[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [General works and doxographies](https://indike.org/pramana/in.darsana.all) › [Sarvadarshanasangraha](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha) › 8.18 # Sarvadarshanasangraha 8.18 Sarvadarśanasaṅgraha 8.18 - **Language:** Sanskrit ### [8.18](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.8.18) itthaṃ ṣaṣṭhīsamāsapakṣe prayojanaṃ nirdiṣṭam/ bahuvrīhipakṣe tūpāyaḥ/ samastasya bāhyābhyantarasya nityasukhāder yā saṃpat siddhis tathātvaprakāśas tasyāḥ samyag avāptir yasyāḥ pratyabhijñāyā hetuḥ sā tathoktā/ tasya maheśvarasya pratyabhijñā prati ābhimukhyena jñānam/ loke hi sa evāyam caitra iti pratisaṃdhānenābhimukhībhūte vastuni jñānaṃ pratyabhijñeti vyavahriyate/ ihāpi prasiddhapurāṇasiddhāgamānumānādiparijñātaparipūrṇaśaktike parameśvare sati svātmany abhimukhībhūte tacchaktipratisaṃdhānena jñānam udeti nūnaṃ sa eveśvaro ’ham iti/ tām etāṃ pratyabhijñām upapādayāmi/ upapattiḥ saṃbhavaḥ/ saṃbhavatīti tatsamarthācaraṇena prayojakavyāpāreṇa saṃpādayāmīty arthaḥ/ > We have thus explained the motive expressed in the words the method of attaining all felicities, on the supposition that the compound term is a Tatpuruṣa genitively constructed. Let it be taken as a Bahuvrīhi or relative compound. Then the recognition of Maheśvara, the knowing him through vicarious idols, has for its motive the full attainment, the manifestation, of all felicities, of every external and internal permanent happiness in their proper nature. In the language of everyday life, recognition is a cognition relative to an object represented in memory: for example, This (perceived) is the same (as the remembered) Caitra. In the recognition propounded in this system,—there being a God whose omnipotence is learnt from the accredited legendaries, from accepted revelation, and from argumentation,—there arises in relation to my presented personal self the cognition that I am that very God,—in virtue of my recollection of the powers of that God. > — Edward Byles Cowell & Archibald Edward Gough 1882, The Sarva-darśana-saṃgraha, or Review of the Different Systems of Hindu Philosophy > This same recognition I set forth. To set forth is to enforce. I establish this recognition by a stringent process which renders it convincing. \[Such is the articulate development of the first aphorism of the Recognitive Institutes.\] > — Edward Byles Cowell & Archibald Edward Gough 1882, The Sarva-darśana-saṃgraha, or Review of the Different Systems of Hindu Philosophy - [Previous: 8.17](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.8.17) - [Next: 8.19](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.8.19) - [Up: 8](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.8) ## Translations (2) - [The Sarva-darśana-saṃgraha, or Review of the Different Systems of Hindu Philosophy](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha~en-cowell.8.p18) — Edward Byles Cowell & Archibald Edward Gough 1882, English - [English (machine translation)](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha~en-mt.8.18) — English, machine translation --- Source: [https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.8.18](https://indike.org/pramana/in.darsana.all.sarvadarsanasangraha.8.18) · Pramāṇa