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TARKA-SANGRAHA

OF ANANDAJNANA

EDITED WITH INTRODUCTION

T. M. TRIPATHI, B. A.

Published under the authority of the Government op HIS HIGHNESS THE MAHARAJA GAEKWAD OF BARODA.

CENTRAL LIBRARY BARODA.

19 17. B

MAR 2 7 1967

^lii^iTY Of ^^^ AEKWAD'S ORIENTAL SERIES lited under the supervision of e Curator of State Libraries, laroda.

NO. III.

Pablishcd by Janardan Sakliaram Kmlalkar, M. A.. LL. D., Curator of State Librarietf, Baroda, for the Barwla Govornmcnt, and Printed l>y Manilal Itcharaiii EKpai, at The Gujaratl Printing Press, No. 6, Sassoon Buildlnos, Circle, Port, Bombay.

Price Rs. 21 — — — — —

CONTENTS.

Page Introduction i-xxii

I The present •^or)fi-Tarkasangraha

Its object i

Its procedure ... ii

Its Subject-matter...^ ^ iii II Anandjfianana or Anandagiri The name Anandagiri vi He and Jauardana the author of Taitvdloka same vi Anandagiri was probably a native of Gujarat vii Anandajfiana-an Achdrya of the Dvarkd-pitha viii His preceptors. (1) AnubhiltisvarupSchSrya \x Authorship of the Sarasvata grammar x

Narendranagari ...... x

(2) Suddhanauda ... xi His pupils.

(1) Akhandananda ...... xi (2) A commentator on the Kathopanishad xii Works by Anandagiri. (a) Printed xii (b) Unprinted xii (c) Doubtful or falsely attributed xiii Some noteworthy works quoted in his works.— (1) PrakatMha xiv (2) DraJunaprahdiikCi xiv (3) Paddrtha-tatlva-nirnaya xiv Some notable authors quoted in his works. (1> Bhartriprapaficha xv (2; DravidScharya xvi (3) Bbatta Bhaskara xvi (4) Bhatta Sambhu xvii (5) Dharmakirti xvii Authors who refer to Anandagiri. (1) Prajridndnada xvii (2) (Sesha) Sdrngadhara xvii (Vadi-Vdgisvara) xviL' (Vadindra) xviii CONTENTS. Page (Knlarka-pati'lita) ...... ,,, ^ix

(Bhuvanasundara) ...... xix (3) RSinauanda?arasvatI ... xix (4) Sadananda Kasmirika xix

(5) Srikrisbnatiandasarasvat? ...... xix (6) Mahesvaratirtha xx

(7) Kika ...... xx Anandagiri's date. xx III The Manuscript xxi Contents of the Text (in Sanskrita) (O-(^) Erreta etc. (^)-(^) The Text ^_^^ I Index of Quotations (0-(*) II Index of Verses (0-(«) III Index of Technical Terms (^)_(^.,) — .

INTRODUCTION.

I

(The present woik Tarkasangraha .)*

Tills Tarkasangraha y iucliuled in the Gaekwad's Oriental Series, is an orljjliial work hy Anandajfulna or Anandagiri, the well-known erudite com- mentator on SdnkarachiJrya's Bhashyas.

It is a critical examination and a systematic refutation of the Vaiseshika^ or the Aulukya system of philosophy—the champion of Hindu Realistic Phi- losophy; or in other words, a logical refutation of the Creationist or Realistic standard from the stand-point of the Polyonomic standard; or according to Sanskrit terminology, of the Arambhavdda from the point of view of the Vivartavada.

Us founder, Kanada,^ the Empedocles of India, was a devotee of iiva,^ pupil of Somasarm^, and an inhabitant of Prabhds-Patan in Kathiavada.'*

Its Object.— It seems that out of all the systems of philosophy, the present author chose this particular one for refutation, and not Nyaya or any other, because the Vaiseshikas are considered to be the greatest logicians, the chief exponents of the atomic creation of things, and upholders of the reality of matter. They have thus been the pioneers of all the dualistic philosophers { Hhcdavddins). In this connection, Anandajndna himself observes that "this effort is to establish, by arguments logical and authoritative, "the One without a Second; 5" and in the concluding part of the work he affirms that "by ap«

• This ifl the same work as is referred to often in the Kyi'iya-muLtdcai', a com- mentary on I'daynnrichurya's fy^iMinnaral', and is not to be confonnded with the well-known work of the Ranjc name by Annamblintta, who tloariehed between Mallinutha (A. D. 1875) and libatloji DikHhita (A. D. 1585)

1. So called as it recognises a particular category ('RI'*) termed Particularity

( tkifl), not accepted in other philosophies.

•2. He is also known bj the name of Ku^yapa (his family name-*I^l'l), by the name of Anliikya (it being iiis patronymic, he being the son of Rishi Uluka), and by those of K.Ttiabhuk and Katiabhaksha (synonyms of Kanada) — these being quality-names literally meaning "eater of grannies," that have fallen on the ground, like a bird. Cf. «l^ ?f^W3' ihWM {A;w,lalf p. 2).

">. See the ending \eri>c of the Ptularlha-dharma-ian^raha. From this circamstance many Jain .iiitliorit generally designate the system by the name of ra£apata(see Shaddaria- naeamuchcfiiiifa-rrttii of (iiinaratna p. 200).

i. See the learned introdaction to Kandali by Pan'Hta VindfayeiTartpruwU (pp. 7-10).

5 c;^r^ fc ^qFrnsj sn?^: y4

plyinj; the methods of arjjumcuts here propounded ia refutation of the Vai- seshika philosophy to other systems, the improbability of their theories and definitions will be manifest."*

In the same strain, Raghunathavarmd in his I^ukikanyayasangraha declares that "poor Chiirvakas and others become easily refuted by arguments by which the Vaiseshika,—the protagonist of disputants known for his vigorous, dry and cold logic, —the upholder of the truth of duality,—is to be conquered.^" This is also clear from a remark of Lakshmana Sastri Dravida in his preface to the Khandanakhandakhadya to the effect that "by the above facts it is proved that the idea of soul as propounded by the Xaiyayikas

(logicians) is not acceptable to Gautama, but is identical with the Vaiscshika theor>', and therefore Sankaracbiirja refutes, in his works, the Vaiseshika, setting him up as his opponent. "^

Some of the tenets of the Vaiseshikas about topics common to other philosophies arc controverted in several other works, such as Talliapradipikd of Chilsukha etc.; but none of them handles them so thoroughly and syste- mctically as the present work does, which has in view particularly the esta« blishmcnt of the falsity of objects (Sec. 3, 4, 69 and 70.)

Its procedure. -The author of the Tarkasaiigraha, in his task, gene- rally follows, from its tenth section dealing with 'earth' ( ffe'T), the order of the subjects in the Paddrthadharmasmgraha of Pras'astapada (the standard work of the Vaiseshika Philosophy ), and that in the first chapter of the Paddrthatattvanirnaya of GangSpuri, omitting the section on enumeration of categories ( ?i,iJM^nm ). a"

( arfTR ) which was held as a seventh category by the later Vaiseshikas, and •disputation' (^t^) and other subjects specially treated by the Naiyayikas.

Many of the passages in this work, beginning with the words yallu

(qf ) and ending with /// ( ;;^ ) (e. g. on pp. 28, 65 etc.) are to be met with in the Paddrlhatlvanirnaya-vivarana.

