The founder of this school was Vyása.* The Hindus ascribe extreme longevity to him among nine other persons as follows: Lomaśa, Markaṇdeya, Vyása, Ashwatthámá, Hanumant Báli, Vibhíshaṇá, Kṛipa A´chárya, and Paraśuráma, and relate wonderful legends regarding them.
The professors of this important school of philosophy follow the Mímáṃsa in the definitions of padártha, and pramáṇa and other points, and accept the teachings of Bhaṭṭa, but heaven and hell, rewards and punishments and such other cosmical phenomena, they look on as a delusion uuder the appearance of reality. In some works there are two predicaments, (1) dṛik (discerning) = átman (soul): (2) dṛiśya (the visible creation). They allow of no existence external to God. The world is a delusive appearance, and as a man in sleep sees fanciful shapes, and is affected by a thousand joys and sorrows, so are its seeming realities. One effulgent light conveys a multiplicity of impressions and assumes diversity of names.
The subjects of discussion in this great system are six: Brahman, I´śwara, Jíva, (intelligent sentient soul), Ajṅnána (Ignorance), Sambandha (relation), Bheda, difference. These six are held to be without beginning, and the first without end.
Brahma, is the Supreme Being; and is essential existence and wisdom and also bliss which is termed ánanda. These three alone are predicated of the Inscrutable. Ajṅnána, Ignorance, in opposition to the ancients, is regarded as having a separate existence, and two powers are attributed to it. (1) vikshépa-śakti, the power of projection: (2) ávaraṇa-śakti,* the power of veiling the real nature of things. Sambandha is the relation of Ignorance with the first-mentioned. Bheda is the disjunction of these two.
It is said that Ignorance in connection with the first is called Máyá, or the power of Illusion, and with the second, avidyá (nescience).
By the association of Illusion (máyá) with the essential sanctity (of Brahma), a definite hypostasis arises which is called I´śvara in whose omniscience there is no defect. This Supreme Being in his association with nescience (avidyá) is called jíva (the soul) and also jívátmá, (rational, conscious soul). Knowledge lurks behind the veil of concealment, and the dust of defect falls not on the skirt of the divine majesty. One sect believe that as avidyá is one, jíva can be only one, and these aver that none has ever attained emancipation. Another sect, affirm that as avidyá is distributively numerous, so likewise is jíva; and that many of the wise have attained that accomplishment of desire which consists in the removal of ajṅnána (Ignorance) before-mentioned, by right apprehension. Ajṅnána has three qualities*: sattva (goodness), which is attended with happiness and the like: rajas (foulness or passion), from which spring desire, pain, pleasure, and similar effects: tamas, darkness, which is accompanied by anger, dullness, love of ease, and the like. I´śvara, in union with rajas, takes the name of Brahmá from whom, emanates the appearance of creation. I´śvara, in union with sattva, becomes Vishṇu, whose office is the preservation of the created. I´śvara united with tamas is Mahádeva, who annihilates what has been created. Thus the chain of creation is linked in these three modes, and all are unreal appearances produced by Ignorance.
Like the ancients they hold the elements to be five, but each is two-fold: —(1). súkshma, (subtile), imperceptible to the eye which is termed apanchíkṛita (non-quintuplicated*) in which the quality of tamas is more largely associated: (2). śthúla (gross), the reverse of the other, and this is named panchíkṛita (quintuplicated). It springs from the greater admixture of foulness, and carried to a greater degree, receives the name of ether, the quality attaching to which is sound, and thus considered, air takes its origin which has the two qualities of sound and touch.* From predominance of goodness, fire is generated, from which proceed three qualities, the two former and form. From the greater proportions of goodness and foulness, water is manifested which has four qualities, the three former and savour. From excess of darkness, earth is produced, to which appertain the whole five qualities, viz., the four former and smell.
It is said that through the predominance of goodness, hearing is manifested from ether, tangibility from air, vision from fire, taste from water, and smell from the earth. These five are termed jṅnánendriya, organs of perception. From ether comes the power of utterance termed vách, (speech). From air, the power of the hand (páni) is manifested: from fire, the power of the foot (pádah). From water, the power of evacuation, váyu; from earth, urinary discharge, called upastha (<Greek>).
In each of the five, foulness, is predominant, and they are called karmendriya, organs of action.* The majority of Hindu philosophers hold to these opinions.
