diff options
| -rw-r--r-- | .gitattributes | 3 | ||||
| -rw-r--r-- | 7175-0.txt | 1303 | ||||
| -rw-r--r-- | 7175-0.zip | bin | 0 -> 26274 bytes | |||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 |
5 files changed, 1319 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7175-0.txt b/7175-0.txt new file mode 100644 index 0000000..25e9cdb --- /dev/null +++ b/7175-0.txt @@ -0,0 +1,1303 @@ +Project Gutenberg's The Tattva-Muktavali, by Purnananda Chakravartin + +Copyright laws are changing all over the world. Be sure to check the +copyright laws for your country before downloading or redistributing +this or any other Project Gutenberg eBook. + +This header should be the first thing seen when viewing this Project +Gutenberg file. Please do not remove it. Do not change or edit the +header without written permission. + +Please read the "legal small print," and other information about the +eBook and Project Gutenberg at the bottom of this file. Included is +important information about your specific rights and restrictions in +how the file may be used. You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: The Tattva-Muktavali + +Author: Purnananda Chakravartin + +Release Date: December, 2004 [EBook #7175] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on March 21, 2003] + +Edition: 10 + +Language: English + +Character set encoding: UTF-8 + +*** START OF THE PROJECT GUTENBERG EBOOK THE TATTVA-MUKTAVALI *** + + + + +Originally scanned at sacred-texts.com by John B. Hare. +This eBook was produced by Chetan K. Jain + + + +THE TATTVA-MUKTAVÂLÎ + + +by Pûr.nânanda Chakravartin + + + + +JOURNAL + +OF + +THE ROYAL ASIATIC SOCIETY. + + + +[New Series, Volume XV] + + +[London, Trübner and Company] + +[1883] + + +{Scanned and edited by Christopher M. Weimer, April 2002} + + + +ART. IV.--__The Tattva-muktavâlî of Gau.da-pûr.nânanda-chakra- +vartin__. Edited and Translated by Prof. E. B. COWELL. + + +The following poem was written by a native of Bengal, named +Pûr.nânanda Chakravartin. Nothing is known as to his date; if +the work were identical with the poem of the same name mentioned +in the account of the Râmânuja system in Mâdhava's +Sarvadaršanasa.mgraha, it would be, of course, older than the +fourteenth century, but this is very uncertain; I should be +inclined to assign it to a later date. The chief interest of the +poem consists in its being a vigorous attack on the Vedânta +system by a follower of the Pûr.naprajña school, which was +founded by Madhva (or Ânandatîrtha) in the thirteenth century in +the South of India. Some account of his system (which in many +respects agrees with that of Râmânuja) is given in Wilson's +"Hindu Sects;" [Footnote: Works, vol. i. pp. 139-150. See also +Prof. Monier Williams, J.R.A.S. Vol. XIV. N.S. p. 304.] but the +fullest account is to be found in the fifth chapter of the +Sarvadaršanasa.mgraha. Both the Râmânujas and the Pûr.naprajñas +hold in opposition to the Vedânta [Footnote: As the different +systems are arranged in the Sarva D. S. according to the +irrespective relation to the Vedânta, we can easily understand why +Mâdhava there places these two systems so low down in the scale, +and only just above the atheistic schools of the Chârvâkas, +Buddhists, and Jainas.] that individual souls are distinct from +Brahman; but they differ as to the sense in which they are thus +distinct. The former maintain that "unity" and "plurality" are +equally true from different points of view; the latter hold that +the relation between the individual soul and Brahman is that of a +master and a servant, and consequently that they are absolutely +separate. It need not surprise us, therefore, to see that, +although Râmânuja is praised in the fifty-third sloka of this +poem as "the foremost of the learned," some of his tenets are +attacked in the eightieth. + +The Sanskrit text of this poem was published in the Benares +Pa.n.dit for Sept. 1871, by Pa.n.dit Vechârâma Šarman. An edition, +with a Bengali translation, was also published some years ago in +Calcutta, by Jagadânanda Goswâmin; [Footnote: No date is given.] +but the text is so full of false readings of every kind, and the +translation in consequence goes so often astray, that I have not +found much help from it. I have collated the text in the Benares +Pa.n.dit (A.) with a MS. (B.) sent to me by my friend, Pa.n.dit +Mahešachandra Nyâyaratna, the Principal of the Calcutta Sanskrit +College. He has also sent me the readings in certain passages from +two MSS. in the Calcutta Sanskrit College Library (C.D.); and I +have to thank him for his help in explaining some obscure allusions. + +The poem itself seems to me an interesting contribution to the +history of Hindu philosophical controversy, [Footnote: Dr. Banerjea +has quoted and translated several stanzas in his 'Dialogues on Hindu +Philosophy.'] and so I have subjoined a literal English translation. +I would venture to remind my readers of the words of the manager in +the prologue of the Mâlavikâgnimitra, "Every old poem is not good +because it is old, nor is every modern poem to be blamed simply +because it is modern." + + + +TRANSLATION. + + +1. Victorious is the garland-wearing foster-son of Nanda,--the +protector of his devotees,--the destroyer of the cruel king,-- +dark-blue like the delicate tamâla blossoms,--formidable with his +many outspread rays,--mighty with all his attendant powers, +[Footnote: The Bengali translation explains these as the internal +powers (__antara"ngâ__) Hlâdinî, etc., and the external +(__bahira"ngâ__) Prahvâ, etc.]--and having his forehead radiant +like the moon. + +2. This follower of the Purâ.nas, who holds by his own belief, +reads to his heart's content the Purâ.na in the morning, and he +listens devotedly with profound meditation, his whole mind intent +on the meaning of the book. + +3. Having abandoned the doctrine of the oneness of the individual +and the Supreme Soul, he establishes by argument their mutual +difference; having used Šruti and Šm.riti as a manifold proof, he +employs Inference in many ways in the controversy. + +4. This individual soul must be different from Brahman because it +is always circumscribed,--many are the similar arguments which are +to be acknowledged in the course of our reasonings. + +5. "Might we not say that a jar and a web could be called identical +because both are cognizable?" [Footnote: There is a favourite +Naiyâyik example of a __kevalânvayi__ middle term, "a jar is +nameable because it is cognizable as a web is."] But we cannot say +so in regard to these two things in question, for Brahman alone is +that which cannot be cognized. + +6. The sentence "Thou art That" (__tat tvam asi__) which is +understood in its primary meaning as referring to the object of the +Veda, [Footnote: Or __vedavishaye__ may perhaps simply mean __vede__, +cf. šl. 112.]