1 i^siF^-iT^i^ ^URF^i^ir^d^^ ^^n^l'^rf^ ^jn«*T^Rq e'<3^«»?^i^ ^ arftNi-

rVc^ I {^.^^^. p. 141)

( a^ g5i*ii^i^?^3 ^t Otr^^ h^ I et. jqr. «. p. 137

23-24 ( ^. «. ^. ^^. p ) iii

It is one of the maxims of the Ny^ya philosophy that 'an object is real if it cau be defined and proved.'* Anandajndua, therefore, in order to prove that there is no real object except Brahman, takes up each and every 'object' of the Vaiseshikas, first examining its various definitions (which, in one way, may be said to rest mainly on sense-perception or inference) , aud then showing that the defined does not also stand the test of reasoning. In some cases, he examines the 'indicative cause' ( Wi^ ) adduced for re- cognizing the same, and then proceeds to point out the fallacies in the syllo* gistic inference advanced to prove it; aud then ends by concluding the non- reality ( 3?-^»^) of the object ( ^, TTN ) handled.

The definitions and syllogisms controverted are principally those of his predecessors-some of Prasastapida, Udayana, Sridhara etc. and others from Nydyasdra (chapters first and second, chiefly iu sections 42 to 48 of the present work), Mdnavtauohara and others.

Its Subject-matter.—After offering homage to the Almighty and his preceptor, Anandajnaua commences with declaring the general doctrine of all the dualistic philosophers, that there are two main categories—entity and non-entity He then proceeds to the examination of the 'Entity' (MH I Mi^t)* through its possible meanings or definitions, and all its sub-divisions as ex- pounded by the Vais'eshikas, details of which will be gathered from the contents given here in Sanskrita.

It may be noted that, in the course of this, he deals at some length, ''pp. 1-1), the origin due to excessive heat with 'duality' ( ^ ) ( Mi^Hlr'4Pi ) (pp. 61-63), and separateduess resulting from division (finuMf^m/i) (pp. 73-75), as they are considered to be the special features of the Vais'eshika

' system; and also with 'differentia' ( g^^^F?^ ) and division '( f^tnn ) Cpp. 'distance' 75-77), because they are mutually 71-75), and (Mir^ l'Ur^ ) (pp-

related and help in proving the 'theory of separateduess' ( i(^^ ), in opposi-

tion to the 'theory of one unit or uon-duality' ( ^thij^t^ ).

fully The author, in this division, deals more with 'substance' ( ysq ) or more properly 'Reality,' and its principle sub-division Earth or Thermal

matter (^fvifl). because all the other categories or entities are dependent on the "substance" and their other sub-divisions follow the case of Earth. On the non-establishment of these two, all others fall to the ground. Sub- stance or Reality cannot be proved, because it is incapable of being defined.'

After treating thus all the 'Entities' ( «n7T^' ) with their sub-divisions (pp. 17 to 128), the author proceeds with 'Non-entity' (snn^ ), and its sub- divisions (pp. 128 to 133).

1 sgqsRMPHrt ^fefe: I —

The conclusion, Anaudaj nana alwaj-s arrives at in the respective sec-

tions, after discussing according to the ver>- rules of reasoning > propounded by those who call themselves Logicians, is that no satisfactory definition of any can be maintained, or no sound argument can be advanced to support such a thing, and therefore, all such subjects are unreal—mere effects of

delusion (snr ) or nescience ( arf^ ) on the part of individuals ( ^^^: ); just as, a serpant mistaken for rope does not admit of any definition or proof. But no delusion takes place in vacuum or without some substratum, and

this substratum, where the world-delusiou has taken place owing to i^artial ignorance of the true and only thing, is nothing else but the Self, llrahman. The author, at this point, enters into an examination of the super-

imposed ( MMlOfMnH. ) —the seeming world—the aggregate of all objects that formed the subjects for refutation—whether it is real or false, or both real and

false, or something different from the last (p. 133) . It cannot be said to be

real ( iT^-fi^.|''.mv.MH ), because in a later stage, to the befltted ( srPi^fnfr ), it appears false without the least shadow of doubt; it cannot be said to be false

also, because it is different from such as never becomes an object of cognition;

and it cannot be both at once on account of contradiction. Hence the super- imposed is peculiarly different from all these, or is 'inexplicable' A/infdc/iya

or Anin'achatiiya — as it is technically termed. It (p. 135) does neither mean

that it cannot be defined nor that it can be an object fit for definition ( for some

at least have tried it), but it means that it is indefinable in any way that a thinker may hit upon, as has been shown throughout the work by arguments, which can be applied, as recjuired, to other cases not included here or that may be put forth in future. One should be careful here that this inexpli- cability is not predicated as a real property of the super-imposed, because an unreal thing can have no quality real, but that it only suggests or conveys the sense that the substratum of the super-imposed is the thing real (p. 136),

(The cases of particular delusions, such as that of a serpent in a rope or of silver in a mother-o-pearl and other cases of undoubted illusory know- ledge are instances confirmatory of the above inference and serve for the inductive process.)

Now this super-imposed must have some cause for its appearance. But no real thing can be the material cause of an unreal thing. Hence it must have for its cause an equally unreal thing and such cannot be any other but the nescience or ignorance of the substratum ( 'srfiaHWHH ).

This Nescience is impossible in Brahman (the Highest Being), one

may say, as it is omniscient; also impossible in individual souls, because the

Veddntin holds them non-different froiu Brahman. But this is not so; for, it

is not possible to deny nescience (absence of true knowledge) , because this is

1 qi^^ 'nR3T?^:-^f^ jqpwgq?^. —

cverywlicre evident. This nescience, again, is not independent or self-existing,

for iu that case, it would be no nescience. Then, if it is dependent, it can only

be dependent on Brahman, for it is the sole thing; and this Brahman, which to can be called so only is Omniscient ( n^ ) according the Logician, through nescience, which alone can become the means of its (i.e. the Brahman's) being connected with other things. As long as this nescience lasts, there is the one or the other order or system of all things, just as in a dteani. Every phenomenon can be accounted for by the acceptance of one nescience in connection with the Brahman. Accordingly there is no neces- sity to assume a plurality of nescience. Presumptive evidence and law of parsimony ( fTnTTR; ) are satisfied iu the acceptance of nescience as a unity possessing wonderful potentialities (p. 13S). In fact, this unity of nescience assumes different forms, and therefore, if its one form—the dreaming state disappears, there is no reason why its another from—the sensuous waking state—should not disappear. It should be remembered that though the forms of this one nescience are numerous and outwardly diKerent, they are all one in

f^K^ , in as much as they all are unreal Thus, nature ( ) (p. 139) ( ^M I lM im?:)- root-cause of all different appearances one nescience only is the ( SkmHihr ) or different perceptions, all of which crumble down to unreality when the root-cause nescience disappears or is destroyed by the advent of true know- logical arguments proving duality are worthless, for ledge ( f^TjT ). Even they are found to be vicious on the attainment of the truth, even in this same state of mundane affairs (p. 140). To the enlightened then, this dualism is perceptible only as a phantom, on account of a remnant of nescience ( -jT^^n^si ) that ends simultaneously with his life. Thus nescience is one, but is both dependent on the pure-soul, and makes him the object of its operations. It also belongs to the individual soul

all pure-iutelligence-Soul who is not at different from the ( f^-; | rm ). The shadow of this unreal nescience makes the pure soul think himself to be fettered, and himself to be happy at the disappearance of the darkness of ignorance by the light of knowledge; but, in fact, the Vedanta neither preaches nor asserts plurality of souls ( ifR^n ) nor that of nescience. Thus to the right thinker, on his realising the purport of the "great sentence"—"That thou art," there is not-there was not-and there will not be either bondage or emancipation; but to him there is only the Highest Being which is also the individual soul—the real Self. (p. 141).

This knowledge is (in nature) re-cognition ( tRRrin ) or rc'presenta- tion. The notion (modification of the internal organ ( |^ ) of "I" or of Nescience arises in the Self; and as it originates in the vicinity of the Self, the 'quality of doer' or agency ( ««ij5g )is falsely attributed to the Self. When this notion of "I" is destroyed by the rise of knowledge, it leaves behind a synUar impression ( ^FTR ) in the form of "That I (am). "Here too subjectiveness and objectiveness are attributed to the Self throti

Tarkasattgraha then is a polemical work of Metaphysical Philosophy, rationally inquiring into the fundamental nature cf things, and is thus useful to seekers after truth as well as to those who want to cultivate their powers of argumentation.