Through the predominance of sattva a subtile substance proceeds called antaḥkaraṇa (the interior sense), which under four distinct states, has four separate names. That in which goodness predominates and where the intention of distinguishing and investigating enter, is called chitta (thinking-principle). Where foulness (or passion) has more prominence and doubt arises, it is called manas, (mind), and where the proportion of goodness exceeds to such an extent that certainty is attained, it is called buddhi (intelligence), and when through excess of darkness, it regards itself and attributes to itself what is extraneous to its own nature, it is called ahankára, egotism or consciousness.
From the non-quintuplicated elements, through the predominance of foulness, five vital airs are generated:—(1). práṇa, respiration from mouth and nose: (2). udána, breathing upwards from the wind pipe: (3). samána from the stomach:* (4). apána, flatulence: (5). vyána, pervading the whole body. The ten organs (of perception and action) with antaḥkaraṇa, (the interior sense) and the five vital airs, sixteen altogether, are called linga-saríra* or sukshma-saríra (the subtile frame). Some distinguish antaḥkaraṇa, the internal sense, as two in regard to (<Greek>) intelligence (buddhi) and mind (manas), and (<Greek>) the thinking principle (chitta), with egotism (ahankára), and thus make seventeen members.
This body is affirmed to exist in all animals, but by reason of its tenuity is not apprehended by the senses. A living principle is generated which is cognisant of all subtile frames in their entirety, called Hiraṇyagarbha* (golden womb, or fœtus) and all that is generated subsequently is believed to emanate from this immaterial form.
The origin of the gross body is thus described. Each of the (five) subtile elements is divided into moieties, and each of the first five of the ten moieties is subdivided into four equal parts. The remaining (undivided) moiety of subtile ether, combined with one part from each of the other four subtile elements, air, fire, water and earth, produces the coarse or mixed element of ether. The (undivided) moiety of air, combined with one part of ether, fire, water, and earth becomes the mixed element of air. The (undivided) moiety of fire, with one part of ether, water, earth (and air),* becomes the mixed element of fire, and so on with water and earth. Others say that the mixed elements of ether and air are formed without the combination of fire, water and earth, but that the mixed elements of fire, water and earth are formed as described. Each of these three is divided into two moieties; one moiety of each is left undivided and the other is divided into three equal parts, which are combined in the manner above stated, and thus these three mixed elements of fire, water, and earth are produced: from these quintuplicated elements, by the predominant combination of one of the threefold qualities (of goodness, foulness and darkness) the fourteen worlds* and their inhabitants are brought into existence. It is said, that a living principle is generated, which discerns all gross bodies. This is termed Viráṭ.*
The annihilation of the world is thus described. The earth will be destroyed by water, the water by fire, the fire by air successively, and the air in its turn perishes in ether and ether in Máyá or Illusion, and Ignorance (ajṅnána) with its results rises out of this Unreality.* Three degrees of this (dissolution) are described. (1). Dainandina (daily), when the (close of) the day of Hiraṇyagarbha which is the same as that of Brahmá, destroys the greater part of creation.* (2). Prákṛita, (elemental), when all creation is absorbed in ajṅnána (Ignorance). (3). A´tyantika (absolute), when Ignorance ends and Right Apprehension sheds its radiance. The first kind has frequently occurred and will recur. The others happen but once, and Ignorance, with the constant recurrence of works and the co-operation of the wise of heart, together with the three principles* before mentioned, will be absorbed into non-existence.
This system of philosophy is laid down in four books. The first contains an account of Brahma: the second removes the (apparent) discrepancies between form and substance: the third is the preparation of the soul for the reception of divine knowledge, and the fourth on the modes, forms, fruit and effect of its attainment.
The Hindu sages have divided the Vedas into three portions. The first is the karmakáṇḍa (relating to works), the practical section termed Púrva Mímáṃsá, which has been briefly described as the third school. The second is the jṅnánakánḍa, the speculative section, called also Uttara Mímáṃsá, celebrated as the Vedánta. The third is the Upásaná (service) which is termed Sankarshaṇa* Mímáṃsá. This regards the worship of God under a personal aspect, and is not now extant.
They profess that the study of the Vedánta is not suitable for every person, nor are its mysterious doctrines to be heard by every ear. The inquirer should accurately investigate what is eternal and non-eternal and discarding from his mind belief in the actuality of existence, he should zealously pursue the objects to be attained. He will then be no longer distressed by the annihilation of sense-perceptions, nor be fettered by pain and pleasure; and will gain a daily increasing hope of final liberation.*