--the author thus explains its meaning, as he knows his +own doctrine, and has fixed his mind on the system of Duality; since +the word 'that' (__tat__) is here indeclinable and implies a +difference, and the word 'thou' (__tvam__) means that which is to be +differentiated, the sign of the genitive case has been elided; +[Footnote: The author here explains the sentence __tat tvam asi__, as +really meaning __tasya tvam asi__ "thou art Its."] "thou only," such +is not the meaning of the sentence [Footnote: In "Thou art that," +'thou' and 'that' would refer to the same subject +(__sâmânâdhikara.nya__)]. + +7. He is all-knowing, all-seeing, Himself the three worlds, in whose +belly thou art thyself contained,--He causes at once by a movement of +the brow the creation, preservation, and absorption of all beings! +Thou art ignorant, and only seest relatively, He is the adorable, the +one Witness of all worlds; thou art changing, He is One; thou art all +dull and stained, not such is He. + +8. As for the text "I am Brahman," you must take the nominative case +as only used there for the genitive by the licence of an inspired +speaker. How, if it were otherwise, would there be a genitive in the +illustration, [Footnote: This is often used as an illustration in +Vedânta works, as __e.g.__ B.rihad Âra.ny. Up. ii. 1. 20, "as the +spider proceeds with his web, as the little sparks proceed from fire, +so from this Soul proceed all vital airs, all worlds, all gods, all +beings."] as in the sentence "as the sparks of the fire"? + +9. The poets call a lad fire (from his hot temper), the face the orb +of a full moon, the eye a blue lotus, the bosom mount Meru, and the +hand a young shoot; by a confusion of the superimposed appearance we +may thus have the idea of identity where there is still a real +difference; and so too must we deal with those words of Šruti "I am +Brahman." [Footnote: This is another suggested method of interpreting +the words "I am Brahman." It may be only a common case of "qualified +superimponent indication," as "the man of the Panjâb is an ox" (cf. +Kâvya Prakâša, ii. 10-12). Cf. the definition of upachâra in the +Sâhitya Darpa.na: __upachâro hi nâmâtyanta.m višakalitayoh +šâd.rišyâtišayamahimnâ bhedapratîtisthaganamâtram__]. + +10. As there are many waves in the sea, so are we many individual +souls in Brahman; the wave can never become the sea; how then wilt +thou, the individual soul, become Brahman? + +11. In the depths of all Šâstras the two things are both recognized, +knowledge and ignorance; so too virtue and vice; and thus also +science, and next to it closely clinging behind, but other than it, +appears false science; thus everywhere there are opposite pairs, and +similar is the notorious pair, Brahman and the soul. How can these +two have oneness? Let the good answer with an upright mind. + +12. Thou, O Soul, art the reflection of the Supreme Being, who +possesses the power of illusion and is the substratum of all, while +He, the adorable, shines forth as Himself the original; the one moon +in the sky is seen manifold in water and the like; therefore there +is a difference between thee and Brahman as between the reflection +and its original. + +13. Yonder Brahman is described by the words of the sacred texts as +not to be known, nor to be reasoned about, and as devoid of all +desire; but thou art within the range of speech and of thought; how +shall there be oneness of thee and Brahman? + +14. Thou art verily bereft of thy understanding, O individual Soul, +by the darkness of this doctrine of Mâyâ, while thou constantly +proclaimest like a madman "I am Brahman"; where is thy sovereignty, +where thy empire, where thy omniscience? There is as vast a +difference between Brahman and thee as between mount Meru and a +mustard-seed! + +15. Thou art a finite soul, He is indeed all-pervading; thou +standest only on one spot, while He is everywhere always; thou, +being of a moment, art happy and unhappy; He is happy at all times; +how canst thou say "I am He"? Fie! art thou not ashamed? + +16. Glass is glass, and a gem is a gem; a shell is but a shell, +and silver is silver; there is never seen a transposition +[Footnote: Dr. Banerjea (__Dialogues__, p. 379) reads __kadâpy +atyayajñânam, i.e.__ vyabhichâra; but all the MSS. which I have +compared read __na kadâ vyatyaya__ (or __vyatyaya.m__) __jñânam; +kadâ__ seems irregularly used for __kadâpi__, as it is also in +šl. 113, __c.__] among them. But wherever other things are +imagined, to be found in something else, it is through an error; +and so it is when the soul utters such words as "that art thou!" + +17. The meaning of the word "__that__" (__tat__) is an ocean of +immortality, filled with manifest and supreme felicity; the +meaning of the word "__thou__" is a most miserable being, +bewildered in mind through the burden of the fear of existence; +these two can never be one, they are divided by the nature of +things; the doctrine of Non-unity is the truth for all worlds, +thou art but His slave. + +18. If Brahman were meant by these words, the power employed +would not be Denotation, for their literal meaning does not apply; +[Footnote: In such sentences as "That art thou," "I am Brahman," +etc., the primary power of the words, __i.e.__ " Denotation" +(__abhidhâ__), could not express the unconditioned Brahman +destitute of all attributes; for Denotation rests upon the ordinary +conventional meaning, and how could this take in an idea so far +removed from ordinary experience? Nor could it be the secondary +power "Indication" (__laksha.nâ__), as in the well- known instance +of "the herd-station on the Ganges," where the Ganges, by +"indication," means the shore and not the stream. For "indication" +must be based on some connexion between the primary and the +indicated secondary meaning; but how can that which is "without a +second" be connected with anything?] consequently it must be the +second power of a word, Indication. + +19. Yet if so, why should it be Indication? for this arises from +some association with the primary meaning; but with what can that +substance be associated which is disconnected with everything and +without a second? + +20. That power of a word is Indication, by which, when the primary +meaning is precluded, some other meaning is indicated in connexion +therewith, through some motive or through common currency; and its +causes are thus three [Footnote: I suppose that these are (1) the +incompatibility of the primary sense; (2) the common currency of the +secondary meaning, __e.g.__ when "Europe" is used to imply its +inhabitants in the phrase "Europe makes war:" (3) a motive, as in +"a herd-station on the Ganges," where "Ganges" is used instead of +"the bank of the Ganges," in order to imply the coolness and purity +of the spot]. + +21. Now if there is no Denotation in a phrase, how can there arise +any Indication? First there should be some primary meaning +precluded, and then there may be the Indication of something else. + +22. Where there is no accepted Denotation, how can you there have +Indication? If there is no village, how can there be a boundary?