II , AnandajnAna or ANANDAGIRI

The Name Anandagih.—Though in some of his verses and in the colophons of all his works, his name is given as Anandajfiana, he is popularly known as Anandagiri, by which name he too designates himself.' Other authors who quote him do so by the latter name.

He and Janardana the author of Tattvaloka same.— As iu very the previous details of the life of few cases an ascetic ( qfenn: ) (as in the case of Sarasvatitirtha—author of a commentarj' on the Kavyaprakasa) can be ascertained, the acceptance of the ascetic's mode of life ( -ininr ) being consi- dered a new birth and so no reference being made to his former life, it is a mat- ter of satisfaction to be able to gain some information about the author on this point.

Anandagiri in his hdvasya-bhashya-lippana says: —vmrrrf^w; qfr-

"Hmm^rncTT^ ^T^ y^itHiivr: (p. 15. Ananda. Ed.) aud also in the same work (p.2)he says: —V^M'^miH'-iiMftT-^T 5JN*MlNH5r(.*4^TL.;jv:i^|H|'iMHl'|.

Now, there exists a work named Tattvaloka'^ by Janilrdana in which is found the refutation of the Pariijdmavada (doctrine of evolution) of

J?r. «5^ «^?^Hii »ii««--hir*i*i ( \. qr.) 3To ^ (?. i.6\). 2. This ia not to be confounded with (Xyuy«)jra//ra/o/(4—i short connncntiry OB tb« Njfiifatitnu bj (AbhinaTt) YactiMpatimiira <»boat A. D. 1400.) Bhaskara, iu its fonrLcenth and fifteenth sectionsi (pp. 8a to 9a of a Manu- script iu the Deccan College No. 762 of 1891-95) ; while the second reference' is to be met with at the end of its eighth section (p. 5b).

Again, in his Taitliriya-bhdshya'iippana he says: —m'HNMlf^H^Ff

*li'<<'4lfM4(*l''i* cl^Mrai% KAnauda. Ed. p. 6, Giij. Pr. Ed. p. 5). This point too is found treated in the seventh section"* of the same work. (pp. 4b, 5a of the same Ms.)

These facts leave no doubt as to the identity of Auandagiri and Janar- dana. This is further supported by a similarity in method of sections, in ajguincnts (chiefly sections 17 to 37 of Tativaloka) and in style of Talud- loka and Tarkasan^^raha.

Moreover, Kika in his liopanishad-bfidysh attributes the authorship of this Tattidloka directly to Anaudagiri* (p. 27b of a Manuscript copy with me).

Jauardana, therefore, was Anandagiri's name in his previous stage of life ("Hiw?).

Anandagiri was probably a native of Gujarat.—One is further tempted to identify Janardana, the author of Tatlvdloka with Pandita Jauardana, who

has written a b/idsya. (commentary) called Jandnandanam ( jRFT^ ) on Me' ghadula (Ms. at Sdntiuatha's temple, Cambay, copy dated A. D. 1410), and a

Praianubhdshya ( TJ?T5>n'^ ) (small commentary) on Raghuvania^ (Ms.

fragmeuts with mc) . He wrote his comment on Mcghadiita after consult- ing the previous commeutaries of Asada(A. D. 1192), Va aaeva (A.D.

1. It begins:— «r s^I^^Rhr: NRjuf^i S5ri?t f^fi

^\ arTIo 5^^ ?T5^^^ SS^^Pl I ( )

=^ %'. 3. R cin?qiJ|in^^iff ^FR^^^n^ «wm^?:, cR^ 3T5^no^TfiRf%^(w)^ I

r«l?rRr*^^iTrR^^ H'qi«nRTTa5q: ??ITo »lTo | ( )

5. There in of a later origin another Hiuiilar comiuontary on the Ra^huran^a (giving also fxplanations in Gujarat! by Simala, son of Luniga, a Nagara firahmana

'i^l^^I^RMId'^lsRlf^^'^: ^H^^Pn^T^^ITH^. . ). (Manuscript datad A.D. 16;2.) by caste ( . —

1163) and Sthtradcva. The peculiarity of these conimentarics is that besides giving explanations, and occasioually ligures of speech and parallel passages, they are intermingled with the meanings of the text-words in the ( old ) Gujarati language also.* These appear to l)e early literar>' attempts of Ananda- giri. In the fragment of Kiii;li!i:atnaUia>hya (|Uotations from Rudrata's Kdvydlaiikara only are met with. Mr. Nandargikar, in his preface to Rii^^hw lania (p. 2Z ) puts this Jauardana before A. D. 13S5. The epithet 'Paudita' to this Jauardana, his (Auandagiri's) connection with Dvarka (where the

Gujarati was and is the vernacular language), aud the juxtaposition of dates etc. do not go against this inference.

Anandajfiana—an Acharya of the Dvarka-pitha ( n^wm ).~The chronological lists of the spiritual heads of the several monasteries said to be established by Sri Sankarachan,a are, on mauy grounds, considered to he spurious, and new historical matter coming into light supports it. The names of Anandajfiana, Suddhauanda and Auubhiitisvarupa (supposed to be connected with Dvarka—see below), are not to be found in any of the lists. Now, Anandagiri in his works generally bows to Vishnu (jWlHij), and in some places (see Mdndulyablidshyadku v.l in the beginning and the end) to his particular incarnation ( ar^nn: ) of Krishna, but in this work, goes to the Icngh of specifying him as 'the I^ord of DviirkA ( gKTT^mi p. 1 aud 142)

v is and j; i M.l( ^M(d (p. 142). This very significant, and doubtlessly shows that Anandajfiana was once the Acharya of the Dvarkapitha. The word 'Bhagvat'

( «nnt ) (^^"^ worshipful) prefixed to his name may be also indicative of the same. Again, at the end of his Sds/mpraldiild, he declares:

This verse may mean • 'I composed the said exposition of Suresvara's

speech having followed the path or gaiued the rank ( i^fff ) of the worshipful Visvanubhava."

Now, if we take the first meaning of the word (pa(hrt) i.e. footpath, it

is to be observed that there is yet no trace of a commentary on Drihadd- ranyaka-bhdshyavdrtika of Sures'vara, previous to that of Anandajnaua. There

is one by Anandapurna (called Nydyakalpalatilcd) on the same, but it appears that he flourished sonie-what later than Anandajfiana, and he cannot be said in any way to be the same with Visvdnubhava. On the other hand, one may try to identify VispvSnubhava with Visveveda (the author of a com-

mentary on Sankshcpaidrika), but he is not known to have written anything on the ydrtika. For this reason, there is no alternative but to accept the second interpre*

tation i. e. 'having attained the rank of the revered Visvflnubhava*. Visvunu-

1 e.g. n

Q;^ CB^ «H^*«Ii«I etc. (Peter. Eep. Ill p. 325) l)hava may be safely taken to be Visvarupa," which is another name of Mandanamisra or Surcsvara, and by which name he is often quoted by Vidya- raijya in his Viiaraijnfira nicyasangraha and Tailliriyadipika; and Visvaiupa is said to be the first Acharya of the Saradiipitha at Dvarki in Mallidmitdya and ^fall;clh^riHa.

It may also be inferred from the large number of his works, that he might have enjoyed a long life.

