Reading section 35

[Footnote 779: See Sukhtankar, _Teachings of Vedanta according to Ramanuja_, pp. 17-19. Walleser, _Der aeltere Vedanta_, and De la Vallee Poussin in _J.R.A.S._ 1910, p. 129.]

[Footnote 780: This term is generally rendered by qualified, that is not absolute, Monism. But South Indian scholars give a slightly different explanation and maintain that it is equivalent to _Visishtayor advaitam_ or the identity of the two qualified (_visishta_) conditions of Brahman. Brahman is qualified by _cit_ and _acit_, souls and matter, which stand to him in the relation of attributes. The two conditions are _Karyavastha_ or period of cosmic manifestation in which _cit_ and _acit_ are manifest and _Karanavastha_ or period of cosmic dissolution, when they exist only in a subtle state within Brahman. These two conditions are not different (_advaitam_). See Srinivas Iyengar, _J.R.A.S._ 1912, p. 1073 and also _Sri Ramanujacarya: His Philosophy_ by Rajagopalacharyar.]

[Footnote 781: Compare the phrase of Keats in a letter quoted by Bosanquet, _Gifford Lectures for 1912_, p. 66. "As various as the lives of men are, so various become their souls and thus does God make individual beings, souls, identical souls of the sparks of his own essence."]

[Footnote 782: This tenet is justified by Brihad Aran. Up. III. 3 ff. which is a great text for Ramanuja's school. "He who dwells in the earth (water, etc.) and within the earth (or, is different from the earth) whom the earth knows not, whose body the earth is, who rules the earth within, he is thyself, the ruler within, the immortal."]

[Footnote 783: Bhag.-gita, XV. 16, 17.]

[Footnote 784: The two doctrines are called _Vivartavada_ and _Parinamavada._]

[Footnote 785: These are only the more subtle _tattvas_. There are also 60 gross ones. See for the whole subject Schomerus Der Caiva-Siddhanta, p. 129.]

[Footnote 786: It also finds expression in myths about the division of the deity into male and female halves, the cosmic egg, etc., which are found in all strata of Indian literature.]

[Footnote 787: An account of tantric cosmology can be found in Avalon, _Mahan. Tantra_, pp xix-xxxi. See also Avalon, _Prapancasara Tantra_, pp. 5 ff.; Srinivasa Iyengar, _Indian Philosophy_, pp. 143 and 295 ff.; Bhandarkar, _Vaishn. and Saivism_, pp. 145 ff.]

[Footnote 788: Sarva-darsana-sangraha, chap. IX. For this doctrine in China see Wieger _Histoire des Croyances religieuses en Chine_, p. 411.]

[Footnote 789: See Yule's _Marco Polo_, II. pp. 365, 369.]

[Footnote 790: See Rhys Davids' note in his _Dialogues of the Buddha on Digha Nikaya_, Sutta V. pp. 166 ff. He seems to show that Lokayata meant originally natural philosophy as a part of a Brahman's education and only gradually acquired a bad meaning. The Arthasastra also recommends the Sankhya, Yoga and Lokayata systems.]

[Footnote 791: Maitr. Up. VII. 8.]

[Footnote 792: See also Suali in _Museon_, 1908, pp. 277 ff. and the article Materialism (Indian) in _E.R.E._ For another instance of ancient materialism see the views of Payasi set forth in Dig. Nik. XXIII. The Brihad Ar. Up. III. 2. 13 implies that the idea of body and spirit being disintegrated at death was known though perhaps not relished.]

[Footnote 793: Translation by Shea and Troyer, vol. II. pp. 201-2.]

[Footnote 794: _Sanskrit Manuscripts in the Adyar Library_, 1908, pp. 300-1.]