-- +there is no child without a father [Footnote: Cf. the Bengali proverb +__mâthâ nâi târ mâthâbyathâ__, "he has no head and yet he has a +headache."] + +23. "The lances enter, the swords, the bows and arrows,"--here we +have Indication; for the sentence must suggest something else to +complete itself, as there cannot be "entrance" in the case of an +inanimate subject. + +24. "A herd-station on the Ganges,"--here we have the self-sacrifice +of the primary to another meaning, since the Ganges, as being in the +form of water, cannot be the site of a herd-station. + +25. In the example "ghî is life" there is produced the idea of +sameness of form; in the example "this is 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 penixrón__}. Cf. Shilleto, Cambridge Journ. of +Philology, 1876, p. 161.], and alter; hence one may learn that vast +is the interval between the two. + +42. If the body is called the site of enjoyment, it is well known +that this definition will hold good (even in this highest case +[Footnote: Could __loke__ mean that it will hold good "of the world" +as his body?]),--there is nothing deficient but everything is present +in the Lord's body [Footnote: Cf. "Whose body nature is and God the +soul."], since He is the husband of Lakshmî. + +43. "Every body is influenced by deserts,"--if this universal law is +accepted, then He who is the Maker of all must be impelled [to create +the world] by the deserts which dominate over beings like us +[Footnote: __I.e.__ he creates the world to give their deserts to the +different souls.] + +44. "Every body must be non-eternal,"--this is a general law, yet +still Κvara's body may be eternal; for earth is everywhere seen to +be non-eternal, while in the form of its atoms it is eternal. + +45. One must not say, "why should the desert of one attach itself to +another?" For it was in consequence of the respective merits and +demerits of the elephant and the crocodile that the holder of the +discus made all haste to interfere in the battle [Footnote: The +objector urges "why should our good or evil deserts oblige God to +act in a certain way?" He answers by referring to the well-known +legend given in the Bhâgavata Purâ.na, viii. ch. 2-4. A certain +king, named Indradyumna, became an elephant through Agastya's curse. +One day, while drinking in a lake, he was seized by a crocodile, and +the struggle lasted for a thousand years. At last, in despair, he +prayed to Vish.nu, who came down mounted on Garu.da and killed the +crocodile. Thus we see that, although in one sense the deserts of one +being cannot attach themselves to another, still they must cause +certain actions in another being, or it would be impossible that each +should receive its due reward or punishment.] + +46. It has been heard of old that all this universe proceeded from +the lotus of the navel of the Lord; hence is it established that be +has a body, for how can there be a navel without a body? + +47. The body of God is very pure,--to be enjoyed by all the senses, +as being richly endowed with the six qualities [Footnote: These six +qualities, according to the Commentator on the Bhâgavata P. i. 3. 36, +are sovereignty, knowledge, glory, prosperity, dispassion, and +virtue; a different list is given in the Sarva Darš. S. p. 54, l. 22 +(but cf. p. 69, l. 18). See also __infra__ in šl. 95.],--and to be +discovered by means of all the Vedas,--Gangâ verily is the water +wherewith he washes his feet. + +48. Whenever by the influence of time there comes the increase of evil +and the diminution of right, then the adorable Lord accomplishes the +preservation of the good and the destruction of the wicked. + +49. The Lord is said to be twofold, as the Incarnation and He who +becomes incarnate; so too the souls are twofold, as divided into +faithful and faithless. + +50. Now some say that the personal soul is only the reflection of the +Supreme; but their opinion does not at all hold, since it cannot be +established. + +51. For how could there arise a reflection of that Infinite and +stainless one? and how could an insentient [reflection] enjoy the pain +and pleasure arising from the merit and demerit declared in the Veda? + +52. There may indeed be a reflection of that which is limited; but how +shall there be one of Him whose attribute is infinity? + +53. Râmânuja, the foremost of the learned, condemned this theory of an +original and its reflection; the fact that this doctrine is not +accepted by the learned, will not make it seem more plausible. + +54. There is an eternal division between the two, from the words of +the Veda, "two birds;" [Footnote: Rig V. i. 164, 20, "Two birds +associated together, two friends, take refuge in the same tree; one +of them eats the sweet fig; the other, abstaining from food, merely +looks on."] from the mention there of "two friends," how can there +be identity between them? + +55. I become Brahman, that is, I cease to have mundane existence +through beholding the soul in Brahman; the result of this would be +the abolition of sorrow, etc., but in no way absolute Oneness. + +56. I become Brahman also through beholding Brahman in the soul +[Footnote: Another reading is __brahma.ny âtmanirîksha.nât__]; the +result would be the abolition of His being out of sight [Footnote: +__I.e.__ it would be always __videre videntem__], but in no way +Oneness. + +57. It must not be said that by continued meditation with intent +thought a man becomes Brahman; there will only enter into him a +little merit; as we see indeed in the case of worms, bees, and the +like [Footnote: Cf. Hitopadeša, Introd. šl. 45.]; + +58. By devotedly worshipping Brâhmans without ceasing, a Šûdra will +never become a Brâhman; there may enter into him a little merit, but +one of the Šûdra caste will never become a Brâhman. + +59. The venerable author of the Aphorisms himself established a +duality when he spoke of the application of the terms "object" and +"agent" [Footnote: In Vedânta S. i. 2. 4, it is shown that certain +passages in the Upanishads refer to Brahman and not the embodied +soul, "because of the application therein of the terms object +and agent;" as __e.g.__ in the passage of the Chhândogya Upan. iii. +14, "I shall attain it when I have departed from hence." These +words imply an agent who attains and also an object which is +attained, __i.e.__ Brahman. Ša"nkara in his comment on i. 2. 11 +illustrates this by the passage in the Katha Upanishad iii. 1, "The +two, drinking the due reward from their works, in this world +entered the cave, in the highest place of the supreme soul" (sc. +the heart)]; and thus has it been explained by the author of the +commentary by quoting passages of the Veda which imply duality, as +that which says "the two entered the cave." + +60. The soul is also shown to be different [from Brahman] by the +evidence of Šm.riti [Footnote: Cf. Vedânta Sûtras i. 2. 6, where +Ša"nkara quotes the passage from the Bhagavad Gîtâ (xviii. 61), +"The Lord of all beings abides in the region of the heart,--causing +all beings to revolve by his illusion as though mounted on a +machine."]; thus their difference is proved to be essential. If it +were not so, how could the Commentator have used such an expression +as "the worshipper" and "the worshipped" [Footnote: He uses this +very expression __upâsyopâsakabhâva__ in his Comment. on i. 2. 4.]? + +61. I am sometimes happy, sometimes miserable; He, the supreme Soul, +is always essentially happy. Such is the difference,--then how can +there be identity between these two different substances? + +62. He is eternally self-luminous and unobscured,-- intensely pure, +the one witness of the world; not so is the individual soul,--thus +a thunderbolt falls on the tree of the theory of Identity. + +63. For those who maintain the identity of the individual and supreme +soul, the hypothesis of a __dvandva compound__ [Footnote: __I.e.