His preceptors (Gurus).—In TattvdloU, he describes himself as the pupil of Anubhutisvariipachar\a,* and in his other works as the pupil of Sud-

dhiinanda. No contradiction is to be seen in this, for it is well-known that a person may have different teachers in different subjects, for instance, Jagan- natha Pau'litaraja in his Rafas^ani^ddhara mentions about four. But in the case of 'Sannyasins' and 'Tautrikas' they have generally two, one 'Vidyiguru' (teacher of various branches of knowledge) and the other 'Dikshaguru' or 'Mantraguru' (Spiritual preceptor, one who initiates him). In these cases, mention of the 'Dikshdguru' is always made. Thus the famous Anubhuti- svariipachdrj-a seems to be Anandagiti's (Jandrdaua's) 'Vidyaguru,' aup Suddhananda his 'Dikshaguiu'.

(1) AnubhQtisvarupacharya ( v^^if^^^rTrar^).—Heisnot "amanabout whoui we know nothing. " lie is famous as the author of Sdraivalafiraknyd. (Grammar). His other work< are known to be (2) (,aii

It w-ill be seen from this, that he has commented on all the known works of Anaudabodha. As at the end of his Snrasiaiaprakriya and in his Chandrik'iy he invokes the fnvour of God Hayagriva, a deity worshipped iu the Southern India only, it appears that he was a native of the South; but from the fact that Janardana was his pupil, and that the study of his Sdrasa-

valapraktiy<\ has prevailed specially in Gujarat from a very old time, it is very probable that for some reason he had come to live in GujarSta—IQthiS- vdda, perhaps at DvirkS, and that he thus gave an impetus to the study of higher Nyaya and Vcdanta iu those parts.

Sdrasiali-prakrlya ( ^rnWffnf^I ) is a vrittioM the SarasLolimtras

(on grammar), of which, it is very probable that the author was AnnbhOti-

1 The Colophon rniw-^fcl «>1^a«^l=^Rr5I«l'n ^54'

«rii vi;ii^^ Pif^rfl):^ .n7v^ip:i% p5;rfH>s'in: M ;':-) on. I-. —

svarClpa himself. The tradition is, that iu the course of a debate, be beiug old and bis teeth fallen off. he pronounced punkyJiH (^r^) ( locative plural of the word pumdn), instead, of the correct form pioissu ii*^). He was thereupon challeuged, and be gave as bis authority the Sarasvalisiiiras. He was asked to produce the work, which he did ucxt day, composing it in one night. This was an iulcllectual feat, uot uucomuion in India; as for example Venkata-natha (A. D. 1300), the famous Kamamija author, composed bis fddukd-sahasra (poem) in one night.

The truth of the above tradition is supported by the fact that a special

Siitra is there in the Sdrasiafa to form the ioxm pitnksliii^ (in the sense of Paramatma-the supreme soul), which form is not lobe found iu any other grammar, (p. 103) of the edition with Chaudrakirti's com.;

Its authorship etc.—It docs not seem strange then, thi;t uuder the circumstances, Auubhutisvart'ipa attributed the authorship to a deity, though he jv-as really the author of the Si'dras and afterwards of its : rilti. It is easy to understand that to conceal his authorship he purposely omitted many things in the Siiltas and supplied them by / 'drlikas in bis rr/V//. He wrote the rr/V// (brief notes)- to make the "rules for fonnation and inflection of words

( nfi:qT ) as laid down in the Saras: (ili-snlras (»TR^^ ) easy to be understood stand (as ( 5»r5 ); or to annotate them in the very order as they (the Sutras)

( in his CItlidnd. Dhd. Tika) !»r? is explained to mean qt ^jf.mjM i fi by Anandajnana ; and be did not "re-arrange (?) the whole matter" as Dr. Belvalkar interprets the words. Thus, also, Dr. Belvelkar's view that "the Mahomedan rule of

India is to be credited with having produced the demand which eventually led to the rise" {Syilcms ot Grammar p. 93) of this school of grammar seems to be far-fetched.

It may be that Anubhutisvarupa was in some way connected with the ^arada-matha at Dvftrka as hinted before, and Sarada beiug a synonym of Sarasvati the So Iran were named after that deity. He was one of the Narcndranagari or Narcndrapurl ( ^jpmri ).— pupils of Anubhutisvarupa, and seems to have written (1) a commentary on the Sdrasialaprakriyd or some kind of work connected with the system as can be inferred from the words of Amritabharati a commentator on the S.prakriyd.^

1. Ihc followiag extract in i-onuccliou vitbtbi:) fonnfryni .>flr(Maif(r«i'*/i'^«*of Salja- bodba nilL l-c found interesting,—"^?T^^^R?IFT1^*T^ «J|^qi»?»*l% ^\'^ ?»% ^WFIS^H

q^m^^jjif^ ^raif^ %t[\m\ H^fd...ig I ^ ^iPiwinm ^fd fijjft^, f^TTNfci^(^)2f«'^t i

•' "sJ*1^ UTM^lWI'Mrxfi: :iy ^|'# ir.>'V-*.I»qim'?l'!»i:i.'n'i*ii'n'ir«( II (ji„ p.lSb. Ha)

3 <»^VA»»JIcncd in l>r. Bclvclkur'-? !

He is also the autlior of (2) a Tlppana on hha-lhuihya (Ms. with Govinda

Sastri Nirantara of Nasika ), and (3 ^ a commentary on Panchapddika-vivarana

(see San'adar'sanasangraha^ (Ananda. Ed. p. 169>, where his name is given as Narendragiri probably through a mistake on the part of the copyists). One of Narendranagarl's pnpUs was the author of Sara r.atnmnndana

' on the .S'

His another pupil was Prajnauftnanda ( ujihu-i ), the author of Tal- ivaprakd'^ikily a learned commentary on the Tatlvdlokn of Anandajnilna. In it he hows to Auubhiltisvarupa in the third verse (evidently as his grand-preceptof or •Paramaguru', and in the fourth and in the seventh to Narendranagart. All this goes to prove doubtlessly that Anubhutisvarfipa and Narendra- nagari were different persons. ). the spiritual (2) Suddhananda ( i\^ \ K-\ —He was master of Ananda- jnana, and is always spoken of with great reverence by him, but nothing more is known about him. '^ He is not to be confused with Suddhdnanda, one or the teachers of Svayamprakasa the author of Advaitamakarada't'ika and other works, who flourished later on about A.D. 1650.

Anandagiri's pupils.—One of them is (1) Akhaudananda ( »< fe<'iCH'< ), the author of Tallvadipaun ( flr^fi'H ), a famous commentary on the Pancha' pddikdvivarana of Prakasatman. Its fourth verse is: —

Here Atiandashaila is evidently for Anandagiri {Shaila being a synonym of ^/V/*), to whom the description fits well. It was a practice with some not krUa Gramiiiiir (p. MT) with Sntynprnbodha Cbattiiraka alias Vi^ToiTaritbdhi i.e.. ViJTfrat- ugara pupil of Bralitna>.'ij,'ara (wbo calls his commfntary D'piLa), Styaprabodha ocems to he an epitlietical name of ViSve^Tarabdhi.

It seem'^ that Ainritablifirati and Kfihemondra. la facp of the tnenlion of the name of AnnlhutisTari'ipa as its author in th*' last Torse of S'Jrtrata., attribnted the anthorehip to Narendra (sJftT JR^S^Tgi^P^: §^tl1T JTfen f?TgiR;Tft^"tqt^: |...(?R?Wo) wd

Vr*J^ •n?5RIWT?TcT.,.( ), probably because they lired too far from Gnjarat and migtook the pupil and the author as ono person.

1 SarradarSamitaTigrahti (

(A.D. 1398) pnpil of (Sarrajila) Visbnn-bbatta (Ind. Ant. Feb. 1916 p. 21). 3. The attriiiDtion of the aQthor«

Anfrecbt's Cat. Cat. is a mistake. .

