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Of his vast and variety of sūtra writings, it would be diffi-
cult to single out any one as more meritorious than the others.
Dasamahavidyāsūtram (the ten cosmic powers of the Divine
Mother as described in the tantras) is an outstanding composi-
tion, in which the Muni has described the ten cosmic aspects of
the Divine Mother and their significance. Here he has also brought
out the association of these ten cosmic aspects of the Mother
described in the Tantra with the corresponding Vedic deities.
Thereby, not only he has been able to bring forth a link between
the Vedas, Upanishads and Tantras, but also has been successful
in dispelling several wrong conceptions on the significance of these
deities. These compositions reflect Muni's great powers of Yogic
perception. The way in which he has expounded the different dei-
ties such as kālī, tārā, sundarī, bhuvaneśvarī, pracaṇḍacandi,
etc., and correlates them to the Vedantic concepts has once for all
removed all antagonisms and has bridged the so-called gulf be-
tween the Vedantic and Tantric schools of philosophy. Rajayoga-
sārasūtra is a short and concise exposition of the Upanishadic
methods of the inner quest. Caturvyuhasūtra is a revelation of
the cosmic divinities wherein he has expounded the four important
emanations of the Vedic deity Indra (ākāśa, kāla, vidyut and
sūrya). Jaiminīyatarkavārtikam is his own interpretation of the
sutras of Jaimini, where he has advocated that the Vedas are in-
deed pauruşe yam (of human origin). Further, in this he has given
his own interpretation of the mamāmsāphilosophy, placing it on a
higher pedestal in relation to Vedanta. His sabdapramāṇacarcā
also discusses the origin of Vedas. Pañcajanacarcă and
vivāhadharmasutram are related to social aspects. In the former
one the practice of "untouchability" is condemned with the au-
thority of śastras. In the latter he deals with marriage as a sacra-
ment. His other sutra writings also include cikitsānuśāsanam
(ayurveda) and gaṇaka-kanthabharaṇam (astronomy) as well
xix
cult to single out any one as more meritorious than the others.
Dasamahavidyāsūtram (the ten cosmic powers of the Divine
Mother as described in the tantras) is an outstanding composi-
tion, in which the Muni has described the ten cosmic aspects of
the Divine Mother and their significance. Here he has also brought
out the association of these ten cosmic aspects of the Mother
described in the Tantra with the corresponding Vedic deities.
Thereby, not only he has been able to bring forth a link between
the Vedas, Upanishads and Tantras, but also has been successful
in dispelling several wrong conceptions on the significance of these
deities. These compositions reflect Muni's great powers of Yogic
perception. The way in which he has expounded the different dei-
ties such as kālī, tārā, sundarī, bhuvaneśvarī, pracaṇḍacandi,
etc., and correlates them to the Vedantic concepts has once for all
removed all antagonisms and has bridged the so-called gulf be-
tween the Vedantic and Tantric schools of philosophy. Rajayoga-
sārasūtra is a short and concise exposition of the Upanishadic
methods of the inner quest. Caturvyuhasūtra is a revelation of
the cosmic divinities wherein he has expounded the four important
emanations of the Vedic deity Indra (ākāśa, kāla, vidyut and
sūrya). Jaiminīyatarkavārtikam is his own interpretation of the
sutras of Jaimini, where he has advocated that the Vedas are in-
deed pauruşe yam (of human origin). Further, in this he has given
his own interpretation of the mamāmsāphilosophy, placing it on a
higher pedestal in relation to Vedanta. His sabdapramāṇacarcā
also discusses the origin of Vedas. Pañcajanacarcă and
vivāhadharmasutram are related to social aspects. In the former
one the practice of "untouchability" is condemned with the au-
thority of śastras. In the latter he deals with marriage as a sacra-
ment. His other sutra writings also include cikitsānuśāsanam
(ayurveda) and gaṇaka-kanthabharaṇam (astronomy) as well
xix