__ in +the word __jîvâtmânau__] is precluded; or they bring forward such +words as __d.rishadupala__ as parallel cases [Footnote: I suppose that +this means that the __dvandva__ compound __d.rishadupala__ has some +analogy to one like __jîvâtmânau__, which involves identity, as the +upper and lower millstone form one instrument; but there (in +accordance with Pâ.n. 2. 2. 34, __vârtt.__) the less important word +meaning the upper and smaller stone (__upalâ__) is placed last +(cf. 2. 2. 31)]; the __dvandva__ is only consistent with "difference," +but in no way with "identity." + +64. Where identity is the meaning, there arises the __karmadhâraya__ +compound,--for [such a __karmadhâraya__ as] __nîlotpala__ "the +blue-lotus" is used as implying that the two members of the compound +refer to the same subject [Footnote: But __jîvâtmânau__ is a +__dvandva__, not a __karmadhâraya__ compound.] + +65. As there are many passages in Šruti such as that which says +"food is Brahman," [Footnote: Brihad Âra.nyaka Upan. v. 12. 1.] so +too this passage "I am Brahman" is to be understood as meaning +worship [Footnote: __I.e.__ this is one of the modes of worshipping +Brahman by meditating on him in some lower visible form, not as +really expressing his real nature.] + +66. The doctrine of Identity is not true; wherever it appears to be +declared in Šruti, all those passages are to be taken as only +meaning worship. + +67. There are many sentences in the ancient Veda which speak for +non-identity as also for identity; having expelled envy and discussed +the truth, let the wise declare that which each thinks wholesome. + +68. O soul, bewildered by a deceived opinion, drive far from thy +mouth these words "I am Brahman"; how canst thou be That, O thou who +art utterly at the mercy of fate, plunged as thou art in the great +ocean of mundane existence hard to be crossed! + +69. He who is the beloved of Lakshmi, the ambrosia-ocean, full of +manifest supreme joy; the water of whose feet is Gangâ, worthy to be +worshipped by Rudra and the other gods; who before creation created +all instantaneously by a movement of his brow,--how canst thou say, +O soul, "I am He,"--thou who art a poor beggar, not a king. + +70. O slow of mind, how canst thou say, I am He with whom are filled +all the vast stores of this universe in its entirety? Collect thy +faculties calmly in thy heart and consider thine own power; can a +host of fierce world-supporting elephants enter into the belly of a +gnat? + +71. Whose art thou? whence art thou come? how is the course of this +mundane bondage? Ponder this matter in thy heart and forsake the +path of the erring. Say not "I am He"; but worship Hari continually +in the relation of adorer and adored; by this thou mayst attain the +happy journey, but otherwise thou wilt assuredly fall. + +72. Great is the misery which thou hast experienced, O Soul, while +dwelling in the womb in various births, and thou hast wandered again +and again in heaven or in hell; this theory "I am He" is an error of +thine,--worship thou Hari's lotus feet; thou art His worshipper, He +is the adorable, for He is the lord of the three worlds. + +73. Renouncing the so-called theory of identity, forthwith devote +thyself to duality, if there now dwells in thy heart a supreme +feeling of faith in Hari; and, having learned the doctrine in +Nârada's Pañcharâtra and everywhere else, let all the hymns of the +Vaish.nava sacred books be thoroughly examined, as is truly for thy +good. + +74. By what foolish teacher hast thou been instructed, that thou +utterest these words "I am Brahman"? How art thou that being who is +continually worshipped by Rudra and all the gods? O fool, consider +it and see aright. + +75. The wicked cannot understand the difference between the embodied +and the Supreme Souls; the great reason for this is a mind possessed +by an evil obstinacy in favour of the doctrine of Illusion; just as +the tongue of those who suffer from excess of bile cannot taste the +sweetness of molasses, nor the eyes of those afflicted with gutta +serena or jaundice see the whiteness of a shell. + +76. He by a particle of whose intellect thou, O Soul, hast been +produced the foremost of intelligent beings--say not, O knave, that +thou art __He__; for who but the ingrate desires to seize the seat +of his Master? + +77. A particle of intelligence has been deposited in thee by the +supreme Lord in His mercy,--it becomes thee not, O knave, to say +that therefore thou art God; just as if some evil-minded man had +received elephants, horses, and infantry from the king and then set +his heart on seizing his kingdom. + +78. He under whose control is that mighty illusion which deceives +the three worlds, He is to be recognized as the Supreme Lord, the +adorable, essentially thought, existence and joy; but he who is +himself always under her control like a camel drawn by a string +through his nostrils, is to be recognized as the individual soul,-- +vast indeed is the difference between the two! + +79. Having studied the doctrines of the Sâ"nkhya, Ka.nâda, and +Gautama, and the doctrine of Patañjali, the doctrines of the +Mîmâ.msâ and Bha.t.tabhâskara [Footnote: Colebrooke's Essays, +vol i. p. 359.], --amidst all the six current systems,--let the wise +tell the final conclusion if they can as to the real nature of the +supreme and the individual soul,--is it duality, or is it oneness, +or is it again a oneness in duality? + +80. In five of the systems I have only heard peremptorily asserted +in many places the difference between the supreme and the individual +souls; what is this that I hear asserted in the Vedânta system? +"Plurality, unity, both,"--this is a threefold marvel! [Footnote: +This is an attack on Râmânuja's system, as opposed to that of +Pûr.naprajña or Madhva, cf. Sarva-daršana S. p. 52, l. 20, "What is +the real truth? The real truth is plurality, unity, and both. Thus +unity is admitted in saying that Brahman alone subsists in all forms +as all is its body; both unity and plurality are admitted in saying +that one only Brahman subsists under a plurality of forms, diverse +as soul and non-soul; and plurality is admitted in saying that the +essential natures of soul, non-soul, and the Lord are different and +not to be confounded." This doctrine is opposed by the followers of +Madhva, see __ibid.__, Pûr.naprajña-darš. p. 61, l. 11.] + +81. He who is the maker of all and the Lord of the world is +independent by reason of his essential independence; the individual +soul is notoriously dependent; how can they say then that these two +are identical? + +82. There are various flavours in honey [existing distinct] through +the difference of the trees [from whose flowers it is produced]; +how else could it remove the three-fold disorders? [Footnote: +__I.e.