XII

a-; to ;jlve the name of one's own preceptor ( of the cklesl sou, wife etc.) in its proper form, but in other equivalent words. Sometimes, the measure of the verse forced the writer to mention a proper name in other words giving the same sense. In this way the author of Samkshepa-St'triraka names his gunt Dcvesvara (verse 11) instead of Suresvara, and Suresvara calls his guru Vedhas for Sankara (Z?r/. l^drf.) Akhaudinanda in the third verse of the above work mentions ^ri Bodhaprithvidhara (lit. mountain of knowledfje), which, like Anandasaila for Anandagiri, seems to be a substitution for Jfianafn'rii here the author takinfj up the latter half of the full name Annnda-jnilna, according; to the maxim of

' naming a thing by its part instead of the whole ( ?[^w\, 4uri\''Hm ). The name Akhandanubhuti, given in the colophon as that of the pre* ceptor of Akhandclnanda, is that of his DilsIu'f_Qurii (as explained before.) {2) Another pupil of his is known to have written a conmieutary on the KatUopaiiishad (Ulwar Ms. No. 382).

Works' by Anandagiri.— f/^j (Printed).

(1) rn^i'-^HPJi-fi'-T'iq. (1) (%5t) r^'-^rin^f^'i^ivj-^TTiniiT, (3) (t^t) fTT^i^rnn-

' ^TPJ^TT. ' 1) '^.infnijr'T-^TT. * -'^j fc'j (5) •i'JCmriJ-*.^;iMMir, (6) < l Jn'jn'ttM l (n>TT^ | l, (T)

(i.e. ^T^TrnrrvTT^rnmT-STTT )-(his niasterpeicc), (ll) ^«iM«^^.vTT^( jfr^T )-^'Tf^'iIii: - (12) «I^K*mvi(jrpn )-5TTPTf^T:» (13) jfMlMM f^'^^HH * (lO TSITrn-fT^r^f with a commentary called Tatt-.nchandrikd by Ramatirtha pupil of Jagannathasrama, about A.D. 1550) and (15) jtwt^. (/?; {Unprinted.)

j' (16) .iV i Hi;^Ji(rm)-fi|fi (Mss. As. So. Beng. I.O. 31; Mysore Govt. On. Li. 1796; Raj. Mit. VIII p. 288; Sringeri Matha; Ind. Of. n?) ^Ti7lf;^(«m)-^IT?T|{H (Ulwar 558; Raj. Mit. VIII p. 331 Nos. 178 and 1324; N. P. VIII 40).''

(18) ( v^ )'»

(19) ( »Tr|T ) HfcMnj 'Ji^ -gm (Ben. Sk. Col). (20) %n(rt?)!T^:T^f-^m (Ulwar 516; Dec. Col. No. 138 of 1883-84.) (21) M^p^^Mfi'lM-^^rnm (a commentary on the PaddrtJi(Uatt:'anirnaya of Gangapuri Bhattaraka (Ms. in Sangha's Bhandar at Patana, complete with the text; first chapter only of the commentary in Dec. Col. No. 613 of 1884-87). (22) (VTP?r)?T^^rTW (Mss. Dec. Col. No. 7622 of 1891-95, dated A.D. 1434; Ben. Sk, Col. Vedanta No. 253; and a fragment with me dated A. D. 1518.)

1. Dr. Aufreclit in hi^ Catalogui Catalogorum ba^ (.tiled to di^itingnish betweea Anandajnana and Anandatirttu (MadhruchArya).

2. Copy belonging to (Sarraridyanidhrtna )KaTlndriicli:ir}-t-«arasrati, a great anthor win lired at Benaros and who was 'bighly in farour with Sbah Jahan and hia aon Pars Sbnkoh'. (Dr. Stein'o Cat. of Sk. Maji. Jamma. Introd. p. 85). Xlll

It is in two chapters coutainiiin; sixty sections. The work is commented upou by PraJMunananda, a pupil of Narendranagari (Mss. Sutitinutha's Temple, Cambay; and Bhau Daji Collection, Bombay.)

C. ( IVorhs Doubtful or falsely attributed)

CI) The printed text of jm^rai-^ftTT. In this there are neither in- troductory nor ending verses, such as are found in all the other works of Anandajfiana. Moreover, the author quotes Dlpika (of Sankarananda) on pp. 46-47 and also refers to one I'dcliaspalya, which are not referred to in any of his other works; and Sankarananda probably flourished somewha. later than Anaudajnana. Further, five Manuscripts of it consulted in the

Anandis'rama edition of it, and Ulwar Ms. (No. 420) attribute the same text of the fik'i to Abhinava Nar^yancndrasarasvatJ.

(2) The printed text of »T?Tt?fh^T7rTl-jfTTi. All the above remarks ap- ply to this work with the exception that the I^lpikii quoted here (pp. 23-25-26) as Sdyan'tya (Vidyaraiiya's) Dipikd, and that the same text of the Tiled ii ttributed to the same Abhinava Xarayanedrasarasvati in manuscripts at Raghu-s Batha's temple in Kasmira.

(3) i\T\v'.Yf.\-rm (printed). This is, in fact, by Sflrya Pan'lita (A. D.

(1538) , as is clear from the sixth verse at the end of his commentary on the Bhii!;a:ad'G'ita called ParamdrtUaprapd. Herein, commenting on the 66th verse, he quotes Rdvnna-hhsdhya on Veda (may this not be a mistake for some

Bhdshya by Rcvana, a well-known Mimausaka,) just as he has quoted it in his Gitdtikd Adhyaya III IS, and ^^8. Similarly his Prabodhasudhdkara is falsely attributed to Sankaracharya,

(4) ^frt ^riMPiM4( aTT|T )>rr^-^T (Ulwar No 401)

' (leaves (Bfihler's Gnj. (5) fiJHM i fi jri 150). Ms. Cat. C. p. 82.) (Dr. Steins Kas-Cat. Dec. Col. No: (6) gfi^ft lM t ^ -far'JnT. No. 1967; 257 of 189-95; HGltz II No. 1387). The first verse of it quoted by Dr

Hiiltz shows it to be the work of a pupil of Sankaranarayanananda.

(7) ^rrrfriTi: — (Printed in the Bib. Ind. Series). In this work its other names are given as ^^r^rtf^f^^ and q^^^TH^. The author gives his own name as Anantanandagiri ( ^•{•^h-jUiR ) and describes himself as the pupil of Sri Sankaracharya. In the fourth chapter, he mentions Chidvildsa, who flourished very late (about A. D. 1200) as one of Sankara's pupils. In chapter 47, he quotes from Adhikarana-ratnamdldy which proves that its author flourished after P.haratUiratha and VidyHranya, Kven the trifling nature of the work is sufficient to show that it is not a work of Anandagiri.

(8) f^'^TfrH^Tni.- AchyutarSya Mo'laka in his commentary on Madhava's Sankaradigc'ifaya (Canto XVI, v. 103) says:-u.^^NMI<< i8->J|;iR^<| ^ «ftq^- is otherwise quite nnknown. * >pr;;{f^ f^ I The work . —

XIV

(9) ^i ^iNHH^ i rf^j l (M?'. Sriiigeri Matlia).

(10) ij^>5jft (Ms. Sringeri Matha).

Some noteworthy works quoted in Anandagiri's Works.

(1) !nfn>i.-It is quoted in Tai. Dh:>. Tippnnn (p. 31 Ananda. Kd.) Ka. litin. TIppnna (p. 119), Mil. lilut. I'yuUhyann (p. 32) and K,. Vu. Virnrana (p. 22). Tlip work is also found referred to in Siisfra-f:itiHlidnl(t-le'>a' sa tt^^/j// a au(\ \\\ Surirala-raliiapra/'lui (.\d. 1-1-1 1) wlicre a certain view of the author of PraKalartlin is said to be refuted by the author of Kalpataru

(i. e. by Amalananda, A. D. 1 247*60)

Janardana (Anandagiri) has based his Tatlvaloka on this.* Its full name is ^ar'irnkabhdihyaprakatdrtha and is a comiusntan.- on the Sariiala-Sdra'

bh.'.sliya of ^ankara. There exists a copy of it at Tekka Matha. Its author's name is not yet known.

