is one of
the tenets of Râmânujas as well as Pûr.naprajñas.]; for in all effects, as
pots and the like, the maker is seen to have a body and not to be
bodiless.
39. [The objector urges] "If the supreme Lord has a body, then he will
be like to beings such as we are; there cannot be a maker without an
intermediate agency [Footnote: The __vyâpâra__ or intermediate
agency is defined as __taj-janyatve sati taj-janya- janako hi
vyâpâra.h__],--I see no difference whatever."
40. But great is the difference which is declared to exist between the
Adorable Lord and men working with spades, sickles, ploughshares,
and hands; these are helpless in the six waves [Footnote: Compare the
memorial line, __Šokamohau jarâm.rityû kshutpipâse sha.dûrmaya.h__.]
(of human infirmity,) and wearied with the burden of labour,--He
effects everything by a mere motion of his brow.
41. The Master can make, not make [Footnote: With this curious use of

__akartum__ (extending the analogy of such forms as __akurvan,
ak.ritvâ__, etc.) cf. Theognis, 621: {Greek: __pas tis ploúsion ándpa
tíei atíei dè