__ those affecting the three "humours" of the body, __i.e. +vâyu__ 'wind,' __pitta__ 'bile,' and __kapha__ 'phlegm.' Certain +flavours of the honey counteract one disorder and others another. +The Sušruta thus describes honey (vol. i. p. 185): "When cooked it +removes the three-fold disorders, but when raw or sour it causes +them; when used in various applications it cures many disorders; +and since it is composed of many different things it is an +excellent medium for mixing. But as it consists of the juices of +flowers which are mutually contrary in the action, potency, and +qualities of their various ingredients, and it may happen that +poisonous insects may be included, it is only good as a remedy for +cold diseases."] So the individual souls at the world's +dissolution are absorbed in the Lord; but they do not become +identified with Him, for they are again separated at the next +creation. + +83. There is a difference between rivers and the sea, with their +respective sweet and salt water; so too God and the soul are +different and possessed of distinct attributes [Footnote: In +allusion to Mu.n.d. Upan. iii. 2. 8.]. + +84. Rivers, when joined to the sea from all sides, are not +identified with it nor yet do they appear to be separate; but from +the difference between salt water and sweet water [Footnote: Most +of the MSS. and the Benares Pa.n.dit read __kshî roda__; but the +Calcutta ed. and one of the two MSS. in the Library of the Calcutta +Sanskrit College read __kshâroda__, which seems preferable. If we +read __kshîroda__, the line would require to be rendered, "but from +the difference between milk mixed with water and pure water," or +perhaps "from the difference between the milk-ocean and the water- +ocean."] there must be a real difference between them. + +85. Others see not the difference when water is mixed with milk, but +the swan at once separates the milk and the water [Footnote: Cf. +Šakunt. šl. 155.]; so too when the souls are absorbed in the supreme +Brahman, the Lord,--the faithful, who have received the Guru's words, +can at once draw a difference between them. + +86. Even when milk is mixed with milk and water with water, they do +not become absolutely identified, for they still retain their fixed +measure as before; so, when the souls through intense contemplation +are absorbed in the Supreme Spirit, they do not become identified +with Him; thus say the pure-minded saints. + +87. There are certain disputants, sunk in a sea of false logic, +addicted to an evil way, filled with a hundred imaginations of idle +babble, deceived themselves and deceiving the world,--all that they +say, "I am Brahman and all this visible universe also is Brahman,"-- +is now shown clearly to be an empty desire. + +88. If I and all this universe were Brahman, then there would be an +identity between thee and me; then thy wealth, sons, and wife would +be mine, and mine would be thine, for there would be no distinction +between us. + +89. And how then could there be injunction or prohibition, since all +are one, and there is no distinction of caste? If the doctrine of +non-duality be thus held to be established, then what offence has +the Buddhist committed? + +90. "The Soul is different from the elements, the senses, the +internal organ, and primary matter, and also from that which is +called the individual,"--thus has it been declared of old by Kapila +to his mother in the third book of the Bhâgavata [Footnote: Bhâg. +Pûr. iii. 28. 41.] (Purâ.na). + +91. Those who study the path pointed out by the teacher, resting +upon a foundation of naught, and maintain with an empty +understanding that all is void and that all the recognized deities +are naught,--how can many words be uttered about them, for language +fails in a topic of naught; naught indeed is their wisdom, and +their fruit shall be also mostly naught. + +92. There are words uttered by Vyâsa in the Bhârata condemning this +doctrine of the nothingness of all things [Footnote: The name +__šûnyavâda__ is generally applied to Buddhism; here it is applied by +way of reproach to the Vedânta, which is called in the Padma-purâ.na +"secret Buddhism" (__prachchhanna.m Bauddham__)]; "their bodies are +composed of the quality of darkness, and verily darkness shall be +their end;" [Footnote: Mahâbh. xii. 9690.] + +93. These words which were uttered of old by Kapila in the presence +of the sage Syûmarašmi [Footnote: This dialogue occurs in Mahâbh. xii. +9604, ff.], were afterwards recounted by Vyâsa in the Bhâ.rata. + +94. This theory of theirs concerning a void of qualities in Him who +is the ocean of qualities [Footnote: The Râmânujas and the Mâdhvas +deny that the Supreme Being is __nirgu.na__,--thus there is a +quotation in the Sarva Daršana S. p. 64. "Vâsudeva is the supreme +Brahman, endowed with auspicious attributes" (cf. p. 69, l. 18; +p. 73, l. 2)], --it is but like the blind hurrying of sheep after +the ewe that leads them! Having made a separate commentary of their +own on the Sûtras they deceive those who follow their doctrine. + +95. All these qualities, sovereignty, creation, and the like, +eternally belong to the Supreme Lord; how then can He be "without +qualities" who is thus "possessed of qualities"? he theory of a void +of qualities is mere disputation. + +96. The adorable one possesses knowledge, volition, and creative +power; how then can he be destitute of qualities? or, if he is +destitute of qualities, how can he be set forth by the Vedas? How +can the absence of qualities be predicated of the sea of qualities, +and yet all remonstrance be silent? Ponder it well in thine own +mind, and then determine what is right. + +97. A substance without attributes, like the sky-flower, is not +admitted either in the Veda or in the world; if the knowledge of such +a thing were derived from the Veda, the Veda itself would then cease +to be an authority. + +98. [The Vedântin may reply] "The bunch of Darbha grass [Footnote: +This is the __prastara__ or bundle of sacred grass, which plays an +important part in the sacrificial ritual, cf. Taittirîya S. i. 7. 4, +"__yajamâna.h prastara.h,__" where Sâya.na remarks, "__yajamânavad +yâgasâdhanatvât prastare yajamânatvopachâra.h.__" This description +of the grass as the sacrificer is really only meant as metaphorical +praise, since the actual attributes of the sacrificer are evidently +absent from the grass. (Cf. Mîmâ.msâ Sûtras, i. 4. 23.)] is said to +be the sacrificer, as it is the means of performing the sacrifice; +[as the Darbha grass is understood by this description,] even though +the attributes thus ascribed are not found in it, so is Brahman +understood when we ascribe certain qualities [as 'truth,' etc., even +though these qualities are precluded in a being without qualities]." + +99. [I answer] A thorough Vedântin like thee does not accept any +where the existence of qualities or that which possesses qualities; +but if imagined qualities are done away with [by deeper insight], +real qualities are nowhere done away with [Footnote: Clearer insight +abolishes imagined attributes, as __e. g.__ the supposed snake in +the rope; but real attributes remain untouched, and we hold +Brahman's attributes to be real.--I read __abâdha.h__ in I. 2.]