A commentar}- on it called Pralaldrlhavivarana is referred to iu Sas/rw siddhdiilaleiasons^i.iliii^ but the name of its author is not yet known. He may turn out to be Anandagiri, as he has not only often referred to Pral.afdrllia, but has based one of his works on it, aud has named two of his commentaries Vivarana (see .above). No copy of it is hitherto known to exist.

(2) insrafrrf^-It is quite an unknown work. Anandagiri refers to this work iu the Tativdloka, It is also referred to by Anandabodha according to Chitsukha fAVa. Makci. T'lkd. p. 346)

(3) iT?TO

51Rl<'*«5l*

p. 2C •).

2 »7?R or »^^ is a derlvatlre of Bhattn, applied to Godi and learned persona to

conrey tlie sense of 'Teneral>le.' It vas aftked to the names of the saints or cbtefa of the Saira sects, and seems to l^e tnken into use by the Jainas etc. Kings were also addresied

that Hint in the ^ISK^R-eT-TJ.W by word. line— »T?R^ ?qi^ I ( ^M-|'J^fe« ) there ia a pnn on the word BhattAra which snggestR Haricliandra to be a Saira. ^^^HR referred to

abore in connection with Narendranagaii is in the same way derired from the word ^T?^ A meaning the topmost of Bhattas.

Some writers of the Pratyabhijuri Saira syiitem hare gone fnrther aiid afFised this word to honor some of their most sacred works, e. g. VijTtana-bhatiOrala, Mrit^t^jia-lhatlarala, Srachcftanda-bhaltarala etc. This work is iu Ibrcc chapters cousisling of Kdrikds add Vrilli^ IbC first of which, giving an epitome of the Vaiseshika philosophy is called 'Tarka* viveka', aud the last giving that of the Vedauta philosophy is called 'SiddhaQtavivcka.' Some notable authors quoted by him.— (1)''IT^3. Bhartriprapancha is knuwn by name only upto this time, but according to Anandajnana be is the auihoT oi (I) a d/ids/iya on A'dH'opn/tis/hid '' A'a. B/i

Bhartriprapancha is the Teacher ( vrar^ ) who is generally referred to in

Vedanla works as 'Karmasamuchcbayavadi' ( »MH«i--^^^ nfT)i aud on accoimt of his throwing 'knowledge' iuto the back-ground in bis theory, he is styled ironi-

cally 'Aupanishadammanya' ( vtrf^JF^ ) by Sankara i Bri. Bhdihya p. 309) i

and 'Sampradayavid' ( »TiT^f^T ) and 'Brahmavadi' ( sr^Trff ) by Suresvara. His whole philosophy is a mixture of Vcdanta, Saukbya aud Nyaya. The principles of his system as can be gathered from the above mentioned

references seem to be that the whole world is made up of three groups ( nfv )-

' '-*< ( the corporeal aud incorporeal (1 ) the Highest Being ( hm I i )i -) ( qjTT^ ) and (3) the individual souls ( ifHT: ) who are the doers, and enjoyers of the fruits of their deeds. These souls consist of knowledge ( f^ ), deeds ( ^ )

and impressions ( '{^^ujti-»t»^[T). The individual soul, according to him, is a

part ( 'TT^ ) of the Highest Soul ( ^nu^T{\ ), and is such on account of ne- part of It lives science (»?^ ) which is manifested from It, and modifying a in

the inner-organ ( sttt^.tttt ) as a quabty ( vj^ ) of it which is not soul ( 9?^tm )•

As an instance of it (

( VfK^ ) as related to the earth ( ^fj^T )• In consequence of his holding that emancipation can be obtained by the

conjunct operation of deeds and knowledge ( T'HJR'Its^^T^ ), he is forced to

acknowledge a middle btate ( ^KTTrpn^jnjf or -^mn ) before obtaining final re- appio.icbcj licmpliou ( m* ) a stage in which be Hirijyagatbha (the Lord having creative jKiwer,) aud there he becomes not a bbeialcd one ( 5?^ ), but ouly cue facing towards the Highest Being ( 'iwrwif^g^ ). Like the Vaiseslikas

he believes that desire (vm) aud iruprcssious of the past ( ^\tm ) arc residing XVI

the soul and also tbal the m ( -»TP»nf^ ), Soul ( -*nrin ) is diffcreutiated (;fHi^) by diflcreucc of qualities ( -a^^ ) aud by difference of sland-poiuts ( jf^ ), but not by any liuutatiou ( TTlft ) as the followers of Saukara hold.

As rcfjards Brabaman, he holds It to bo one ( nrn ), but both dual aud nou-dual Ct^^Twm:^) as in the case of the ocean aud its waves

( ^^ST^rjr^^ ); and thus there being a kiud of duality, lUiartriprapaficha

asserts the logical necessity ( umi'"4 ) of the cercmouia' portion of the li(/as *»i*i<'i is led ( ). Thus he to argue the reality ( it^t^ ) of the cause aud its effects and to refute pure non-dualism.

will It be seen from the above outline that Saukara was not the first to introduce the elemeut of 'nescience' ( 3?^ ) in the Vedanta, and that some parts of the theory of Bhartriprapaficha and some of his arguments arc resorted to by Ranianuja, Vallabha aud others.

(2) ?f^«i^iM.— Dravidacharya, according to Anaudajnana, also prccced- cd Saukarachilrya, and has written a Iiltd$h\a ou the C/thdndoi^ya L'paiiishad (larger than that of Saukara, which is contrasted with the former by the word

'small' ( •9Fri;f{. ) and (3) one on the Uriliad.iranyaka Ufynisliad. He is called 'Agamavid' {Mniidii. Iili:

of 'a King's son reared by hunters' ' ( ph^to^^nhi MIjimiP^^ I ) to explain the gist of the Great Sentence— 7>r//;Y7;//ffj7 (That thou art), occuriug iu the Chhandogya Upanishad.

From all this, it can be inferred that Sankarachar>a did not proiwuud of quite new views out his own fancy ( RrfvniPI ), but had a scries of previous preceptors ( flr^n ), such as Dravidicharya and Gaudapada, whom he followed.

Dramidachar>a ( jfftrrar^ ) referred to in works of the Ranianuja system appears to be a different person, and to have written some work based on the Paucbaratra System and iu the Dravidi language. He is probably Sathakopa, known as BakuUibharana, one of the Alvars, and author of the Dravtida-saiiliild.

(3) vrs^TFT^.— Bhatta Bhaskara is referred to iu islt.\. Bhd. Tikd, (p. 11) aud Muni. JJ/id. Tikd. (p. 38) and iu Tailvdloka.

He is a commentator on the Drahmastilras and seems to have flourished alter ^ankara, about A. D.IOOO. He is known as 'Bhcdabhcdavadi' ( HTT^^^Tlft ) (or his main doctrine was to assert that the nature of the relation between cause and its effects is both of difference and non-differeuce (w^Oi and that such a relation exists between Brahman-the supreme cause and its effect the world. He seems to have modified the system of Bhartriprapaficha to some to have given extent, and a basis to Vallabhiicharya ( A. D, 1500 ) for his system I He also modified Bhartriprapaficha's ( mmh^-^vj^^ ) doctrine of 'con* junctuess' of deeds ( fW ) aud knowledge ( JIR ) to that of 'orderly conjunct- uess' ( sTJTHg^T^ ) i.e. first deeds aud then knowledge, -both, one after another, are the cause of final liberation.

He also advocated a kind of asceticism ( fiVedas) are not dispensed with. This is accepted in the RSmanuja sect as the true Sannydsa.

(4) ^zTi^. —Bhatta Sambhu is referred to in Tattvuloka on the topic of 'authenticity of knowledge' ( irwuiMr^M ), where Anandajfiina hints that Sambhu has not properly understood the purport of Mimdnsdbhdshya and Vdrlika on this point.

