18G2.] 
The CTiarvalca System of Philosophy. 877 
again, tlie impostors who call themselves Vaidic pundits are mutually 
destructive, as the authority of the jnana-kanda is overthrown by those 
who maintain that of the karma-kanda, while those who maintain the 
authority of the jnana-kanda reject that of the karma-kanda; and 
lastly the three Yedas themselves are only the incoherent rhapsodies 
of knaves, and to this effect runs the popular saying,* 
The Agnihotra, the three Yedas, the ascetic’s three staves, and smearing one¬ 
self with ashes,— 
Brihaspati says, these are but means of livelihood for those who have no 
manliness nor sense. 
Hence it follows that there is no other hell than mundane pain 
produced by purely mundane causes, as thorns, &c. ; the only Supreme 
is the earthly monarch whose existence is proved by actual perception ; 
and the only Liberation is the dissolution of the body. By holding 
the doctrine that the soul is identical with the body, such phrases as 
‘ I am thin,’ ‘ 1 am black,’ &c. are at once intelligible, as the attri¬ 
butes of thinness, &c. and intelligence will reside in the same sub¬ 
ject (the body) ; and the use of the phrase ‘ my body’ is elliptical, 
like ‘the head of Eahu’ (Bahu being really all head). 
All this has been thus summed up, 
In this school there are four elements, earth, water, fire and air ; 
And from these four elements alone is intelligence produced,— 
Just like the intoxicating power from kinwa, &c. mixed together ; 
Since in ‘ I am fat,’ ‘ I am lean,’ these attributes abide in the same subject, 
And since fatness, &c. reside only in the body,t it alone is the soul and 
no other, 
And such phrases as ‘ my bod)'’ are only significant by ellipsis. 
“ Be it so,” says the opponent, “ your wish would be gained, if 
inference, <fcc. had no force of proof; but then they have this 
force ; else, if they had not, then how on perceiving smoke, should 
the thoughts of the intelligent immediately proceed to fire; or 
why, on hearing another say ‘ there are fruits on the bank of the 
river,’ do those who desire fruit proceed at once to the shore ?” 
All this, however, is only the inflation of the world of fancy. 
Those who maintain the authority of inference accept the sign, or 
middle term, as the causer of knowledge, which middle term must 
* The word abhanalca , which occurs several times in the S. D. S. (e. g. p. 107), 
is not found in any lexicon. The Pandits explain it by Icimvadanti. 
t I read for 