. + +100. If Brahman is understood to be destitute of qualities, then +"truth," etc., will not be applicable to Him; but, if so, there +arises a contradiction in such passages [of Šruti] as "he is the +truthful," etc. [Footnote: I do not know where this passage occurs, +but the kindred word __satyadharman__ is applied to several deities +in the Rigveda.] + +101. When the existence of such a thing as a quality is admitted, +we can imagine it in something else [Footnote: The Vedântins hold +that nothing exists besides Brahman; and yet, although they thus +deny the existence of any other thing or quality, they hold that +certain qualities are imagined to exist in him, forgetting that +only one who has seen silver can imagine __rajatatva__ in nacre.]; +but to imagine that nacre is silver, we must first know clearly +what silver is. + +102. This universe is based on the soul as its site, being imagined +in it by ignorance; some teachers would describe it as an illusory +emanation [Footnote: It is a favourite doctrine of the Vedânta that +ignorance, as being imagined by ignorance, is itself false.]; but +this is not a pleasing doctrine to me. + +103. It cannot be said that all this universe is false; since it is +really the plaything of Hari, who is eternally engaged in sport +[Footnote: Manu, i. 80, "There are numberless Manvantaras, +creations and destructions numberless; the being supremely exalted +performs all this, as in sport, again and again."] + +104. The external world is not like a dream; for in dreams there is +sleep and a host of imperfections; what we eat or drink in dreams +gives us no enjoyment, but these things are enjoyable in our waking +state. + +105. If all that is seen were false, then how could it produce +effects? The carrying of water in a jar is not false; all we can +say is that it is transient. + +106. The idea that all this world is false, is opposed to +experience; for of what use would be all the expiations for sin, +prescribed in the law-books? Why are these thieves to be punished +even by the king? The upholder of the doctrine of Mâyâ can assert +anything on his oath, but all is false. + +107. Thou canst not say that the visible world is only like the +transitory enjoyment of one who smells a wreath of flowers; however +closely it is scanned, there is no overpowering evidence of its +unreality [to preclude the presumption founded on experience]; it +continually manifests itself to us as eternal in its stream of +successive events. + +108. This world is not false but it is rendered true by Vish.nu's +protection [Footnote: Or this may mean "since Vish.nu has accepted +it as the instrument of his sport."]; thou art made pure by the +knowledge of Him, as all minerals shine as gold [when brought in +contact with the philosopher's stone]. + +109. Dispassion and enjoyment stand equally aloof as disinterested +spectators and are lost in faith; the partaking of the consecrated +food is in no sense to be called an "enjoyment,"--it is itself an +act of faith [Footnote: "The __prasâda__ is any article of food +that has been consecrated by previous presentation to an idol, +after which it is distributed among the worshippers on the spot, or +sent to persons of consequence at their own houses" (Wilson's Works, +vol. 1. p. 116). Cf. also the legend in p. 134, where "Râm Dâs at +noon halted and bathed the god, and prepared his food, and presented +it, and then took the __prasâd__, and put it in a vessel, and fed +upon what remained." (The food consecrated at the temple of Puri is +especially called the __Mahâprasâda.__) There is a distich current +among the Bhâktas:]. + +110. By intense devotion to his object the man of the world will +become the devotee of enjoyment, and by the absence of all enjoyment +a man becomes absolutely dispassionate; this is the real truth +[Footnote: But the true devotee is neither devoted to enjoyment nor +to dispassion, is equally apart from and superior to both. + +/* + __jñâna.m nirâk.ritir, Brahma tyaktvâ bhaktyâ bhajâchyutam__ | + __yatra prasâdasevâpi bhaktir anyasya kâ kathâ__ || +*/ + +"Knowledge is rejection; abandon Brahman and worship Vish.nu. Here +where even the homage paid to the __prasâda__ counts as faith, what +need to mention anything besides?" Thus the devotee does everything +by faith, and dispassion and enjoyment are to him alike swallowed up +in faith]. + +111. By association with the good and by repeatedly listening to the +story of K.rish.na's sports there has arisen in the lake of the mind +the great wave of pure faith and pure affection; abandoning the +doctrine of unity and without hesitation embracing that of duality, +we worship with our whole heart the lotus-feet of the beloved of +Lakshmî. + +112. There is a rule in the things of the world, that he who is near +the king may be called the king; so too in the things of Brahman and +the soul must we understand the various sacred texts [which at first +sight appear to identify them]. + +113. He in whom the universe,--sun, moon, and the rest, with the three +worlds,--rose into being,--in whom it all abides until it perishes,-- +and in whom, each in its own time, it is all finally dissolved,--He, +the Lord, whom, being beyond all qualities [Footnote: Cf. Sarva D. S. +p. 52, l. 8 infr. "The statements that the Supreme Spirit is devoid +of qualities, are intended to deny his possession of phenomenal +qualities (such as liking, disliking, etc.)."], even Brahman himself +cannot declare in the Vedas,--why, O teacher, dost thou teach this +miserable me the words "I am He"? + +114. He in whom the storehouse of the universe with all its creatures +great and small, was all contained like a line of insects drowned in +a ripe fruit of the glomerous fig-tree,--in whom it abides until the +final destruction,--and in whom it is eventually dissolved,--Ah! how +can there come from my mouth, O teacher, these words "I am He"? + +115. Him, the Supreme Lord, by whose compassion even the dumb becomes +eloquent, the lame in a moment obtains strength to leap mountains, +and even the man blind from his birth receives eyes beautiful like +two lotuses,--or what still greater marvel shall I add?--Him I +worship, the moon-faced son of Nanda, the philosopher's stone of the +faithful. + +116. Boundless is time, bounteous the earth, and great is the family +of the devout worshippers of Vish.nu; somebody will be found at some +time or other on the earth who will appreciate my merits [Footnote: +Cf. the šloka in the prologue of the Mâlatîmâdhava.] + +117. Having studied under my preceptor Nârâya.na, the best of +teachers, his book, which bears the title of "The Ornament of +Faith,"--having read it with all its supplements and appendices, and +by his kindness to his faithful disciples having mastered all its +mysteries,--and having become a receptacle of faith myself, I have +now composed according to my ability this century of stanzas, a +necklace of pearls of good doctrine, which have for their subject +the distinction of the individual Soul and Brahman. + +118. If we have uttered through inadvertence what is wrong, may the +intelligent, observing it, correct all the errors; the feet of the +traveller do sometimes stumble, and sometimes the speaker speaks +through bewilderment what is incompatible. + +119. In a poem strung of all excellences the mean man hunts for +faults and never an excellence; in a palace all compact of jewels +it is the ant that will see a flaw. + +120. Let those who are envious and bereft of sense, detect a fault +if they will; but let the connoisseurs count the merits; they who +behold the merits and not the faults,--these are