From a quotation in the ChttsukhUikd (p. 71) it appears that he has written a great work in the course of which he has quoted, from the original works of the Sunyavadi Bauddhas, authorities to show that they predicate the negation of auy positive esse ( 5I?q?TT ) not only of the outward things, but of their inner coguition too.

He may be the same mentioned as a logician ( ^rft ) in the Prabhdvaka'

Charila ( 5iT5nk»TfT»TfnrT;T7: etc. H^-iSHf^M^^'"^- ^- ^^^ )i and so he any be a con- temporary of kiug Bhoja of Dhdri (A. D. 1050).

(5) ^l^^^.— (Dharmakirti. About 635 to 650 A. D.) Many of his verses probably from the Pramdna-vurtika or from the Pramdna-zfinikhaya are to be found quoted in the Bri. Bhd. Vdrlika.

Chitsukhis commentator directly attributes to him the authorship of the Nydyabindu (pp. 71, 215).

Authors who refer to Anandagin'.— It is but natural that such a learned and great author should be quoted as an authority by a number of later writers.

(1) aiTRHfiJ.—Prajuanananda has commented upon bis Tattvdtoka but does not mention the name of Anandagiri.

'vit- Sarugadhara is probably the next earliest author who (2) iiq M i ^ — refers to him. In his Nydyamttklavali a commentary on Udayandchdrya's Lakshudvaliy he always names him in the plural number (?I*^«^*Ki:) showinjj his reverence, and contests his views in several places. All these references are to be met with in the present work.^ Sdrngadhara was not on\yd. guru (preceptor) of Sesha Ananta (^ *R^) (author of the Paddrthachandrikat a commentary on the iyaptapadarthi (the earliest known Ms. of which is dated A. D. 1459) and of a commentary on the

^ydyasiddhdnta-dipa of Sas'adharfichdrya ( ?nrTO^ ) (A. D. 1156. Epi. Ind.

1. y^ayamuLtaiali pp. 14, 18, 20,88, 40, 41 and 48; and Tarkatangarha ^f. 21, 26-27, 28, 44-45, 47, 47, 48; reepcclifely. 3 Up. 10-17), but was also the ^//r« (father) to Ananta, as his surname Sesha indicates. In the N. S. PradAu, the tenth verse reads ^m (Ms. ?lrT: ) 5n^^TTl^# which is obviously for ?TrTOTo. Ananta wrote the latter work as a protege of King Pratapa or PratSparaja, whose particulars cannot be yet satisfactorily traced. Sarngadhara has also written (2) a brief commentary on Saptapaddrthl (Ms. date A. D. 1485) (Bill. Guj. Cat.), which in its turn is commented upon by Krishnabhatta Pattavardhana by a work named Padarthachandrikdi'iUisa (Ben. Sk.Col.) He seems to have flourished about A. D. 1450, as the latest author he quotes is Vadindra (about A. D. 1325). As very little is known about some of the authors he quotes, it would not be out of place to throw some light on them. 5T%Tift'*T.—VSdi-Vagisvara is the name of the author of Mima- wflw^Aara (most probably a work of the Vaiseshika system). His N-iews are often contested by GangSpuri and Chitsukha (A. D. 1200). (Ms. at SrinS- thaji's temple at Ndthadvdra).

^ift^? or gift^. —His full name is Mahadeva Vddindra, and his honorific titles, by any one of which also he is sometimes named, are Nyayd- chirya, Paramapandita, Sarvajria, and Bhatta. He seems to have flourished about A. D. 1325, as his pupil Raghava has written a commentary on the NydyasCtra of Bhasarvajria* in the year A. D. 1352. There is some doubt about the exactness of this date as the verse giving it can be interpreted in a dif- ferent way (giving the year A. D. 1252) ; but the point can be settled by the fact that Jayasinha Siiri (who has also written a commentary on the same work (about A. D. 1366) is described by his pupil Nayachandra Sflri (in his Hammira KAvya) to have defeated' in a debate Saranga who was a great logician; and so this Sllranga can be safely identified with the father of RAghava. VSdtndra was a pupil of Vogisvara alias Sankara, and he therefore styles himself Sankarakiftkara ( V^^(^|;^) by which name he is quoted in

1. Bh;i9arTaju« flourished at the latest about A, D. 9O0-025 before Viclias- pttimi^ra (A. D. 976 ), for the author of Nyayalflarali remarkii in one place: g[^3^nf^R??rPTqNnf^ ftr^JlK: (p. 33), and Vikhaspati is known as Tatparjicharya. (see

VindhyeJTarlprasida'B Introd. to Kiranarali.)

It may be passingly noted here that NgafnlalUa of .Tayanta and A>c^a/liMuman- jaU-tarLa mentioned in Shaddar/anoBamuchhaifcrrritii (p. 94) of Onnaratna (A. D. 1409) are not commentaries on Xgayruara, as misonderstood by some. Njagalalila is a work by the anthor of Ifgayamanjari similar to Ngagat^ra, and the other is the famons

BtfgA 14'28. 1

XIX

Sarvoffarsatiasangraha. (Anand. Ed. p. 98.) He was perhaps a PSsupata, as is the case with the old Naiydyikas e.g. Uddyotakara, Hhasarvajna, Vyomasiva (who is elaborately praised for his asceticism aud learning in an inscription on a well at Naroda (Ranoda) in the Gwalior State (Ep. Ind. I. pp. 354-361). (Unfortunately the inscription is undated.) His works show him to be a great

logician, and is very often referred to in Cfiilsnkhilika^ but no trace of him is found in either Chitsukha's or Anandagiri's work.

His known works are (1) R.isasdra, a commentary on Gunakirandvali

(Ms. Ten. Sk, Col.; and (2) .\f,ihdvidyd:'idambatia^ ( R^lft'IT^TT^ ) , referred to by the name Djijsloklviiiambaua in the Lukshnavall-tikd (p. 6). As re-

gards the name Dasailokividantbauu ^ it may be mentioned that Daiailokt

IS a work in ten verses embodying sixteen syllogisms. ( •;^ l v'l -^^l ) The colophon of a manuscript of this runs: jfn M^'jyi'iMMl'-H^^Wil^T^lf^'Jlfl^'J WMIH*1

The author of this Daiailokt {Shodaioddharana) is Kularka Pandita (f^'d^)'' as Bhuvanusundara informs. Kularka Pandita is referred to in Chitsuhhi-tlka Cp. 304), and he may be also the writer of the vritti on the said ten verses. It may be observed here that Kuldrka Pandita does not seem to be a proper name but originally an epithetical name-Panditakuldrka (i.e. the Sun in the assemblage of learned men), mistaken for a proper name by separating

the first word Pandita and transposing it.

>|^J about D. was a Jaina. Bhuvanasundara ( ! *i'^f ) ( A. 1425) His works are: (1) Mafidtidydvidambatta-likd and (2) Mahdvidydlaghuvritti- tippana^ or Soltioddharana-vydkhydttam. It may be incidentally remarked here that, in this latter work, Bhuvanasundara mentions at one place 'Gaur-

jari lipi' (irtHTT f^fi). from which it can be inferred that the Gujardti characters had assumed a different shape from the Devandgari before A. D. 1400.

Ramiiuanda-sarasvati (about A.D. in h\s Sd; (3) ci UM-^HiH 'ft. — 1575) Dhd. Ratnaprabhd refers to Auandajfidna by the name of "the old" (|?i:).

(p. 5. Nir. sag. Ed.)

(4) ?r»T5Frfa5«frfH.—Saddnanda, who flourished after Nrisinhdsrama (A. D. 1547) (the author of Advaila-dlpikd and other works, and who is said to have converted Appaya Dikshita from Saivism to Sankara VedSntism) quotes from 5u. Bhd. Ttkd of Anandagirisvdmi in his Advaila-brahmasiddhi (p. 11),

' ' . Srikrishndnanda-sarasvati also quotes the same (5) >ri t>^ JiH'

1 The work is ander preparation for publication in the Gaekwad's Oriental Series.

2 |.

