Tempo:
HISTORY OF THE SIKHS
306
^pp y
pie atomic, tiie modified material, and the illusory. The 'Arumbwad' includes the first Mimamsa, the Nyaya, and the Vaiseshika, and it teaches the indestructibility of matter, while it leaves the atoms without any other inherent quality, and attributes their various shapes and developments to the exercise of God's will. The 'Purnamwad' includes the Sankhya and Yoga systems, and teaches that matter has not only a power of resistance, but a law of aggregation or development, or that it can
only have forms given to it by God in accordance with inherent nature. its The modern Vaishnavas are mostly adherents of this doctrine, but they somewhat modify it, and say that the sensible world is God, so imbued with matter that he is himself manifest in ail things, but under such varying forms and appearances as may suit his design. The 'Vivurtwad', or the second Mimamsa, which is orthodox Vedantism, or the system of Shankar Acharj, teaches that God changes not his shape, but is himself at once both spirit and matter, although to the sense of man he is variously manifested
by means of 'Maya', his power or essence, his image or reflection under the guise of the heavens and the
—
earth, or as inorganic rocks and as sentient animals.
Another division of the schools is also made into and 'Nastik', or deist and atheist; so as to include doctrines not Brahmanical. Thus the Astik comprehends all the six 'Dursuns', and some modern reasoners further admit Muhammadanism and Christia'Astik',
nity, considered as speculative systems, into this theThe Nastik compreor partially orthodox pale.
istic
hends primarily the Buddhist and Jain systems, with the addition sometimes of the Gharvak, which has never been popularized; but Hindu zealots make it secondarily to include not only Muhammadanism and Christianity, but also the sects of Gorakh, Kabir, and Nanak, as being irrespective of or repugnant to the Vedas, while similarly they place the Poorv and Utar Mimamsa above the mere deism of reason, as being tha direct revelation of God. The Buddhists are subdivided into four schools —the Sautrantik, the Waibhashik, the Yogachar, and All agree in compounding animal the Madiamit. (1) independent existence of five essences or qualities :
consciousness, or soul, or self; (2) perception of form, or of external objects; (3) sensation, pleasure, or pain —the action of matter on mind; (4) understanding or comprehension, the reaction of mind on matter, or mind pervaded with the qualities of matter; (5)
306
^pp y
pie atomic, tiie modified material, and the illusory. The 'Arumbwad' includes the first Mimamsa, the Nyaya, and the Vaiseshika, and it teaches the indestructibility of matter, while it leaves the atoms without any other inherent quality, and attributes their various shapes and developments to the exercise of God's will. The 'Purnamwad' includes the Sankhya and Yoga systems, and teaches that matter has not only a power of resistance, but a law of aggregation or development, or that it can
only have forms given to it by God in accordance with inherent nature. its The modern Vaishnavas are mostly adherents of this doctrine, but they somewhat modify it, and say that the sensible world is God, so imbued with matter that he is himself manifest in ail things, but under such varying forms and appearances as may suit his design. The 'Vivurtwad', or the second Mimamsa, which is orthodox Vedantism, or the system of Shankar Acharj, teaches that God changes not his shape, but is himself at once both spirit and matter, although to the sense of man he is variously manifested
by means of 'Maya', his power or essence, his image or reflection under the guise of the heavens and the
—
earth, or as inorganic rocks and as sentient animals.
Another division of the schools is also made into and 'Nastik', or deist and atheist; so as to include doctrines not Brahmanical. Thus the Astik comprehends all the six 'Dursuns', and some modern reasoners further admit Muhammadanism and Christia'Astik',
nity, considered as speculative systems, into this theThe Nastik compreor partially orthodox pale.
istic
hends primarily the Buddhist and Jain systems, with the addition sometimes of the Gharvak, which has never been popularized; but Hindu zealots make it secondarily to include not only Muhammadanism and Christianity, but also the sects of Gorakh, Kabir, and Nanak, as being irrespective of or repugnant to the Vedas, while similarly they place the Poorv and Utar Mimamsa above the mere deism of reason, as being tha direct revelation of God. The Buddhists are subdivided into four schools —the Sautrantik, the Waibhashik, the Yogachar, and All agree in compounding animal the Madiamit. (1) independent existence of five essences or qualities :
consciousness, or soul, or self; (2) perception of form, or of external objects; (3) sensation, pleasure, or pain —the action of matter on mind; (4) understanding or comprehension, the reaction of mind on matter, or mind pervaded with the qualities of matter; (5)
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