the good, these +give the highest satisfaction. + +121. Let this work of the poet Pûr.nânanda be read and be heard, +which is devoted to proving the difference of the individual soul +from the Supreme,--which is excellent with its sentences that +distinguish truth from falsehood, and is approved by the devotees +of Vish.nu,--based on the doctrine of Madhva, and pleasing with a +composition full of sweet words,--O ye best of the worshippers of +Bhagavat, if faith be desired in your minds. + +122. On the neck of the faithful may this Tattvamuktâvalî +[Footnote: Or "the necklace of the pearls of truth."] abide for +ever,--whose beauty is increased by the apt arrangement of sweet +and soft words but which is free from rhetorical ornaments,-- +beautiful with a profusion of sentences sweet like milk, and with +its parts all bright and elegant,--a special source of delight to +the intelligent,--charming with a host of excellences and devoid +of even the trace of a fault. + + + + +Tattva-muktavâlî by Pûr.nânanda Chakravartin + + + +End of Project Gutenberg's The Tattva-Muktavali, by Purnananda Chakravartin + +*** END OF THE PROJECT GUTENBERG EBOOK THE TATTVA-MUKTAVALI *** + +This file should be named 7175-0.txt or 7175-0.zip +Corrected EDITIONS of our eBooks get a new NUMBER, 8ttva11u.txt +VERSIONS based on separate sources get new LETTER, 8ttva10ua.txt + +Originally scanned at sacred-texts.com by John B. Hare. +This eBook was produced by Chetan K. Jain + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. Thus, we usually do not +keep eBooks in compliance with any particular paper edition. + +We are now trying to release all our eBooks one year in advance +of the official release dates, leaving time for better editing. +Please be encouraged to tell us about any error or corrections, +even years after the official publication date. + +Please note neither this listing nor its contents are final til +midnight of the last day of the month of any such announcement. +The official release date of all Project Gutenberg eBooks is at +Midnight, Central Time, of the last day of the stated month. A +preliminary version may often be posted for suggestion, comment +and editing by those who wish to do so. + +Most people start at our Web sites at: +https://gutenberg.org or +http://promo.net/pg + +These Web sites include award-winning information about Project +Gutenberg, including how to donate, how to help produce our new +eBooks, and how to subscribe to our email newsletter (free!). + + +Those of you who want to download any eBook before announcement +can get to them as follows, and just download by date. This is +also a good way to get them instantly upon announcement, as the +indexes our cataloguers produce obviously take a while after an +announcement goes out in the Project Gutenberg Newsletter. + +http://www.ibiblio.org/gutenberg/etext03 or +ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03 + +Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90 + +Just search by the first five letters of the filename you want, +as it appears in our Newsletters. + + +Information about Project Gutenberg (one page) + +We produce about two million dollars for each hour we work. The +time it takes us, a rather conservative estimate, is fifty hours +to get any eBook selected, entered, proofread, edited, copyright +searched and analyzed, the copyright letters written, etc. Our +projected audience is one hundred million readers. If the value +per text is nominally estimated at one dollar then we produce $2 +million dollars per hour in 2002 as we release over 100 new text +files per month: 1240 more eBooks in 2001 for a total of 4000+ +We are already on our way to trying for 2000 more eBooks in 2002 +If they reach just 1-2% of the world's population then the total +will reach over half a trillion eBooks given away by year's end. + +The Goal of Project Gutenberg is to Give Away 1 Trillion eBooks! +This is ten thousand titles each to one hundred million readers, +which is only about 4% of the present number of computer users. + +Here is the briefest record of our progress (* means estimated): + +eBooks Year Month + + 1 1971 July + 10 1991 January + 100 1994 January + 1000 1997 August + 1500 1998 October + 2000 1999 December + 2500 2000 December + 3000 2001 November + 4000 2001 October/November + 6000 2002 December* + 9000 2003 November* +10000 2004 January* + + +The Project Gutenberg Literary Archive Foundation has been created +to secure a future for Project Gutenberg into the next millennium. + +We need your donations more than ever! + +As of February, 2002, contributions are being solicited from people +and organizations in: Alabama, Alaska, Arkansas, Connecticut, +Delaware, District of Columbia, Florida, Georgia, Hawaii, Illinois, +Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Massachusetts, +Michigan, Mississippi, Missouri, Montana, Nebraska, Nevada, New +Hampshire, New Jersey, New Mexico, New York, North Carolina, Ohio, +Oklahoma, Oregon, Pennsylvania, Rhode Island, South Carolina, South +Dakota, Tennessee, Texas, Utah, Vermont, Virginia, Washington, West +Virginia, Wisconsin, and Wyoming. + +We have filed in all 50 states now, but these are the only ones +that have responded. + +As the requirements for other states are met, additions to this list +will be made and fund raising will begin in the additional states. +Please feel free to ask to check the status of your state. + +In answer to various questions we have received on this: + +We are constantly working on finishing the paperwork to legally +request donations in all 50 states. If your state is not listed and +you would like to know if we have added it since the list you have, +just ask. + +While we cannot solicit donations from people in states where we are +not yet registered, we know of no prohibition against accepting +donations from donors in these states who approach us with an offer to +donate. + +International donations are accepted, but we don't know ANYTHING about +how to make them tax-deductible, or even if they CAN be made +deductible, and don't have the staff to handle it even if there are +ways. + +Donations by check or money order may be sent to: + +Project Gutenberg Literary Archive Foundation +PMB 113 +1739 University Ave. +Oxford, MS 38655-4109 + +Contact us if you want to arrange for a wire transfer or payment +method other than by check or money order. + +The Project Gutenberg Literary Archive Foundation has been approved by +the US Internal Revenue Service as a 501(c)(3) organization with EIN +[Employee Identification Number] 64-622154. Donations are +tax-deductible to the maximum extent permitted by law. As fund-raising +requirements for other states are met, additions to this list will be +made and fund-raising will begin in the additional states. + +We need your donations more than ever! + +You can get up to date donation information online at: + +https://www.gutenberg.org/donation.html + + +*** + +If you can't reach Project Gutenberg, +you can always email directly to: + +Michael S. Hart <hart@pobox.com> + +Prof. Hart will answer or forward your message. + +We would prefer to send you information by email. + + +**The Legal Small Print** + + +(Three Pages) + +***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN EBOOKS**START*** +Why is this "Small Print!" statement here? You know: lawyers. +They tell us you might sue us if there is something wrong with +your copy of this eBook, even if you got it for free from +someone other than us, and even if what's wrong is not our +fault. So, among other things, this "Small Print!" statement +disclaims most of our liability to you. It also tells you how +you may distribute copies of this eBook if you want to. + +*BEFORE!