(6) i?^fT«fra.— ^fabesvara-tirtha (perhaps a pupil of Ramattrtha about A. D. 1650) bases bis coinmeutar>' Laji^husattj^afia on tbe Drihaddranyaha- vdrtika-sdra of Vidyaranya, on Anandagiri's commentary on tbe ydrtiia.

(7) ^fr^. — KikS, in bis Jsahfidsltya, refers to Anandaf^ri's comment on hdbhdsliya and bis Tatlvdloha. KikS, son of Ganga, was a Nagar Brabmana and bas also written a commentary on the Kliaucfa-praiasti (Ms. at Baroda Central Library). He flourished proably in tbe sixteenth century.

Anandagiri's date.—From Anandagiri's identity with Jan^rdana esta- blished above, and other data (given above), it becomes easy to arrive at bis approximate date. A manuscript of PrajnanSnanda's commentary on tbe Tatlvidold (at Santi-

natha's temple at Cambay) is dated A. D. 1376 (Pet. Rep. Ill p. 208). Allowing some years for tbe real date of tbe composition of tbe commentary, and some

more for that of tbe original text of Tatlvdloka^ the latest date for its author A Anandagiri may be fixed as A. D. 1320. On the other band, Vidyiranya's Vivarana-pramcya-s.mgralia evidently seems to be written after tbe Vi.'t.idv.i-dlpana of Anandagiri's pupil. For,

the use of tbe word 'prameyam' ( !jinR ) in tbe latter work docs not refer to

work but bears tbe sense ^jJ'^ Vidy^ranya's same as the word dsthcyum ( M i q )

or j;VjW//aw ( fir?:?! ) very often met with in the present work bears; aud in other respects too the Vi. pra. sangrcJia seems to have drawn from Tattva- d'tpam. This circumstance also strengthens the conclusion that Anandagiri flourished before Vidyarapya (A. D. 1331-1387).

Again, as Anandagiri referes to Khaudma in Taitt. hha, iippana (p. 49 Guj. Pr. Ed.) whose author ^ribarsha* flourished (about A. D. 1187) in the latter half of the twelfth century, aud as AnubbQtisvarflpa author of Sdrasavata grammar and tbe teacher of Anandagiri was probably a contemporary of Bopa-

deva (A. D. 1260), if not earlier, it is safe to conclude that Anandagiri flouri- shed at the latest in the latter hali of tbe 13th century.*

1. He was not a contemporary of Udayana (A.D. 980 as is generally Bnpposed,

for in it he refers to Vfaltirirela and its anther Mahim.i i.e. Mahimabhatta, who flourished

in tbe early part of the elcrcnth century, cf.— o'-Jptt-Rj^l^SS ^P-J^t+f^^-^*^ ^TS'Iwt- ^ I

inH(??) irf^ jrf^flTJ^: II MuiHH. 1327. UtftPJ ( p. Chow. Ed. ) 2. This thirteenth Century, it seems, ha? produced many great authors, as teachers and pupils in the field of the Vedanta Philosophy. For conrenience' sake, they may be pnt as under:

(1) Chit.^nkha (about A. D. 1200) (author of Tatlca-dfpiLa etc.), his pupil 8nkhapraku$a (author of XifayadipacalitUa etc.), and his pupil Amaluntnd* (A. D. 1247- 1260) (author of Kalpalaru etc.) (2) AnnbhutisTart^pa, his pupil Narendranagari, and his pupil Prajuanananda; Annbh&tifrarvipa, hia pupil Anandagiri, and bis popil AkbandAnanda; (tbe detidls of whose worka are giren abore folly.) XXI

III (The Manuscript.)

This edition of Tarhasaugraha is based on a single manuscript existing in Vadi-Parsvanatha's Bhandara at P^tana. It consists of thirty leaves, written generally in the prishlha-vi,ilrd style. Each side of it contains 21 lines, and each line about 85 letters. It has, on each side, margin of about one inch marked out by a line in the red ink which sometimes obliterates the last letter in the lines. Each marginal space has, on both sides, about the middle, circles made in red, those on the right containing the running number of leaves (of works copied one after another) in black ink—in the present case from 1042-1071, while its right corner is marked with the number of the leaf of the present particular work. It begins with the words: i ;nT: ^(^)jrpi and is evidently copied by a Jaina scribe, probably in the fifteenth century.

In it one can meet with examples of mistakes committed by scribes, such as interchange of a;/«jr'ara and fndird, mistaking a marginal note in the original copy for a part of the text (p. 130), introduction in a wrong place of a textual addition in the margin (verj- rarely), omission to write numbers on letters transposed (rarelyj, and omissions and additions of Aar«ai (KdnSs), letters duplicated but undeleted, letters of the original dropped thinking them to be repetitions, and vertical-liiie-punctuations in wrong places. Some of the letters are always confounding or interchangable, such as, ^ written for

«I. ^ for fr. 7 (or »I or f , T or TT for r^, f^ for f^, ^ for ^ and H, 7. for f, ^ for ^ and ?f for ^> t! for 5^. 1 (or ^, ^ for *T, ^ for % «I for wf, ^ for ^, f for ? etc.^ The editor has, under these difficulties, tried to make this edition as correct as best he can, by consulting corresponding portions in Taitvapra- r/Z^/Xa of Chitsukha, Nydyamukldvali oi Sarngadhara, Paddrihadharntasang- TcJia, and other works to settle the doubtful or incorrect readings of the manuscript.

In this edition, the letters cr words that appeared to have inadvertently fallen off in the original manuscript are marked in paranthesis, and when a different reading is suggested it is sometimes marked with a note of inter- rogation. The punctuations have not been uniform and in some places were found inadequate to convey the proper sense perfectly. The asterics in the printed text show iuctaia', though not marked as such in the manuscript. It remains to be added that the work being very difficult, the editor has

(8) Sanknrananda (author of l/paniihad-dtpiias and Atmapurana, big pnpil Vidji* tirtha, and his papil Bhuratitirtha (aathor of Adfularanaratnamola and spiritaal preceptor of MiidliaTa (Vidyurnnya).

1. One, who has to deal with reading such old mannscripts, will b« benefitted bj referring to pp. 17 to 19 of the Mnchhakatika (Bom. Sk. Series) and pp. V to VII of the introdoction by Dr. Uoemle to the PrakritalaLihanam of Chandiu (Bib. Ind. Series.) xxu thought it advisable to take the liberty of separatinj; Satidhis (the rules of which are strictly observed in the orig^inal) generally, in order to make easy to some extent the study or reading of this work.

The reader is requested to kindly correct the work accordiog to the errata^ before commencing to read it.

In the end, the editor feels thankful to his friend Mr. D. V. Gokhale, B.A. and Sustri Venkat'ichala for kindly going through the proofs, and making suggestions as to proper readings in many places.

We have to thank Seth Vadilll Hirachand, the keeper of the Bhand'ir of Vadl Parsvaratha's Temple at Patana, for lending the rare manuscript of the present work for publication, and to Mr. C. D. Da'dl, M.A. for drawing attention to it and kindly procuring it. ri" sr^ ^qtrm Upll^H SIrJT23^H^MH. II ^ II

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\\^ \Hmj^: .. ^^F^: ... *,» A^r^ .. ^V NOTICE.

are sorry We to announce that owing to the sudden death of Mr. C. D. Dalai, M.A., the editor of the work, the Notes to this work have remained incomplete.

J. S. KUDALKAR

Curator of State Libraries.

- " ''inn 4. Ci *^%30

B Anandagiri, 13th cent. 132 Tarka-sangraha of Anandajna V2A5 1917a

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