* YOU USE OR READ THIS EBOOK +By using or reading any part of this PROJECT GUTENBERG-tm +eBook, you indicate that you understand, agree to and accept +this "Small Print!" statement. If you do not, you can receive +a refund of the money (if any) you paid for this eBook by +sending a request within 30 days of receiving it to the person +you got it from. If you received this eBook on a physical +medium (such as a disk), you must return it with your request. + +ABOUT PROJECT GUTENBERG-TM EBOOKS +This PROJECT GUTENBERG-tm eBook, like most PROJECT GUTENBERG-tm eBooks, +is a "public domain" work distributed by Professor Michael S. Hart +through the Project Gutenberg Association (the "Project"). +Among other things, this means that no one owns a United States copyright +on or for this work, so the Project (and you!) can copy and +distribute it in the United States without permission and +without paying copyright royalties. Special rules, set forth +below, apply if you wish to copy and distribute this eBook +under the "PROJECT GUTENBERG" trademark. + +Please do not use the "PROJECT GUTENBERG" trademark to market +any commercial products without permission. + +To create these eBooks, the Project expends considerable +efforts to identify, transcribe and proofread public domain +works. Despite these efforts, the Project's eBooks and any +medium they may be on may contain "Defects". Among other +things, Defects may take the form of incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged +disk or other eBook medium, a computer virus, or computer +codes that damage or cannot be read by your equipment. + +LIMITED WARRANTY; DISCLAIMER OF DAMAGES +But for the "Right of Replacement or Refund" described below, +[1] Michael Hart and the Foundation (and any other party you may +receive this eBook from as a PROJECT GUTENBERG-tm eBook) disclaims +all liability to you for damages, costs and expenses, including +legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR +UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, +INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE +OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE +POSSIBILITY OF SUCH DAMAGES. + +If you discover a Defect in this eBook within 90 days of +receiving it, you can receive a refund of the money (if any) +you paid for it by sending an explanatory note within that +time to the person you received it from. If you received it +on a physical medium, you must return it with your note, and +such person may choose to alternatively give you a replacement +copy. If you received it electronically, such person may +choose to alternatively give you a second opportunity to +receive it electronically. + +THIS EBOOK IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS +TO THE EBOOK OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A +PARTICULAR PURPOSE. + +Some states do not allow disclaimers of implied warranties or +the exclusion or limitation of consequential damages, so the +above disclaimers and exclusions may not apply to you, and you +may have other legal rights. + +INDEMNITY +You will indemnify and hold Michael Hart, the Foundation, +and its trustees and agents, and any volunteers associated +with the production and distribution of Project Gutenberg-tm +texts harmless, from all liability, cost and expense, including +legal fees, that arise directly or indirectly from any of the +following that you do or cause: [1] distribution of this eBook, +[2] alteration, modification, or addition to the eBook, +or [3] any Defect. + +DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" +You may distribute copies of this eBook electronically, or by +disk, book or any other medium if you either delete this +"Small Print!" and all other references to Project Gutenberg, +or: + +[1] Only give exact copies of it. Among other things, this + requires that you do not remove, alter or modify the + eBook or this "small print!" statement. You may however, + if you wish, distribute this eBook in machine readable + binary, compressed, mark-up, or proprietary form, + including any form resulting from conversion by word + processing or hypertext software, but only so long as + *EITHER*: + + [*] The eBook, when displayed, is clearly readable, and + does *not* contain characters other than those + intended by the author of the work, although tilde + (~), asterisk (*) and underline (_) characters may + be used to convey punctuation intended by the + author, and additional characters may be used to + indicate hypertext links; OR + + [*] The eBook may be readily converted by the reader at + no expense into plain ASCII, EBCDIC or equivalent + form by the program that displays the eBook (as is + the case, for instance, with most word processors); + OR + + [*] You provide, or agree to also provide on request at + no additional cost, fee or expense, a copy of the + eBook in its original plain ASCII form (or in EBCDIC + or other equivalent proprietary form). + +[2] Honor the eBook refund and replacement provisions of this + "Small Print!" statement. + +[3] Pay a trademark license fee to the Foundation of 20% of the + gross profits you derive calculated using the method you + already use to calculate your applicable taxes. If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Literary Archive Foundation" + the 60 days following each date you prepare (or were + legally required to prepare) your annual (or equivalent + periodic) tax return. Please contact us beforehand to + let us know your plans and to work out the details. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +Project Gutenberg is dedicated to increasing the number of +public domain and licensed works that can be freely distributed +in machine readable form. + +The Project gratefully accepts contributions of money, time, +public domain materials, or royalty free copyright licenses. +Money should be paid to the: +"Project Gutenberg Literary Archive Foundation." + +If you are interested in contributing scanning equipment or +software or other items, please contact Michael Hart at: +hart@pobox.com + +[Portions of this eBook's header and trailer may be reprinted only +when distributed free of all fees. Copyright (C) 2001, 2002 by +Michael S. Hart. Project Gutenberg is a TradeMark and may not be +used in any sales of Project Gutenberg eBooks or other materials be +they hardware or software or any other related product without +express permission.] + +*END THE SMALL PRINT! FOR PUBLIC DOMAIN EBOOKS*Ver.02/11/02*END* + diff --git a/7175-0.zip b/7175-0.zip Binary files differnew file mode 100644 index 0000000..dd10d48 --- /dev/null +++ b/7175-0.zip diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..e03bc6f --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #7175 (https://www.gutenberg.org/ebooks/7175) |